The Scriptures and an Electric Universe - Part 6

17. The Cosmism Manifesto

PART 6 - THE PROPHETS OF THE SCATTERING

We continue to explore how our restored cosmism perspective sheds additional light and depth to the witness of the scriptures as reality. In the last 5 essays or ‘parts’ to this section of the Manifesto (12-16) we have chronologically worked our way through the timeline of scriptural history as outlined below:

Part 1 : Creation to Abraham.

Part 2 : Abraham to Moses, where we stopped after the Red Sea.

Part 3 : Exodus - from the ‘shadow of death’ that accompanied Israel in their wanderings to the golden calf and their immediate temptation in planetary idolatry.

Part 4 : Exodus again from Moses’ shining face to Joshua’s long day and Israel’s entrance into Canaan.

Part 5 : The Reign of the Judges through the first 3 Kings of Unified Ancient Israel.

In Part 6 we will cover the subsequent time period of the Prophets during the division and Scattering of Israel up to the mortal birth and first advent of the Savior Jesus Christ (approx. 950BC-1AD). Again, this isn’t a totally comprehensive scrub, but here’s a list of the prophets/books we’ll acid test:

• Elijah & Elisha

• Joel

• Amos

• Isaiah

• Lehi

• Nephi

• Daniel

• Ezekiel

• Abinadi

• Alma the Younger

• Ammon

• Nephi & Lehi - Sons of Helaman

• Samuel the Lamanite

Before I jump into Elijah’s electric witness, I find it very useful to visualize and become familiar with the division of Israel at this point using this timeline chart from the Church (2002 Ensign):

As you follow along with this timeline, I encourage you to study the Bible Maps in the back of your scriptures or in your Gospel Library app, particularly map 3. The dotted blue line in map 3 represents the physical division between the ‘Kings of Judah’ and the ‘Kings of Israel’ shown in the chart above. Familiarizing yourself with these divisions—along with the names, geography, kings, and historical context—will greatly enhance your understanding of the prophecies delivered by the prophets. By seeking a deeper understanding of our ancestors in their own time and context, we can better apply their warnings and wisdom to our day—warnings they foresaw and spoke of.

Remember - Israel is divided and in a state of apostasy. Their planetary idolatry is in the process of overcoming them entirely. It’s Jeroboam I, the first king over the northern tribes of Israel who builds two images, two golden calves at two altar spots at Bethel and Dan as a political move - fearing that if the people of his tribes continued to travel to the southern kingdom and Jerusalem to worship at the Temple, their loyalty would shift back to the House of David. He told the people, "It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt."¹ His actions led the northern kingdom speeding into idolatry with the pedal to the metal.

Between king Jeroboam to king Ahab, it was assassinations and conspiracy controlling the throne.

Jeroboam’s son Nadab was assassinated by Baasha after only two years of rule.²

Baasha continues in idolatry and passes the throne to his son Elah, but his reign is cut short after only two years - also through assassination and conspiracy - from one of his military officials, Zimri.³

Zimri only lasted seven days before another more powerful military leader Omri overthrew him.⁴

Omri became king and established a dynasty that lasted for several generations. He is credited with strengthening the kingdom of Israel politically and militarily. Omri built the city of Samaria, which became the new capital of Israel. His son is the famous wicked king Ahab who marries the Phoenician Jezebel. “And Ahab the son of Omri did evil in the sight of the Lord above all that were before him.” (1 Kings 16:30)

The patience and judgment of God begins to loom heavy over Israel. Here’s where we encounter Elijah as the prophetic warning of catastrophe to king Ahab.

ELIJAH - ELISHA

Keep in mind our earlier encounter with the Angel of the Lord, King David, and the catastrophe of judgment at the threshing floor of Ornan. Our acid test suggests that Elijah’s story unfolds through a similar planetary encounter—another judgment day.

THE DROUGHT

After Ahab builds altars to Baal, and groves to the Queen of Heaven (Mars and Venus worship)⁵ - Elijah comes on the scene and through the sealing power declares a famine. An irregular drought - a sign that historically preceded calamity.

Death of their “storm gods” for 3 years as no rain falls.

Death of their “fertility gods” for 3 years as vegetation and all life withers.

During this famine, Elijah performs the miracle of immortal flour and oil to the humble widow (White Stone/Resurrection/Christ doctrine), as well as raising her son from death… surely this is a prophet of Jehovah whose very life typifies Deliverance.

FIRE FROM THE SKY - THE BAAL CHALLENGE

The Lord commands Elijah to go and to challenge the king and their idols, that he might bring rain and water back to the land to end the famine.

The priestly dual is determined to take place on Mt. Carmel where the priests of Baal are to prepare a sacrifice, but light no fire underneath it. Elijah would do the same, and the sacrifice that was consumed by fire that was sent from heaven - would indicate which God was true.

It’s of note given our perspective - that this ability to bring fire down from heaven literally was unanimously designated as a sure sign of God’s power and authority.

So the false prophets of Baal attempt to call fire down from heaven, but nothing happens and Elijah mocks them. It’s then Elijah’s turn and he prepares the sacrifice in a particular way. Notice how he douses the sacrifice and fills a mote around the altar with water - if the ‘fire’ coming down from heaven was a lighting strike and electric in nature, the water would be a great conductor in a dry and famished environment like the top of Carmel after a 3 year famine and just before the arrival of a brutal storm. Elijah was there at that time at the command of the Lord - judgment was coming, but so was rain - it had been promised.

Then - the fire came down and consumed everything. Stones and all. It ‘licked up’ the water. This was powerful.

The event was so astonishing that the people immediately gathered the 450+ false prophets of Baal and slew them at Elijah’s instruction. We read:

The story isn’t over though - Elijah goes up to the top of Carmel to pray for rain. After a symbolic seven, rest and respite from the famine is granted; “there ariseth a little cloud out of the sea, like a man’s hand.” A storm, or something, was fast approaching - so much so that he commanded his servant to go down and tell king Ahab to get out with his chariot before it would soon be too precarious to do so. Elijah follows after, but goes his own way.

JOURNEY TO HOREB - CATASTROPHE AND REVELATION

After the death of her false priests and the humiliation of her idols, Jezebel seeks Elijah’s life and threatens him directly. He flees, and an angel commands him to journey to Horeb—a pilgrimage to the same holy site where Moses conversed with the Lord face to face and received the Law. There, like Moses, Elijah is taught a similar lesson in catastrophe and revelation.

Elijah is fed, then makes a 40 day and night hike and fast up to Horeb. An echo of Moses, a foreshadow of the Lord’s own 40 day fast and temptation in the wilderness. Elijah takes refuge in a cave right as a wave of the power of the pass over is manifested.

• A violent wind, enough to ‘rend’ the mountains passed by.

• Then there was an earthquake.

• After the earthquake - fire came down from heaven.

This was a pass over—a planetary catastrophe, like the ‘Angel of Destruction’ with a heavenly sword drawn over Jerusalem’s mount. A heavenly discharge of energy.

It was after the destruction and fire that the still small voice was heard. Our testimony and covenant relationship with the Lord should rest upon the rock of personal revelation, regardless of the physical signs manifested to us. That testimony is what prepares us for, protects us during, and comforts us after the calamity of judgment.

We’ll revisit this later with additional perspective from Anthony Larson—but for now, let’s move on. Elisha joins Elijah, and King Ahab dies a gruesome death in battle, his blood lapped up by dogs.⁶ His son Ahaziah takes the throne in Israel. And guess what—Ahaziah worships Baal too.

CALLING DOWN FIRE ON 2 CAPTAINS

Ahaziah fell and got sick - instead of turning to Jehovah he turned to Baal.

Elijah is sent to intercept the king’s messengers and deliver a message from Jehovah.

Enraged by the prophet’s condemnation of death, Ahaziah sent a military captain and fifty men to capture or kill Elijah.

Elijah called fire down from heaven—possibly lightning, hot stones, an airburst, or burning pitch within an electric/catastrophic framework—to consume them. Notice that he ‘sat on the top of a hill.’ Twice the king sent a captain and fifty men, and twice Elijah called down fire, consuming them entirely.

The third captain sent to capture Elijah pleaded for his life and was spared. Elijah went down with him to the king and, once again, told Ahaziah to his face that he would die—and he did. Jehoram then took over as king of Israel.

These instances of a prophet commanding fire from heaven during a planetary catastrophe—amidst apostasy and the worship of false planetary idols—serve as further confirmation in our electric acid test.

PARTING OF JORDAN - CHARIOT OF FIRE

We’re not quite done with Elijah— the very next chapter of Kings reveals that many prophets, including Elisha, realize Elijah’s imminent translation to Zion. In our framework, translation doctrine is always electric (given the body-electric), and Elijah, a walking Sealer, is destined to fly the skies in the Chariot of Fire alongside Moses, having truly ascended Horeb just as Moses did.

Elijah says his farewell to Elisha, but Elisha refuses to leave and follows him. He witnesses Elijah strike the Jordan with his mantle, parting the waters as Joshua did with the Ark of the Covenant, and as Moses did with his staff at the Red Sea—both significant events occurring during planetary encounters. Then, Elijah is translated and taken up by a whirlwind, accompanied by horses and a chariot of fire.

After Elijah is taken up, Elisha rends his garments as a sign of covenant and then goes on to perform twice as many miracles as Elijah. The first of these miracles is taking up Elijah’s mantle, smiting the Jordan, and walking across on dry land—just as Elijah had done. This miracle again an echo the passages at the Red Sea and Elijah’s translation, occurring during an electric planetary encounter, a Passover event.

Elijah is prophesied to return as a forerunner for the Messiah. During the Passover Seder, a special cup of wine known as the "Cup of Elijah" is poured, and the door is left open for him to enter. This cup symbolizes hope for redemption and the arrival of the Messiah, with Elijah expected to announce this future event. The practice of opening the door during the Seder reflects the desire for his arrival, and while no one drinks from the cup, it represents faith in divine deliverance.

The sons of the prophets, like the Seventy at Sinai - witnessed this transfer of power and authority that harkened back to their deliverance during the Exodus with Moses.

Elisha was the Prophet of Jehovah.

ANTHONY LARSON SHOUTOUT

I recommend Anthony’s blog post on Elijah titled Elijah and the Fire from Heaven. I’m going to present parts here that I feel enhance what we’ve already discussed. Like we’ve been exploring, Anthony interprets Elijah's miracle not just as an isolated supernatural event, but as part of a natural cosmic catastrophe orchestrated by God, with Elijah's role being that of a prophet who knew how to work within these larger, divine forces - acting in faith and guided by God through it.

Anthony continues in his article to highlight that we often overlook how all of these catastrophic things happened together when we speak of Elijah’s miracles and stories. He goes on to parallel this event with an interplanetary electrical discharge as described by the Thunderbolts team.

He goes on:

I’ll echo Anthony’s final paragraph here to end our broad test of Elijah and Elisha in an electric universe:

“The catastrophist view of history and prophecy allows a more complete and revealing understanding of the scriptures than does the orthodox interpretation as we see in Elijah’s adventure.”

-Anthony Larson, 2002

JOEL

After Elijah is translated - the son of Jehoshaphat, Joram (or Jehoram), takes over the throne in the Southern Kingdom. He takes the daughter of Ahab and Jezebel, Athaliah, as his wife, and she corrupts the Southern Kingdom with Baal worship.⁷ The planetary idolatry spreads.

THE DAY OF THE LORD - JUDGMENT & CATASTROPHE

Joel preaches of ‘The Day of the Lord’ and describes it as an event of judgment and catastrophe, just as we’ve seen previously when the Lord’s sword from Heaven is brought against the land. Joel preaches to his Apostate people. There’s debate as to when Joel actually lived, but I’m just going to go with the Church timeline diagram from above for consistency.

Our LDS chapter headings point us to the 2nd Coming.

In addition to interpreting these passages as applying to the future Second Coming of the Messiah (as the chapter headings demonstrate), our electric and catastrophe paradigm helps us understand that judgments and planetary catastrophes occurred during Joel’s day—just as they did in Elijah’s time and earlier. Joel’s prophecies and warnings, like those of Isaiah and other prophets of this period, can be understood on multiple levels and across different time periods, including their own. This type of language is prevalent throughout the prophetic books of the Old Testament.

The passing of Venus and Mars, along with their interactions with the Moon and Earth, was closely monitored by people during every Jubilee period (approximately every 50 years) since the time of the Exodus, as we have previously explored. As we’ll read, Velikovsky records that during the time of Joel, Amos, and Isaiah, the intervals of peace between planetary interactions decreased to about every 15 years.

In Joel Chapter 1, we identify language of pestilence and plague that echoes the events of the Exodus, which preceded the earthquake and final cosmic encounter that led to Israel’s exit from captivity. Joel later employs cosmic catastrophe language in his warnings to Israel, incorporating the threat of military invasion by surrounding Gentile nations. This is reminiscent of the sentencing options given to David by the Angel at the threshing floor of Ornan: three years of famine, three months of destruction by the sword of man, or three days of the sword of the Lord. However, in Joel's later instance, he combines all these judgments into a single event called the terrible Day of the Lord.

The palmerworm, locust, cankerworm, and caterpillar are four different types of insects known for their ability to devastate crops and the bread of life, particularly after Joel mentions four generations. Their sequence in verse 4 emphasizes complete and relentless destruction, leaving no part of the crop or vegetation spared. This imagery serves as a metaphor for total judgment, illustrating the severe consequences of Israel’s sins if they do not repent. It also provides a glimpse into the Second Coming, where the destruction of the wicked and the proving of the righteous will be global, reaching all four quarters of the Earth.

“For the day of the Lord is at hand, and as a destruction from the Almighty shall it come.” The very staples of life are cut off (corn, wine, oil - cornerstone/white stone doctrine), 4 types of trees are dried up (withered), the storehouses are empty, the people mourn, the animals groan, the very pastures of the wilderness and the rivers are ‘devoured’ and burned by fire and flame.

The call to action before the day of the Lord from the prophet in verse 14 though is to sanctify a fast, call a solemn assembly, to gather the people to the Temple, and to repent and to pray! This is what was required before the theophany at Sinai, and it sounds very similar to what the current prophets are counseling Latter-day gathering Israel to do today. We are preparing for the last Great and Terrible Day that Joel and all prophets looked forward to, the long awaited dawning of Israel to Zion as the Kingdom of God.

Let’s read some of the 2nd Chapter of Joel where the bulk of his catastrophic warning is written:

“Rend your heart, and not your garments” - don’t make vain covenants! I want your hearts to be changed! Become a new creature! I want a broken heart and a repentant spirit! I don’t want superficial Saints who pretend to a perfect checklist of outward appearances all while refusing to genuinely face their inner sins and weaknesses with my help and healing balm… That’s the sentiment and application today that I feel from that verse 12-14 section in Joel 2.

But before that cry to repentance, the Lord issues an alarm and warning about the day of darkness and gloominess, where a ‘great people and a strong’ are sent from the Lord to unleash the punishment of their apostasy. We’ll explore additional layers to consider regarding this army of mysterious troops deployed by the Lord through Velikovsky below.

Continuing in Joel 2 and again with the theme of catastrophic theophany/revelation (as with Elijah earlier) - the call again to gather the people, and sanctify the congregation - then all are shown wonders in heaven and in the earth:

THE STEEDS OF MARS - THE TERRIBLE ONES

Now, given Elijah’s recent exit via translation with flaming horses and a flaming chariot in a fiery whirlwind - here is a transition into exploring Velikovsky’s ideas regarding a lot of the language used in Joel 2 being related to Mars and it’s steeds, or the debris and moons and cosmic bodies that orbited the planet itself. These were witnessed and seen in antiquity during Mars’ close passes and interactions with Earth.

Here’s the wiki entry for ‘Maruts’:

Here is an image collage featuring Mars and his Chariot, Indra and his Maruts, and then Mars and it’s two moons or steeds Phobos and Deimos as discussed by Velikovsky.

What are “The Terrible Ones”?

Velikovsky makes a compelling case that they are comets and comet-like debris that accompanied the battles and near passes of Mars and Venus.

Sidenote: Considering that we see these same prophecies being applied to the 2nd Coming - I expect Mars and Venus to return to near-earth positions and to bring these same types of “terrible ones” to bear down upon us as part of the plagues and vials poured out at the last day of judgment before the Millennial day of rest. The Hopi prophecy of returning blue and red cosmic ‘Kachinas’ to balance the earth fits this return scenario.

He continues to relate Joel 2 to the Hindu Vedic Hymns that describe “Maruts” in the same language as Joel’s “terrible ones”.

The comparison between Joel and Vedic Hymns continues:

He wraps it up and teases some Isaiah, we’ll get there!

I know this is a lot of Velikovsky - there will be more!

This reoccurring overlap with Mars and Apocalypse and the 2nd Coming will appear again in our timeline.

AMOS

We’ve hit about 750 BC and Amos enters the scene under Jeroboam II. The Day of the Lord is quickly approaching where, in addition to perilous catastrophe from heaven, the Assyrian would come down from the North and smite and carry captive the Lost Tribes.

Amos is at the bottom of the timeline left

I’m tempted to include a Bible Project summary video for each of these biblical prophets because I find them very helpful. I recommend soaking in their work and summaries as you read these scriptures for yourself. Watching one of their summary videos has been invaluable for me to grasp the big picture of an Old Testament book before diving into the specific details.

I want to focus on their breakdown at the beginning of their Amos summary, where they highlight how the Lord creates a target through Amos’ warnings to the surrounding Gentile nations, placing Israel at the center. The same themes of planetary idolatry and pride lead to God’s judgment upon the tribes, marking the beginning of their scattering.

This target area is a zoomed-out view of where the planetary catastrophe will strike during the Day of the Lord.

The cosmic collateral of the forewarned judgment

The visions Amos presents in Chapters 7-9 (including the ‘Plumbline’ I referenced in earlier essays) follow the pattern of cosmic catastrophes like the Exodus. These visions point to the end-time gathering of Israel, when the Messianic King, Jesus Christ, will restore the House of David to its divinely promised position of authority over the earth during the Millennium. But his visions and warnings also pointed to immediate judgment upon ancient Israel in Amos’ day by the same famine-inducing, sun-darkening, plague-bringing, fire and brimstone raining, earthquake and lightning unleashing upheavals.

Velikovsky has much to say regarding Amos and this time in Worlds in Collision. He calls the catastrophe of Amos’ day a “raash” or “commotion”. It’s mentioned in both Amos 1:1 and Zechariah 14:5. He makes the case that this was a planetary encounter.

Let’s dive in:

KHIMA AND KHESIL

A Velikovsky tangent on how he quotes Amos 5:8 above.

He uses the Hebrew ‘khima’ and ‘khesil’ where most Bible translations use ‘the Pleiades’ and ‘Orion’ - or ‘the seven stars’ and ‘Orion’. Here’s our KJV below and the footnotes for 8a and 8b ‘the’ and ‘stars’. I’ve also included an image of those constellations and their relative position in the sky.

I accept that rendering and translation, it makes great sense as Amos was a shepherd by trade and would have a keen eye for these specific patterns in the night sky.

I also can entertain that there may be a more immediate planetary application or layer of interpretation and remembrance of the same Hebrew ideas (a heap or congregation of stars/planets, and a foolish strong one) that overlays uniformly onto the greater constellations of the celestial panorama. That’s the assertion Velikovsky is making - he makes the claim that Khima refers to Saturn and Khesil to Mars.

For the detailed argument from Velikovsky, see In the Beginning pp.42-52

Velikovsky draws from Job 38:31⁸ and the Babylonian Talmud to explain how Khima (Saturn) was seen as a cooling influence, while Khesil (Mars) was associated with heat, aligning this with Pliny and other ancient writers who ascribed similar attributes to these same planets. He further supports his argument by identifying Mars' moons, Phobos and Deimos, as the "reins" or “or belt/cords” of Khesil referenced in Job, and shows that Mars was often depicted as foolish or rash in mythology, particularly in Homer's Iliad where Ares/Mars repeatedly fights the stronger Pallas-Athene/Venus. He makes more compelling points, you should read his books - they’re great. Either way, these phrases in Amos and Job fit both within a Saturnian framework, as well as a traditional zodiacal interpretation.

The idea of a heap or cluster of stars is exactly what our restored cosmological framework implies existed in paradisical creation. Points 7 and 9 of our plumbline support this.

Continuing with his musing on the prophecy of catastrophe by Amos:

Historical accounts suggest an irregular earthquake during King Uzziah's reign echoed this prophecy, with many fleeing into caves before it struck. Which Velikovsky is noting as odd - the unspoken obvious conclusion he draws from me is that they saw something coming and ran to the hills and caves and hid their faces. Much like the princes of Ornan at the Threshing Floor when they looked back and saw the Angel of the Lord threatening. This cosmic disturbance, a possible pass over event, is speculated to have altered the earth's axis, making calendars obsolete at that time. This may have led to the introduction of the new Nabonassar era in 747 BCE, with a new calendar.

He continues the point that this new calendar was brought on by some mysterious astronomical event.

Velikovsky concludes that 747BC, when the calendar changed, is the year of the ‘commotion of Uzziah’ - what Amos warned about and compared to the 2nd Coming.

Retrospective calculations suggest no eclipse in Assyro-Babylonia between 762 and 701 BCE, but other ancient records, such as those from China and Britain, refer to celestial phenomena like obscured suns around -776 BCE, coinciding with the first Olympiad. That’s before this raash of Uzziah - so Velikovsky makes the assertion that Amos was basing his foreboding warning (note: his name means ‘burden bearer’) of the future on previous planetary close encounter cataclysms. The language was familiar to his audience, the threat extremely credible.

As Velikovsky mentioned earlier - tradition has it that Amos is martyred - but the catastrophe still came. You should be able to read chapter by chapter in Amos at this point and highlight and see the language of catastrophe he employs liberally. Once again, we find that the whole book is a positive test - even the obscure or hotly debated translations are clarified in a unified way.

Let’s explore (almost) the whole 9th chapter in Amos as an example. For my commentary - listen to the audio version.

I always include a lot of scriptures and reading - but I also want to encourage you to read the scriptures for yourself, test this planetary/cosmic ‘layer’ on other chapters and books that I haven’t included and when I’m not around. I know that the Holy Ghost will lead and guide you to be edified and to have your own sacred moments of learning and an increase in spiritual momentum. My intent is to teach you how to use the paradigm, not to point out every answer.

ISAIAH - THE MESSIANIC PROPHET

LIVED THROUGH CATASTROPHES AND PROPHESIED OF FUTURE CATASTROPHES

Isaiah receives his prophetic vision after Amos. Isaiah begins to prophesy during the days of the commotion of Uzziah, forewarned by Amos. He lives through this period of catastrophic cyclical encounters (about every 14 years) with the planet Mars and sometimes Venus and disturbances of the Moon.

Just like the Prophets before (and after) him - Isaiah’s writings are FULL of cosmic and catastrophic language. He’s THE big picture Prophet of God’s covenants with Israel. He laments her wickedness, foretells the scattering of Israel and the catastrophe and conquest and destruction of Jerusalem. He sees the Savior’s mortal birth and Church and ministry at His 1st advent, he sees the Book of Mormon come forward whispering from the dust⁹ and the gathering of Israel globally. He compares the destruction of Jerusalem to the Lord’s 2nd coming in power at the Millennium. Our day.

He prophesied of Christ as both the Suffering Servant in a corrupt vineyard and also as the King of Glory of the forever Kingdom of Righteousness through the gathering of Israel in the end.

When Isaiah receives his prophetic call from the Lord, on the day of the commotion and catastrophe of Uzziah - he sees the THRONE of God in vision, which we’ve described already as a part of the ‘one vision’ and establishment of the Millennial cosmic order.

Just a reminder of the cosmic throne where earth is the footstool - this is being seen by Isaiah during a planetary encounter year (the commotion of Uzziah)

The phrase “his train filled the temple” brings me to a vision of the ethereal Shekinah and the connection of light and the presence of the Lord from the heavenly body to the temple or tabernacle of the wilderness.

When I hear train - I imagine the pillar of fire and glory that trails his pavilion

The fact that it is a fiery coal (like a comet or ‘barad/hot hail-stone’ of Passover) that is brought to touch Isaiah’s lips to purify him also fits with the planetary pass over theme of the throne vision.

These Throne visions point to the Millennial Temple/body/throne/congregation of worlds that Christ will rule and reign over in righteousness.

NOTE: A baseline understanding of Isaiah should include real time exploring these 10 keys from Elder Bruce R. McConkie. Here they are enumerated, but dive into the article to learn more:

1. Gain an Over-All Knowledge of the Plan of Salvation and of God’s Dealings with His Earthly Children.

2. Learn the Position and Destiny of the House of Israel in the Lord’s Eternal Scheme of Things.

3. Know the Chief Doctrines about Which Isaiah Chose to Write.

4. Use the Book of Mormon.

5. Use Latter-Day Revelation.

6. Learn How the New Testament Interprets Isaiah.

7. Study Isaiah in Its Old Testament Context.

8. Learn the Manner of Prophesying Used among the Jews in Isaiah’s Day.

9. Have the Spirit of Prophecy.

10. Devote Yourself to Hard, Conscientious Study.

Our cosmic layer opens up the symbolism and prophecies of Isaiah even further.

To add to #4 - the Book of Mormon is the world’s greatest commentary on the book of Isaiah.

You can't understand ‘The Messianic Prophet’ - the big-picture master - without knowing like the Nephite Prophets knew, that Jesus is the Christ and would redeem all and Israel at a future time.

They saw Christ in a manger at his First Advent, and they saw the Resurrected King of Glory and our day at the Second Coming - like Isaiah.

“for he verily saw my Redeemer, even as I have seen him.”

The remnant exodus of Lehi to America knew that they were a scattered branch of Israel. They were less than a century removed from Isaiah’s time and they rejoiced in Isaiah’s prophecies pertaining to their experience being scattered and their hope for the future visitation of Christ and ultimate gathering in the end times.

They knew of God’s covenants. The Restoration through The Book of Mormon and The Church of Jesus Christ of Latter-day Saints properly places covenants back at the center of our worship of the Lord.

Those of Israel who remained in Palestine through the various political captivities after Isaiah and Lehi (Babylon-Persia-Greece-Rome) did not recognize the Messiah when he was born amongst them perhaps because they were expecting a deliverer who was all of the archetypes prophesied by the Prophets at once, and they were hyper-focused on the legal and political or other aspects of a surface-level understanding of the prophecies and Law of Moses (which pointed to Christ). Perhaps even this cosmic layer aspect was something that blinded them to their Redeemer in the flesh. They had lost their covenant understanding of their deliverance.

On the other hand, The Book of Mormon Prophets like Nephi and Jacob who escaped the Babylonian captivity circa 600BC KNEW that far in the future the Son of God, Jesus, would be born to a virgin in Bethlehem and suffer and bleed and die for the sins of the world after establishing his Church upon 12 Apostles. They knew that those Apostles would preach to the gentiles and give the opportunity to all the world to enter into sacred covenants with Christ.

They KNEW and SAW in dream and vision and by the power of the Holy Ghost that Christ would visit their descendants as the Resurrected Savior and that later he would return a 2nd time as the King of Heaven and Glory to fulfill all Righteousness after the gentiles had been given an opportunity to follow. This is why their commentary is so valuable - it clarifies and unlocks Isaiah, because they saw the same things.

Christ appeared in America after his Resurrection - 3rd Nephi 11

Let’s point our attention once again to the catastrophe/electric layer of Isaiah, continuing with Velikovsky:

“He shall shake his hand [sign[ against… the hill of Jerusalem”

This is entirely reminiscent of David’s encounter with the sword-drawn Angel of the Lord and the Threshing floor of Judgment upon that same ‘hill of Jerusalem’. It’s the same language - because he’s recalling and predicting the same threat to Apostate Israel in desperate need of repentance.

Velikovsky continues to identify the same language in Isaiah’s prophecies that map onto planetary encounter.

• Hosts and noise come from the ends of heaven

• The world is darkened

• The world is thrown off its axis

• The nations flee and fall into chaos

• Smoke from the north (as like Elijah watching the sea)

• The Sun darkened

• Earthquakes, “earthshocks”

He concludes this section by declaring that the catastrophe Isaiah warned about initially happened on the day in which King Ahaz was buried. So he (Isaiah) started prophesying on the day of the catastrophe of Uzziah, and then the next catastrophe mentioned happens as Ahaz dies. Here’s a chart below from the Church website that takes a glance again at the Kings of Judah and of Israel and of Assyria that Isaiah is contemporary with.

Keep in mind that the 10 northern tribes are taken captive by the Assyrian kings Shalmaneser V and Sargon II around 722-721BC - this is the first major ‘scatter’ event of Israel after their own schism and division into 2 separate kingdoms after Solomon.

Isaiah forecasted these same types of cyclical planetary catastrophes in the future leading to the last grand encounter at the 2nd Coming of the Messiah and the changing of the Earth to her Millennial state as a new heaven and a new earth.¹⁰

THE FLAMES OF SENNACHERIB AND THE SUN DIAL

So there’s a planetary encounter in the days of Uzziah, there’s another with Ahaz, then again in the 14th year of the reign of Hezekiah - when the Assyrian (Sennacherib) invaded Judah in the south.

Before we get there, let’s take a look at what Hezekiah does as he ascends to the throne after the death of his father Ahaz and the catastrophe.

He was another champion against Israel’s descent into planetary idolatry. When Sennacherib rose up against him and threatened Jerusalem - he prayed, repented, went to the Temple, and sought the guidance of the Prophet Isaiah.

Here’s what Isaiah prophesies:

“Behold I will send a blast upon him”

185,000 Assyrian soldiers are killed by this debated blast. Velikovsky puts forward compelling evidence that this was a catastrophic fire-from-heaven event during (you guessed it) a planetary encounter with Mars.

Velikovsky identifies “the mighty and strong one” as a heavenly body, a ‘missile of the Lord’.

He also associates the phrases of “strange work” and “strange act” of God with these planetary judgments. A cosmic manifestation - strange indeed, rare and mind-bending. That’s the same language the Lord uses to describe His 2nd Coming in power and glory, when he comes out of His hiding place to vex the nations.¹¹ Let’s take in his summarizing and commentary on the blast.

He mentions that Talmud and Midrash sources agree that what fell from the sky was a consuming blast accompanied by a terrible noise. It destroyed the bodies of the Assyrian soldiers but left their garments intact.

Velikovsky argues against the traditional interpretation that the blast was just a plague.

Like we did with Elijah and the battle with the priests of Baal - let’s zoom out on the storyline and note that a bigger picture about this blast emerges when we let the story play on just a little bit longer. In the very next chapter (Isaiah 38) and “In those days,” meaning in the same days that Sennacherib is turned away by the blast, we see that Hezekiah is deathly ill, and something cosmic occurs as a sign.

They happen at the same time - the blast, and the sun moving back.

Velikovsky notices this and ties it all to the planetary encounter thesis.

So tradition (again, Talmud and Midrash) holds that 14 years prior - at the burial of Ahaz - the day was shortened by 10 degrees forward according to the sun dial. Now, at the threat of Sennacharib and as Hezekiah has fallen ill to some fatal plague - the Lord through Isaiah promises to give a prayerful and repentant Hezekiah 15 more years of life and does so with a sign that the day will be prolonged as the sun dial will go backwards by 10 degrees. The Sun/earth is disturbed in its orbit, again - like a course correction from the previous disturbance is how Velikovsky puts it.

This description of the movement of the sun changing from an earthbound perspective is of the same nature as the planetary encounters witnessed and that we discussed during the Exodus and passage and also in Joshua’s day - but in those days it was Venus as the heavenly protagonist to tilt and slow the rotation of the earth, now it was Mars and his steeds - the terrible ones.¹²

As we learned from the Book of Helaman previously, when ‘it appeareth unto man that the sun standeth still’ it is because the rotation of the earth is changed.¹³ The earth ‘goes back’. As a close celestial body passes by earth, our tilt, rotation, and orbit may become altered.

The language that the earth shall ‘reel to and fro as a drunkard’ attests to this type of movement as ‘stars fall’ or are ‘hurled’ to the earth. It’s a change in cosmic order.

This same language is used in Latter-day warnings of the 2nd Coming and the destruction that precedes it - just as in Isaiah’s day. See Section 88 and Section 29 of the Doctrine and Covenants especially.

Velikovsky argues that this sign in the rotation of the earth and the destruction of Sennacherib’s army by fire from heaven occurred on the the first day of Passover in the days of Isaiah. March 23rd, 687BC.

This is a significant harmony given our synchronization of this sign and symbol and destruction as a type of the 2nd Coming and final burning and judgment. The Great and Terrible Day of the Lord is the Day of Resurrection which the Easter/Passover season represents. Deliverance.

Hezekiah and the sun dial

Velikovsky devotes many pages to citing contemporary sources that attest to the Sun being ‘disturbed’ in it’s motion around the same time as the blast that destroyed the Assyrian who advanced upon Jerusalem. Many of those sources confirm that the Angel of the Lord, or the agent of these catastrophic messages and visitations, was the planet Mars.

He highlights how it was during these planetary visits (close passes and electrical conjunctions) that the mythology and foundation of Rome was established. It all lines up.

LUCIFER - THE MORNING STAR

Another significant insight that a restored cosmic layer of the Gospel identifies in Isaiah (and in all prophecy) is found in the association of Lucifer with the planet Venus - known as ‘the Morning and Evening Star’. This might seem confusing that Venus is associated with a Fallen Angel granted that the Israelites coming out of Egypt in the mid-2nd millennia BC venerated Venus as their deliverer from their bondage - but zoom out to take in the bigger picture. It’s about applying the premortal archetype of the fall of Satan [from a position of great authority among the council of heaven to the damned exiled ruler of the pit of hell] to multiple layers of understanding. Let’s first examine Isaiah’s famous Lucifer lines to the king of Babylon predicting his future downfall in tandem with the Institute manual’s explanation to establish our milk and honey layers. We read from Isaiah chapter 14 - the whole chapter fits this context, but we’ll snip this relevant part here:

Here is what our Institute manual instructs regarding these verses:

Using the help of our Institute manual, we see that Isaiah’s symbolism and proverb employs the premortal archetype of Lucifer’s downfall from the council in heaven, and it is applicable to 2 distinct future layers and time periods of interpretation.

1. A layer of mortal kingdoms/order [539 BC] - a future collapse of the literal Babylonian kingdom

2. A layer of spiritual kingdoms/order [2nd Coming] - a future collapse of the spiritual kingdom of Satan (Babylon) when he is bound at the Millennium.

Our restored cosmism perspective enhances the number of layers that become evident to our understanding. A third layer of planetary kingdoms/order rises to the surface when our cosmic filter is applied - a layer that would have been time-period relevant to Isaiah and those he prophesied to. An anchored understanding to the literal cosmic nature of Isaiah’s symbolism would have made his warnings of their future fulfillments that much more heart-piercing.

There are two sections from Velikovsky’s Worlds In Collision that will help us to fill out this insight we are uncovering. We’ll start with the section titled “Venus Becomes the Morning Star”.

“After a great struggle, Venus achieved a circular orbit and a permanent place in the family of planets… A comet became a planet”.

This is Velikovsky’s language describing how Venus became the Morning Star. Venus, originating from a position associated with the Gas Giants (Saturn and Jupiter: "on High"), wreaked havoc on the lesser planets in a brilliant cometary display—hence, the title "light bearer" and the association between Venus and Prometheus in the days of Moses. Eventually, Venus was contained within a circular orbit in the underworld and lost its cometary countenance.

The analogy with Lucifer is clear: once holding a high position in the heavenly council (on High), he was banished to the underworld for rebellion and seeking glory.

Because of Venus’ new current orbit - it appears as either the Morning or Evening Star depending on which time of the year we see it from Earth.

The next section I’d like to tie in is titled “Lucifer Cut Down,” where Mars enters the picture as the deliverer and hero. Mars takes over as the terror of the skies and the god of war and violence, as Venus settles into a more distant position from Earth than it held during the second millennium BC.

“The Book of Isaiah… provides abundant evidence that with the removal of Venus, so that it no longer crossed the orbit of the earth, danger was not eliminated, but became even more threatening.”

The visits by Mars were more unpredictable and frequent.

There is so much more to explore concerning the Book of Isaiah with a cosmic filter - but what has been presented so far is more than abundant to once again claim a successful acid test and continue on in our chronological examination.

One last note: tradition and pseudepigraphal texts (like the Ascension of Isaiah) claim that Isaiah was ‘sawn asunder’ or cut in half by the wicked King Manassah, son of Hezekiah and one of the worst idolators of all of Israel and who had become possessed by the spirit of the demon Bel-iar (Satan). The account rings of a semi-transfiguration that mirrors the execution of the Prophet Abinadi (whose account we will explore in more detail below) by fire. Both Abinadi and Isaiah were condemning and prophesying up until the moment they died.

Let’s refocus on our timeline for a moment.

We are going to skip ahead past Jeremiah for now and jump right into Lehi and the start of the Book of Mormon - so we go from King Manasseh to Zedekiah. Think of this once again in the context of the scattering of Israel - we just saw Isaiah warning Israel about the Assyrian, and then BAM the 10 Tribes are taken captive.

[If you’d like to again look at some electric universe perspective on how the 10 tribes left or how they’ll return, we’ve already explored some great quotes in our episode #4 The Restoration of All Things: Cosmology Pt. 2 - if they are off world they could have left during any of the subsequent ‘close passes’]

Next, Isaiah warned of the future destruction of Jerusalem by Babylon—Lehi brings us to the brink of that moment. Lehi, Nephi, Jeremiah, Ezekiel, and Daniel were all near contemporaries. Lehi was led to America, Jeremiah remained in Jerusalem, Ezekiel was exiled in Babylon, and Daniel served as a captive in the court of the king of Babylon.

LEHI

PILLAR OF FIRE - VISION OF THE THRONE

In the first Book and chapter of the Book of Mormon we immediately encounter positive confirmations for our cosmic and electric filter. Lehi sees a vision within a pillar of fire, he is transfigured, and he beholds the throne of God—all within the first eight verses. Amazing.

I like how this encounter is depicted in the new Book of Mormon videos - the pillar descends upon Lehi much like the Sacred Grove or Burning Bush experiences.

Lehi receives his prophetic call from the Lord to preach repentance to the inhabitants of Jerusalem¹⁴, but as they seek to take his life he is instructed by the Lord to undertake an exodus to a new promised land (American Hemisphere) in order to avoid the coming judgment and destruction at Jerusalem and to fulfill the Lord’s promises to Joseph.

BRASS PLATES TO NEVER DIM

Lehi learns he is a descendant of Joseph from the Brass Plates (1 Nephi 5:14-15)

After Lehi reads the Brass Plates and learns of his genealogy and lineage from Joseph, he is filled with the Spirit of God and begins to prophesy - he makes a curious prophecy regarding the very Brass Plates he was reading from, that never again should they be ‘dimmed by time’. This raises (albeit minor) flags for our light-centered framework - somehow the plates were imbued with light and a preserving power and charge that was fundamentally spiritual yet preserved the plates physically - as if in a translated state. A purified relic.

THE TREE OF LIFE

We've already discussed at length how the vision and symbolic imagery of the Tree of Life is an overlapping symbolic "stack" for the Temple. That's a major positive check for our acid test so far. However, I also want to emphasize the depiction of the fruit of the tree (we’ll revisit the Tree with Nephi as well).

The fruit is a light-bearing fruit, filling the body with eternal life and immortality—the love and ultimate purpose of God. It serves as the sustaining "charge" or nourishment for Celestial Beings. Compare this to the Tree of Knowledge, whose fruit filled the body with blood and corruption—death.

White = Glory = Light = Spirit

With this distinction between the two trees—one symbolizing blood and the other light—we can gain enhanced insight into the entire scenario, especially the Father’s warning in the Garden. When He commanded Cherubim and a flaming sword to guard the way to the Tree of Life, it was “lest he [Adam] put forth his hand and partake also of the tree of life, and eat and live forever” (Moses 4:28).

Alma expounds on this principle both to the chief ruler of Antionah in Alma 12 and again to his son Corianton in Alma 42. Alma’s explanation is a bit shorter in chapter 42, so let’s focus on that passage.

The fruit is the literal transformative fuel or agent that enables an immortal being to become mortal, and a mortal being to become immortal. This provision aligns with God's stated work and glory: “to bring to pass the immortality and eternal life of man.” Had they eaten the fruit without repentance and the Atonement, they would have become permanently immortal in a state of sin and corruption.

Instead, a protection was placed before the Tree of Life, and the foreordained Savior was sent to complete the work of Atonement - a blood sacrifice for all mankind. A probationary period was granted for man to sow and reap his own fruits while in mortality, powered by blood—either unto eternal life or to some lesser degree. Our fruit is the literal transformative fuel or agent for our resurrected future.

A depiction of the fruit of the Tree of Life

Note: There may be an argument to be had for the Liahona counting as an electric/magnetism/heart-type of tool - but that will be a topic to save for a future day.

NEPHI

BROKEN BANDS IN THE SPIRIT

Through his faith in the Lord and his righteousness, Nephi was given the role of a teacher and ruler over his brethren, much like Joseph over the other sons of Jacob and their family. Just as Joseph's brothers were displeased with his divinely proclaimed authority, Nephi's brothers also attempted to bind him and leave him for dead in the wilderness after he chastised them, calling them to repent in the Spirit and in faith for their rebellion. They were enraged—‘exceedingly wroth’—and sought to take Nephi's life.

Nevertheless, he was delivered.

In my mind’s eye, it was a Samson-esque display of spiritual-to-physical endowment, a response to Nephi’s sincere request in faith. The footnote for "strength" in verse 17 even points directly to Samson in the Book of Judges.

Still, even if it wasn’t a herculean feat of spiritual strength—perhaps the bands were simply and gently loosened by the lightning-quick and deft hands of a ministering angel—it was undeniably the intervention of divine light poured out upon Nephi, overriding the perceived natural or carnal order of things.

THE CONDESCENSION OF GOD - THE VISION

When Nephi seeks to confirm the vision his father Lehi saw, desiring to witness it for himself with God's guidance, his righteous request is granted. He is shown the same Tree of Life vision—what we have previously referred to as "the one vision." This vision offers a snapshot of the Plan of Salvation, with the descent of the Anointed Savior into mortality to perform the Atonement as its central climax. It also encompasses the fulfillment of all covenants and the redemption of Israel and the world during the Millennium as its grand finale, culminating in the revelation of the Throne of God.

This vision, along with its given interpretation and Nephi's explanation to his brothers, is found in 1 Nephi 11-15. This foundational vision essentially frames everything else Nephi writes, including his extensive use of Isaiah and his deference to John to write about the final events. They all saw the same story.

The way in which the story is presented to Nephi aligns with our cosmic and planetary layer. Additionally, the manner in which this vision and spiritual encounter are manifested operates upon ‘white-stone’ principles. It begins with Nephi desiring, believing, and pondering in his heart. Notice how often the Spirit refers to Nephi’s desires. It is the pure in heart who see.

“I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot.”

Given our cosmism layer, Nephi's description of the place of revelation as an "exceedingly high mountain" clearly signals a cosmic temple ascension experience. Just as with Abraham and Moses, Nephi is taken up to see the grand, macrocosmic view before his focus is turned to his immediate earthly situation and calling.

Nephi is instructed that he will be given symbolic representations of things - especially of the Son of Man descending out of Heaven, of whom Nephi is called to bear record.

He is then shown the Tree of Life and once again asked about the desires of his heart. He seeks the interpretation of the Tree. It is then that the Tree is transformed into what? A virgin, the pure and chosen vessel to be the mother of the Son - the female aspect and usher of the condescension of God.

This symbolic stack of the Tree of Life and the divine feminine reflects ancient associations that were cross-pollinated with immoral and apostate versions, such as the groves of Asherah and the fertility worship of Venus.

And after the interpretation of the Tree is given to Nephi to see Mary - he sees the birth of Christ, the Son of Man - the love of God.

John 3:14-16 - 14 ¶ And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

15 That whosoever believeth in him should not perish, but have eternal life.

16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Nephi’s record of the condescension of God mirrors in sequence the nurturing life-giving pass overs of Venus preceding passes of Mars in judgment in heaven over Israel.

I put this symbolic stack image below together to illustrate the association of the layers of the physical witnesses of the condescension of God.

• Tree of Life/Garden Throne

• Mary & Jesus Throne

• Planetary Throne

• Temple Throne

SHOCKS HIS BROTHERS WITH THE POWER OF GOD

In Chapter 17 of 1st Nephi, after the Lehi & Ishmaelite exodus out of Jerusalem stops in the land of Bountiful, Nephi is commanded by the Lord to build a ship that will take their party across the chaotic ocean to a new promised land. A rebirth. A baptism.

There’s an interesting phrase that fits with the theme of the chapter (and the whole Book of Mormon) found in verse 13 and the lead up:

The Lord instructs Nephi specifically in the design and construction of an ark and the tools needed to do so. This ship will carry and baptize this chosen and broken off branch of Israel over and through the deep ocean of chaos to a promised land. This clearly is parallel to ancient Israel having been carried through the chaotic waters of the Red Sea heaped up, and then with Moses being instructed in exact design and construction to build the Ark of Covenant and the body or tabernacle to house it as they were led through the wilderness to a promised land of inheritance. It also echoes Noah’s deliverance.

Then in verse 12, there’s mention of a miraculous means by which the Lord provided food and meat for them. Like the Exodus.

In verse 13 its noted how the Lord promised their minor exodus the same fiery guidance and protection of ‘light in the wilderness’ that the first exodus received as a pillar of fire and smoke. “Inasmuch as ye shall keep my commandments ye shall be led towards the promised land; and ye shall know that it is by me that ye are led.” This is the same principle given to ancient Israel - as they wandered for 40 years. It’s the same principle upon which the Liahona functioned.

As Nephi begins to make his tools and start the construction of the ship, Laman and Lemuel mock him and refuse their labor.

During a particularly heated exchange, the wicked brothers mock Nephi’s desire to build a ship, comparing it disparagingly to the "vain imaginations" of their father, Lehi. They even praise the inhabitants of Jerusalem whom they left behind. Emboldened by the Spirit, Nephi delivers a powerful rant about deliverance, reminding them of Israel’s need to follow God's unusual commands through Moses to escape Egyptian captivity. He recounts the miracles of the Red Sea, the manna, the water from the rock—yet, despite all these wonders, the people still hardened their hearts and refused to follow Moses. Nephi then points out the obvious: those in Jerusalem whom Laman and Lemuel admire are no more righteous than that generation. He turns the focus on his brothers, listing the miracles they have witnessed, including being chastised by an angel of the Lord, whose voice shook the earth with the power of thunder.

1 Nephi 17:45 - “Ye are swift to do iniquity but slow to remember the Lord your God. Ye have seen an angel, and he spake unto you; yea, ye have heard his voice from time to time; and he hath spoken unto you in a still small voice, but ye were past feeling, that ye could not feel his words; wherefore, he has spoken unto you like unto the voice of thunder, which did cause the earth to shake as if it were to divide asunder.

Nephi then becomes transfigured before them, much like Moses before Israel at Sinai. He acknowledges that his "frame"—his physical body—has no strength, a theme that by now is familiar in moments of intense spiritual power and divine manifestation in a body-electric. Frame-drain.

wither = implies a rapid removal of water

Nephi commands his brothers “that ye touch me not, for I am filled with the power of God, even unto the consuming of my flesh”. This is all too perfect.

He confounded his brothers in word and terrified them physically - the Spirit of God that Nephi was conducting had wrought upon them. They could feel his Priesthood Power, his ability to draw down the Light from heaven. They couldn’t rebut his arguments and ‘neither durst they lay their hands upon’ him ‘even for the space of many days’. That’s wild. Nephi was glowing and crackling and buzzing at them for many days while he hammered and hacked away at raw materials for the ship.

Finally, the Lord gives a new instruction to Nephi.

Nephi is commanded to shock his brothers.

They immediately recognize and admit that the "shocking" and "shaking" were manifestations of the power of the Lord. This automatic association of the Lord’s presence and power with electromagnetism is once again clearly expressed in scripture. Nephi then redirects their repentance toward the Lord, emphasizing a return to the basics—the "milk and honey" of the commandments, which they had been either ignoring or rebelliously violating.

CALMS THE STORM BY FAITH

Once the ship was completed and the party set sail, the usual suspects began acting foolishly in their pride, causing contention that brought the forces of nature—God's judgment—upon the ship.

Once Nephi was bound and oppressed by the wicked, the ark endured three days of a harrowing tempest—another symbol of death and rebirth, like the three days in the whale or the tomb.

On the 4th day - and only when Laman and Lemuel truly felt as if they were going to be destroyed - they let Nephi go.

And what does Nephi do? He immediately looks to God and praises him.

I see the invocation of natural catastrophe and weather phenomena in this case as a cosmic and an electric hit regardless of whether it was a localized influx of energy (weather) or a global planetary encounter event. Though - it may be that there was some cosmic disturbance upon the earth while they were on the ocean similar to Noah and similar to the Brother of Jared and even also similar to Moses and Joshua and Israel as they passed through the Red Sea and Jordan respectively.

Even without the involvement of another planet, this story is rich in cosmological symbolism, perfectly aligning with ancient traditions. I see this event as similar to the Lord calming the sea or walking on water—all three involve the exercise of control or manipulation of electromagnetism, even at the atomic level, through faith.

The dates are close enough for me personally to place this storm within a reasonable margin of error that coincides with the sack and destruction of Jerusalem. Perhaps there was a muted planetary catastrophe—judgment and passover of Mars, the Angel of the Lord—that nearly or did accompany the fall of Jerusalem to Babylon after Lehi, Ishmael, and their families departed. Many of the motifs match those of a descending Mars encounter, as described by Isaiah in his prophecies, especially given the migrations, wars, strife, political scandal, and brother-against-brother conflict during this time.

This may not be one of our stronger 'electric universe' or catastrophe connections, but I wonder if, as more is revealed approaching the Millennium, we might learn that it actually is. That’s why I include it here.

DANIEL

As mentioned - Daniel appears in the scriptural timeline as a near contemporary of Nephi. He is taken captive and carried away to Babylon to the court of the King during the prophesied captivity of Jerusalem, which occurs around the time of Lehi’s exit circa 600 BC, near the beginning of the Book of Mormon.

ISRAEL’S GOLIATH OF THE SCATTERING - DANIEL 2

In Daniel 2, we encounter a pivotal moment in the life of the prophet Daniel where he is faced with a daunting challenge: to interpret King Nebuchadnezzar of Babylon’s troubling dream. The king's demand for both the dream and its interpretation sets the stage for a divine revelation that not only impacts Daniel but also reveals God's sovereignty over earthly kingdoms and reveals the ancient order of heaven to Daniel. This dream and interpretation show cosmic patterns from an eternal perspective.

Daniel praises God as both he who ‘changeth the times and the seasons’ - a cosmic authority, and as he who ‘removeth kings, and setteth up kings’. He is the authority over both heaven and earth and all order therein and light dwelleth with him. God is the one who dissolved the previous order of heaven, the polar configuration. Times and seasons as we know them changed at that transition, this language from Daniel hints at what he saw and what he’ll tell.

Daniel then gives Nebuchadnezzar both the vision and the interpretation.

Common depiction on the right

The Lord through Daniel interprets the statue to represent a sequence of kingdoms, starting with Babylon (the head of gold), followed by subsequent empires that are progressively inferior in “glory” but stronger in domination. The silver represents the Medo-Persian Empire, the bronze signifies Greece, the iron represents Rome, and the feet of iron and clay symbolize a divided, fragile kingdom(s) in the latter days.

The key part of the vision is the stone “cut out without hands,” which smashes the statue, signifying that God’s eternal kingdom, represented by this stone, will ultimately destroy all earthly/gentile kingdoms and endure forever.

This image of King Nebuchadnezzar’s dream appears as a fractal representation of the larger solar or planetary ages, echoing the cosmic fall of the earth and the Garden Temple on a macro scale. The metallic ‘ages’ in this ~600 BC vision symbolize the dominion of gentile empires over God’s covenant people, corresponding to the phases of earthly kingdoms in the Plan of Salvation with Christ as the stone cut without hands - the Only Begotten of the Father in the Flesh.

The image was an echo of the ancient cosmic order of heaven - the collapse of the polar configuration

It could also be said another way that Nebuchadnezzar’s image is a gentile version of the 'Heaven Man' or the cosmic mountain (polar configuration) — representing the ancient order when heaven and earth were united after creation. This is a fitting image for God to show the Babylonian king, an image that terrified him. The collapse of this image mirrors the collapse of the polar configuration, signifying the end of that ancient order as a pattern for the end of the gentile captivity of Israel (God’s Zion-seed in embryo as we’ve discussed before).

Here’s the visual symbolic stack - Divine Kingship - Man, Tree, Mound/Mountain, Temple, etc.

The Millennial Kingdom of Christ (Zion) is symbolized as a stone cut without hands growing into a great mountain that fills the whole earth. This imagery again hearkens back to the antediluvian days of Zep Tepi (Golden Saturnian Age), when the god-king, or cosmocrator, ruled with authority from the heavenly throne of planets as an exceedingly high mountain temple, connecting heaven and earth. This is the archetype and kingship that Nimrod and Babel imitated, it’s the archetype that the first Pharaohs of Egypt sought to imitate per Abraham,¹⁵ and it’s the kingship that Melchizedek in Salem and Enoch in Zion enjoy. Unlike these imitations, however, Christ’s kingship represents the true and final restoration of this divine order. It’s the Kingship that will return under the King of Kings Jesus Christ at the Day of Rest.

Moreover, the symbolic interchange between man and mountain is entirely consistent with temple doctrine, reflecting the cosmic structure that ties heaven, earth, and man into one divine pattern.

Temple is body (Man & God) - building and home - Heaven & Earth, sealed together

In Daniel's day, Babylon would have recognized Mars as Baal/Bel/Marduk, with the stone cut without hands symbolizing the divine righteous kingdom at the center of the Saturnian Tree. That same center now tormented the earth with its passes and clashes with Venus and the Moon. This symbol stacking is significant, especially considering that this is a vision from God to the Babylonian king—He speaks to him using cosmic and kingship symbols that would resonate deeply.

There’s another layer of symbolism presented to Daniel more than to the king in the imagery of a stone overcoming the terrifying armored giant of worldly kingdoms. Just as the shepherd David used a stone to defeat the Philistines and liberate a unified Israel from captivity, the Good Shepherd and Righteous Son of David—Jehovah Himself, the Rock of Zion—would be Israel’s Stone of Deliverance after the rule and Times of the Gentiles was completed.

SHADRACH, MESHACH, & ABEDNEGO - THE FURNACE

In chapter 3, we encounter the story of Shadrach, Meshach, and Abednego—fellow Jews and royal captives in Babylon’s court, like Daniel—who refused to worship a golden idol and were cast into a fiery furnace by Nebuchadnezzar. This episode directly parallels the story of Nimrod, the impostor cosmocrator, who cast Abraham into a furnace for his defiance of Babylonian idolatry previously.¹⁶

The image is 90 feet tall and 9 feet wide [A cubit = 18 inches : A score = 20] - a pillar

The underlying physical symbol of the golden pillar or golden mountain is inherently cosmic—it represents ultimate authority connecting heaven and earth. This symbol reflects the divine right of kings, which worldly rulers have repeatedly abused, such as Nimrod with the tower (pillar) of Babel and the pharaohs with their pyramids and obelisks. It’s the same kind of symbolic imagery Nebuchadnezzar saw earlier in his dream as a man standing tall. Most depictions of this chapter portray the golden idol as a "heaven man."

Visually, the image resembled the figure from the king’s dream—but that’s not all! Let’s take a closer look at the king’s command concerning this image.

A quasi-dedication ceremony is held, where it is announced that whenever the sound of certain instruments is heard—an ensemble of horns, reeds, and strings—everyone must stop what they are doing and worship the golden image. The punishment for refusing was to be offered as a burnt sacrifice to the image.

This parallels the parades Israel held when moving the Ark of the Covenant, first to the threshing floor and later into Solomon’s Temple. The sounds represent the sounds of celestial encounter, echoes of theomachy.

It’s a false reconstruction of celestial catastrophe under the king’s control—a stage-play of planetary pass over. It was both a threat and a claim to the authority of the very God of heaven, who alone controls the powers thereof.

The king’s magicians and astrologers, the Chaldeans, plotted to accuse and condemn their Jewish counter-parts in the court. They were upset after Daniel’s friends were promoted thanks to his interpretation of Nebuchadnezzar’s dream.

The king is incensed and calls the three before him.

The faithful responses of these three Jews in the face of death only served to anger the king even more, causing his countenance to change dramatically. In his fury, he demanded that the furnace be heated seven times hotter than usual. His request was so urgent and the heat so intense that the men who threw Shadrach, Meshach, and Abednego into the furnace perished from the flames.¹⁷

Then - the Jews were Transfigured before the king.

The light and countenance of Christ filled them and their clothing with protective radiance and glory, enabling them to endure the trial of fire.

The judgment of the Babylonian king was negated by the God of the Hebrews—His word was overridden by Jehovah.

Nebuchadnezzar acknowledges the God of Shadrach, Meshach, and Abednego and promotes and protects them.

I see this whole recurring theme as a type and a symbol of the Second Coming and burning by fire of the unrepentant at the Great and Terrible Day of the Lord. Like Abraham, and like Shadrach, Meshach, and Abednego - we should have faith in the Lord that he can deliver us from our captivity. But if not, we will proclaim to all that we still will not worship the false idols of Babylon today.

THE VISION OF THE TREE IN DANIEL 4 - THE COSMIC LAYER

Chapter four of Daniel introduces another vision of Nebuchadnezzar, where his life and reign are symbolized by a tree that reaches to heaven. Right away this imagery aligns with the ancient archetype of the cosmic tree or world pillar - the connection between heaven and earth under the primordial divine order.

This vision of a tree of life is applied to king Nebuchadnezzar himself; he is the tree, providing life —a representation of the Divine Man and image of Christ, the King of Kings, who also embodies the Tree of Everlasting Life. The worldly king should reflect that ideal and remember who is actually in charge of all kingship (the Lord of Lords).

A generated image I made to illustrate the comparison in our framework

Nebuchadnezzar continues to relate the dream to Daniel:

A watcher (an angel) is sent down to humble the king - the tree is cut to the stump, where it is bound in iron and brass. Symbolically, ‘binding’ a tree stump could serve multiple purposes:

• Preservation: By binding the stump with strong metals, new growth from the roots is controlled, ensuring the tree will grow upright (Zedek/righteousness) and not prematurely.

• Judgment: The use of iron and brass symbolizes strength, bondage, and judgment (Deuteronomy 28:23, Job 40:18). These are also the metals of Venus and Mars, the angels and agents of Judgment in these days. It’s consistent.

• Future Restoration: Binding ensures the stump and its roots remain alive, awaiting the time of renewal.

In Nebuchadnezzar’s case, the binding of the stump signifies that his kingdom will be restrained but not destroyed. Daniel elucidates in his interpretation:

The very next verse reads “All this came upon the king Nebuchadnezzar”. It was a year later that the king was boasting in his court when the voice of the Lord fell upon him from heaven and declared “The kingdom is departed from thee” and all that was spoken by Daniel was fulfilled.

Nebuchadnezzar went ‘mad’ for seven times and then was restored to sanity and praised the God of heaven, the “King of heaven” (verse 37)

The cut tree and the kings transformation also reflect Israel’s interrupted kingship and the transfer of governance to the beastly kingdoms of the world.

When Jerusalem fell, the Davidic line of kings was cut off, leaving only a stump—yet not without hope. Isaiah 6:13 compares Israel to an oak tree cut to the stump, while later in Isaiah 11:1 he prophesies of the "stem of Jesse", a branch that will grow from the stump, symbolizing the future restoration of kingship through the Messiah connecting heaven and earth once again.

The tree in Daniel 4 parallels this narrative: Nebuchadnezzar’s kingship is temporarily halted, much like Israel’s monarchy, but it will be restored after a period of judgment.

This mirrors the resurrection of the fallen cosmic tree during the Millennium, when Christ, the root of Jesse and King of Kings, will reign over all (Revelation 22:16) in a New Heaven and a New Earth, the transfigured and paradisical earth.

THE LIONS’ DEN

As a quick reflection within our framework of kings, kingdoms, and symbols, the episode of the Lions’ Den in Daniel 6 can be viewed as a symbolic fractal-act in Daniel’s life. Not only was Daniel protected in the court of Babylon—a kingdom symbolized in his vision as a lion (Daniel 7:4)—but his very name, Belteshazzar, means "Lord, protect him" or "guard him." This episode also serves as a symbolic parallel to Israel's captivity among Gentile kingdoms, illustrating how they too can find divine protection amidst the pits and snares of foreign governments if they remain faithful to the Lord through trials and opposition.

Also, those who falsely accused Daniel were ultimately thrown into the same pit they had prepared for him—along with their families.¹⁸ This pattern underscores the principle of divine vindication, showing that God will not only protect the faithful but will also bring judgment upon those who conspire against them in due time.

Consider this Latter-day repetition found in D&C 109:24-25:

24 We ask thee, Holy Father, to establish the people that shall worship, and honorably hold a name and standing in this thy house, to all generations and for eternity;

25 That no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself;

DANIEL’S THEOPHANY - CHAPTER 10

In chapter 10, during the third year of Cyrus, king of Persia, Daniel fasted for three weeks and received a vision—a theophany, or a divine manifestation of God to man.

Here are my key notes that a cosmism framework highlights to me:

• Fine linen symbolizes flowing plasma, suggesting movement, embodiment, and energy in motion

• Fine gold represents purity, royalty, and divine kingship. In ancient cosmology, gold is often connected to the Saturn-Sun connection: Saturn as the primordial sun (Zep Tepi) and gold as a symbol of sovereignty and divine rule. The Golden Age.

• Body like the beryl - beryl is a crystalline mineral (white stone - crystal heart tones), it’s often found in shades of red and blue-green, aligning with the colors of Mars and Venus.

  

• Lightning-like face and fiery eyes evoke plasma phenomena and hint at a light-body manifestation of divine glory. These descriptions parallel high-energy forms seen in both heavenly beings and cosmic discharge events.

• Brass arms and feet - align with cosmic judgment, planets and comets are seen as instruments of divine judgement taking on the imagery and title of the arm or hand or sword of the Lord. Those heavenly bodies took the shape and form of those body parts. The brass also symbolizes purification through fire.

• Daniel’s companions fleeing in terror parallels other scriptural manifestations, such as the encounter at Sinai, the experience of the Sons of Mosiah, and Saul’s vision on the road to Damascus.

• Daniel’s vision leaving him physically drained fits within the body-electric paradigm. Encounters with divine or high-energy beings often results in transfiguration and then immediately to physical exhaustion, as seen with Moses after his encounter at Sinai¹⁹, or Joseph Smith²⁰, or Lehi²¹, etc.

This vision and description of the Lord is consistent from Prophets (compare Ezekiel 1:26–28; Revelation 1:13–15; D&C 110:2–3.) and harmonizes very well with a light-centric and cosmic layer of the Gospel as highlighted.

EZEKIEL

Ezekiel is another contemporary of Daniel and of Jeremiah, but while Jeremiah is in Jerusalem and Daniel serves in the Babylonian king’s court, Ezekiel is a priest among the exiled Jews in Babylon. As a result, much of Ezekiel’s prophecy focuses on Israel’s sin and need for repentance, particularly addressing the wicked and unrepentant within the Jewish community. His visions also emphasize the Temple—its desecration and future restoration—and contain judgments against the surrounding nations for their arrogance and wickedness. With a Temple-emphasis, Ezekiel is rich in cosmic imagery.

Let’s take the time to watch a general summary of the Book of Ezekiel to get the big picture before diving in with our framework. With all of the back story we’ve explored with regards to planetary idolatry and Israel’s history - these summaries should hit a little different on your mind now familiar with the cosmic.

Part 1:

Part 2:

VISION OF THE CHARIOT THRONE

Ezekiel experiences his own theophany and ascension to see the glory and shekinah of the Lord. This vision aligns with the tetramorph imagery described earlier and mirrors the planetary throne-chariot of Jehovah.

I recommend reviewing the Facsimile 2 and Tetramorph breakdown from Part 1 for additional context.

The Scriptures and an Electric Universe - Part 1

With our filter active - Ezekiel’s language confirms and reinforces the interpretation of the vision as a depiction of the cosmic throne-chariot—with its planetary configurations, fiery wheels, and divine presence.

This modern Temple spiral staircase on the right as an infolding whirlwind

In verse 4 and we recognize the cosmic elements clearly.

• a whirlwind (storm) out of the north

• a great cloud

• fire infolding itself

• brightness ‘about it’

• amber in the middle or in the midst before it

• out of the middle - fire

More whirlwind visuals in our cosmic/planetary framework:

This conglomerate image below from Part 1 is helpful to meditate on together with the rest of this vision.

One more image to prime our minds with before we dive into the vision; the temple baptismal font portrays as similar symbolic scene, as did the ark of the covenant and the holy of holies - or in our modern temples as does the Celestial Room. Rooms within rooms.

Wheels within wheels - 4 cardinal directions - out of the midst - calf’s feet - brass - wings are joined one to another

I also want to insert this revelation from D&C 128:13 that supports the above allusion and interpretation or connection of the Temple baptismal font to “that which is heavenly”, just like the Tabernacle and Ark of the Covenant itself, as we’ve explored previously.

13 Consequently, the baptismal font was instituted as a similitude of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another—that which is earthly conforming to that which is heavenly, as Paul hath declared, 1 Corinthians 15:46, 47, and 48:

Ezekiel continues his description of the Throne vision.

This description sounds familiar—and for good reason to us. It’s layered, and the creatures (or beasts) represent several things.

One layer we know for sure, thanks to D&C 77:2-4²² and John’s vision in Revelation 4, is that these creatures represent classes of exalted beings in eternal glory, operating under the divine order and rule of God.

The living creatures in Ezekiel’s vision also correspond to the four canopic figures or Sons of Horus from Facsimile 2, which we’ve identified as representing both the four quarters of the earth and the tetramorph. These two symbols associated with the throne of God and the cherubim and seraphim - which represent celestial bodies, such as stars and planets, orbiting the heavenly temple - a flaming sword.

In addition to their symbolic meaning, these beings also represent plasma emanations extending from the divine throne across the heavens, forming a paradisiacal planetary configuration. This imagery reflects the transfer and extension of divine power throughout the cosmos, symbolizing God’s interconnectedness with all creation.

Note the four headed creator god Khnum or Atum Ra (Kolob-the Paradise of God) with four stars/baboons about it in certain versions of the Hypocephalus (Facsimile 2)

From Facsimile 2: Explanation of Fig. 5 - Is called in Egyptian Enish-go-on-dosh; this is one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22 and 23, receiving light from the revolutions of Kolob.

The stars in this description all share a congregation and power from Kolob - it governs their actions, and they act as extensions of its influence. Ezekiel provides a similar portrayal with the wheels within wheels: interconnected, moving together with wings, and appearing like burning coals, lamps, and bright flashing lightning (Ezekiel 1:13-14).

The hosts of heaven—interpreted as stars—will one day fall to the earth and gather like a rolled scroll²³ at the time of transfiguration, standing as an exceedingly high mountain atop the Earth. This reflects the cosmic conjunction of planetary bodies, suspended in proximity as they were before the Flood—a configuration of old heaven and earth depicted in Facsimile 2. The very Tabernacle of the Wilderness and the permanent Temples we build represent this re-established world-mountain connection to paradise, consistent with the re-establishment of divine order.

From the earthward perspective, Ezekiel records what he sees as heavenly bodies and plasma streams morph and shift - just as we would expect in a cosmic encounter or pass over. In the Millennial alignment, these stars and planets will be rolled into place, restoring the paradisical configuration of divine order under the cosmic reign of the Messiah.

The figures of man, lion, ox, and eagle symbolize plasma formations, moving with perfectly fluidity and unified, Zion-like harmony. These dynamic motions evolve and shift, exactly as Ezekiel describes in his vision.

The positions of these figures can be mapped to the four phases of the Saturnian polar configuration crescent rotation as follows:

• Eagle’s face: Top crescent and formation

• Lion’s face: Right-side crescent and formation

• Ox’s face: Left-side crescent and formation

• Man’s face: Bottom crescent and formation

Just as the tribes of Israel - identified by their symbolic heraldry - were arrayed around the Tabernacle, these figures represent a cosmic arrangement reflective of the of the throne of Paradise. The Tabernacle itself symbolized the transfigured Earth, the ultimate Promised Land and restoration of divine order.

As above, so below. That which is earthly conforming to that which is heavenly.

Note: I personally reject the notion that the ‘wheels within wheels’ in Ezekiel’s vision represent spaceships, as some have speculated. That conclusion, in my view, misses the cosmic foundation to interpret such imagery correctly. It reflects an attempt to explain sacred truths through the profane lens of modern deception—a framework rooted in materialism rather than Christ and prophecy and the witness of planets in proximity in the past. In my view, interpreting visions through the modern lens of alien mythology dilutes the divine doctrine of Earth’s chiastic restoration and transfiguration into a paradisiacal temple-state, distorting eternal truths that remain consistent across time.

I believe the UFO deception is a demonic Mystery Babylon distortion and abuse of deep technology. To me it is an obvious attempt to supplant old mythology about the ancient tradition with a new mythology more conducive to a new world order and military industrial complex slave agenda.

Ezekiel beheld that the different wheels combined and moved as one, forming one living creature as he describes it, they form one body - like the Megazord we compared this to previously. One wheel chariot upon the earth…

Wheel Throne of Yahweh

Ezekiel describes the wheels and "their work"—their movements and rotations—as a light display resembling the color of beryl. This description sounds familiar, as it parallels Daniel’s account of seeing the Lord and His glory. The theme of light continues with the wheels, which Ezekiel describes as having rings full of eyes (symbols of light and knowledge, as revealed by Joseph Smith) surrounding them. Ezekiel further explains that the spirit was within and through the wheels, guiding their movements—another allusion to light as divine energy or presence.

The vision crystallizes further:

Just as Daniel and Moses and Joseph Smith - Ezekiel “fell upon [his] face” after his vision and ascension drained of energy. He has to be revived by the spirit in order to stand in the next chapter and receive his prophetic call and mission.²⁴ He experiences this same energy drain when speaking with the Lord again in chapter 3 and on other occasions consistently.

These are all positive hits in our framework.

CORRUPTION OF THE TEMPLE - REMOVAL OF SHEKINAH (GLORY - WHEEL THRONE)

Ezekiel is again transfigured - this time before the corrupt elders of Judah who had come to visit him in his home in Babylon. An Angel [The Lord I assume] with the appearance fire and brightness and amber guides him to see a vision of the Temple at Jerusalem and the true conditions there.

Ezekiel is then shown many different specific examples of the idolatrous practices of the leaders of Jerusalem that justify the Lord’s provocation and judgment.

The Lord highlights an idolatrous image at the north gate and explains, “seest thou what they do? .. that I should go far off from my sanctuary?”. He has to leave them, he has to let them be captured - they have broken the covenant and reverted to planetary idolatry.

• 8:7-12 - He is shown men among the ancients worshipping animal idols in secret chambers in the Temple

• 8:13-14 - He is shown women at the north gate weeping for the Amorite idol Tammuz (a version of Mars) who is associated with Inanna/Ishtar, the planet Venus.

• 8:15-18 - Last, he is brought to the inner court of the temple, where priests and leaders are seen worshiping the sun, turning their backs to the temple of the Lord.

Judgment having been declared - the Lord shows Ezekiel in vision how his glory (Shekinah) and protection will be removed from the Holy of Holies. It rests for a short time upon the threshold of the Temple.

Just as in the days of Israel’s first Passover and their deliverance from Egypt, Ezekiel is shown that the righteous were given the opportunity to mark themselves in a way that would protect them from God’s judgment and the Destroying Angel.

In Ezekiel’s vision, the angel with the inkhorn is commanded to mark the foreheads of those who mourn over the wickedness in Jerusalem (Ezekiel 9:4). This act mirrors the Israelites marking their doorposts with the blood of the Lamb during the first Passover (Exodus 12:7, 13). Both instances serve as symbols of faith and obedience, protecting those who align with God’s will from divine judgment.

However, the mark in Ezekiel's vision seems predicated on individual obedience and the condition of the heart, specifically whether a person has lived up to their temple covenants. The protection is not just ritualistic but tied to sincere faith and righteousness—reflecting the inner transformation required to stand under God's covenant and receive His protection.

“I will recompense their way upon their head” is another way of saying, you reap what you sow. This theme of marking for judgment is echoed in John’s Revelation, where both the righteous who worship the Lord and those who worship the beast receive distinct marks. The binary opposition presented from an eternal perspective is clear: Zion versus Babylon.

On one side are those who seek to establish the Kingdom and government of God in righteousness; on the other are those who pursue the kingdoms and governments of the world—whether out of selfish pride or through deceived ignorance.

Ezekiel then sees the wheel throne chariot and Shekinah from chapter 1 by the river of Chebar move from the Holy of Holies to the Threshold of the Temple.

The final departure of God’s glory takes place in the next chapter. The glory moves to the Mount of Olives outside Jerusalem to the East, signaling that God's presence has left the city due to its corruption and idolatry. This symbolizes the end of divine protection over Jerusalem, which is followed by its eventual destruction by the Babylonians.

It’s fitting that the Glory of the Lord would stop on this mount on the way out - consider what else takes place there in the then (and imminent) future:

• As Jesus approached Jerusalem from the Mount of Olives, he wept over the city and their failure to again recognize the Lord with them before their time of visitation (Luke 19:41-44²⁵) - he immediately goes to clear the Temple and calls it a ‘den of thieves’ (v.46).

• Jesus’ triumphal entry into Jerusalem upon a donkey (Zechariah 9:9) began at the Mount of Olives from the East. (Matthew 21:1-11; Mark 11:1-10)

• Jesus gives the prophetic sermon dubbed the Olivet Discourse to his disciples while sitting on the Mount of Olives - he describes the destruction of the Temple, signs of the end times, and the tribulation, and his Second Coming (Matthew 24-25; Mark 13; Luke 21).

• Gethsemane is a garden at the base of the Mount of Olives - it’s the location of Judas’ betrayal of the Lord to the robbers.

• After his resurrection, Jesus led his disciples to the Mount of Olives and ascended into heaven (Luke 24:50-51; Acts 1:9-12). He will return from the same direction. From the East.

• The Mount of Olives is mentioned in Zechariah 14:4 as the site where the Messiah’s feet will stand during the Great and Terrible Day of the Lord. Judgment Day - Zechariah even compares it to the ‘earthquake in the days of Uzziah’ in verse 5. The mountain will split in two, creating a great valley. This event will mark the beginning of God’s reign over all the Earth. Revisit Doctrine & Covenants 45:47-53.

Consider all of that in light of President Nelson’s most recent October 2024 address titled, The Lord Jesus Christ Will Come Again - where twice he referenced Isaiah 40:5, “the glory of the Lord shall be revealed, and all flesh shall see it together.”

President Holland also referenced the Lord’s return ‘out of the east like lightning’ in his address titled, I am He.

NEW HEART, NEW TEMPLE - RETURN OF SHEKINAH

Ezekiel is shown the departure of the Glory of the Lord as a consequence of Israel’s wickedness. However, he is also given a vision of its roaring return at the fulfillment of God’s covenants—a vision of the Kingdom of God in the end times, when Israel will have been sifted among the Gentiles and purified through repentance in exile, then gathered and restored with a new, faithful heart and a new covenant.

This same theme again in chapter 36:

This future vision of restoration includes a detailed description of a new rebuilt Temple for the Millennium - but it’s better than before; a physical symbol perfectly aligned with the transformation of Israel into a converted people through the sifting-scattering process across a planetary (possibly multiple planets) vineyard. Ezekiel’s description of this Temple begins in chapter 40, and in chapter 43 we once again encounter the Glory (Shekinah) and throne of the Lord and it’s return to cap off dedication of the House to the Lord.

There is a water fountain that runs down the symbolic feature and falls down the steeple to make the sound of rushing many waters. The center of the garden fountain is directly above the pulpit where the ‘Word’ is presented through the Prophets.

Ezekiel sees it return from the east, over the Mount of Olives - the same direction it left from. It sounded like many waters, and this time we are told that the earth shined with his glory.

Once the glory came to the gate of the Temple, it then moved into the Holy of Holies and filled the House. The Lord refers to the Mercy Seat of the Temple and the earth itself by extension as the footstool and place where his throne will be established FOR EVER.

Ezekiel is transported in spirit to the northern gate, where he continues to witness the endowment of glory upon the Millennial Temple in Jerusalem. This perspective may symbolize the future reunification and restoration of the Northern Tribes of Israel as a unified, gathered kingdom.

Now, let’s leap forward several hundred years and shift our focus to the Western Hemisphere, where we’ll explore more connections between the Book of Mormon and a restored electric cosmology. While this essay does not include dedicated sections on prophets like Jeremiah, Ezra, Joel, or Malachi, I encourage you to apply this cosmic framework as an acid test in your own study to all scripture. You’ll find similar patterns and reflections of cosmic or electric themes in their writings that resonate with this restored perspective.

ABINADI

Around 150 BC, a Prophet named Abinadi was called to testify against a wicked and idolatrous King named Noah. He is transfigured before the King during this experience - and his message delivered converts Alma, one of the wicked High Priests and a pivotal figure in the preaching and administration of the Gospel of Christ during his time - This story in the Book of Mormon is found in the Book of Mosiah chapters 11-17.

In the years before 200 BC, it was righteous Nephites led by Mosiah on an exodus (a play on the name Moses) out of the Land of Nephi and Around 200-175 BC, a man named Zeniff led a group from Zarahemla to return to the Land of Nephi and claim their inheritance, their promised land. They established a ‘covenant’ with the King of Lamanites that they might live there, an agreement that later entraps them in bondage to the Lamanites²⁶. Abinadi is sent from God to warn of this coming bondage and also of the judgement of God upon the King and his court and people if he did not repent and turn back to the Lord.

1976 Book of Mormon Chronology Chart

Here is how the wicked King Noah is introduced in the text.

From our framework filter - a few things jump out to me right away just in this introduction, but also knowing how the story goes generally as I expect you do as well. I notice:

• The text explicitly highlights the desires and pride of the king’s heart, along with those of his chosen priests. This theme of heart doctrine is woven throughout the narrative and becomes even more significant in a White Stone context—especially when Abinadi later condemns the wicked court, saying, “Ye have not applied your hearts to understanding.”²⁷ He then bears witness of Christ, His commandments, judgment, and the Resurrection.

• With a Kingship lens - the warnings of both Samuel and King Benjamin are actualized in the way that Noah reigns and leads his satellite kingdom into iniquity.

  • See 1 Samuel 8:11-17 where Samuel’s message underscores the loss of freedom and increased oppression that would come with having a mortal king in place of their King of Heaven.

    • Samuel warns against forced labor and conscription, a wicked king will draft their sons for his armies and daughters for his service (11-13).

    • He warns of seizure of property and wealth, the king will take their fields, vineyards, and livestock, imposing heavy taxes on the people (14-17)

  • See Mosiah 2 where King Benjamin doesn’t condemn kingship outright, but like Samuel he also warns his people about the dangers of having unrighteous mortal kings.

    • A righteous king should serve his people selflessly

      • “I say unto you that as I have been suffered to spend my days in your service, even up to this time, and have not sought gold nor silver nor any manner of riches of you;” Mosiah 2:12

    • Wicked kings can lead people into spiritual ruin and oppression.

    • Rulers have a spiritual responsibility and accountability before God

  • As the prophets warned, the pursuit of riches and idolatry becomes the norm in this kingdom, cascading from the corruption of the king down through the priests and government administrators, and ultimately to the people. The king even adorns the Temple with graven images and constructs various spacious buildings. This pattern aligns closely with the pride cycle seen throughout scripture. Although there is no explicit mention of planetary worship here—so I’m not asserting this as a clear acid test for our thesis—the pattern remains consistent: when focus shifts away from Christ, spiritual vision becomes distorted, leading to inevitable consequences.

    I do believe their idolatry included planetary worship, especially of Mars and Venus, much like in the Old World. It’s compelling to me that burning Abinadi at the stake or on a bonfire was not only a ritual execution but also a mockery of his claim to divine authority, much as the Romans—worshipers of Mars—crucified the Savior on the cross. This association aligns with how, in our planetary catastrophe framework, Mars or Venus are at times described as burning pillars or fiery figures (angels) moving across the earth. In fact, I believe the Burning Man tradition from Silicon Valley is a modern echo of this planetary or solar worship, with symbolic elements that reflect these ancient traditions.

This is why God called Abinadi to rise up and prophesy - to witness against the people and the wicked king and his priests regarding their dereliction of spiritual responsibilities and their accountability to God. He prophesies that they would be delivered into the hands of their enemies and enslaved unless they repent of their idolatrous ways.

Sounds familiar.

Verse 29 in chapter 11 reads, “Now the eyes of the people were blinded; therefore they hardened their hearts against the words of Abinadi, and they sought from that time forward to take him. And king Noah hardened his heart against the word of the Lord, and he did not repent of his evil doings.”

Abinadi is commanded to direct his words to the king - and this triggers and enrages the priests of the king who eventually imprison and interrogate Abinadi for threatening the king and speaking contrary to their rule and against their sins. Here’s a recent video from the Church to pick up and build the story for us.

TRANSFIGURATION

“Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver; neither have I told you that which ye requested that I should tell; therefore, God will not suffer that I shall be destroyed at this time.” Mosiah 13:8

Abinadi is filled with light and the Spirit of God and Transfigured before the wicked king and his court. His face is described as ‘shining’ and compared with Moses on Sinai.

Abinadi rebukes the court, recites the 10 Commandments (because they are not written on their hearts v.11), explains the passage of Isaiah they didn’t understand while reminding or instructing them of the prophesies of the Messiah and how he should come down among the children of men in the form of a man to bring about the atonement and the resurrection of the dead.

Here’s how Abinadi’s transfiguration is depicted typically in art. Notice what is beneath Abinadi’s feet or what is on Noah’s head in the Friberg photo (the first):

Abinadi’s witness converts the priest Alma who goes on to play a critical role in the spreading of the Gospel in the rest of the Book of Mormon history. Just as we spoke earlier about the alleged death of Isaiah being cut asunder by Manasseh - Abinadi similarly seems to speak and condemn his executioners the entire time he is being executed, even up until the moment he gives up the ghost. I suspect that a level of transfiguration occurs in these moments of violence that allows these righteous men either protection in the fire or from the blade, or a painless death - perhaps as with Stephen and his vision before his stoning²⁸.

I love Abinadi and his example of faithfulness and bravery and his confidence in the Lord.

ALMA THE YOUNGER

ANGELIC VISITATION

We move forward in history about 60 years to the end of the reign of the 3rd king of the merged Mulekite/Nephite kingdom. Alma the Elder (from the Abinadi story) is called as the Prophet and leader of the ecclesiastical Church and kingdom set up at this time while Mosiah II is the king of the political affairs. There begins to arise much wickedness and unbelief in the younger generations that didn’t experience the mass transfiguration and changing-of-heart event during King Benjamin’s final sermon. That familiar problem of generational

In the first 7 verses of Chapter 27 of the Book of Mosiah, Alma and the King collaborate to address the rising persecution of the Church and its believers by unbelievers - they send a proclamation throughout the land (v.2-5) that there should be no persecutions, that there should be equality among all men, no pride or haughtiness, and that everyone should labor with their own hands for their support, even the priests. It’s a reiteration of King Benjamin’s warning and it results in ‘much peace again in the land’ (v.6) and in the Lord vising them to prosper them in size and wealth (v.7). This is where the story of Alma the Younger and the Sons of Mosiah begins.

So the very children of the leaders of the people begin to act as the greatest antagonists to both the peace of the Church and the prosperity of the kingdom by extension. Then, they were visited by the angel of the Lord and called to repentance.

Electric harmony notes:

• “he descended as it were in a cloud” - as we’ve previously seen the glory of the Lord can and does manifest.

• “he spake as it were with a voice of thunder, which caused the earth to shake” - again electrical hits.

• “so great was their astonishment, that they fell to the earth” - falling to the earth, either in reverence or by compulsion is another common theme. They are overpowered physically by the light and energy.

• He came to convince them of the “power” and “authority of God” - it’s as if Nephi were standing there shocking his brothers in divine persuasion, but these brothers actually repent and are transformed by the shock. “can ye dispute the power of God? ..doth not my voice shake the earth? And can ye not also behold me before you? And I am sent from God” - he’s qualifying his power and authority by appeal to what Alma the younger sees and hears and feels and redirects it all to God and his message. These things he sees and hears and feels are electrical, light-induced.

The very next verses confirm this appeal. In 17-19 it reads:

Now Alma the Younger and those that were with him fell again to the earth, they recount the physical (electrical) manifestations and confess that “they knew that there was nothing save the power of God that could shake the earth and cause it to tremble as though it would part asunder”. A similar refrain to Nephi’s brothers when he reached out and shocked them.

Alma has an experience higher on the spectrum of light and divine witness as he is struck dumb and weak - zapped of energy and ability to function in his carnal frame entirely. In this state he was brought before his father who rejoiced to see what was happening. He recognized it as a transfiguring event to a degree that his prayers had been answered and his son had been visited by God unto a drastic change of heart.

Like a type and shadow of Christ’s resurrection and emergence from the tomb, Alma the Younger awakes after two days and two nights, reborn unto the Spirit of God. He exclaims, “I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit.” (Mosiah 27:24). And continues, “My soul hath been redeemed from the gall of bitterness and bonds of iniquity. I was in the darkest abyss; but now I behold the marvelous light of God.” (Mosiah 27:29) From that time forward, Alma declares his witness of Christ and, alongside the sons of Mosiah, becomes a powerful voice for the gospel.

Each of these former sons of rebellion would end up traveling on missions all across the land and even amongst their Lamanite enemies. In this - the Lord promised King Mosiah II that he would deliver them out of the hands of the Lamanites.

A Righteous King inquires of the Lord in all things

Alma the Younger would become the first Chief Judge of the people of Zarahemla as their government transitioned from the reign of kings to the reign of judges.

AMMON

DIVINE PROTECTION

Ammon, filled with a zeal to serve, encounters his own test of faith and courage on his mission to the Land of Ishmael when he crosses paths with a Lamanite king—and a band of hostile thieves. When Ammon first enters the Land of Ishmael, he is taken and bound and placed before the king whose name was Lamoni.

Ammon - the son of King Mosiah II, chooses to be a servant as his first area in his mission to the Lamanites. After three days in the king’s service, Ammon is presented with an opportunity to share his divine light and witness.

By the “power of God” Ammon is given a Sampson-like endowment of fighting prowess and divine protection. The servants of the king witness to him all that Ammon did and the king believes that Ammon is ‘the Great Spirit’.

My favorite Ammon depiction

THOUGHT PERCEPTION

As the video described, Ammon is able to perceive the very thoughts of the king when he is brought before him and the king sits in silence for an hour. The scripture expressly states that it was because Ammon was “filled with the Spirit of God” that he could manifest a telepathic, a quasi-electromagnetic or light/intelligence based gift.

How knowest thou the thoughts of my heart?

Through the wise and patient ministry of Ammon, the king believes all of his words. (v.40). He cries out to the Lord saying “O Lord, have mercy; according to thy abundant mercy which thou hast had upon the people of Nephi, have upon me, and my people” (v.41). When he said this, he fell to the earth as if he were dead. He was in this state for - you guessed it - two days and two nights (v.42-43). The king is converted and undergoes a transfiguration through symbolic death, just as Ammon had witnessed and participated in with his friend, Alma the Younger and the visitation of the angel.

So, like Alma the Elder when Alma the Younger was brought before him - Ammon rejoices inside to be brought before the king by the queen to determine whether or not he was dead, because they were getting ready to bury him.

“…a marvelous light of his goodness-”

Ammon’s response to the queen is filled with language of transfiguration and divine light. He explains that the king’s carnal frame has been overcome by the spiritual power of God within his heart. Just as transfiguration hints at the resurrection of the carnal body into a perfected state, Ammon assures the queen that the king will rise on the third day—a parallel to the Messiah, the Firstfruit of the Resurrection, who rose to a light-filled, glorified body. If we continue in the text we find more positive examples of transfiguration and vision and its physical draining effects on the mortal body - as is expected in our electric paradigm. The king awakes and declares that he has seen Jesus Christ, but again he and the queen are ‘overcome’ by the Spirit. Ammon joins them.

After these three fall to the earth - the servants of the king also begin to pray earnestly and fear the Lord and they too are overcome and fall to the earth (v.16). All fell, except for one woman, Abish - a converted Lamanite on the account of a vision of her father. But she recognized all that was happening as the power of God and gathered everyone she could to behold the miracle. Not everyone agrees that it is a miracle at first and confusion breaks out.

As this gathering gets large and rowdy, one man attempts to slay the fallen Ammon - but the divine protection upon Ammon is again manifested as the man is slain on the spot. If Ammon is filled with the Spirit like Nephi was before his brethren, then the man’s heart was stopped - like Uzzah steadying the Ark.

Ultimately, Abish - grounded in her faith - takes the queen by her hand in a moment of high voltage tension among the people. The queen miraculously rises to her feet praising the Lord Jesus and grabs the hand of the king who in turn rises up and rebukes the people, calming the situation. He teaches the people all that Ammon had taught him and many believe and are converted, while others turn and go their way.

Ammon and the others come around and rise up - all declaring that their hearts have been transformed.

NEPHI/LEHI

In a parallel I find interesting - the combined Mulekite/Nephite Kingdom in Zarahemla begins with three kings and ends with twelve judges like a chiastic reflection of the twelve initial Judges and later three kings of ancient Israel before the Day of Judgment and visitation and of the dividing and scattering of Israel.

We will jump ahead to a story in the life of Chief Judge #7, Nephi, the son of Helaman found in the Book of Helaman Chapter 5. The year is 30BC and Nephi steps down to preach the Gospel full time with his Brother Lehi, because of the wickedness of the people and because of the teachings and words of their father Helaman regarding salvation and the redemption of Christ.

Verses 6-13 recount the words of Helaman that inspired them and I encourage you to study them. So they go forth from city to city preaching the Gospel to all and end up in the Land of Nephi amongst the Lamanites and are taken as prisoners.

PILLAR OF FIRE - THEOPHANY

After Nephi and Lehi had been imprisoned for ‘many days without food, behold, they (the Lamanites) went forth into the prison to take them that they might slay them’ (v.22).

I’m just going to add some imagery to support the story.

In verses 27-28, the ground shakes - a cloud of darkness descends - and then a voice, a mild and still small voice pierces through the chaos calling the Lamanites to repent. All of these points support the sights and sounds and experiences of a plasma pillar of fire and smoke and an electric universe as we’ve previously seen in scriptural accounts. The voice speaks to them three distinct times - the last time using words that ‘cannot be uttered’.

Aminadab is the Nephite who sees the shining faces of Nephi and Lehi through the darkness. He rallies the others to look and behold their faces and declares that “They do converse with the angels of God” (v.39). The other Lamanites demand to know what they should do to dispel the darkness - Aminadab exhorts them to repent and have faith in Christ.

The cries of the repentant Lamanites were heard by the Lord and the circumference of the Birkeland current that encircled and protected the two brothers enlarged to disperse the cloud of darkness and to bring all who were present (about 300) within the flames of divine theophany.

Because of their faith - they had knowledge of God given to them - not just increased faith. They were dispersed of the Lord and ‘bidden to go forth and marvel not, neither should they doubt’ (v.49) after the experience - for they knew, they had seen. They were to testify.

They became 300 missionary converts who then in turn declare their witness and persuade many others to believe in Christ to the extent that ‘the more part of the Lamanites were convinced of them, because of the greatness of the evidences which they had received’ (v.50).

TRANSLATION

Later in the record, Nephi returns to Zarahemla and finds that the Nephites have succumbed to secret combinations and robbers and have become very wicked. He is called to witness and testify against them and he prays from his garden tower out loud and draws a crowd who seek to accuse him. By revelation he demonstrates that he is a prophet of God by discerning the murder of the Chief Judge by his brother before the people. After this episode and his demonstrated obedience to the Lord, Nephi is granted the sealing power - as Elijah - and is later Translated just the same. Notice how when he is given the sealing power, he was ‘pondering in his heart’.

He is given the power and command over the elements and power of God like Elijah, to call down fire and to perform all manner of miracles and to command even the mountains to become smooth and to rebuke the covenant people and warn them of divine judgment. We recognize this as the language of translation, and with that comes a planetary, cosmic-awareness and responsibility.²⁹

This power that he was given also gave him the power of teleportation, or to be ‘conveyed away out of the midst’ of people. He was given a body that was changed to have a greater command and relationship with light and the Spirit of God so as to have these awesome gifts and even unto power over death.

In Helaman 11, Nephi intercedes on behalf of his wicked people, asking the Lord to send a famine instead of allowing further war. He hopes that this will humble them, leading them to turn away from their contentions and return to Christ. This situation parallels Elijah’s ministry in that both prophets invoke a famine, but with different purposes. Elijah declared a famine as a judgment against Israel’s idolatry, interceding with God’s authority to seal the heavens. Similarly, Nephi pleads for a famine, but his goal is merciful: to stop the war and give the people an opportunity to repent. Both prophets demonstrate that a famine, whether as judgment or mercy, is a tool in God's hands to turn the people back to righteousness.

At the start of the Book of 3rd Nephi, Nephi the son of Helaman gives charge to his son (also Nephi, the one alive when Christ comes) to keep the Brass Plates and the sacred records - then he is translated and walks with God.

SAMUEL THE LAMANITE

The last Prophet we will explore and acid test in this chapter and before we reach the advent and birth of Christ in the flesh in our chronology, is Samuel the Lamanite in about 6BC.

COSMIC SIGNS OF CHRIST

Just as Israel before the scattering - the Nephites were ripened with wickedness and heading for a destructive cosmic judgment from God. Samuel is sent to proclaim repentance and ‘whatsoever things should come into his heart’ (13:3) by the voice of the Lord.

Samuel's language and prophecies resonate with our restored cosmism paradigm, particularly in relation to planetary catastrophes. His warning mirrors the fate of Sodom and Gomorrah—both cities, like the Nephites, were heading for destruction due to their wickedness, and Samuel’s message fits within the context of a broader cosmological view of divine judgment. Fire and chaos from heaven.

Samuel gives the Nephites two cosmic signs:

1. One of Christ’s birth, which would manifest within 6 years of his prophecy (14:2-8)

2. And a prophecy and signs of his death and resurrection. (14:14-31)

Here are the cosmic signs of his birth:

This is our familiar language and pattern of pass over and planetary catastrophe plain and simple! Destruction from the stars!

Here are the cosmic signs given by Samuel of Christ’s death and resurrection:

All of these signs are a perfect match in our restored cosmism perspective. They harken back to the Exodus and all the previous pass overs and planetary judgments and encounters of the Lord that we’ve reviewed thus far. The very Jehovah and Lord of those hosts was to come down himself and take flesh upon his Spirit Body with the endowment and anointing of the Father. The victory over death and the Fall of Adam was imminent.

DIVINE PROTECTION ON THE WALL

In chapter 16 we read that some believed Samuel, but just as many did not - and they were angry with him. While he stood upon the wall of the city, preaching, they tried to kill him - but they couldn’t.

He was protected by the Spirit of the Lord - it deflected the arrows and stones while he delivered his message. This is consistent with all the other instances of transfiguration that we have explored, he was filled with light to the extent that a literal forcefield of power prevented the projectiles from striking him as he delivered his message.

---

This concludes our initial exploration of the Prophets of the Scattering of Israel through a cosmism lens. In this chapter, we traversed nearly 900 years of prophetic history. Although I didn't include detailed sections on figures like Jeremiah, Ezra, Malachi, and Job, I encourage you to study them independently through this same framework. I believe you will find that our "acid test" consistently confirms the validity of a restored cosmism paradigm.

I love the Gospel of Jesus Christ, the scriptures, and the testimonies of the prophets. I’m excited to continue this journey in our next chapter, where we’ll apply this chronological acid test to the scriptures, delving into the Ministry of Christ and exploring the Prophets of the Kingdom and Gathering.

1. 1 Kings 12:26-31 - 26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David:

27 If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.

28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

29 And he set the one in Beth-el, and the other put he in Dan.

30 And this thing became a sin: for the people went to worship before the one, even unto Dan.

31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.

2. 1 Kings 15:25-30;34 - 25 ¶ And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years.

26 And he did evil in the sight of the Lord, and walked in the way of his father, and in his sin wherewith he made Israel to sin.

27 ¶ And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon.

28 Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead.

29 And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the Lord, which he spake by his servant Ahijah the Shilonite:

30 Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord God of Israel to anger.

34 And he did evil in the sight of the Lord, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.

3. 1 Kings 16:8-13 - 8 ¶ In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years.

9 And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah.

10 And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead.

11 ¶ And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends.

12 Thus did Zimri destroy all the house of Baasha, according to the word of the Lord, which he spake against Baasha by Jehu the prophet,

13 For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the Lord God of Israel to anger with their vanities.

4. 1 Kings 16:15-19 - 15 ¶ In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.

16 And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.

17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.

18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king’s house, and burnt the king’s house over him with fire, and died,

19 For his sins which he sinned in doing evil in the sight of the Lord, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

5. 1 Kings 16:31-33 - 31 And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.

32 And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.

33 And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.

6. 1 Kings 22:37-38 - 37 ¶ So the king died, and was brought to Samaria; and they buried the king in Samaria.

38 And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the Lord which he spake.

7. 2 Chronicles 21:4-7 - 4 Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel.

5 ¶ Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.

6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the Lord.

7 Howbeit the Lord would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever.

8. Job 38:30-33 - 30 The waters are hid as with a stone, and the face of the deep is frozen.

31 Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?

32 Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?

33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?

9. Isaiah 29:4 - 4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.

10. Isaiah 65:17 - 17 ¶ For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.

11. D&C 101:89-90; 95 - 89 And if the president heed them not, then will the Lord arise and come forth out of his hiding place, and in his fury vex the nation;

90 And in his hot displeasure, and in his fierce anger, in his time, will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites, and unbelievers;

.

95 That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God.

..

D&C 95:4 - 4 For the preparation wherewith I design to prepare mine apostles to prune my vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh

12. Isaiah 25:2-5 - 2 For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.

3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.

4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.

5 Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.

See also Worlds In Collision section titled “Stormer of the Wall”

13. Helaman 12:13-15 - 13 Yea, and if he say unto the earth—Move—it is moved.

14 Yea, if he say unto the earth—Thou shalt go back, that it lengthen out the day for many hours—it is done;

15 And thus, according to his word the earth goeth back, and it appeareth unto man that the sun standeth still; yea, and behold, this is so; for surely it is the earth that moveth and not the sun.

14. 1 Nephi 1:18 - 18 Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard.

15. Abraham 1:25-27 - 25 Now the first government of Egypt was established by Pharaoh, the eldest son of Egyptus, the daughter of Ham, and it was after the manner of the government of Ham, which was patriarchal.

26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood.

27 Now, Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham, therefore my father was led away by their idolatry;

16. See Episode 12: The Scriptures and an Electric Universe - Part 1 - you can control-F search the article for “furnace” to jump to where we covered Abraham and Nimrod.

17. Daniel 3:22 - 22 Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.

18. Daniel 6:24 - 24 ¶ And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.

19. Moses 1:9-10 - 9 And the presence of God withdrew from Moses, that his glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth.

10 And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man; and he said unto himself: Now, for this cause I know that man is nothing, which thing I never had supposed.

20. Joseph Smith-History 1 - 20 He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; …

21. 1 Nephi 1:7 And it came to pass that he returned to his own house at Jerusalem; and he cast himself upon his bed, being overcome with the Spirit and the things which he had seen.

22. D&C 77:2-4 - 2 Q. What are we to understand by the four beasts, spoken of in the same verse?

A. They are figurative expressions, used by the Revelator, John, in describing heaven, the paradise of God, the happiness of man, and of beasts, and of creeping things, and of the fowls of the air; that which is spiritual being in the likeness of that which is temporal; and that which is temporal in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created.

3 Q. Are the four beasts limited to individual beasts, or do they represent classes or orders?

A. They are limited to four individual beasts, which were shown to John, to represent the glory of the classes of beings in their destined order or sphere of creation, in the enjoyment of their eternal felicity.

4 Q. What are we to understand by the eyes and wings, which the beasts had?

A. Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc.

23. Isaiah 34:4-5 - 4 And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.

5 For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.

24. Ezekiel 2:1-3 - 1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee.

2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.

3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day.

25. Luke 19:41-44 - 41 ¶ And when he was come near, he beheld the city, and wept over it,

42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

26. Mosiah 9:6-11 - 6 And I went in unto the king, and he covenanted with me that I might possess the land of Lehi-Nephi, and the land of Shilom.

7 And he also commanded that his people should depart out of the land, and I and my people went into the land that we might possess it.

8 And we began to build buildings, and to repair the walls of the city, yea, even the walls of the city of Lehi-Nephi, and the city of Shilom.

9 And we began to till the ground, yea, even with all manner of seeds, with seeds of corn, and of wheat, and of barley, and with neas, and with sheum, and with seeds of all manner of fruits; and we did begin to multiply and prosper in the land.

10 Now it was the cunning and the craftiness of king Laman, to bring my people into bondage, that he yielded up the land that we might possess it.

11 Therefore it came to pass, that after we had dwelt in the land for the space of twelve years that king Laman began to grow uneasy, lest by any means my people should wax strong in the land, and that they could not overpower them and bring them into bondage.

27. Mosiah 12: 25-30: 25 And now Abinadi said unto them: Are you priests, and pretend to teach this people, and to understand the spirit of prophesying, and yet desire to know of me what these things mean?

26 I say unto you, wo be unto you for perverting the ways of the Lord! For if ye understand these things ye have not taught them; therefore, ye have perverted the ways of the Lord.

27 Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people?

28 And they said: We teach the law of Moses.

29 And again he said unto them: If ye teach the law of Moses why do ye not keep it? Why do ye set your hearts upon riches? Why do ye commit whoredoms and spend your strength with harlots, yea, and cause this people to commit sin, that the Lord has cause to send me to prophesy against this people, yea, even a great evil against this people?

30 Know ye not that I speak the truth? Yea, ye know that I speak the truth; and you ought to tremble before God.

28. Acts 7:54-60 - 54 ¶ When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

55 But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.

59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

29. The Teachings of the Prophet Joseph Smith p.170 - Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fullness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order,15 and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead. “Others were tortured, not accepting deliverance, that they might obtain a better resurrection.” (See Hebrews 11:35.)