Old Testament Week 22: Prophets of the impending exile Zephaniah, Nahum, Habakkuk, Obadiah, Joel

1) Introduction. a) These five prophets of Judah ministered in the 7th century B.C.1 They lived in a time of great political upheaval, and witnessed the end of the Assyrian Empire and the rise of the Babylonian Empire. i) [SLIDE 2] Assyria had been the most powerful empire in the ancient Near East for nearly 200 years, but it crumbled quickly after the death of King Ashurbanipal in 627 B.C. Under the combined assaults of the Medes from north of Persia and the Chaldeans from southern Babylonia, the ancient Assyrian city Asshur fell in 614. In 612 B.C. the Assyrian capital, Nineveh, fell to the Babylonians, and the Assyrian Empire ended. ii) [SLIDE 3] As we discussed previously, Isaiah had prophesied that the Lord would bring judgment down on Assyria through Babylon (Isaiah 10:532), but that Babylon, in turn, would be used by God to punish Judah for her wickedness. The Babylonians overran Judah and deported her people to the east. (1) [3.1] By 586 B.C., only 27 years after the fall of Assyria, virtually all the people of Judah had been deported to Babylon. b) [SLIDE 4] During this time, the kingdom of Judah was ruled by some of the most righteous and some of the most wicked kings in her 300-year history. (See handout.) i) Back a few lessons ago we talked about King Hezekiah (ruled 715685 B.C.) and his interaction with the prophet Isaiah.2 Despite Hezekiahs problems with pride (Isaiah 39:18), the scriptural record refers to him as the greatest of all the kings of Judah (2 Kings 18:5). ii) After Hezekiah, things turned for the worst: His son, Manasseh (687642), was the most wicked king in Judahs history (2 Kings 21:118). Because Manasseh turned all of Judah over to idol worship, the Lord told the prophets that he would wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down (2 Kings 21:13). iii) Despite the reforms of King Josiah (640609),3 the people of Judah only increased in wickedness, and, by the time of the beginning of the 6th century, they were ready to be destroyed. c) The prophets in this lesson experienced the decline of Judah firsthand, and had a lot to say about it.

With the possible exception of Joel, as discussed below. See notes to lesson 20, pages 67, 14 (http://bit.ly/ldsarcot20n). 3 See notes to lesson 15, pages 1112 (http://bit.ly/ldsarcot15n).
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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

Week 23, Page 2

2) [SLIDE 5] Zephaniah. a) Date: Zephaniah directly states that his ministry was in the days of [King] Josiah (1:1), so between 640 and 609 B.C. His condemnation of practices forbidden by Deuteronomy (1:46, 89, 12; 3:17) suggests that he prophesied around the time of Josiahs reforms of 621 B.C. (2 Kings 23).4 b) Personal: Not mentioned, but his family history identifies him as a great-great grandson of Hezekiah (1:2). Considering that there is only one person with the name Hezekiah mentioned in the Old Testament, its possible that Zephaniah was a descendant of that late 8th-century king of Judah for whom Isaiah prophesied. i) He also mentions that he is the son of Cushi, which could indicate that his father was a Cushite (Ethiopian); if so, it this would mean Zephaniah had African ancestry. 5 ii) His name means: Jehovah has concealed or Jehovah lies in wait. c) Message: The entire book is dominated by one theme: the Day of the Lord. Zephaniah warned of a coming global catastrophe brought on by the worship of false gods. Among the cities that were to be destroyed were Nineveh, the capital of Assyria (2:13), and Jerusalem (3:18). But that destruction was to be followed by a restoration of Israel in peace and prosperity (3:920). i) Zephaniah 1:1418. The prophet warned that a day of reckoning was coming, in which no one would be spared. He was probably referring to the destruction of Judah by the Babylonians, but his prophecy has thematic similarities to the Second Coming of Christ. (1) In all ages of the world, the wealthy could avoid being killed or harmed by invading armies by paying off soldiers. Zephaniah warned that, in the coming invasion, money will not save anyone. Likewise, at the Second Coming, a persons wealth will not give them any advantage: The Lord will preserve the righteous and destroy the wicked. ii) So how do we avoid destruction? Zephaniah 2:3. Those who are meek, who have kept the Lords covenant law (KJV judgment) and sought righteousness may be spared. (However, note tentative may be.) iii) Zephaniah 3:89. After the destruction of the earth, there will be a time of peace and renewal, when everyone will worship the Lord with pure speech. (1) This may refer to the restoration of a pure and undefiled language, mentioned in Moses 6:6, or it may simply mean that people will reject the false gods of the world and worship the Lord in a way that is acceptable to him.

4 Many scholars insist that Zephaniahs condemnation of idolatry means that he must have prophesied before Josiahs reforms. However, it is possible that some idolatry persisted after 621 B.C., and that Zephaniahs oracle was meant to put down resistance to Josiahs commands. 5 This is not as likely as it may sound, though: The other names in his genealogical list are clearly proper names, so for his father to be referred to as a Cushite would be out of place. It is an intere sting possibility, however.

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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

Week 23, Page 3

3) [SLIDE 6] Nahum. a) Date: Nahum mentions the fall of the Egyptian capital of Thebes (KJV No) to the Assyrians (3:810), so his prophecy certainly comes after 663 B.C. He anticipates the fall of Assyria in 612 B.C., so his prophecy is probably somewhere close to that date. This would put him during the last years of King Josiah. b) Personal: His hometown was Elkosh (1:1), whose location is unknown. His name means comfort, possibly referring to the Lord comforting Judah by destroying her longtime enemy, Assyria. c) Message: God has brought his divine justice on Assyria. The core of the book is a poem extolling Ninevehs destruction (2:39; 3:13), with vivid depictions of chariots racing in her streets. i) Nahum 1:23a. The Lord zealously (KJV jealous) protected his people, and promised to take vengeance on his enemies in great wrath. (1) Why didnt this happen immediately? Because the LORD is slow to angerin other words, he restrains himself and does not become angry quickly. His people will be avenged in his own good time. (2) This has a parallel in modern Church history: When the Saints in Jackson County were forced from their homes, Joseph Smith was commanded to organize Zions Camp, an armed force that would restore them to their lands. But when Zions Camp arrived in Missouri, the Lord told Joseph:
Therefore, in consequence of the transgressions of my people, it is expedient in me that mine elders should wait for a little season for the redemption of ZionThat they themselves may be prepared, and that my people may be taught more perfectly, and have experience, and know more perfectly concerning their duty, and the things which I require at their hands. (D&C 105:910.)6

(3) The redemption of the Missouri Zion was put off until the Lord was ready to execute his vengeance. It was better to hold off so that the Latter-day Saints might carry out the important mission of restoring the Lords kingdom. 4) [SLIDE 7] Habakkuk. a) Date: Between 609 and 597 B.C., based on the reference to the Chaldeans (NeoBabylonians; 1:6). This would put him during the reign of wicked King Jehoiakim. b) Personal: Almost nothing is known about Habakkuk; he doesnt mention his hometown or the name of his father. Even the meaning of his name is not known.7 Its likely that he was involved in service at the Temple, and may have been a Levite.8

See Doctrine and Covenants lesson 19, pages 1011 (http://bit.ly/ldsarcdc19n). [Habakkuk] seems to be a loan-word representing the Assyrian hambau, a garden-plant, and has the appearance of being a writer's pseudonym. Emil G. Hirsch, Habakkuk, The Jewish Encyclopedia, 117 (http://www.jewishencyclopedia.com/articles/6975-habakkuk). 8 The postscript to 3:19to the chief singer on my stringed instrumentsindicates that he owned musical instruments. Only a Levite was authorized to use an instrument to accompany his songs in the Temple.
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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

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i) Habakkuk appears in several ancient apocryphal stories. For example, in the addition to the Book of Daniel known as Bel and the Dragon, Habakkuk was carried from Judea to Babylon and back by an angel so he could bring food to Daniel in the lions den.9 c) Message: This book contains a dialogue between Habakkuk and God on the injustice of Judah and Gods coming judgment through the Babylonians (1:22:4).10 He gives five woes for Babylon by the nations it oppressed, once the cycle of judgment has run its course (2:520). The song of Habakkuk commemorates the ancient triumphs of God, who will come in judgment (3:119). i) In chapter 1, Habakkuk complains that the Lord did not listen to the cries for help, and did not step in when justice was perverted (1:24). The Lord answered: (1) [SLIDE 8] (Im going to use the New Revised Standard Version of this passage, because its much clearer than the King James.)
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And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.
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For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
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Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. 5 Yea also, because he transgresseth by wine,11 he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: (KJV Habakkuk 2:25.)

Then the LORD answered me and said: Write the vision; make it plain on tablets, so that a runner may read it. 3 For there is still a vision for the appointed time; it speaks of the end, and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay. 4 Look at the proud! Their spirit is not right in them, but the righteous live by their faith. 5 Moreover, wealth11 is treacherous; the arrogant do not endure. They open their throats wide as Sheol; like Death they never have enough. They gather all nations for themselves, and collect all peoples as their own. (NRSV Habakkuk 2:25.)

(2) This passage urged Habakkuk to be patient in waiting for the Lords justice to come. It then criticized the proud, arrogant, and greedy. (3) The phrase but the just shall live by faith at the end of verse 4 was picked up and used as a recurring theme by the Apostle Paul:

9 Bel and the Dragon 1:3339. The NRSV translation of this passage is available online (http://www.biblegateway.com/passage/?search=Bel+and+the+Dragon+1&version=NRSV). 10 Habakkuk and Jeremiah both argued that an invading foreign power would serve as the divine instrument of judgment against Judah: compare Habakkuk 1:611 with Jeremiah 4:13; 5:1517; 6:2223. 11 The Masoretic text reads wine at this point, while the Dead Sea Scrolls read wealth. Modern translations are divided on this; wine is favored by the NET, NIV, and NASB; while wealth is used by NRSV, ESV, and NAB. The DSS manuscripts are closer to the source by about 1,000 years, and are generally preferred because of this. However, the use of wealth doesnt seem to make sense in the context of the verse, where the next line speaks of the arrogant opening their throats to drink.

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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

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For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:1617; see also Galatians 3:11.)12

(4) [SLIDE 9] President George Q. Cannon taught:

God is teaching us many lessons. He is teaching us to put our trust in him. He is teaching us that sufficient for the day is the evil thereof.13 Why should we borrow trouble for to-morrow, as long as we enjoy to-day, as long as we have peace today, so long as we have the presence of the Holy Ghost to-day, let the morrow take thought for the things of itself. Let us enjoy this day in peace. Let us lay down this night in peace, putting our trust in God for the morrow. If we thus live day by dayfor it is written that the just shall live by faithif we thus live day by day, I tell you in the name of the Lord Jesus Christ, there is no power upon the earth or in hell that can disturb the peace, the quietude, the prosperity and success of this people or interrupt the progress of this great and glorious work of our God.14

5) [SLIDE 10] Obadiah. a) Date: His message is a condemnation of Edom for their participation in the Babylonian conquest of Judah, so his ministry was probably in early 6th century B.C., sometime just before, during, or after 586.15 If that date is correct, that would put him during the reign of King Zedekiah and make him a contemporary of the prophets Jeremiah16 and Lehi. b) Personal: His hometown and lineage are unknown. His name means servant of Jehovah, which could be a personal name or a title.17 c) Message: The nation of Edom was south of Judah. The Edomites were regarded as kin to the Israelites, since they were supposedly descended from Esau, Jacobs brother. 18 But the Edomites did not behave as brothers to the people of Judah in their hour of greatest need: They joined the Babylonian forces in sacking Judah.19 Obadiahs prophecy was a judgment against Edom for their treachery, and, by extension, all the nations that have oppressed Judah. i) The book concludes with a prophecy of a future time when Israel will be restored and possess all the surrounding lands of her former enemies:

Habakkuk 2:4b was also used in Hebrews 10:38. This is a quote from Matthew 6:34 (cf. 3 Nephi 13:34). 14 George Q. Cannon, 8 October 1882. Journal of Discourses 23:275 (http://en.fairmormon.org/Journal_of_Discourses/23/31#275). 15 Obadiah was placed in the Old Testament canon after Amos (an 8th century prophet) because Amos 9:12 mentions Judahs eventual triumph over Edom, and because both books use the Day of the Lord as a theme. 16 The similarities between Obadiah 1:17 and Jeremiah 49:7a, 1416, 910 could indicate that one prophet borrowed from the other, or that they both copied from a common, earlier source that has been lost. 17 The same also applies to Malachi, whose name means my messenger, and therefore may be a title rather than a personal name. 18 See Genesis 25:30; 36:8; Numbers 20:14; Deuteronomy 2:4, 8. 19 See Psalm 137:7; Lamentations 4:2122.
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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

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Week 23, Page 6

And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead.
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And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south.
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And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORDs. (KJV Obadiah 1:1921.)

Those of the Negeb shall possess Mount Esau, and those of the Shephelah the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20 The exiles of the Israelites who are in Halah shall possess Phoenicia as far as Zarephath; and the exiles of Jerusalem who are in Sepharad shall possess the towns of the Negeb. 21 Those who have been saved shall go up to Mount Zion to rule Mount Esau; and the kingdom shall be the LORDs. (NRSV Obadiah 1:1921.)

(1) Verse 21 is well-known among Latter-day Saints because we use the phrase saviors on mount Zion with reference to temple ordinances on behalf of the dead.20 (a) This is another example of a scriptural passage where Latter-day Saints have followed Nephis counsel to liken the scriptures unto ourselves (1 Nephi 19:2324; 2 Nephi 11:2, 8).21 (b) The verse itself, in the context of the prophecy of Obadiah, doesnt have anything to do with salvation for the dead, or even with temple worship. (i) Obadiah prophesied that, for their treachery, Edom would be destroyed (1:114). He then went on to foretell the coming day of the Lord upon all the Gentile nations, when they would get what was coming to them (1:1521). (ii) Part of the prophecy was an indication that Mount Zionthe hill on which the walled city of Jerusalem and the temple sitswould be a place of refuge to which the scattered peoples of Israel would return. The last verse predicts that those who liberated them (or perhaps those who have been liberated22) will go up to Mount Zion, and from that mountain they would rule over the entire region, including Mount Edom, the chief city of the (now destroyed) Edomites.

BYUs Scriptural Index to the Latter-day Prophets (http://scriptures.byu.edu/) lists 138 quotations or allusions to this verse in Teachings of the Prophet Joseph Smith, Journal of Discourses, and General Conference talks between 1942 and 2012. 21 See previous examples in lesson 18, pages 1113 (http://bit.ly/ldsarcot18n); lesson 19, pages 811 (http://bit.ly/ldsarcot19n); and lesson 20, pages 1113 (http://bit.ly/ldsarcot20n). 22 Ancient versions of the Old Testament read (mushaim), those who have been delivered/saved (followed by NRSV, NET) while the later Masoretic Text has (moshiim), deliverers/saviors (followed by ESV, NASB, NIV, HCSB, JSP TANAKH).
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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

Week 23, Page 7

(c) Joseph Smith first used the phrase saviors on Mount Zion with reference to the last days in a sermon given in May 1841,23 after which he used the phrase in connection with baptism for the dead at least four times.24 (i) This is one example of a turn of phrase from the scriptures that struck Joseph and became the source of a grand and important doctrine. He used saviors on Mount Zion to help explain the role of the Saints in performing temple work for their deceased ancestors. The phrase in Obadiah doesnt refer to that, but Joseph wasnt interpreting Obadiahhe was trying to explain a glorious new idea that had been revealed to him.25 6) [SLIDE 11] Joel. a) Date: Joel is one of the most difficult Old Testament prophets to date because he gives no references to kings or specific events. Traditionally hes been placed next to Amos (ministered 760750 B.C.) because there seems to be a thematic relationship between them.26 Most modern scholars date him much later, between 400 and 350 B.C., at the end of the Persian period.27 Although Joel doesnt directly say so, his vision of the locust-chariots may be of the Babylonian army, so were going to throw him in with this lesson. b) Personal: We know nothing of his home or background, other than the name of his father.28 His own name ( / yah-el) means Jehovah is God.29 There are fifteen individuals with this name in the Old Testament and contemporary Jewish apocryphal literature, so it seems like it was a popular name in ancient Israel.30 c) Message: The plague of locust (representing enemy chariots) is Gods judgment on the people (1:22:27). The Day of the Lord is coming, bringing judgments and blessings (2:283:21). i) An invading army is compared to a swarm of locusts in their numbers, speed, and devastation (1:46; 2:111).

23 The election of the promised seed still continues, and in the last days, they shall have the priesthood restored unto them, and they shall be the Saviors on mount Zion the ministers of our God.. Joseph Smith, 16 May 1841. Words of Joseph Smith 7374 (http://bit.ly/wjs073074); History of the Church 4:359 (http://byustudies.byu.edu/hc/4/20.html#359); Teachings of the Prophet Joseph Smith 189 (http://scriptures.byu.edu/stpjs.html#189). Joseph didnt directly connect saviors on Mount Zion to baptism for the dead in this sermon, only to priesthood in general. 24 See sermons given 3 October 1841 (WJS 77; HC 4:425; TPJS 191); 15 April 1842 (HC 4:599; TPJS 223); 21 January 1844 (WJS 318; HC 6:184; TPJS 330); 2 May 1844 (WJS 368, 370; HC 6:365; TPJS 366). 25 Josephs use of saviors on Mount Zion not only removes it from context of the preceding verses in Obadiah, but also from the second half of the verse itself. In fairness to Joseph, hes part of a long tradition of doing this sort of thing; many of the New Testament writers used phrases from the Old Testament out of context: See Matthews use of Isaiah 7:14 in lesson 19, pages 24 (http://bit.ly/ldsarcot19n) and the Christian interpretation of Lucifer in Isaiah 14 in lesson 20, pages 25 (http://bit.ly/ldsarcot20n). As well see in lesson 25, Latter-day Saints have also done the same thing with Ezekiel 37:1617. 26 Joel 3:16a and Amos 1:2a are identical, and the first chapters of each have oracles against Tyre and Philistia. 27 This conclusion is drawn from Joels lack of mention of the Assyrians or Babylonians, his borrowing from earlier prophets, and his apocalyptic message (apocalyptic oracles became prominent after the return from Babylonian exile). 28 (pethuel ) means vision of God (1:1). 29 This is the reverse of Elijah, My God is Jehovah. 30 The name Joel is found in the Old Testament at 1 Samuel 8:2; 1 Chronicles 4:35; 5:4, 8, 12; 6:33, 36; 7:3; 11:38; 15:7, 11, 17; 23:8; 26:22; 27:20; 29:12; Ezra 10:43; Nehemiah 11:9; Joel 1:1.

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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

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Week 23, Page 8

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
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For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. (KJV Joel 1:46.)

What the cutting locust left, the swarming locust has eaten. What the swarming locust left, the hopping locust has eaten, and what the hopping locust left, the destroying locust has eaten. 5 Wake up, you drunkards, and weep; and wail, all you winedrinkers, over the sweet wine, for it is cut off from your mouth. 6 For a nation has invaded my land, powerful and innumerable; its teeth are lions teeth, and it has the fangs of a lioness. (NRSV Joel 1:46.)

What the gazam-locust left the arbeh-locust consumed, what the arbeh-locust left the yeleq-locust consumed, and what the yeleq-locust left the hasil-locust consumed!

Wake up, you drunkards, and weep! Wail, all you wine drinkers, because the sweet wine has been taken away from you.
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For a nation has invaded our land. There are so many of them they are too numerous to count. Their teeth are like those of a lion; they tear apart their prey like a lioness. (NET Joel 1:46.)

(1) The references in the KJV translation of verse 4 to different types of insects are actually referring to various forms of locusts.31 (a) [SLIDE 12] The desert locust is a large grasshopper that lives in North Africa, the Middle East, and India. (b) [SLIDE 13] Adult locusts periodically form swarms that eat everything in their path. A single swarm can cover up to 500 square miles, with 15 to 30 million locusts per square mile. (c) [SLIDE 14] Locust swarms are so dense that they can even blot out the light of the sun (2:10).32 (d) Interpreted in the light of verse 6, verse 4 refers to a massive army that bearing down on Israel and Judah. They are so numerous that they have the appearance of a swarm of locusts. (2) [SLIDE 15] In Joel 2:11 the Lord revealed a great surprise: He is leading the army that is coming down upon Judah!

31 The NRSV takes them to mean locusts in their different stages of maturity, although this translation is far from certain. Because of the uncertainty involved, the NET simply gives the different Hebrew words used, followed by -locust. 32 This verse is used twice in the New Testament in connection with the last days before the Second Coming of the Lord (Matthew 24:29; Revelation 8:12).

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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

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Week 23, Page 9

And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it? (KJV Joel 2:11.)

The LORD utters his voice at the head of his army; how vast is his host! Numberless are those who obey his command. Truly the day of the LORD is great; terrible indeedwho can endure it? (NRSV Joel 2:11.)

(a) To avoid this calamity, the Lord called the people of Judah to repentance (2:1218).
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Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
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Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God? (KJV Joel 2:1214.)

Yet even now, says the LORD, return to me with all your heart, with fasting, with weeping, and with mourning; 13 rend your hearts and not your clothing. Return to the LORD, your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love, and relents from punishing. 14 Who knows whether he will not turn and relent, and leave a blessing behind him, a grain-offering and a drink-offering for the LORD, your God? (NRSV Joel 2:1214.)

(3) These verses plead with the people of Judahand, by extension, with us, the readersto truly repent, and not just go through the motions. (a) Anciently, it was a sign of mourning, humility, and repentance to rend, or tear, ones clothing.33 The Lord commands us to rend your heart, and not your garments. If we do so, instead of destruction, he will leave a blessing. ii) The wonders of the last days (2:2832). (1) This prophecy foretells a time when there will be great visions and revelations, but also great calamity:
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And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
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and also upon the servants and upon the handmaids in those days will I pour out my spirit.

Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. 29 Even on the male and female slaves, in those days, I will pour out my spirit.

33

This practice persists in modern Judaism, where it is known as http://bit.ly/ldsarc

( keriah), tear (as in rip).

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Old Testament: Zephaniah, Nahum, Habakkuk, Obadiah, Joel

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And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. 32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. (KJV Joel 2:2832.)

I will show portents in the heavens and on the earth, blood and fire and columns of smoke. 31 The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the LORD comes. 32 Then everyone who calls on the name of the LORD shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls. (NRSV Joel 2:2832.)

(a) This prophecy was partially fulfilled at the Day of Pentecost after Jesus ascension into heaven, when his apostles spoke in tongues (Acts 2:1621). (i) However, it has not been fulfilled in its entirety: In September 1823 the resurrected Book of Mormon prophet Moroni told Joseph Smith that this [prophecy] was not yet fulfilled, but was soon to be (Joseph Smith History 1:41). (ii) What else is left to fulfill? In addition to more spiritual manifestations, we are still waiting for great signs in the heavens and destruction that will precede the second coming of the Lord Jesus Christ. 1. [SLIDE 16] According to verse 31, the smoke and fire from the destruction at these times will be so great that it will blot out the sun and cause the moon to appear red. 7) [SLIDE 17] Next week: a) Jeremiah and Lamentations.

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