March 30 - The Many Names of God

1. The English words for Deity, God, Gods, gods, Jehova, Lord, LORD, etc, come from three basic Hebrew words (Elohim, Jehova, Adonai). The English word choice depends upon the context of the sentence. In many cases it simply is not known which specific God is being dealt with. 
2. Deuteronomy 10:9 is a good example of the frequent repetition of various names for Deity. What is the point of this repetition? Anytime a word is repeated is for emphasis (Verily, Verily / Wo,wo / Lord of Lords, etc). The point of the repetition in this verse is simply to say "The True God"... Which true God? It doesn't matter, because as we learned from the word Ma'lak, anyone who is a messenger of God will deliver the same message.
3. Genesis 22:12 - There are two words used before verbs that NEGATE the verb : אַל־ and לֹו. The first use means "Not right now", and the second means "Not EVER". The "Not Ever" form is the one used with regard to the Ten Commandments. In this verse, the messenger of the Lord told Abraham not to lift his hand (to slay) using the "Not right now" form, because a ram was about to become the sacrifice. 
4. Sometimes literary license is needed in translation, due to idiomic expressions, or cases where there are no similar words in English. This license can introduce doctrinal/theological bias. The ram is significant to Christians because it becomes a symbol of the Savior's sacrifice in saving Isaac. To the Jews, who don't believe in Jesus as the Messiah, this command to not slay Issac is interpreted as the divine direction not to perform human sacrifice. Bruce Satterfield's argument then is "Why did they use the 'don't kill right now' form of the negation word?", surely the Lord would use the "Not Ever" form if that were the case.
5. The sacrificed ram following the test of Abraham sealed the Abrahamic Covenant.

March 27 - Ministering Angels / Messengers

1. We had a really interesting discussion on the Hebrew word, מַלְאַךְ (Maw-lach), which means "Messenger". But this word often gets translated as "Angel" in the scriptures. Hebrew doesn't have the word for the English word "Angel". Messengers in Hebrew can be mortal or immortal, or can even be God Himself. The same word in Greek is translated "Angelos", and also does not have the divine overtones we have in English. 
2. Some rules about the word מַלְאַךְ: (click here for more rules)
1. Messengers represent the one who sent them (And often speak in first person) 
2. Messengers do not usually provide details concerning their commission (who sent them) 
3. Bro. Satterfield said The Lord can send whoever He wants as a messenger (whether living, dead, or whatever) 
3. Judges 2, references an 'angel' who was actually a mortal prophet from the nearby community of Gilgal, who was sent by the Lord to deliver a message. It is interesting to note the 1st person aspect of his communication. Messengers represent the one who sends them. 
4. We should translate this word as "Messenger", rather than "Angel". It is more accurate. 
5. The same organization that exists in the LDS church, namely the priesthood lines of authority through prophets, apostles, stake and ward leaders, and ultimately quorum leaders, must surely exist on the other side of the veil. 
6. The Holy Ghost has an important responsibility as a messenger (מַלְאַךְ) , testifying of the Father and the Son. We learned that the Holy Ghost is an orchestrator for providing our spiritual experiences, and is the one responsible for assigning messengers to us. Many doctrinal examples support this idea, including the story of Nephi, Laman, Lemuel, who were continually followed by their מַלְאַךְ, and who often heard his voice, literally beheld him, and felt his promptings at times. These מַלְאַךְ act under the directing influence of the spirit, and convey the feelings, thoughts, peace, guidance, etc. we associate with the Holy Ghost. This doctrine is further discussed by Elder Dallin H. Oaks, of the quorum of the 12 apostles in his talk, "The Aaronic Priesthood and the Sacrament". This doctrine does not in any way take away from the divine role of the Holy Ghost. Understanding that he is the one orchestrating each spiritual manifestation in my life, whether it is Him directly, or one He sends to me (Likely an ancestor) it doesn't matter, the message is the same. This doctrine is strongly supported in D&C 1:38, whether it is the Lord's voice, or the voice of his servants, it is the same. Frankly, I LOVE the concept of my ancestors having direct dealings with me, and having my own 'assigned' מַלְאַךְ. I think most people love this doctrine and want to believe it is true. 
7. Lastly, he spoke of the need for the Nephites who were having a difficult time understanding the Savior's words, to go home, pray for the spirit, and return the next day. They did so, gathered others, fasted, prayed, and had the literal ministration of מַלְאַךְ (Angels), and the Savior immediately appeared. The point is that The Holy Ghost can not always strive with us when we sin. But our מַלְאַךְ can minister to us, get us to repent, and bring the Holy Ghost back in our lives, and allow the Savior to administer to us.

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see also: Bruce Satterfield's collection of sources on this topic
Rules for the understanding of the Hebrew word Mal'ak - http://emp.byui.edu/SATTERFIELDB/Rel302/MalakMessengerAngel.html