LOST 10 TRIBES INFO

This is like drinking from a fire hose....  I plagiarized off of a post on LDSFF.

Scared and Alone
The Location and Condition of the Lost Tribes of Israel1

"And behold, there are many who are already lost from the knowledge of those who are at Jerusalem. Yea, the more part of all the tribes have been led away... and whither they are none of us knoweth, save that we know that they have been led away."
1 Nephi 22:4

An aspect of the gospel that has long fascinated members of the Church is the doctrine of the gathering. Israel will literally be gathered together "from the four winds, from one end of heaven to the other"2 and the Lord will "bring them again into their land that [He] gave unto their fathers."3

Of course, in order for a gathering to take place, there must first have been a dispersement. As we know, portions of the children of Israel have been led away from time to time in the past, most notably the Jaredites, Lehi and his family, among others. And although there have been portions of the various tribes led away from time to time, the largest such dispersement occurred in 721BC.

The story really begins, of course, with the death of King Solomon, and the ensuing struggle for power that ultimately ended in a literal rift in the house of Israel. The twelve tribes of Israel were split over who should succeed Solomon, with Benjamin and Judah accepting Rehoboam4. They occupied the south, including Jerusalem, and were called the Kingdom of Judah. The other ten tribes of Israel favoured Jeroboam. They became known as the Kingdom of Israel, and occupied the north. This all took place around 975BC.

In Deuteronomy, the Lord clearly warned the Jews of what was to come. "The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known... The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor shew favor to the young... And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there shalt thou serve other gods, which neither thou nor thy fathers have known, even wood and stone."5

By 721BC, the Syrian states had been captured, and were paying tribute to the Assyrian king. At this time, Shalmanezer V was the king of Assyria. It came to his attention that King Hoshea in Israel was conspiring with Egypt, Syria and Phillistia to revolt against Assyrian rule. Shalmanezer immediately swept into Israel from the north, and laid siege to the kingdom for three years until it was ultimately devastated by Shalmanezer's successor, Sargon. The ten tribes were deported directly to Assyria, leaving the kingdom of Israel empty, soon to be filled with the Samaritan race. Some, it should be noted, managed to escape south into the Kingdom of Judah.

At this time, we know that although some stayed behind in Assyria, a large body of people representing each of the ten tribes, escaped from the Assyrians and began to travel north. These are they who became "lost".

There will, in the end, be two distinct gatherings for the children of Israel. The first gathering is a spiritual one, and the second is temporal. The spiritual gathering is currently taking place, and involves simply coming to a knowledge of the truth, accepting the gospel and joining the Church of Jesus Christ of Latter-Day Saints. The temporal gathering requires these converts to be "gathered home to the lands of their inheritance, and... established in all their lands of promise."6

What role do the lost ten tribes play in the gathering? Where did they go when they left Assyria? Where are they now? How will they return? Before these questions can be answered, it must be clear that arguments and opinions are not necessarily doctrine. The standard works are, of course, the measuring stick with which one must evaluate any argument that is being advanced as truth. Elder Harold B. Lee said of this principle, "It is not to be thought that every word spoken by the General Authorities is inspired, or that they are moved upon by the Holy Ghost in everything they speak and write. Now you keep that in mind. I don't care what his position is, if he writes something or speaks something that goes beyond anything that you can find in the standard works, unless that one be the prophet, seer, and revelator - please note that one exception - you may immediately say, "Well, that is his own idea!" And if he says something that contradicts what is found in the standard works (I think that is why we call them "standard" - it is the standard measure of all that men teach), you may know by the same token that it is false, regardless of the position of the man who says it."7 It is important to bear that in mind.

Assyria, ca. 720BC: most of the ten tribes we know escape north. We are given valuable insight into their possible course in the Apocryphal book of Esdras. In chapter 13 of 2 Esdras, it is written "Those are the tribes which were carried away captives out of their own land in the time of Oseas [Hosea] the king, whom Shalmanezer, the king of the Assyrians, took captive, and crossed them beyond the river; so were they brought into another land. But they took counsel to themselves, that they would leave the multitude of the heathen, and go forth into a further country where never man dwelt, that they might keep their statutes, which they never kept in their own land. And they entered in at the narrow passage of the river Euphrates. For the Most High then showed them signs, and stayed the springs of the flood till they were passed over. For through the country there was a great journey, even of a year and a half, and the same region is called Arsareth (or Ararah). Then dwelt they there until the latter time, and when they come forth again, the Most High shall hold still the springs of the river again, that they may go through.8"9

The journey described sounds like a perfect type for the Israelites exodus from Egypt; this is no small band of nomads. These are the people who had previously occupied the whole of the Kingdom of Israel.

Elder George Reynolds wrote the following about the tribes' journey northward: "Is it altogether improbable that in that long journey of one and a half years, as Esdras states it, from Media the land of their captivity to the frozen north, some of the backsliding Israel rebelled, turned aside from the main body, forgot their God, by and by mingled with the Gentiles and became the leaven to leaven with the promised seed all the nations of the earth? The account given in the Book of Mormon of a single family of this same house, its waywardness, its stiff neckedness before God, its internal quarrels and family feuds are, we fear, an example on a small scale of what most probably happened in the vast bodies of Israelites who for so many months wended their tedious way northward. Laman and Lemuel had, no doubt, many counterparts in the journeying Ten Tribes. And who so likely to rebel as stubborn, impetuous, proud and warlike Ephraim? Rebellion and backsliding have been so characteristically the story of Ephraim's career that we can scarcely conceive that it could be otherwise and yet preserve the unities of that people's history. Can it be any wonder then that so much of the blood of Ephraim has been found hidden and unknown in the midst of the nations of northern Europe and other parts until the spirit of prophecy revealed its existence?"10

So we have an idea of the general course they travelled northward. Or do we? We must keep in mind that the reference comes from an apocryphal work, and therefore cannot be immediately accepted.11 Robert L. Millet and Joseph Fielding McConkie wrote "It could be argued that the passage referring to the ten tribes is good while the rest of the book is bad, and perhaps this is so. If we are to maintain that the ten tribes passage is a pearl found in a coal pit, it stands sorely in need of verification from a source known to be genuine, but what it cannot be is the foundation upon which the rest of our reasoning is based."12 Therefore, the account of Esdras is submitted merely as a theory; an ancient work whose authenticity and reliablity as an authoritative source is largely in question, and whose value is to be evaluated by the individual reader.13

We have at the very least a theory as to why we are currently finding so many Ephriamites in Europe. But this travelling body of ten tribes is still unaccounted for. Did they simply separate and disperse throughout Europe and Asia?

This is not likely; Bruce R. McConkie wrote that "they were still a distinct people many hundreds of years later, for the resurrected Lord visited and ministered among them following his ministry on this continent among the Nephites,"14 Robert L. Millet and Joseph Fielding McConkie put this fact into perspective for us: "While it is true that Christ visited them in a group or groups in the meridian of time (see 3 Nephi 17:4)15, it takes a two-thousand year leap to suppose that they have remained so today. The Nephites were also in a group with prophets at their head, but no one would argue that they have retained their identity to this day."16 Although this is true, there is supporting evidence that the tribes remain in such a state.

There are some who believe the gathering of the lost ten tribes is currently taking place through the conversion efforts of missionaries all over the globe. Their arguments will be dealt with later. They are fundamentally incorrect, and proven so by the simple fact that tribes other than Ephraim comprise an exceptionally small percentage of Church membership. So where is everybody? Some may claim conversions in Russia or Communist China will produce hordes of Asherites, Reubenites and Issacharites. This is highly unlikely, and if the lineage thus far revealed from Chinese and Russian conversions are any indication, there will be little change in the future. Current statistics for those areas seem to conform with the Church population in general, that is, almost universally Ephraimite with a handful of members from other tribes.

Of course, opinions differ widely when it comes to discussing the current location or condition of the lost tribes. Considerable debate on the topic has yielded no definite answer, not surprisingly, as the official position of the LDS church is that "we have no knowledge of the location or condition of that part of the ten tribes who went into the north country."17 We have been told that they "are not lost unto the Lord,"18 and it suffices us to know that they will someday be brought forth in a miraculous manner.19 However, there exists a myriad of statements that indicate generally the tribes' present circumstance.

One popular theory, which continues to be taught widely in the church despite a wealth of evidence and prophetic statements to the contrary, is the notion that "the ten lost tribes are no longer together in an organized group but that they are completely dispersed among the nations and that their gathering will be somewhat similar to that of the rest of the world who will be gathered from among the nations by typical missionary work."20 This scenario is probably best defended by Robert L Millet and Jospeh Fielding McConkie, quoted earlier. Dean of Religious Education at BYU and professor at BYU respectively, both are recognized church scholars. They make a thorough investigation of this argument in their book "Our Destiny: The Call and Election of the House of Israel."21 I have attempted in this paper to address their key arguments. In general, their arguments are at the very least intriguing, but too often rely on a reinterpretation of scriptural text that seems highly arbitrary. It is to the reader to weigh the merits of each proposal.

James E. Talmage, however, wrote "it is plain that, while many of those belonging to the Ten Tribes were diffused among the nations, a sufficient number to justify the retention of the original name were led away as a body and are now in existence in some place where the Lord has hidden them."22

The miraculous physical gathering is described in the most detail in section 133 of the Doctrine and Covenants. Although some may argue the passage is figurative, clearly a distinct group is spoken of, being led physically to Zion: "And they who are in the north countries shall come in remembrance before the Lord; and their prophets shall hear his voice, and shall no longer stay themselves; and they shall smite the rocks, and the ice shall flow down at their presence. And an highway shall be cast up in the midst of the great deep. Their enemies shall become a prey unto them, And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. And they shall bring forth their rich treasures unto the children of Ephraim, my servants. And the boundaries of the everlasting hills shall tremble at their presence. And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim.23"24

It would seem from this passage that there are prophets among the ten tribes, and that they have kept records25, most notably of the ministry of the resurrected Lord among them. Is this the only way to interpret this passage? Robert L. Millet and Joseph Fielding McConkie have this to say concerning the verses: "Section 133 of the Doctrine and Covenants speaks of a future day when the tribes of Israel will return under the direction of their prophets to receive a blessing at the hands of Ephraim. This revelation does not, however, say that they are presently in that state... Nor does this contradict Nephi's prophecy that we will some day have the records of the lost tribes. Nephi did not say that they would bring them to us, only that we would have them."26

Wilford Woodruff, however, said of this prophecy "all that God has said with regard to the ten tribes of Israel, strange as it may appear, will come to pass. They will, as has been said concerning them, smite the rock, and the mountains of ice will flow before them, and a great highway will be cast up, and their enemies will become a prey to them; and their records, and their choice treasures they will bring with them to Zion. These things are as true as God lives."27

Another indication that the ten tribes are still a distinct and separate group preparing for their return is a statement made by Joseph Smith concerning the John the Revelator. John Whitmer reported the incident as follows, "The Spirit of the Lord fell upon Joseph in an unusual manner, and he prophesied that John the Revelator was then among the Ten Tribes of Israel who had been led away by Shalmanezer, king of Assyria, to prepare them for their return from their long dispersion, to again possess the land of their fathers."28 Earlier it was noted that Bruce R. McConkie viewed the visit of the resurrected Lord to the ten tribes as evidence that "they were still a distinct people many hundreds of years later."29 It is of interest here to note that the Prophet spoke of John being specifically among the lost ten tribes, a useless designation if said tribes were indeed fully scattered. In that case, why not refer to John among the whole house of Israel? Why distinguish? Rather than address this problem, Millet and McConkie focus on John Whitmer's choice of the word 'dispersement' when recording the minutes of General Conference. Concerning this prophetic statement, Brothers Millet and McConkie say: "Far from saying they were in a body, the Prophet spoke of 'their long dispersion'. Again, if we are going to be true to the scriptures, it can be no other way. Be it remembered, and it is recorded in the book of Revelation, that the Lord told John that he 'must prophesy, again before many peoples, and nations, and tongues, and kings' (Revelation 10:11)."30

The Prophet speaking on another occasion said "...now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of this land, to open and prepare the way for the return of the lost tribes of Israel from the north country."31

James E. Talmage spoke twice of the Lost Ten Tribes in 1916, at both the April and October general conferences. In April he said "There is a tendency among men to explain away what they don't wish to understand in literal simplicity, and we, as Latter-day Saints are not entirely free from the taint of that tendency... Some people say [the prophecy of the gathering of the ten tribes] is to be explained in this way; A gathering is in progress, and has been in progress from the early days of this Church; and thus the 'Lost Tribes' are now being gathered; but that we are not to look for the return of any body of people now unknown as to their whereabouts. True, the gathering is in progress, this is a gathering dispensation; but the prophecy stands that the tribes shall be brought forth from their hiding place... [and their] scriptures shall become one with the scriptures of the Jews, the Holy Bible, and with the scriptures of the Nephites, the Book of Mormon, and with the scriptures of the Latter-day Saints as embodied in the volumes of modern revelation."32 Robert L. Millet and Joseph Fielding McConkie, of course, disagree as to the coming forth of the records of the lost tribes. Since they maintain that the tribes do not, in fact, currently exist as a body, they do not believe that the ten tribes will return bringing their records with them. They cite Bruce R. McConkie who said "we and they will have their scriptures; and those scriptures will tell of the Risen Lord among their forebears. How they shall be brought to light is not known. It may be in much the same way the Book of Mormon was revealed to the world."33 They go on to assert that "It may be... a portion of the record of the ten tribes is already in our posession. The Doctrine and Covenants is a record of God's dealings with a people who are a remnant of one of the lost tribes, even the tribe of Ephraim."34 That this last statement is highly improbable goes almost without saying.

Speaking in a similar vein at the following conference, Elder Talmage said "...I have found elders in Israel who would tell me that the predictions relating to the Lost Tribes are to be explained in this figurative manner- that the gathering of those tribes is already well advanced and that there is no hiding place whereto God has led them, from which they shall come forth, led by their prophets to receive their blessings here at the hands of gathered Ephraim, the gathered portions that have been scattered among the nations."35

Joseph Fielding Smith expressed the same view. President Smith wrote "Notwithstanding all that has been written, there are many members of the Church who think that these "lost tribes" were scattered among the nations and are now being gathered out and are found through all the stakes and branches of the Church. They reach this conclusion because the general opinion is that these tribes went into the North, and it is the northern countries from whence most of gathered Israel has been found... Whether these tribes are in the North or not, I am not prepared to say. As I said before, they are "lost" and until the Lord wishes it, they will not be found. All that I know about it is what the Lord has revealed, and He declares that they will come from the North. He has also made it very clear and definite that these lost people are separate and apart from the scattered Israelites now being gathered out...36 Surely there must be a time when this great body of people will come to the children of Ephraim to receive their blessings. At their presence the mountains will tremble; they will smite the rocks, and the ice shall flow down. They will bring forth their rich treasures to the children of Ephraim, at whose hands they shall receive the rich blessings which the Gospel and its ordinances offer them."37

President Smith then includes a quote from Elder Orson F. Whitney who makes an interesting symantic point. Elder Whitney said "It is maintained by some that the lost tribes of Israel -those carried into captivity about 725BC- are no longer a distinct people; that they exist only in a scattered condition, mixed with the nations among which they were taken by their captors, the conquering Assyrians. If this be true, and those tribes were not intact at the time Joseph and Oliver received the keys of the 'gathering of Israel from the four parts of the earth,' what need to particularize as to the Ten tribes, if they were no longer a distinct people? And why do our Articles of Faith give these tribes a special mention?38"39

Robert L. Millet and Joseph Fielding McConkie attempt to answer Elder Whitney. They begin by restating the problem: "Moses conferred upon the heads of Joseph Smith and Oliver Cowdery 'the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north' (D&C 110:11). In the tenth article of faith, the Prophet wrote: 'We believe in the literal gathering of Israel and in the restoration of the Ten Tribes.' It appears that two seperate events are being described. If the literal gathering of Israel embraces all twelve tribes, why then the seemingly redundant statement that the ten tribes will also be returned to their ancient lands?" Their attempt at an explanation is as follows: "The gathering," they say "comes in response to the scattering. We can quite properly consider the scattering as consisting of two parts: the leading of the ten tribes into the north countries, and the dispersing of the twelve tribes among all the nations of the earth. Thus, as the scattering can be divided into two major events, so it must be with the gathering. If there is to be a restoration of all things, the gathering of the twelve tribes must be as literal as their scattering; the ten tribes must return from the north countries as assuredly as they were taken into the north countries. Thus, after the remnants of the ten tribes have been gathered through the waters of baptism, some representative number of them will return to their ancient lands of inheritance."40 Brother Millet and Brother McConkie fail to take into account the fact that the "two part" gathering was such because chronologically, they were two seperate events, while their gathering, or at least, the gathering they are suggesting, appears to be one single event. Why continue to distinguish? Old time's sake? I think not.

An important scripture that can help us understand the nature of the tribes' condition is found in Jeremiah. "Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the Land of Egypt; But, the Lord liveth, which brought up, and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them;"41

Roger K. Young wrote that this scripture "indicates that the return of the Ten Tribes from the North will be such a miraculous event that it will overshadow the time that the Lord led the children of Israel out of the Land of Egypt. At that time the Lord, through his prophet Moses, provided miracle upon miracle in the form of plagues to convince Pharaoh to let them go, and then after their release led them with a pillar of fire and a pillar of smoke, spoke to them with his own voice, opened seas for them so that they crossed over on dry land, provided them water and food in miraculous ways, provided so that their clothes did not deteriorate, and even fought for them against the army of Egypt when it tried to stop them. The Lord will do so again and even more for the Tribes of Israel as He leads them from their hiding places in the North. The group that comes from the North will be a tremendous body indeed because they will consist of the descendants of 'the more part of the tribes'42 which had been led away."43

The Bible Dictionary in the LDS edition of the scriptures speaks in similar terms about the tribes' return: "Since their captivity they have never yet returned to their homeland, but extensive promises and prophecies speak of the time when they of the 'north countries' shall return.... The gathering of the lost tribes is to be a more spectacular event than the children of Israel coming out of Egypt in Moses' day."44

Brothers Millet and McConkie strive to persuade people that it would make more sense for God to bring to pass the miraculous prophecies concerning the ten tribes triumphant return in a figurative way; symbolically, rather than literally in the grand spectacle so vividly described in the scriptures. They appear to be trying to explain away what seems at first reading to be relatively straightforward. As Elder Talmage said above, "There is a tendency among men to explain away what they don't wish to understand in literal simplicity, and we, as Latter-day Saints are not entirely free from the taint of that tendency."45 I feel of Brother Millet and Brother McConkie as Joseph Fielding Smith did of those in the world and increasingly within the Church who disbelieve the miracles that God is capable of accomplishing with his power, "I think it is not in good taste for any man today, within the Church or out of it, to scout the miracles of the Bible. It is certainly out of harmony in the Church. It is certainly not in keeping with comission given to teachers in the Church to question the miracles of the scriptures..."46

So where on Earth could a large group of people be, who are as yet undiscovered? The Arctic?47 An underwater city, perhaps? Beneath the surface of the Earth? My neighbor's basement? Are they even on Earth at all...? The truth is, it is unlikely such a group could possibly escape the notice of man, particularly in this day of mapping satellites and radar.48 Which means, either one adheres to the belief that the tribes are indeed oblivious of their own significance and scattered among all nations, or they believe the tribes are not on this Earth at all.

Is that really so far fetched a possibility? Take Enoch for example, and his city, which was caught up into heaven. "One thousand and fifty-two years before the Great Flood, a large group of people had attained a sufficiently righteous society under the direction of the antediluvian prophet Enoch that their entire city-nation was sanctified and removed from this earth... This miraculous removal, which occurred just four years before Noah's birth, did not simply involve the citizenry, but also included the land that they occupied and 'their houses, gardens, fields, cattle, and all their possessions.'"49 "It is this city of Zion" says Elder McConkie, "which is to return in the last days, probably shortly after the ushering in of the millennial era."50

Robert L. Millet and Joseph Fielding McConkie ask a series of questions concerning the apostasy in an attempt to prove that the tribes could not conceivably be on this earth as a distinct body. They are absolutely correct, although their conclusion is erroneous, for they mean to convey that the lost ten tribes must indeed be scattered among all nations. True, these questions could not be answered if the tribes were still on earth somewhere together, but are easily diffused if the tribes are indeed living on another sphere. They ask, "How could the apostasy have been universal and not affect those of the lost tribes? And if there were no apostasy among them, why the need for a restoration? Why restore priesthood and keys that have not been lost? Why give Joseph Smith the Presidency and responsibility for events over which he has no control? And what is wrong with the priesthood authority of these prophets and their tribes that they have never sought to share its blessings with others?"51 Of the priesthood as it exists with the ten tribes Elder Orson Pratt said, "God is determined to raise up Prophets among that people, but he will not bestow upon them all the fullness of the blessings of the Priesthood. The fullness will be reserved to be given to them after they come to Zion."52 And, presumably, the apostasy did not affect John the Revelator, who was granted life until the Lords return, nor the Three Nephites, who had and still hold the priesthood, as do those beings from the city of Enoch, who also continue to exist elsewhere.

Is it that inconceivable to believe that the same thing happened to the ten tribes of Israel? Elder Parley P. Pratt wrote of this very possibility in the Millennial Star, in 1841. He wrote " We are nowhere to understand that all the stars will fall or even many of them: but only 'as a fig tree casteth her untimely figs when she is shaken by a mighty wind.'53 The stars which will fall to the earth, are fragments, which have been broken off from the earth from time to time, in the mighty convulsions of nature. Some in the days of Enoch, some perhaps in the days of Peleg, some with the ten tribes, and some at the crucifixion of the Messiah. These must all be restored again at the 'times of restitution of all things.' This will restore the ten tribes of Israel; and also bring again Zion, even Enoch's city... When these fragments, (some of which are vastly larger than the present earth) are brought back and joined to this earth, it will cause a convulsion of all nature; the graves of the Saints will be opened, and rise from the dead; while the mountains will flow down, the valleys rise, the sea retire to its own place, the islands and continents will be removed, and earth be rolled together as a scroll. The earth will be many times larger than it is now. 'If I have told you of earthly things and ye believe not; what would you think if you were to be told of heavenly things.'"54

President Wilford Woodruff recorded in his journal an account from Brigham Young. "The leaders upon their return from Provo made a visit to Logan. Here, President Young is quoted as saying the ten tribes of Israel are on a portion of the earth--a portion separated from the main land."55

Recorded elsewhere in President Woodruff's journal is another statement from Brigham Young regarding the lost tribes. It is a response President Young gave when, in 1859, he was asked if the explorations which were then taking place in Northern Canada would eventually lead to the discovery of the lost ten tribes, and ultimately, their return. To this, he replied: "The nations will have nothing to do with the preparing of the way for their return. But when the time has come for their return, the Lord will do the work. They are on a portion of earth separated from this globe in the north which cannot be seen from this earth."56

Elder Orson Pratt recorded the opinion of Joseph Smith on the matter when he wrote "The Prophet Joseph once in my hearing advanced his opinion that the Ten Tribes were separated from the Earth; or a portion of the Earth was by a miracle broken off, and that the Ten Tribes were taken away with it, and that in the latter days it would be restored to the Earth or be let down in the Polar regions. Whether the Prophet founded his opinion upon revelation or whether it was a matter of mere speculation for him, I am not able to say."57

One of the Prophet's wives, and later General Relief Society President, Eliza R. Snow is the author of 10 of the hymns contained in the current edition of our hymnbook. Among others, Snow penned the words to "Behold the Great Redeemer Die", "O My Father", and "In Our Lovely Deseret". Reproduced below is a hymn she wrote that appeared in LDS Hymnbooks from 1856 until 1912, at which point the hymnbook was condensed significantly.

1. Thou, Earth, wast once a glorious sphere
Of noble magnitude,
And didst with majesty appear
Among the worlds of God.

2. But thy dimensions have been torn
Asunder, piece by piece,
And each dismember'd fragment borne
Abroad to distant space.

3. When Enoch could no longer stay
Amid corruption here,
Part of thyself was borne away
to form another sphere.

4. That portion where his city stood
He gain'd by right approv'd
And nearer to the throne of god
His planet upward mov'd

5. And when the Lord saw fit to hide
The "ten lost tribes" away,
thou, Earth, wast sever'd to provide
The orb on which they stay.

6. And thus, from time to time, thy size
Has been diminish'd, till
Thou seemst the law of sacrifice
Created to fulfil.58


A fascinating account concerning Joseph Smith comes to us from Homer M. Brown, a patriarch in the Granite Stake. His grandparents were Mr. and Mrs. Benjamin Brown, who would from time to time be called upon to give sanctuary to the Prophet. Homer M. Brown's account is as follows: "One evening in Nauvoo, just after dark, somebody rapped at the door very vigorously. Grandfather said he was reading the Doctrine and Covenants. He rose hurriedly and answered the summons at the door, where we met the Prophet Joseph Smith.

"He said, 'Brother Brown, can you keep me over night, the mobs are after me?' Grandfather answered, 'Yes, sir. It will not be the first time, come in.'

"'All right,' the Prophet said, shutting the door quickly. He came in and sat down. Grandmother said; 'Brother Joseph, have you had your supper?'

"'No' he answered, 'I have not.' So she prepared him a meal and he ate it. After ward they were in conversation relative to the principles of the Gospel. During the conversation the ten lost tribes were mentioned. Grandfather said, 'Joseph, where are the ten tribes?' He said, 'Come to the door and I will show you, come on Sister Brown, I want you both to see.'

"It being a starlit night the Prophet said: 'Brother Brown, can you show me the Polar Star?' 'Yes sir,' he said, pointing to the North Star. 'There it is.' 'Yes, I know,' said the Prophet, 'But which one? there are a lot of stars there.'

"Grandfather said: 'Can you see the points of the Dipper?' The Prophet answered: 'You are correct. Now,' he said, pointing toward the star, 'do you discern a little twinkler to the right and below the Polar Star, which we would judge to be about the distance of 20 feet from here?'

"Grandfather answered, 'Yes, sir.' The Prophet said: 'Sister Brown, do you see that star also?' Her answer was, 'Yes, sir.'

"'Very well then,' he said, 'let's go in.' After re-entering the house, the Prophet said 'Brother Brown, I noticed when I came in that you were reading the Doctrine and Covenants. Will you kindly get it.'

"He did so. The Prophet turned to section 133 and read, commencing at the 26th verse, and throughout the 34th verse. He said, after reading the 31st verse, 'Now let me ask you what would
cause the everlasting hills to tremble with more violence than the coming together of two planets? 'And the place whereon they reside will return to this Earth'. Now,' he said, 'scientists will tell you that it is not scientific: that two planets coming together would be disastrous to both, but when two planets or other objects are travelling in the same direction and one of them with a little greater velocity than the other, it would not be disastrous because the one travelling faster would overtake the other. And now, what would cause the mountains of ice to melt quicker than the heat caused by the friction of the two planets coming together?' And then he asked this question: 'Did you ever see a meteor falling that was not red hot? So that would cause the mountains of ice to melt.'

"'And relative to this Great Highway which should be cast up when the planet returns to its place in the great Northern Waters, it will form a highway and waters will recede and roll back.' He continued, 'Now as to their coming back from the Northern Waters; they will return from the north because their planet will return to the place from whence it was taken.'

"'Relative to the waters rolling back to the north. If you take a vessel of water and swing it rapidly around your head you won't spill any, but if you stop the motion gradually, it will begin to pour out. Now,' he said, 'Brother Brown, at the present time this earth is rotating very rapidly. When this planet returns it will make the earth much heavier, and it will then revolve slower, and that will account for the waters receding from this earth for a great while...'"59

One must, of course, differentiate between opinion, that is, speculation, and prophetic statements. That opinions differ on this matter is no better illustrated than when the various statements in this paper are compared with this passage from Bruce R. McConkie's final work "A New Witness for the Articles of Faith. Elder McConkie writes "There is something mysterious and fascinating about believing the Ten Tribes are behind an iceberg somewhere in the land of the north, or that they are on some distant planet that will one day join itself with the earth, or that the tribe of Dan is in Denmark, the tribe of Reuben in Russia, and so forth. A common cliché asserts: 'If we knew where the Lost Tribes were, they would not be lost.' True it is that they are lost from the knowledge of the world; they are not seen and recognized as the kingdom they once were; but in general terms, their whereabouts is known. They are scattered in all the nations of this earth, primarily in the nations north of the lands of their first inheritance."60

In light of this, one is forced to concede that regarding the whereabouts of the Lost Tribes, the answer is an unequivocal "We don't know." One is free, however to review the facts, and based upon them form an opinion.

In addition to recognizing speculation versus prophetic statements, one must certainly also consider the reliability of the source material to properly on form one's own opinion. The scope of this paper does not allow for the evaluation of each historical source, and consequently, the reader must consider each on its own merits. It has been demonstrated sufficiently that the lost tribes of Israel continue to exist somewhere as a group, distinct and self-aware. It also appears that concerning their whereabouts there exists a pattern of evidence that seems to point toward one conclusion, that the Ten Tribes of Israel are currently residing on a sphere separate from this earth. They are preparing for their return, which we know will come to pass very shortly.61 Their return to this planet will fulfill ancient prophecy and in the words of Jeremiah, "behold, the days come, saith the Lord, that they shall... [say], the Lord liveth, which brought up, and which led the seed of the house of Israel out of the north country... and I will bring them again into their land that I gave unto their fathers."62

Perhaps it would be a good idea to prepare a trail of Reeses Pieces™, to aid the lost tribes in their journey home. Good luck, my extra-terrestrial friends. We'll leave the light on for you...



--Reuben--Simeon--Levi--Issachar--Zebulun--Dan--Naphtali--Gad---Asher--Joseph--
Isa. 11:10-16; Jer. 3:18; 16:14-21; 1 Ne. 22:4-12; 2 Ne. 10:21-22; 3 Ne. 15: 13-15; 16:1-5; D&C 133:26-35.63

SOD - BECOMING INTIMATELY ASSOCIATED WITH YOUR MAKER

I decided to improve my Hebrew just a little.  If I am doing this Hebrew plural thing right, the readers of the blog are Sodom..... in relation to me.....  I sure hope my Hebrew is incorrect.....

Anyway, man, that Serenity gal is amazing (previous post on Urim and Thummim):

"HEBREW HONEY" DEFINITIONS OF SELECT HEBREW WORDS PART 2 See Main List of Hebrew Word Studies

Secret (05475) (transliteration of Hebrew word dAs into English letters = sod [Note: Hebrew letters may not be reproduced accurately if you do not have a Hebrew font])  primarily means confidential conversation, speech or talk. Compare the Arabic word sa'wada which means to speak secretly. Sod emphasizes confidentiality in contrast to more general advice or counsel. Sod can refer to the close friendship which exists between people (Ps 55:14) or to the intimate knowledge that friendship brings, especially their secrets (Pr 25:9)Sod describes talk about something to be kept confidential (eg, confidential conversation in Amos 3:7 - note to whom it is revealed). F B Meyer commenting on the use of sod in Ps 25:14-note rightly reminds us of... What secrets God has to tell His own! (Ge 18:17; Jn 14:21, 23, 15:15; 1Co 2:9, 10). The second general meaning of sod is related to the first in that it can refer to a group of intimates (friends) with whom one shares confidential matters (Ge 49:6). In other words, sod is both the circle of one's closest associates and the matters that are discussed with them (Jer 23:18 ["council"], Jer 23:22 ["council"], Amos 3:7 ["secret council"]). The predominant idea is confidential which the English dictionary says is marked by intimacy or willingness to confide; enjoying the confidence of another;  intended to be kept secret; that which may be safely trusted as a confidential friend; entrusted with another’s confidence, private information or secret affairs as a confidential secretary; suggestive of or denoting intimacy: a confidential approach Note that Sod has a non-Biblical meaning in mystical Rabbinic Judaism (Kabbalah) in which it is one of the "four types of understanding possible when studying the Torah" where Sod specifically describes "the secret, hidden, or mystical meaning of the passage" (JPS Guide: The Jewish Bible. Page 235) How sad that sod has been substituted for the truth of genuine intimacy with God. And what is the "secret" for this incredible intimacy with the Creator? A reverential fear. Not rituals. Not works. Not mysticism. Simply a holy awe of a surrendered, believing heart to the Holy and Awesome God. Amazing grace indeed! David Stern adds that sod is... one of the four modes of rabbinic interpretation of a text: using the numerical values of the Hebrew letters to reveal “secrets” that would otherwise not be noticed (literally, “secret”). (Stern, D. H. Messianic Judaism: A modern movement with an ancient past. Clarksville, MD: Lederer Books) (Ed: This is reminiscent of a "wind of doctrine" [cp Ep 4:14-note] that blew through many evangelical churches some in the 1990's, the absurd teaching known as the so-called "Bible code"!) Ralph Martin adds that... The Greek idea of musterion as something hidden, obscure or secret is expressed by the Hebrew word sôd and the Aramaic word rāz. Several occurrences of sôd in the OT simply convey the idea of human secrets (Ps 64:2; Pr 11:13; 20:19; 25:9); some prophets specify a heavenly council to which they had access and from which God’s secrets were revealed (Jer 23:18; 23:22; Amos 3:7). In no case, however, is sôd translated as musterion in the Septuagint (Martin, R. P., & Davids, P. H. Dictionary of the later New Testament and its developments) Fruchtenbaum writes that... Hebrew word sod, (is) used 22 times in the Old Testament, and generally having the meaning of “secret counsel.” It is a divine secret that can be known and understood only if revealed by God to His people through the prophets. (Fruchtenbaum, A. G. The footsteps of the Messiah. Page 656) Sod is used in the proper name "Besodeiah" (Neh 3:6) which has a great meaning - "in the secret of Jehovah." Sod is used in Nu 13:10 in "Sodi" (which means "a confidant"), the name of an Israeli in the tribe of Zebulun. Bromiley in the ISBE writes that... The Hebrew sod can refer both to intimate or confidential speaking and to those involved in such speaking, or to a gathering of intimates. HALOT has (1) Confidential discussion (a) in the assembly of Yahweh (Jer 23:18, 22) (b) convened by people (Ge 49:6, Ps 64:2, Jer 6:11, 15:17, Ps 111:1) (2) Secret, scheme (as consequence or result of a discussion) (a) of God towards people of God towards people (the prophets, the righteous) Amos 3:7, cf. Jr 23:18, 22 Ps 25:14, Pr 3:32 (b) among people Ps 83:3 Pr 11:13 Pr 20:19 Pr 25:9 Sirach 8:17 42:1; (3) Circle of confidants (a) council of the holy ones (angels) Ps 89:7 (b) council of the people Ezek 13:9 (c) council of individuals from the people Job 19:19; הִמְתִּיק ס׳ to conduct confidential business Ps 55:14. (Koehler, L., Baumgartner, W., Richardson, M., & Stamm, J. J. The Hebrew and Aramaic Lexicon of the Old Testament. Leiden; New York: E. J. Brill) Net Bible Note writes that the Hebrew noun sod can refer to... (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Pr 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle. (NETBible Proverbs 3:32) Dictionary of Deities and Demons in the Bible notes that... The noun sôd is found 23 times in the Hebrew Bible: twice in personal names, otherwise in poetry (though Ezek 13:9 may be termed high prose). Its semantic range includes ‘council, assembly; counsel, deliberation, plan(s), will; company, fellowship, friendship’—each of which may be applied to both the human and divine spheres. It refers specifically to the divine court in four passages, implies its existence in two others, and could possibly refer to it in an additional two. Sôd is probably a primary noun. NIDOTT...  The semantic range of meaning (of sod) is extensive (see the sundry renderings in the NIV: council, confidence, company, confides, conspiracy, conspire, counsel, fellowship, gathered, intimate, intimate friendship, plan), but may be organized under two major classifications: (1) a group, fellowship, confidence, or council (incl. the nature of the relationships within the group), and (2) the words spoken within the group (confidential conversation, counsel, plan, message, counsel, secret, conspiracy). Vine writes that sod refers to... secret or confidential plan(s); secret or confidential talk; secret; council; gathering; circle.” Sod means, first, “confidential talk”: “Hide me from the secret counsel of the wicked …” (Ps. 64:2). In Pr. 15:22 the word refers to plans which one makes on one’s own and before they are shared by others: “Without counsel [self-made] purposes are disappointed: but in the multitude of counselors they [succeed].” Sometimes the word signifies simply a talk about something that should be kept confidential: “Debate thy cause with thy neighbor himself; and discover not a secret to another” (Pr 25:9). Second, the word represents a group of intimates with whom one shares confidential matters: “O my soul, come not thou into their [Simeon’s and Levi’s] secret; unto their assembly, mine honor, be not thou united …” (Ge 49:6—the first occurrence of the word). Jer. 6:11 speaks of the “assembly [informal but still sharing confidential matters] of young men together.” To “have sweet counsel” is to be in a group where everyone both shares and rejoices in what is being discussed and/or done (Ps. 55:14). Theological Lexicon of the Old Testament discusses the origin noting that... The noun sod is an etymological crux (Ed: A puzzling or difficult problem regarding the origin and derivation of "sod"). One either makes no suggestion (apart from references to other Sem. languages) regarding possible derivations...or one suggests a root sûd, which may also appear in Ps 2:2 and Ps 31:14 or which is linked with ysd or ysd II “to combine”. Sôd is otherwise generally compared to Arabic sāwada “to speak secretly” and with Syr. sewādā/suwādā “a confidential discussion.” Fohrer refers to Old SArab. mšwd “council assembly”. (Jenni, E., & Westermann, C. Theological lexicon of the Old Testament. Page 793. Peabody, Mass.: Hendrickson Publishers) Spurgeon says some read "sod" as "friendship. It signifies familiar intercourse, confidential intimacy, and select fellowship." Sod - 20x in NAS - circle(1), company(1), consultation(1), council(5), fellowship(1), friendship(1), gathering(1), intimate(1), plans(1), secret(2), secret counsel(3), secrets(2). Sod 21x in NET Bible rendered - council 2, secrets 2, counsel 2, circle 2, secret 2, assembly 2, company 1, closest 1, guidance 1, plot 1, plots 1, plan 1, personal thoughts 1, intimate friendship 1, gathered 1 Genesis 49:6 (Jacob speaking) "Let my soul not enter into their (Simeon and Levi Ge 49:5) council (Lxx = boule - plan, purpose, intention); Let not my glory be united with their assembly; Because in their anger they slew men, And in their self-will they lamed oxen.   NIDOTT comments: In the Pentateuch the nom. appears in Jacob’s “blessing” of Simeon and Levi (Ge 49:6). The form of the pronouncement is that of a judgment for their murderous act at Shechem (Ge 34:25). Jacob distances himself from their act by pronouncing a judgment,   Job 15:8 "Do you hear the secret counsel (Lxx = suntagma = book, body of doctrine) of God, and limit wisdom to yourself?   Net Bible Notes: The meaning of sod is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30, 31). Job seemed to them to claim to have access to the mind of God.   Job 19:19KJV All my inward (Heb = sod) friends (Heb = math = men) (Literally = "the men of my secret", NIV = intimate friends, NET = closest friends, Tanakh = bosom friends, HCSB = best friends) abhorred me: and they whom I loved are turned against me. Job 29:4 As I was in the prime of my days, when the friendship (Lxx = episkope = visitation, describes one watching over with special reference to being present) of God was over my tent; Psalm 25:14 The secret (ESV = friendship; NET = loyal followers; HCSB = secret counsel) (Lxx = krataioma = support, strength) of the LORD is for those who fear Him, and He will make them know His covenant.   In secret silence of the mind, My heaven, and there my God I find.   Comment: The wise and upright man who walks in the fear of the Lord will have God's secret counsel (Ps 25:14; Pr 3:32; Amos 3:7; Job15:8, 29:4).   Sermon by Charles Simeon: The Secrets of the Lord   J C Philpot:   What do we understand by the expression "secret!" It something not revealed, nor made known to everybody; something locked up and concealed from the majority, and discovered only to a favored few. All the inward teachings, leadings, guidings, and dealings of God the Spirit upon the conscience, are therefore included in the word, "the secret of the Lord;" for all these inward leadings and teachings are "hidden from the wise and prudent, and revealed unto babes." So that, with all their profession, they know nothing of the secret operation of God the Spirit in the conscience; their religion stands in forms and ceremonies, in rites and observances; it does not stand in the inward teachings of God the Spirit....1. One part of "the secret of the Lord" is to show the very existence of a God....2. The Lord's providential dealings with us is a part also of "the secret"...3. A sense of the Lord's presence. O this is indeed a part of the secret which is with those who fear his name. The Lord's presence!....4. The favor, the goodness, and the graciousness of the Lord brought with power into the conscience, is another part of "the secret...5. Communion with the Lord, so as to be able to talk to him, and find some access to his presence, is another part of "the secret...6. The power of truth made known in the conscience is a part also of the secret....7. Communications from Christ—such as faith, hope, love, meekness, patience—every good gift and every perfect gift—to receive them into a soft heart.... (The Secret of the Lord - Sermon by J C Philpot)   F B Meyer:   WHAT marvellous words! They remind one of the sapphire work which the elders saw at the foot of the throne, and which was like "the body of heaven for clearness." Three different renderings are suggested by the R. V.. The Secret of the Lord.--To some it is permitted to know the mysteries of the Kingdom of Heaven. To these the white stone is given, on which is engraven a name, which only he knows that receives it. There are secret passages of love between Christ and the believing soul, which it would not be lawful for it to utter. High fellowship: deep blessedness. Things which eye hath not seen. Jesus revealed his secrets when Judas had gone forth. "Wherefore askest thou after my name," He said to Manoah, "seeing it is secret?" The Counsel of the Lord.--" His Name shall be called . . . Counselor." He draws near to those that fear to grieve Him, and gives them counsel. He instructs them in the way that He chooses for them; He guides them in his truth and teaches them; He guides them in judgment; and tells them, as He did Abraham, what He is about to do. The Friendship of the Lord.--" Ye are my friends," said Jesus, "if ye do whatsoever I command you." He longs for friends--those to whom He can tell his desires, on whom He may impose implicit confidence, and who will be so taken up with Him as to be indifferent to everything else, their one purpose to do his least bidding. Oh to be honoured with the personal friendship of Jesus! It were a rare privilege to be entrusted with his secrets, and to hear Him say, "I have not called you servants, but friends."   John MacDuff:   Believer, your God has some mighty secret to confide to you! What is this, which, (a mystery to the world,) is to be conveyed in whispers into the ears of His people! "He will show them His Covenant!" Listen, this night, to this blessed "secret." You have pondered it often before. But its wonders never diminish by repetition. (The Secret of God)   William Law:   There are heights and depths of truth in the everlasting covenant which unaided man can neither reach nor fathom. The Gospel-scheme is a wondrous volume. No eye without God's light can rightly read its pages. But to all who tremble at the Word, the enlightening Spirit comes. He opens out the hidden mysteries. He draws aside the veil and shows the secret transactions in the courts of heaven; and all the wondrous achievements of Christ's life and death. The enraptured soul sees truths which angels ponder with amazement. Who can describe the ecstasies of this knowledge? But all the pupils in this school of light have one mark; they fear the Lord. (Psalm 25)   John Owen:   But they who are so servants as to be friends also, they know what their Lord does; the secret of the Lord is with them, and he shows them his covenant. They are admitted into an intimate acquaintance with the mind of Christ, (“we have the mind of Christ,” 1 Cor. 2: 16,) and are thereon encouraged to perform the obedience of servants, with the love and delight of friends. (The Works of John Owen - The Glory of Christ)   C H Spurgeon (Treasury of David):   The secret of the Lord is with them that fear him. This is a great secret. Carnal minds cannot guess what is intended by it, and even believers cannot explain it in words, for it must be felt to be known. The higher spiritual life is necessarily a path which the eagle's eye hath not known, and which the lion's whelp has not travelled; neither natural wisdom nor strength can force a door into this inner chamber. Saints have the key of heaven's hieroglyphics; they can unriddle celestial enigmas. They are initiated into the fellowship of the skies; they have heard words which it is not possible for them to repeat to their fellows. And he will shew them his covenant. Its antiquity, security, righteousness, fulness, graciousness and excellence, shall be revealed to their hearts and understandings, and above all, their own part in it shall be sealed to their souls by the witness of the Holy Spirit. The designs of love which the Lord has to his people in the covenant of grace, he has been pleased to show to believers in the Book of Inspiration, and by his Spirit he leads us into the mystery, even the hidden mystery of redemption. He who does not know the meaning of this verse, will never learn it from a commentary; let him look to the cross, for the secret lies there.   There is no secret of my heart which I would not pour into his ear. There is no wish that might be deemed foolish or ambitious by others, which I would not communicate to him. For surely if “the secret of the Lord is with them that fear him” (Ps. 25:14), the secrets of them that fear him ought to be, and must be, with their Lord. (Treasury of David)   Spurgeon's comment (from his sermon on Ps 25:14 Private and Confidential):   The word “secret” here might, with greater propriety, be translated “friendship.” “The friendship of the LORD is with them that fear him,” but it also signifies in its root that conversation which familiar friends hold with each other. Conversation in its most cherished exercise, that homely intercourse which springs from mutual confidence, and is on the part of one man the unbosoming of himself to another, is thus implied. If I may open it up in a phrase, it means, “The amity (harmony) of true friendship.” Such is the favor vouchsafed to those who fear God. But taking the word as it stands (for I dare say the translators weighed all these variations well before they chose the one before us), we will endeavor to give amplitude to the sense, while we keep to the word “secret.”   Beyond a doubt, then, those who fear God have the secret of His presence revealed to them. If a man rambles amidst the wonders of nature with an atheistic heart, he may look up to the snowy peaks, and down again upon the sweet grassy slopes; he may listen to the music of the waterfall; he may stand and admire the eagle as he soars aloft, or watch the wild goat as he leaps from crag to crag, and all these things may be to him but so much animated nature — matter in so many various shapes, and nothing more. I suppose it is possible for men to be familiar with all that is beautiful and sublime in the world of nature, that “living visible garment of God,” and yet never catch the secret of His presence, the traces of His handiwork or the whisper of His voice. How different it is with the man who fears God, who has bowed before God’s justice, and seen it satisfied through the atoning sacrifice of Calvary! Such a man, as he looks upon the things that are made, those silent witnesses of the eternal power and Godhead, says, “My Father made them all!” (Private and Confidential)   Puritan William Gurnall:   The truth and sincerity of God to his people appears in the openness and plainness of his heart to them. A friend that is close and reserved, deservedly comes under a cloud in the thoughts of his friends; but he who carries, as it were, a window of crystal in his breast, through which his friend may read what thoughts are writ in his very heart, delivers himself from the least suspicion of unfaithfulness. Truly, thus open hearted is God to his saints: "The secret of the Lord is with them that fear him." He gives us his key, that will let us into his very heart, and acquaint us what his thoughts are, yea, were, towards us, before a stone was laid in the world's foundation; and this is no other than his Spirit 1Cor2:10, 11, "One who knows the deep things of God;" for he was at the council table in heaven, where all was transacted. This, his Spirit, he employed to put forth and publish in the Scriptures, indited by him, the substance of those counsels of love which had passed between the Trinity of Persons for our salvation; and that nothing may be wanting for our satisfaction, he hath appointed the same Holy Spirit to abide in his saints, that as Christ in heaven presents our desires to him, so he may interpret his mind out of his word to us; which word answers the heart of God, as face answers face in the glass.   Thomas Watson:   Walking with God is the best way to know the mind of God; friends who walk together impart their secrets one to another: "The secret of the Lord is with them that fear him." Noah walked with God (Ge 6:8, 9), and the Lord revealed a great secret to him, of destroying the old world, and having him in the ark (Heb 11:7-note). Abraham walked with God (Ge 17:1, 24:40), and God made him one of his privy council: "Shall I hide from Abraham that thing which I do?" (Ge 18:17). God doth sometimes sweetly unbosom Himself to the soul in prayer, and in the holy supper, as Christ made Himself known to His disciples in the breaking of bread. Luke 24:35.   Psalm 55:14 We who had sweet fellowship (Lxx = edesma = food or meat; ESV = sweet counsel, Darby = sweet intercourse, NJB = intimate friendship, NET = share personal thoughts with) together walked in the house of God in the throng.   Comment: David is describing his former friend with whom he shared personal thoughts and with whom he worshipped.   NET Bible Note: Heb "who together we would make counsel sweet." The imperfect verbal forms here and in the next line ("walked in the house of God") draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). (In other words) Their relationship was characterized by such intimacy and friendship.   Spurgeon comments: We took sweet counsel together. It was not merely the counsel which men take together in public or upon common themes, their fellowship had been tender and confidential. The traitor had been treated lovingly, and trusted much. Solace, mutual and cheering, had grown out of their intimate communings. There were secrets between them of no common kind. Soul had been in converse with soul, at least on David's part. However feigned might have been the affection of the treacherous one, the betrayed friend had not dealt with him coldly, or guarded his utterance before him. Shame on the wretch who could belie such fellowship, and betray such confidence! (Ref) (Ed comment: Beloved have you ever experienced this "sod", this intimate friendship with another person you considered your brother [or sister] in Christ? I have experienced betrayal by an intimate friend [at least one I thought was my friend] and it was only after the fact [after the betrayal] that I realized what had transpired. We literally would spend Saturday mornings on our faces before God pleading for His intervention in a variety of settings. It was only later when I was falsely accused before a group of "leading" men in the church, that he sat there stone faced and silent, steadfastly refusing to defend me, the one with whom he had experienced "sweet fellowship"! Beloved, I almost walked away from the organized church because of my shock at such bold faced betrayal. Praise God, for His mercy and grace to come to my side and comfort me through probably the most ["theologically"] difficult time [to date] in my 25 years of walking with Christ. If you have been "ambushed" by malicious slander or false accusations, I plead with you to not withdraw into a shell [cp 1Pe 4:12, 13, 14-note, 2Ti 3:12-note, Php 1:29-note, 1Pe 2:20, 21-note, Acts 5:41, 14:22, et al], for your Covenant Defender will surely walk through the very real pain that is unavoidable in such a scenario [cp Heb 13:5-note, Dt 31:6, Josh 1:5, 9].)   Psalm 64:2 Hide me from the secret counsel (Lxx = sustrophe = unruly gathering) of evildoers, From the tumult of those who do iniquity,   Spurgeon: Hide me from the secret counsel of the wicked. From their hidden snares hide me. Circumvent their counsel; let their secrets be met by thy secret providence, their counsels of malice by thy counsels of love.  (Ref)   Expositor's Bible Commentary: The enemies secretly scheme and plot to undo God’s saint (Ps 64:2). The “conspiracy” (sod) results from their banding together in their council of war (cf. Ps 2:1). The enemies have no regard for God. In their secret assembly and in their noisy provocations they are like an army preparing for war. (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing or  computer version)   Psalm 83:3 They make shrewd plans against Your people, And conspire together against Your treasured ones.   Spurgeon: They have taken crafty counsel against thy people. Whatever we may do, our enemies use their wits and lay their heads together; in united conclave they discourse upon the demands and plans of the campaign, using much treachery and serpentine cunning in arranging their schemes. Malice is cold blooded enough to plot with deliberation; and pride, though it be never wise, is often allied with craft.  (Ref)   Psalm 89:7 A God greatly feared in the council (Lxx = boule - plan, purpose, intention) of the holy ones, And awesome above all those who are around Him?   Spurgeon: The holiest tremble in the presence of the thrice Holy One: their familiarity is seasoned with the profoundest awe. Perfect love casts out the fear which hath torment, and works in lieu thereof that other fear which is akin to joy unutterable. How reverent should our worship be! Where angels veil their faces, men should surely bow in lowliest fashion. Sin is akin to presumptuous boldness, but holiness is sister to holy fear. (Ref)   Psalm 111:1 Praise the LORD! I will give thanks to the LORD with all my heart, In the company (Lxx = sunagoge > English "synagogue") of the upright and in the assembly.   Spurgeon: In the assembly of the upright, and in the congregation; -- whether with few or with many he would pour forth his whole heart and soul in praise, and whether the company was made up of select spirits or of the general mass of the people he would continue in the same exercise. For the choicest society there can be no better engagement than praise, and for the general assembly nothing can be more fitting. For the church and for the congregation, for the family or the community, for the private chamber of pious friendship, or the great hall of popular meeting, the praise of the Lord is suitable; and at the very least the true heart should sing hallelujah in any and every place. Why should we fear the presence of men? The best of men will join us in our song, and if the common sort, will not do so, our example will be a needed rebuke to them. In any case let us praise God, whether the hearers be a little band of saints or a mixed multitude. Come, dear reader, he who pens this comment is in his heart magnifying the Lord: will you not pause for a moment and join in the delightful exercise?   (Ref)   Proverbs 3:32 For the devious are an abomination to the LORD, but He is intimate with the upright (NET = His intimate counsel, HCSB = friend, Darby, ESV = His secret is with, ASV = His friendship is with, NIV = but takes the upright into his confidence; NJB = who confides only in the honest, NRSV = but the upright are in His confidence, Tanakh = He is intimate with the straightforward).   Charles Bridges classic commentary on Proverbs: Really to be envied, or rather ardently, to be desired, is the lot of the righteous, enriched with the secret of the Lord--"his covenant and fatherly affection, which is hid and secret from the world." (Reformer's Bible) Sinners are an abomination. Saints are his delight. ‘They are God's friends, to whom he familiarly imparts, as men used to do to their friends, his mind and counsels, or his secret favour and comforts, to which other men are strangers.' (Pool's Annotations, 'He loves them dearly as His intimate friends, to whom He communicates the very secrets of His heart.'-Diodati) Communion with Himself (Jn 14:21, 22, 23); peace (Php 4:6, 7); joy (Pr 14:10); assurance (Rev 2:17); teaching (Mt. 11:25; 13:11-17; Mt 16:17 Jn 7:17. 1Co 2:12, 15); confidence (Jn 15:15); an enlightened apprehension of providence (Ge 18:17, 18 Ps 107:43); yea, all the blessings of His covenant (Ps 25:14) - this is the secret between God and the soul, an enclosed portion, hidden from the world, sealed to His beloved people. Here then child of God "dwell in the secret place of the Most High." (Ps 91:1) If He hath given to thee the knowledge of Himself, and of thine interest in Him; and to the froward oppressor only worldly advantage; is it not the seal of His love to thee, and rejection of him? Is it not infinitely more to dwell on high with thy God, than in the vain pomp of an ungodly world? (Ps 84:10)   (An Exposition of the Book of Proverbs - Online) Proverbs 11:13 He who goes about as a talebearer reveals secrets (NIV = betrays a confidence; NLT = goes around telling secrets) (Lxx = boule - plan, purpose, intention), but he who is trustworthy conceals a matter.   Charles Bridges classic commentary on Proverbs: Another breach of love is here reproved. (Lev 19:16,17.) The gospel does not shut us up in our own private interests, as if we had no sympathy with our neighbour. It is an universal brotherhood of love. Yet it rebukes the tale-bearer, who, having no business of his own, traffics with his neighbour's name and honour, and vends his wares of scandal, as it may be, whether for gain or wantonness. (Neh 6:17, 18, 19.) It is most unsafe to be within the breath of this cruel trifler with the happiness of his fellow-creatures. (Pr 16:28; 26:22.) For as readily as he reveals our neighbour's secrets to us, will he reveal ours to him. (Pr 20:19)   All the bonds of confidence and friendship are broken in pieces. Let ears and lips be closed against him. If there be no vessel to receive his base matter, his words will fall to the ground, and die away.  Children, servants - inmates in the house, and visitors in the family -- should guard most carefully against revealing secrets, that have been spoken before them in the unreserved confidence of domestic life. This busy idleness has always been a sore in the church--a religion always abroad, occupied impertinently with foreign interference; (1Th 4:11, 2Th 3:10, 11, 12, 1Ti 5:13, 1Pe 4:15). Would we have our friend rest his anxieties on our bosom? (Pr 17:17)   The tale-bearer having much time on his hands, worms out family secrets. He is always delighted to make a discovery. The most idle rumor is a treasure. A quarrel made up before he had time to reveal it, is a disappointment. This busy idleness has always been a sore in the church. (2Th 3:10, 11, 12. 1Ti 5:13. 1Pe 4:15.) It is a religion always abroad, occupied impertinently with foreign interference; while at home it is "the field of the slothful, grown over with thorns." (Pr 24:30, 31.) Would we have our friend rest his anxieties on our bosom (Pr 17:17),   Let him not see the results of misplaced confidence dropping out of our mouth. It is of great moment to our peace that those about us should be of a faithful spirit,  fully worthy of our confidence; to whom it is not necessary on every occasion to enjoin secrecy; true to our interest as to their own; who would rather refuse than betray a trust; whose bosom is a cover of concealment, except when the honour of God and the interests of society plainly forbid. (1Sa 3:17, 18. Jer 38:24, 25, 26, 27. Contrast Jdg 16:16, 17, 18, 19, 20.) Invaluable is such a friend, but rare indeed in this deceitful world. (Pr 20:6.) Yet Christian consistency includes the faithful spirit; and its habitual absence makes it most doubtful, whether the spirit and mind of Christ is not altogether wanting. (An Exposition of the Book of Proverbs - Online) Proverbs 15:22 Without consultation, plans are frustrated, but with many counselors they succeed.   Comment: In this context sod speaks of a more general meaning of counsel, which is viewed as essential to successful planning   Charles Bridges classic commentary on Proverbs: God has ordained the commerce of wisdom for mutual benefit, and by the multitude of counselors many valuable purposes have been established. (Pr 11:14)  (An Exposition of the Book of Proverbs - Online) Proverbs 20:19 He who goes about as a slanderer reveals secrets, Therefore do not associate with a gossip.   Charles Bridges classic commentary on Proverbs: Never let us forget that all intercourse of social life must be based on love. Any breach of this is highly displeasing to God. Witness the talebearer. Unhappily he has much time on his hands unemployed for any good purpose. Hence he spends it on other people's business; ferreting out secrets, or diving into family arrangements. All this is material for scandal, or for idleness. In his visit he talks of the affairs of the last family. His present visit will furnish matter for idle talk in the next house. And thus his name describes his work, indulging an impertinent curiosity; making a tale of every thing he sees or hears. It is the business of his life, for which all other business is sacrificed, as if the whole man were one tongue, as if in its restless babbling it, he had discovered the grand secret of perpetual motion. Such a one meddle not with him. We would not wish him to look over our wall; much less to enter into our houses; least of all, to associate with our family circle, where his whole employment would be, either to draw out, or to put in, what "was not convenient."   The flagrant blot, however, in this contemptible, yet dangerous character, is his unfaithfulness-going about--revealing secrets. (Pr 11:13) This is peculiarly offensive to a God of truth. Even when matters have been given to him under a sea , his restless irritation breaks through the feeble bond. He ‘dismantles and rends the robe from the privacies of human intercourse. Who entrusts a secret to his friend, goes thither as to a sanctuary; and to violate the rites of that, is sacrilege and profanation of friendship.’   Never let us think this to be a trifle. Never let us undertake a trust without the most resolute determination of Christian faithfulness. (An Exposition of the Book of Proverbs - Online) Proverbs 25:9 Argue your case with your neighbor, and do not reveal the secret of another,   Comment: Here sod signifies talk about something that should be kept confidential. In other words  information shared in confidence should remain confidential.   "Before taking a case to court, gather evidence and keep it confidential." (Ryrie)   Jeremiah 6:11 But I am full of the wrath of the LORD; I am weary with holding it in. "Pour it out on the children in the street and on the gathering (Lxx = sunagoge > English "synagogue"; NIV = young men gathered together, Holladay = circle of youths) of young men together; for both husband and wife shall be taken, the aged and the very old.   Comment: Jeremiah is proclaiming God's wrath. The Septuagint - LXX) translates sod with the familiar noun sunagoge which is transliterated into English as "synagogue". The Greek word describes a bringing together, a contracting, an assembling together (of men). Synagogues seem to date their origin from the Babylonian exile. In the time of Jesus and the apostles every town, not only in Palestine but also among the Gentiles if it contained a considerable number of Jewish inhabitants, had at least one synagogue, the larger towns several or even many. That the Jews held trials and even inflicted punishments in them, is evident from such passages as Mt 10:17.   Jeremiah 15:17 (Jeremiah speaking) I did not sit in the circle (Lxx = sunedrion = a sitting together; gives us the English - Sanhedrin) of merrymakers, Nor did I exult. Because of Your hand upon me I sat alone, For You filled me with indignation.   Comments: Jeremiah took no part in the nation’s sin (see similar pattern prescribed in Ps 1:1) and thus was isolated because of his commitment.   Harrison comments: In a poetic passage of great beauty Jeremiah expresses his sense of utter loneliness in the midst of a bustling people. Many of his emotional tensions arose from an inner compulsion to side with God against his compatriots. Every true servant of God is likely to experience tensions of this kind, especially if, like Jeremiah, his foes are his relatives (cf. Matt. 10:36). The degree of individual sensitivity will govern the amount of suffering involved in the choice between the world and God (cf. Jas 4:4). When God’s word came to Jeremiah he welcomed it avidly (Jer 15:16, cf. Ezek. 2:8-3:3), but this also fostered his isolation. He was set apart from his fellows by the indwelling prophetic spirit, and cut off from popular activities because of his indignation over national sin. (Harrison, R. K. Vol. 21: Jeremiah and Lamentations: An introduction and commentary. Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press) Jeremiah 23:18 "But who has stood in the council (Lxx = hupostema - literally that which sets under, a station of soldiers, a camp used metaphorically in this verse) of the LORD, That he should see and hear His word? Who has given heed to His word and listened?   Comment: Had the false prophets "stood in the Lord's inner circle" (NET- see note below) (cp Ps 25:14 above) they would have heard Jehovah's words and would have proclaimed them. As Thompson says "It is a word of judgment and not peace that should be proclaimed by one who really knows the mind of Yahweh. But one needs to stand in Yahweh’s council, see what goes on there, hear and pay attention to Yahweh’s word and obey it, to give such a word."   Net Bible Notes: The Lord’s inner circle refers to the council of angels (Ps 89:; 1Kgs 22:19, 20, 21, 22; Job 1–2; Job 15:8) where God made known his counsel/plans (Amos 3:7). They and those they prophesied to will find out soon enough what the purposes of his heart are, and they are not “peace” (Jer 23:20). By their failure to announce the impending doom they were not turning the people away from their wicked course (Jer 23:21, 22). Jeremiah 23:22 (Context: Jer 23:21) "But if they had stood in My council ("had been my confidant", NET = had stood in My inner circle, BBE = in my secret, Lxx = hupostasis), Then they would have announced My words to My people, and would have turned them back from their evil way and from the evil of their deeds.   Comment: The message of the false prophets indicates that they had not been God's "confidant". They had not stood in the secret, intimate, inner circle of Jehovah, because a true prophet always seeks to call people to repent from sin and unto an obedient, God honoring faith. Ezekiel 13:9 "So My hand will be against the prophets who see false visions and utter lying divinations. They will have no place in the council (BBE = secret, HCSB = fellowship, KJV = assembly) (Lxx = paideia = training, instruction as of a child) of My people, nor will they be written down in the register of the house of Israel, nor will they enter the land of Israel, that you may know that I am the Lord GOD.   Comment: The false prophets would be essentially cut off or excommunicated from the fellowship of Israel. Some commentaries see their failure to "enter the land of Israel" as not just a near, but also a distant, future prophecy in which they would not be allowed to enter into the future millennial blessings  in the land of Israel (cp Da 12:1,2-note). Amos 3:7 Surely the Lord GOD does nothing unless He reveals His secret counsel (Lxx = paideia = training, instruction as of a child) to His servants the prophets.   Comment:  All the evils announced come from the Sovereign God; but He brings none of them on the people without first warning through His prophets (cp Jn 13:19; 14:29). These men experience intimate fellowship with the Almighty (cp Ps 25:14) and thereby are enabled to hear His secret council which is to be proclaimed to the people. Are you experiencing close communion with your Creator? Perhaps you are not living in a manner which demonstrates that you have a reverential awe or fear of your Holy Father (Note the motivating influence of holy fear - what is the "fruit" in a saint's life? = Job 1:1,  28:28, Pr 3:7, 16:6, 13:14, 14:27 Ne 5:15 Ps 34:11, 12, 13,14 Ps 119:38 linked with Ps 119:133, Ec 12:13, 14 2Co 7:1-note)   Expositor's Bible Commentary writes that Amos 3:7: is important for understanding Amos’s concept of the prophetic office. “Plan” (sôd) has as its basic meaning the thought of “intimacy.” Sod has several shades of meaning. It may connote a close relationship (Gen 49:6; Job 29:4; Ps 111:1; Jer 6:11) or the scheming of those united against others (Ps 64:2; 83:3]) as well as the positive counsel derived from a close relationship (Pr 15:22). It may refer to something as intimate as a secret (Prov 11:13; 25:9) or close fellowship with a friend (Ps 55:14]). When used of God, it refers to his secret council (Job 15:8). It also may denote the intimate relationship the righteous have with God in which he “makes his covenant known to them” (Ps 25:14) and takes them “into his confidence” (Pr 3:32). Jeremiah uses the word to describe a prophet’s relationship to God through which he receives God’s truth (Jer 23:18, 22); for the prophet stood in an intimate relationship to God in which he shared God’s counsel and his words for the people. (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing or  computer version)