Revelation 2:17
Posted on May 27th, 2007 by Keller
In an earlier post I attempted to show that later temple rituals trumped–or better yet, metaphorically encapsulated–the process of receiving revelation through seer stones. I appealed to Rev. 2:17 with its intricate coupling of a white stone and a new name to one who overcomes and D&C 130’s exposition of it. In truth, my harmonization of early and late Mormon practice suffers from myopia in view of ancient practices as the following survey of literature will confirm.
In 1843, M. Stuart [1] attempted to identify the white stone of Rev. 2:17 exegetically in contrast to his revelatory contemporary, Joseph Smith. Stuart dismissed Greek parallels as irrelevant and instead looked to the apparel of the Aaronic high priest. The priest in Ex. 28:36 wore a miter with the name of Jehovah inscribed. Arguing that everybody under the new covenant became kings and priests, the new name of Rev. 2:17 was an equivalent, yet updated name. While proof-texting his argument about the universalizing of kings and priests in the Christian dispensation, he denies that such passages should be taken literally. If everyone became such, who would be left to be a king or priest over?
A Nephite analogy to the Aaronic high priest was the Nephite king/priest. Kings received new names during their coronation ceremonies. Jack Welch sees King Benjamin as making a similar universalizing offer as above to his people [2]. Further, taking on the new name of was a way internalizing the essence or attributes of it.
In the Old Testament, we see that some of the ancient patriarchs received new names in conjunction with a new covenant being offered in a sacred place [3]. These names and covenants were often inherited by descendants. From the descendant’s perspective, he or she took upon the name of a forbearer to enjoy the same covenantal blessings.
Draper and Parry [4] connect Adam’s experience of receiving a new name with Rev. 2:17. They also show that the new name is multifaceted.
The name of Israel is also be multifaceted, and can be sub-divided into twelve tribes. We like Stuart, could look to the Aaronic high priestly apparel for an antecedent to Rev. 2:17, but could instead focus on the breastplate. According to the Jewish Encyclopedia [5] which is based on Ex. 28 and Ex. 39, the breastplate contained 12 stones with the name of each tribe inscribed. Like its New World counterpart, the Nephite interpreters, this breastplate also contained the two seer stones constituting the Urim and Thummim. John Tvedtnes with the aid of Hugh Nibley make this connection more explicitly [6].
Barry Bickmore has pointed out that an early Christian referred to an unknown esoteric rite as receiving a white stone [7].
Finally, I watched a movie on TV recently starring Val Kilmer called The Saint. Kilmer’s character was a master of disguises who would pick out a Catholic saint’s personality to emulate that was tailored for a given situation. That reminds me of a BYU Studies article [8] which demonstrated that early Christians received a new name of a saint to emulate upon baptism.
Citations and Excerpts
1. The White Stone of the Apocalypse by M. Stuart in Bibliotheca Sacra Dec. 1843
But this last word, reserve or hidden, needs a passing notice. We have seen how the manna of the desert and was laid up in the inner sanctuary. This was an image of that which was in reserve, in the eternal sanctuary of the heavens, in reserve for all who are permitted to enter there. As to the earthly tabernacle, none was permitted to enter the most holy place, except the high priest once in a year, in order to make atonement for the people. Under the new dispensation, on the contrary; all are to be made kings and priests; yeah, as we shall soon see, to have the dignity of high-priests bestowed upon them. This of course will entitle them to enter the inner sanctuary. In fact, the death of Jesus rent the vail, which concealed the inner sanctuary on the earth, and Jesus showed to the world, that all men, who will step them, are without distinction to be admitted to the privileges and honours which the gospel proffers. The white stone and the new name designate them as of a rank equal to the high priests of old, and as possessing a right to enter the innermost sanctuary of the heavenly world, and feed on the manna, which is laid up for all who overcome, in the great contest between Christ’s kingdom and the powers of darkness. …
Let us see how this can be made out to. In Exodus 28:36 the mitre of the high priest is described, and it is enjoined among other things, that a plated of pure gold shall be put upon the front of this mitre, and on this shall be engraven Holiness to the Lord. In Hebrew, it is holiness to Jehovah; which means, that he who wears the mitre is consecrated to the service of Jehovah, and it is to be regarded and honoured as his consecrated or holy one. …
And now, in the closet present before us, the speaker adds a brief description of the splendid attire in which the faithful disciples of Christ shall enter the inner sanctuary. Instead of a mitre, with a gold frontispiece on which is the description Holiness to the Lord, he shall wear a mitre with a pellucid precious stone, and which shall be engraved the new name, which belongs to the new Lord of the new kingdom; a name equivalent in value to that of Jehovah, under the Old Testament, which no one but the high priest knew how utter.
2. Benjamin’s Speech: a Masterful Oration in King Benjamin’s Speech: “That Ye May Learn Wisdom”, by John W. Welch, Stephen D. Ricks
Moreover, in a world in which a new coronation name was typically given exclusively to the ascending monarch, it is politically significant that Benjamin decided to give the new name revealed at his son’s coronation to every man, woman, and child in the crowd. Benjamin recognized that this move was unique—even remarkably daring. By giving the people a name, he said that they would thereby “be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem” (Mosiah 1:11). Not only was the new name, found in Mosiah 3:8, uniquely and distinctively given for these particular people and for this specific occasion, but, even more importantly, this designation was given to the people, not just to the new king. In traditional Israelite coronations only the king entered into the covenant with God and thereby became his son (Psalm 2:7). In Benjamin’s kingdom, however, every person was allowed to enter into a covenant in connection with Mosiah’s coronation (Mosiah 5:1–5), and thereby they all became God’s “sons, and his daughters” (Mosiah 5:7). Modern readers may have a hard time appreciating how expansive and egalitarian these simple, symbolic gestures must have seemed in the minds of the people who were allowed to receive these privileges from Benjamin. Perhaps openly sharing these previously restricted elements, along with publicly disclosing sacred revelations that would normally have been retained among the prophetic elite, contributed to the overwhelming, united reaction of the people who were deeply moved on this occasion by spiritual feelings of love and appreciation for their old and new kings. If these moves by Benjamin were as politically bold as they appear to have been, then Benjamin’s recognition of the people in these ways would have given enormous impetus to democratization and popularization of Nephite government and society. Perhaps the ultimate elimination of kingship and the inauguration of the reign of the judges, which occurs at the end of the book of Mosiah, was already a political inevitability embedded in the spirit of this Nephite age and propelled by the expansive steps taken in Benjamin’s oration at the opening of the book of Mosiah. Although we cannot document all this reconstruction and analysis as a historical certainty, the crux of these points can definitely be seen as a rhetorical reality in the political fabric of the book of Mosiah.
3. The Redemption of Abraham from Astronomy, Papyrus, and Covenant by Jennifer Clark Lane
An interesting feature of Israelite covenants is the giving of a new name that often marked this new covenant relationship. This new name reflected the new nature that was part of the new relationship. There are several instances of name changing in the Old Testament. A name change indicates a corresponding change in character and conduct, illustrating the Hebrew belief that names represent something of the essence of a person. A new name shows a new status or the establishment of a new relationship. Sometimes “symbolic” new names are given that are not supposed to replace the old but are to give information as to the character of the recipient.
It is also noteworthy that these covenants were often made in sacred spaces. Throughout the ancient Near East, sacred space was known as the meeting place of heaven and earth and the site of hierophany, or the appearance of the divine. I believe that it is in scripture, however, that we see covenants made in sacred places. The experiences of Jacob, while slightly later than those of Abraham, are the clearest Biblical examples of the relationship between sacred place, covenant, and redemption.
4. Seven Promises to Those Who Overcome: Aspects of Genesis 2–3 in the Seven Letters from The Temple in Time and Eternity by Richard D. Draper, Donald W. Parry
The seventh and final parallel between Genesis 2–3 and Revelation 2–3 deals with the reception of sacred names for Adam and Eve (in Genesis) and for those who overcome the world (in Revelation). It was God who gave to Adam and Eve—that is, to the man and the woman—their names while yet in their paradisaical setting. According to Genesis, “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; Male and female created he them; and blessed them, and called their name Adam, in the day when they were created” (Genesis 5:1–2). This title not only designated the first pair, but also their descendants. Thus God named humankind at the beginning of the world, giving it the name Adam.
At the end of world, God will give a new name to those who overcome. Indeed, he who overcomes shall receive a threefold name: “I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Revelation 3:12). No longer will the Saint be Adam, but he or she shall possess the very name of the Father and the Son, the name of God’s city, the New Jerusalem (meaning they will be inhabitants of that city), and the new name. This new name, however, is that of the Lord, and thus it identifies the recipient with him. In this way they become heirs of God and Christ, receiving the full power and glory with the Son.
John referred to the new name (see Revelation 2:17; compare D&C 130:9–10) and promised that the name of the righteous would not be blotted out of the book of life (see Revelation 3:5).
5. Breastplate of the High Priest in The Jewish Encyclopedia
A species of pouch, adorned with precious stones, worn by the high priest on his breast when he presented in the Holy Place the names of the children of Israel. The etymological significance of the Hebrew word is uncertain, but the directions for the making of the breastplate, in Ex. xxviii. 13-30 and xxxix. 8-21, are sufficiently clear.
This breast piece was to be made in part of the same material as the Ephod. The directions specify that it was to be made “of gold, of blue, and of purple, and of scarlet, and of fine twined linen” (Ex. xxviii. 15). “Foursquare it shall be, being doubled; a span shall be the length thereof, and a span shall be the breadth thereof” (ib. xxviii. 16); thus before it was doubled it was a cubit long and a half-cubit wide. On the front face of this square were set, in four rows, twelve precious stones, on each of which was engraved the name of one of the twelve tribes of Israel. These jewels in gold settings were (Ex. xxviii. 17-19): in the first row, “a sardius [margin, “ruby”], a topaz, and a carbuncle [margin, “emerald”]”; in the second row, “an emerald [margin, “carbuncle”], a sapphire, and a diamond [margin, “sardonyx”]”; in the third row, “a jacinth [R. V.: margin, “amber”], an agate, and an amethyst”; and in the fourth row, “a beryl [margin, “chalcedony”], and an onyx [margin, “beryl”], and a jasper.” The exact identification and the order of these stones, as well as the tribe represented by each, are matters of speculation. The breastplate was worn over and fastened to the ephod. It hung over the breast of the wearer, and was secured to the shoulders of the ephod by gold cords (or chains). These cords of “wreathen work,” tied in the gold rings at the top corners of the outer square of the breastplate, were fastened to ouches on the shoulder-pieces of the ephod. The lower part of the breastplate was fastened to the ephod at some point below the shoulders by a blue ribbon, which passed through gold rings at the lower corners of the inner square. As well as being a means of securing in its place this most important portion of the dress of the high priest, these fastenings formed a brilliant decoration. The term “breastplate of judgment” (Ex. xxviii. 15, 29, 30) indicates that the name was given to this portion of the priestly dress because of its use in connection with the mysterious Urim and Thummim.
6. Glowing Stones in Ancient and Medieval Lore John A. Tvedtnes in JBMS 6:2
After describing the celestialized earth, Doctrine and Covenants 130:10–11 notes that “the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one.” Significantly, this stone, like the high-priestly urim and thummim and the precious stone foundations and gates of the New Jerusalem, is inscribed—not with the names of the twelve tribes, but with a “new name [that] is the key word.”[38]
[38]Nibley compares the white stone and its new name with a passage from the Egyptian Book of Breathings, “Stone of Truth is thy name.” Hugh Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment (Salt Lake City: Deseret Book, 1975), 120. Solomon is said to have had a gold ring with a magic stone engraven with the divine name. Other divine names were cut in charm stones by early Christians in Egypt. See Ernest A. Wallis Budge, The Bandlet of Righteousness: An Ethiopian Book of the Dead (London: Luzac, 1929), xi; the citation from Gollancz is from Book of Protection (London: H. Frowde, 1912), 1, 7, 26, 33. According to Pliny, Naturalis historia 38.40, the names of the sun and moon written on amethyst as an amulet protect from sorcery.
7. Review of Hidden Wisdom: Esoteric Traditions and the Roots of Christian Mysticism by Guy G. Stoumsa; Reviewed By: Barry R. Bickmore
Just as with the Latter-day Saints, some early Christians also had more advanced rituals, beyond baptism and the Eucharist, which were used as vehicles to teach the secret doctrines. Hippolytus of Rome (ca. A.D. 200) referred in veiled terms to such a rite, which he called “the white stone”:
But if there is any other matter which ought to be told, let the bishop impart it secretly to those who are communicated. He shall not tell this to any but the faithful and only after they have first been communicated. This is the white stone of which John said that there is a new name written upon it which no man knows except him who receives.
Commenting on this passage, Hanson writes that it “is not clear what the matter delivered through this secret rule was. It obviously could not have had any reference to baptism and Eucharist.”
8. The Catholic liturgy and the Mormon temple by Marcus von Wellnitz in BYU Studies 21:1 (1971)
Finally, after the application of water and oil, the person is endowed with a new white garment since he is now considered reborn, a new being, and needs clothes. At the modern baptismal ceremony the priest presents the infant with a white dress and says: “You have become a new creation, and have clothed yourself in Christ. See in this white garment the outward sign of your Christian dignity. With your family and friends to help you by word and example bring that dignity unstained into the everlasting life of heaven .” The dress is also referred to as the “garment of righteousness” or the “robe of light.” Ambrose compared the garment to a veil: “After these things, you have received white garments that it may be shown that you have put aside the cloak of sin and put on the chaste veils of innocence.” Also Cyril of Jerusalem employed the white garments in his service of initiation: “But now, after having put away your old clothes and dressed in these white ones, you must always remain clothed in white.” The initiate had to wear these particular garments for the rest of the day, and he also received a new name after this ordinance.
Likewise when a person decides to join a monastery or convent he or she leaves the former life behind and therefore symbolically sheds the old person and its clothes and receives a new vestment, indicative of the particular monastic order chosen. The ancient ceremony was quite elaborate and the recipient had to submit to a series of rites. “Certain interrogations were made and trials imposed and instructions given” before one was admitted into the priestly state. The novice also accepts a new name, usually that of a Catholic saint, which is at times assigned, while it can in other orders often be chosen by the individual. As has recently become evident again, a pope of the Roman Catholic Church also selects a new name for himself upon entering his new calling. The Catholic baptismal ceremony is therefore an initiation rite.
The second Vatican Council proclaimed: “the baptized person the regeneration and the anointing of the Holy Spirit are consecrated as a spiritual house and a holy priesthood.” The ordinance is even characterized as “a sealing … accomplished by the Holy Spirit at Baptism.” In some of the older churches there are sometimes special “anointing rooms.” All of this seems very familiar to the Latter-day Saint.
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11 Responses to “Revelation 2:17”
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I think there’s a lot more to this story and suggest that you check out more non-LDS sources to flesh out the possible meanings here.
Here is my take on Rev. 2:17:
v17 “the hidden manna”, manna is equated with the word of God in Deut. 8:3, also cp. Matt. 4:4. This is the word of God hidden from the world, a gift granted to the faithful, cp. Isa. 55:1.
“a white stone”, the symbolism is probably drawn from the Acts 26:10 usage of the same Greek term “psephos”, or pebble (the KJV on Acts 26:10 paraphrases the term to “voice”, in the sense of one casting their voice as a vote). It is a stone which is used to indicate one casts their ballot, or lot, for a particular cause or position. Thus, the white stone indicates the individual has cast their lot with the Lord.
Also see D&C 130:10-11 where it states the white stone will become a Urim and Thummim to the one who possesses it, meaning that the one who has his allotment with the Lord has all things of His kingdom revealed to them. This explains why it is called “white”, that being a symbol of sanctification and purity.
“a new name”, the symbol of a new name is drawn from the original covenant making of Abram and Jacob, cf. Gen. 17:5, Gen. 32:28, also cp. Isa. 56:5. The new name symbolizes the new man, the man who has covenanted with God.
The Lord is the only one who knows a person’s heart (1 Sam. 16:7, and so He is the only One Who knows who has entered into covenant with Him. Hence the apparent secrecy, even though secrecy was never the goal from the outset. The apparent secrecy shows the individual and private nature of the covenant. This is not a corporate covenant, it is a One on one where the Lord knows precisely who He is dealing with, as was the case with Abraham and Jacob. Nobody else knows the name because nobody else is involved.
Kurt,
Nice take! I think I can accept most of the connections you make with other scripture passages. I would mildly quibble with drawing a Greek parallel with ballots or alternatively the practice where drawing a black stone meant one was guilty and a white stone meant one was innocent (and hence worthy to enter heaven.) But that is just because I like Moses Stuart’s idea that we should look to temple practices for exposition.
Stuart had some good explanations for hidden manna as well, calling it the “food of angels” and noting that a pot of it was to be kept in the ark of the covenants in the temple. As the temple priest and those who overcome are allowed to enter the holy of holies, they are worthy to eat with the angels. It reminds me of D&C 27, where the modern saints are told to marvel not, because they would soon be allowed to eat with angelic figures from the past. A prophecy I see as being fulfilled during the dedication season of the Kirtland where they feasted on bread and wine and many of the named angels appeared or reappeared.
So I would make a connection between “secret manna” and the sacrament. The wording of D&C 27 cross references well with John 17, the High Priestly prayer, and the Lord’s last supper. In John 6, after performing a miracle of feeding the multitude, Christ is asked to provide manna from the sky like Moses did. He declines by pointing out that He is the bread of life.
Answering a question of how it is that the Aaronic priesthood holds the keys of the ministering of angels, Dallin Oaks said:
Just some scrambled thoughts…
Julie,
No doubt you are right! I started out by trying to see what meanings that people of other faiths have drawn from the passage, but then I got sidetracked by all the new book chapters recently put up on the FARMS website. I’ll post some more excerpts I have found from non-LDS sources in subsequent comments. I love the Bloggernacle and with more constructive feedback, I hope I will be able to improve.
Here are some excerpts from Cornelius Platinga Jr.’s sermon recorded in CTJ 41 (2006):
James E Rosscup spends most of his article in the Grace Theological journal arguing that those “who overcome” should be identified with every saved person. But he also speculates on Rev. 2:17 (http://tinyurl.com/3xyhol):
Note that Rosscup cites and critiques the old, but classic Stuart article that I led off with:
In about 396 AD, St. Victricius of Rouen wrote a passage that Gillian Clark considers a possible connection with Rev. 2:17 in Journal of Early Christian Studies 7.3 (1999)
What is religious practice to one man, may be magic superstition to another. True to form, an 1897 article by F. C. Conybeare in The Jewish Quarterly Review, 9:4 pp. 581-603 reads:
There is a more recent Bibliotheca Sacra article I would like to get a hold of, but will have to settle for a footnote summary in another article:
see http://www.bible.org/page.php?page_id=2477#P180_55659
I cited some secondary literature on Catholic practices, so let me cite official text from the Catechism:
http://www.vatican.va/archive/catechism/p3s2c1a2.htm#I
I also found a study of a Zulu prophet in 1920 who used concepts from Rev. 2:17 as follows:
see: http://tinyurl.com/2p3css
Great stuff, Keller. I’m still trying to read and digest the information. I enjoy reading your posts.
I unfortunately don’t have time to contribute but I’d strongly suggest looking at Merkabah texts and other ascent literature. Even in a Christian context texts like 1 Jeu and 2 Jeu offer some compelling ways to read this. (Along with the seven steps)
Clark,
Thanks for your suggestions for some text to read. I recognize some connections to Margret Barker’s The Great Angel, and so I like to study more these ascension texts and temple symbolism, if only to get, a bigger contextual picture. one can go only go so far with the short scholarly articles that seem more concerned with finding a modern application for an obscure reference.
I have located the Wong article in the Bibliotheca Sacra. It really doesn’t have anything new that I haven’t posted already, in fact, he uses some of the same citations I brought up. but it is nice to find some common ground with some of the ideas brought up in the FARMS chapters.
Tantalizing.