Hidden In The Rock

The subtitle for the Book of Mormon speaks of one of its main purposes, probably its ultimate purpose: "Another Testament of Jesus Christ." The Savior is mentioned on almost every page, and the frequency of His appearance in the Book of Mormon dwarfs the Bible. However, some references to Jesus Christ can be easily missed. Some passages may not directly refer to Him by name.

Such is one of the great accounts in the Book of Mormon--obtaining the brass plates. There were three methods used, and success did not come until the third attempt. The first attempt involved chance. They cast lots to determine who should go to Laban and ask for the plates. This was not totally left to chance however. The Bible relates accounts of casting lots, and the general idea was that God's will would be determined in the end. On Yom Kippur (Day of Atonement) two goats were presented at the door of the tabernacle and lots were cast to determine which goat would become a sin offering and which goat would become the scapegoat to carry away Israel's sins (Leviticus 16: 7-10). When Jonah boarded a ship to run away from his mission call, the mariners cast lots to see who was the cause of the tempest (Jonah 1: 7). And when there was a vacancy in the twelve apostles, Matthias is selected by lot.

The second method to obtain the plates of brass was to barter and trade Lehi's abandoned property for the plates. This didn't work well either, as Laban's servants chased them out of the house and Nephi and his brothers were forced to flee to safety.

The safe haven becomes interesting. Nephi said, "We hid ourselves in the cavity of a rock" (1 Nephi 3: 27). The word rock is not capitalized in the text, but perhaps it could be. Could this be referring to the Rock as Jesus? In another Book of Mormon verse it states,

"And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall" (Helaman 5: 12).

In a turbulent world we can turn to Jesus for refuge. He is our safe haven. As the Nephite people are about to be destroyed, Mormon laments, "they might have been clasped in the arms of Jesus" (Mormon 5: 11).

The concept of a "cavity of a Rock" can suggest there is room in His heart--a place only you can fill. A cavity, or hollow place, has covenant implications, and there are similar Biblical references.

"He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom." Then it says, "Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" (Isaiah 40: 11-12).

He, who created the heavens and earth, is watching over each of us.

There is another aspect of this. We are dependent on Him for mortal life and eternal life. The Apostle Paul said, "For ye are dead, and your life is hid with Christ in God" (Colossians 3: 3). And in latter-day revelation the Lord said, 

"Therefore, thus saith the Lord unto you, with whom the priesthood hath continued through the lineage of your fathers—

"For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God—

"Therefore your life and the priesthood have remained, and must needs remain through you and your lineage until the restoration of all things spoken by the mouths of all the holy prophets since the world began" (D&C 86: 8-10).

Nephi may have been hidden from the world, but the "lineage of his fathers" was recorded on the brass plates, and perhaps they gave his priesthood line of authority. He also received the sword of Laban in the process, symbolizing the authority to act in the name of God. A sword represented the justice of God as spoken of by Samuel the Lamanite, who prophesied "that the sword of justice hangeth over this people; and four hundred years pass not away save the sword of justice falleth upon this people (Helaman 13: 5). Nephi was remembered as "having wielded the sword of Laban in their defence" (Jacob 1: 10).

Lehi's Journey Echoes the Eden Exodus

The recurrence of Biblical themes provides another witness for the divinity of the Book of Mormon. Prominent Biblical themes emerge early in the text. One of these is the departure of Lehi into the wilderness.

In the second chapter of this great book Lehi is commanded to take his family and depart into the wilderness. Wilderness themes are developed in the Bible and Book of Mormon and the symbolism centers around the Fall and Man's resultant condition of mortal life. The pillars of salvation, Creation, Fall, and Atonement are developed in both sets of scripture.

Adam and Eve are expelled from the Garden of Eden as a result of the Fall. Mortal life become a probationary state as mankind struggles through this wilderness experience. This theme is repeated with the Egyptian bondage, exodus, and journey of the children of Israel in the wilderness. Perhaps the end is explained better in the Book of Mormon as our mortal life become a walk back to the presence of the Father.

In the Old Testament the journey of Israel finding their way back to God is described as a duration of 38 years. In Deuteronomy it states, "And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years" (Deuteronomy 2: 14). This matches a New Testament incident where a man lay at the Pool of Bethesda for 38 years. Those stranded there are described as "impotent folk, of blind, halt, withered" and represent all of us if we are trying to make the journey without Christ. (see John 5: 3, 5). 

At the end of the wilderness experience lies the Promised Land, symbolizing exaltation in God's kingdom. We are brought back into the presence of God. 

There is strong similarity between the Eden departure and Lehi's Jerusalem departure.

Lehi leaves with his family and minimal provisions. Lehi "left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness" (1 Nephi 2: 4).

The tents mentioned here are highlighted as a temple motif, since they would be necessary provisions already listed. Notice in the text how often Nephi speaks of returning "to the tent of my father." In the Old Testament, tent and tabernacle are the same Hebrew word. The Garden of Eden was the world's first temple, of which the Lord said, "Every precious stone was thy covering" (see Ezekiel 28: 13). Adam and Eve left Eden, the temple site, and with it the paradise of God with all its precious stones. Lehi left Jerusalem, the site of Solomon's Temple, and left behind his "precious things." The tent or tabernacle in the wilderness becomes a transitory site for temple worship.

The Lord made "coats of skins" as a covering for Adam and Eve (Genesis 3: 21). This would require an animal sacrifice to provide the skins. The foreshadowing is clear. The Hebrew word for coat or covering is kaphar, and is the same word for atonement. The Hebrew word for skins in this verse is actually singular, and has as its primary definition "the skin of a man." It makes you wonder Whose skin is actually being sacrificed. Click here for a link. When Lehi left Jerusalem he "built an altar of stones, and made an offering unto the Lord" (1 Nephi 2: 7). Adam also offered sacrifice out of sheer obedience, and later was given a reason for this commandment. "The angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth" (Moses 5: 7).

Many Bible scholars believe Eden was located on a mountain top, which makes sense since it's a temple site. Such scholars cite the river flowing out of Eden, which parts into four heads, as evidence that it originated on a mountain top and flowed downhill in the four cardinal directions (see Genesis 2: 10).

Lehi "pitched his tent in a valley by the side of a river of water" (1 Nephi 2: 6). He had left Jerusalem, the area of the Temple Mount) and went downhill to a valley he named after his son, Lemuel. Here he built an altar. The Hebrew name Lemuel means "for God." In Ezekiel a river of water flows from the east of the temple (see Ezekiel 47: 1-5). During the Feast of Tabernacles (think tent) the water libation poured on the altar creates a symbolic river running down the steps of the temple. In the Book of Mormon the river of water, the altar, the tent, the mountain, and a name meaning "for God" all combine to produce great temple imagery!

In Eden there was a "tree of life also in the midst of the garden" (Genesis 2: 9). Just eight chapters into the Book of Mormon, Lehi has a dream involving the tree of life, where the multitudes of the earth are on a wilderness journey in an attempt to find the tree of life and partake of its fruit, representing the love of God, and His atoning sacrifice that would ultimately bring us back into His presence and arrive in the Promised Land.

As Nephi is finishing the narration of his father's vision, which is a temple-like experience, and immediately before he begins the narration of his own temple-like experience beginning in 1 Nephi, chapter 11, he states,

"And all these things, of which I have spoken, were done as my father dwelt in a tent (think temple), in the valley of Lemuel" (1 Nephi 10: 16).  

A Grand Theophany

Webster's Dictionary describes a theophany as "a manifestation of God to man by actual appearance." There would be many instances of this in scripture. However, the classic scriptural theophany would be a manifestation of God sitting on His throne, usually with angels surrounding the throne in an act of worshiping Deity.

The first chapter of the Book of Mormon opens up with Lehi's vision as he sees "the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God" (1 Nephi 1: 8). 

There are several noteworthy characteristics of such scriptural theophanies.

1. God is seated on a throne.

2. The setting is in heaven.

3. The setting is a heavenly divine council.

4.  The Most High God presides at the council.

5.  The throne is at the sacred center.

6.  Participants in the council surround the throne in a circle.

7.  There is a round dance with singing and praising God.

In this beautifully described theophany, Lehi sees God sitting on His throne and concourses of angels surrounding Him. Webster's Dictionary defines concourse as "an assembly," a  "moving, flowing, or running together," or a "place where several roads, or paths, meet." These elements combine to describe a concept of moving, concentric circles around a sacred center.

You can click here for a link to read more about the ancient round dance. You may notice in this article, that "the Hebrew word for festival, or chag, originally meant a ring dance around a sacred altar."

In the ancient round dance the participants circled a sacred center (or an altar) and the circle was constantly moving with the participants singing praises to God. In temple psalms, like Psalm 24, it speaks of "the generation of them that seek him," and the Hebrew root of the word generation means "to go around in a circle." The words to the ancient psalms would be sung in an antiphonal chorus. The participants in the round dance would repeat the chorus, and thus in this psalm you find phrases being repeated like "Who is this King of glory?" and "the King of glory shall come in."

The Hebrew root for concourse comes from the idea of the sound of musical instruments, such as the harp, and is related to the sound of bees buzzing, which also communicate through a round dance within the hive. You can google "round dance bees" and see several links.

Nephi describes his father's vision by saying, "And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament" (1 Nephi 1: 9-10).

The sun would represent celestial glory. Jehovah descends out of His dwelling place (or throne) which is in the "midst" or sacred center of heaven. The "stars in the firmament" represent members of the heavenly council. In Job the "morning stars sang together, and all the sons of God shouted for joy" during a heavenly council. Lucifer sought to take control of the heavenly council and exclaimed, "I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation" (Isaiah 14: 13). In Abraham, chapter 3 it states, "Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other" (Abraham 3: 18). In this council God saw the souls that were good and He "stood in the midst" (see v. 23). There is a distinct connection between stars and members of the heavenly council.

The symbolism of stars representing members of the divine council is enhanced by ancient beliefs regarding the round dance. The dance was supposed to imitate the order of the heavens with the heavenly planets circling the sun, the source of light and power. The concourses of angels circling the heavenly throne would imitate the pattern in the heavens.

In heavenly councils the "most high God" presides over the council. After all, the participants are considered "gods" or potential gods. Lehi exclaims "Thy throne is high in the heavens." When Lucifer sought the throne he said, "I will ascend above the heights of the clouds; I will be like the most High." Satan tries in every way to counterfeit, imitate, and compete with God.

Another psalm describes a divine council:

"God standeth in the congregation of the mighty; he judgeth among the gods. . . . I have said, Ye are gods; and all of you are children of the most High" (Psalm 82: 1, 6). Jesus quotes these verses in John, chapter 10, verse 34, as He is accused of blasphemy for saying He is the Son of God. Jesus replies that this psalm in their law affords them the same opportunity for which he is being accused--that of becoming a god.

This is important since Lehi is initiated into the council and becomes, in effect, part of the round dance as he praises the Most High God. Nephi records, 

"He did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!

"And after this manner was the language of my father in the praising of his God" (1 Nephi 1: 14-15).

Later in the Book of Mormon Alma experiences conversion and change of heart, and exclaims, "Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there" (Alma 36:22).

This fits a pattern established in the Bible. When Isaiah receives his calling he experiences a theophany. He records,

"I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

"Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

 "And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory" (Isaiah 6: 1-3).

In the ancient tabernacle and temple the mercy seat, which was the covering for the Ark of the Covenant, served as the throne of God in Israel. The cherubim with their outstretched wings was the covering for the throne (see Exodus 25: 20). These seraphims serve a similar purpose, and can be considered members of the divine council. The Most High God is represented in the superlative of "holy, holy, holy." The repetition of three times would mean the Holiest of All. 

Isaiah hears the Lord ask, "Whom shall I send, and who will go for us?" The Lord is asking who will be a messenger for the divine council. Isaiah responds, "Here am I; send me" (Isaiah 6: 8). Lehi and Isaiah (and perhaps every other prophet you can think of) are initiated as messengers for the divine council.

Another Biblical example would be as John the Revelator is caught up into heaven as a door is opened, and he sees "a throne was set in heaven, and one sat on the throne."

John records,

"And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

"And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

"And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind" (Revelation 4: 1-6).

The seven lamps could correspond with the seven lamps of the candlestick located in the Holy Place within the tabernacle and temple.

Again, we have a throne surrounded with elders of a divine council, and later we read of beasts  surrounding the throne, and voices proceeding from the council. They also praise God by saying, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come" (Revelation 4: 8).

The Book of Mormon opens in its beginning chapter with a grand theophany recalling ancient Biblical patterns.

Nephi As King and Priest

Old Testament typology runs rampant through the Book of Mormon, and Old Testament temple imagery occurs frequently in the early chapters of the Book of Mormon. One of those types is the role of kings and priests. This typology prefigures Jesus Christ as King of kings and the Great High Priest (see Revelation 19: 16 and Hebrews 4: 14).

The king would subdue all enemies under his feet and the priest would be mediator to offer sacrifice on behalf of the congregation (see D&C 76: 106). The covenant for ancient Israel allowed them to become "a peculiar treasure" and "a kingdom of priests" (Exodus 19: 5-6). Modern revelation describes those who reach exaltation as the "church of the Firstborn," and "They are they who are priests and kings, who have received of his fulness, and of his glory" (D&C 76: 54, 56). Of course if they are to have a "continuation of the seeds" there has to be queens and priestesses (see D&C 132: 19).

We should not be surprised that the Book of Mormon text begins with a reference to Nephi and his role as a king and priest. Before we even get to the story we can view the superscription introducing First Nephi. The explanation on the previous page states, "Introductions in a non-italic typeface, such as in 1 Nephi and immediately preceding Mosiah chapter 9, are also part of the sacred text." So directly under the heading reading, "THE FIRST BOOK OF NEPHI" we read the words:

                                                       His Reign and Ministry

In other words, it is Nephi's reign as a king, and his ministry as a priest.

The text which follows supports the concept of a king and a priest. For example, Nephi is promised,

"And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren" (1 Nephi 2: 22). He is a ruler as a king, and a teacher as a priest. These roles are repeated several times throughout the early chapters. 

There is even a distinction in the records. There is a kingly record and a priestly record. Nephi later explains, 

"Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people" (1 Nephi 9: 4).

In the Old Testament only kings and priests were given access to the scriptures and particularly the book of the law. It states, "And it shall be, when he (the king) sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites" (Deuteronomy 17: 18).

The roles of king and priest are emphasized at the end of Nephi's life, as it states, 

"Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people now, according to the reigns of the kings.

"The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare" (Jacob 1: 9-10).

The role of priest was then carried on by Nephi's brothers Jacob and Joseph. Jacob explains, "For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi" (Jacob 1: 18).

In the Old Testament priests were consecrated according to a specific ordinance. It is an added testimony to the truthfulness of the Book of Mormon, that this verse of consecration involves the "hand of Nephi." The Hebrew word for consecrate consists of two words--male and yad, and literally means "to fill the hand."

The ordinance of consecrating priests is explained in Exodus and Leviticus as follows:

"And he (Moses) took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:

"And out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

"And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them for a wave offering before the Lord" (Leviticus 8: 25-27).

As priests were consecrated their hands were filled with the elements of the sacrifice, which was a "ram of consecration" (Leviticus 8: 22).