As I read the scriptures I'm reminded of the manner of prayer demonstrated by those of great faith, especially the prophets.
In the Book of Mormon we have several great examples of prayer. In reality there are two families who create two great civilizations. There is Lehi's family resulting in the Nephites and Lamanites, and there is the brother of Jared and his family resulting in the Jaredites. Really there are two sets of records and both records begin with a prayer. If the Book of Mormon were in chronological order the Book of Ether would be first.
Ether chapter 1 begins with the genealogy of Ether and gives the historical background. Then the first actual event is recorded: "And it came to pass that the brother of Jared did cry unto the Lord" (Ether 1: 35).
The story of Lehi's family is similar. The first four verses in the Book of Mormon give the historical background, the language of the record, and let the reader know it's the first year of the reign of Zedekiah, king of Judah. Then the first event of this record is recorded: "Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people" (1 Nephi 1: 5).
The phrases, "Cry unto the Lord," and "prayed unto the Lord . . . with all his heart," convey the emotion and intensity of these prayers.
When Nephi and his brothers return to Jerusalem to invite Ishmael's family to join them, and upon the return trip into the wilderness, Laman and Lemuel bind Nephi with cords planning to leave him in the wilderness to be devoured by wild beasts. Nephi offers a prayer unto the Lord as he pleads,
"O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound" (1 Nephi 7: 17).
I am impressed with the spiritual maturity of this prayer. I'm afraid if I were faced with a similar situation, my prayer might go something like, "O Lord, please come down and untie me."
The prayer of faith pleading for strength to overcome is more likely to be honored by God, than the prayer asking for adversity and temptation to be removed. Especially for those of us in recovery from addictions. Notice Nephi is bound with cords. Those of us striving to overcome addictions (myself included) are bound with our drug(s) of choice, and are strengthened spiritually as we plead for God's grace--His enabling power.
Alma was faced with adversity as he and his associates were teaching the Zoramites. He is concerned for their welfare and offers this prayer:
"O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people" (Alma 31: 31).
He offers a similar prayer, pleading for strength and patience for his fellow laborers.
I'm afraid my prayer might sound something like this:
"O Lord, these people are so messed up. Please fix them. Don't make me suffer because of their faults."
In 12-Step recovery we often quote the Serenity Prayer:
"God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference."
When we as addicts (or anyone else) begin praying for God to rearrange other people, places, and things in lieu of a plea for God's grace, our serenity is on shaky ground at best.
The Book of Mormon gives us a pattern of prayer we can adopt to truly feel of the strength of our Savior, allowing us to come unto Him with full purpose of heart. We can then call down the blessings of heaven--blessings that will endure through eternity, rather than merely receiving the temporary benefits of a quick fix.
The Book of Mormon is such an incredible gift.
Saturday, February 27, 2016
Saturday, February 20, 2016
The Promised Land and the Principle of Election
Before Lehi and his family begin their journey in the wilderness, Lehi makes an interesting statement. He said,
"But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness" (1 Nephi 5: 5).
The setting and tense of the verbs in this verse are interesting. The setting is a scattered family in the middle of nowhere with the sons somewhere en route to Jerusalem on an errand to obtain the brass plates. In the future they will come together, journey together, and arrive as a family in the Promised Land. But right now they're not together. They don't have scriptures or a compass to guide them, and they haven't even started on their journey.
Yet Lehi boldly proclaims, "I have obtained (past tense) a land of promise." This is chapter 5. They arrive in the Promised Land in chapter 18.
The rest of the above verse is future tense--"The Lord will deliver my sons . . . and bring them down again unto us in the wilderness" (1 Nephi 5: 5). Then they can actually begin the journey to the Promised Land.
Of course Lehi is a prophet and through the Spirit can predict future events. But could there be something more going on here? The Lord views "the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made" and says, "all things are present before mine eyes" (D&C 38: 1-2). Elder Neal A Maxwell observed that God lives in "an eternal now."
Thus, we have certain verses of scripture in a different tense. It's called "prophetic perfect." They are composed to reflect the future in a past tense, as if it had already happened. And of course these things were already foreordained from the foundation of the world.
For example, Isaiah prophesies about the mission of Jesus Christ seven hundred years in advance by saying, "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" (Isaiah 53: 5). In the Book of Mormon Abinadi explains, "And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption" (Mosiah 16: 6). The Book of Mormon gives an explanation for this prophetic perfect tense, or speaking of future events as though they had already occurred.
But in light of this there is another possibility. Is it possible that Lehi has had his calling and election made sure? The Promised Land symbolizes heaven, or exaltation. And I would not be so bold to say for certain, but Lehi already seems to know he has been given a land promised him of the Lord, and it is certain to happen. Does Lehi have enough faith to know the promise of eternal life is just as certain?
The definition of "the more sure word of prophecy" mentioned by Peter as he said "give diligence to make your calling and election sure" (2 Peter 1: 10), is given in modern revelation as Joseph Smith answers a particular question. He said, "The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood." This is actually a sealing of an ordinance and is connected with the sealing power of the temple.
Joseph Fielding Smith explained,
"Some members of the Church have been confused in thinking that Elijah came with the keys of baptism for the dead or of salvation for the dead. Elijah’s keys were greater than that. They were the keys of sealing, and those keys of sealing pertain to the living and embrace the dead who are willing to repent.
"Elijah came to restore to the earth, by conferring on mortal prophets duly commissioned of the Lord, the fulness of the power of Priesthood. This Priesthood holds the keys of binding and sealing on earth and in heaven of all the ordinances and principles pertaining to the salvation of man, that they may thus become valid in the celestial kingdom of God. …
It is by virtue of this authority that ordinances are performed in the temples for both the living and the dead" (Teachings of the Presidents of the Church; Joseph Fielding Smith).
Just as Lehi (and I would think this would apply to Nephi and others) can know in advance of promised blessings in a Promised Land, he could gain the same knowledge of his standing before the Lord and his future exaltation in God's presence.
We can obtain a similar faith. We are so blessed to have the Book of Mormon to read of such precious promises.
"But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness" (1 Nephi 5: 5).
The setting and tense of the verbs in this verse are interesting. The setting is a scattered family in the middle of nowhere with the sons somewhere en route to Jerusalem on an errand to obtain the brass plates. In the future they will come together, journey together, and arrive as a family in the Promised Land. But right now they're not together. They don't have scriptures or a compass to guide them, and they haven't even started on their journey.
Yet Lehi boldly proclaims, "I have obtained (past tense) a land of promise." This is chapter 5. They arrive in the Promised Land in chapter 18.
The rest of the above verse is future tense--"The Lord will deliver my sons . . . and bring them down again unto us in the wilderness" (1 Nephi 5: 5). Then they can actually begin the journey to the Promised Land.
Of course Lehi is a prophet and through the Spirit can predict future events. But could there be something more going on here? The Lord views "the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made" and says, "all things are present before mine eyes" (D&C 38: 1-2). Elder Neal A Maxwell observed that God lives in "an eternal now."
Thus, we have certain verses of scripture in a different tense. It's called "prophetic perfect." They are composed to reflect the future in a past tense, as if it had already happened. And of course these things were already foreordained from the foundation of the world.
For example, Isaiah prophesies about the mission of Jesus Christ seven hundred years in advance by saying, "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" (Isaiah 53: 5). In the Book of Mormon Abinadi explains, "And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption" (Mosiah 16: 6). The Book of Mormon gives an explanation for this prophetic perfect tense, or speaking of future events as though they had already occurred.
But in light of this there is another possibility. Is it possible that Lehi has had his calling and election made sure? The Promised Land symbolizes heaven, or exaltation. And I would not be so bold to say for certain, but Lehi already seems to know he has been given a land promised him of the Lord, and it is certain to happen. Does Lehi have enough faith to know the promise of eternal life is just as certain?
The definition of "the more sure word of prophecy" mentioned by Peter as he said "give diligence to make your calling and election sure" (2 Peter 1: 10), is given in modern revelation as Joseph Smith answers a particular question. He said, "The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood." This is actually a sealing of an ordinance and is connected with the sealing power of the temple.
Joseph Fielding Smith explained,
"Some members of the Church have been confused in thinking that Elijah came with the keys of baptism for the dead or of salvation for the dead. Elijah’s keys were greater than that. They were the keys of sealing, and those keys of sealing pertain to the living and embrace the dead who are willing to repent.
"Elijah came to restore to the earth, by conferring on mortal prophets duly commissioned of the Lord, the fulness of the power of Priesthood. This Priesthood holds the keys of binding and sealing on earth and in heaven of all the ordinances and principles pertaining to the salvation of man, that they may thus become valid in the celestial kingdom of God. …
It is by virtue of this authority that ordinances are performed in the temples for both the living and the dead" (Teachings of the Presidents of the Church; Joseph Fielding Smith).
Just as Lehi (and I would think this would apply to Nephi and others) can know in advance of promised blessings in a Promised Land, he could gain the same knowledge of his standing before the Lord and his future exaltation in God's presence.
We can obtain a similar faith. We are so blessed to have the Book of Mormon to read of such precious promises.
Saturday, February 13, 2016
"Thou Shalt Have Place With Us"
A careful study of the Book of Mormon reveals the beauty and pure translation of this wonderful book we are blessed to have. It is an Old Testament Hebrew text with literary styles used in the Old Testament, non-Biblical texts, and even Hebrew poetry. Recognizing these styles gives us a greater appreciation for the pure translation, but perhaps more importantly gives the reader doctrinal direction to emphasize particular concepts. After all, such Hebrew styles were not employed just to sound poetic, but to highlight themes and pure doctrine.
One literary style found in the Old Testament is called Leitwort. It is a German word coined by Martin Buber, a Jewish philosopher and Bible scholar. Leitwort mean literally "leading word," and is used in a poetic style to lead the reader into a theme. In the Old Testament you will find these theme words or phrases being repeated. The theme words are used in a context to convey a certain meaning. The word place means holy place or temple.
The wording can sometimes sound awkward in English as the word place is sometimes not needed to convey the meaning. For example,
"Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations" (Isaiah 54: 2).
This phrase could be rendered, "Enlarge thy tent . . . ." But the concept of temple, or holy place, is highlighted by the Leitwort place. This prayer-like petition connects "habitation" of the Lord with house of the Lord, and the "curtains" could represent the veil.
It is interesting that the Lord, even in our dispensation, speaks in this Leitwort parallel style. Look at this verse:
"Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation" (D&C 84: 4).
Notice the use of Leitwort and parallelism, as the verse is structured with the parallels, place, place, temple, temple.
Perhaps the most classic example of the Leitwort place occurs in the Old Testament as Jacob has a temple-like experience in Bethel, a name meaning "house of God" in Hebrew. Look at the following verses:
"And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
"And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
"And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
"And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not.
"And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
"And he called the name of that place Beth-el: but the name of that city was called Luz at the first" (Genesis 28: 11-12, 15-17, 19).
In the Book of Mormon, after Nephi obtains the brass plates of Laban, he invites Laban's servant Zoram to go with them on the journey, eventually leading to the promised land, representing exaltation. Nephi makes an oath or form of covenant with Zoram, although the setting would make it more of an oath than a covenant according to Jewish tradition. Interestingly, the Book of Mormon uses the word oath, and not covenant (see 1 Nephi 4: 33, 35).
Nephi promises the following:
"Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord? Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us" (1 Nephi 4: 34).
The words up and down are also Hebrew Leitworts. Up represents coming into God's presence, and down represents leaving God's presence. Notice how often Nephi speaks of going up to Jerusalem and going down into the wilderness. Joseph Smith never missed one of these in translation.
Zoram is being asked to leave Jerusalem where the temple was located. The scriptural purpose for the temple is to come back into the presence of God. Zoram is being asked to go down into the wilderness, away from the temple, or the symbolic presence of God. But Nephi promises him place, meaning temple experience. It's as if Nephi were saying, "You're leaving the temple of Jerusalem, but if you come with us you will have a new temple."
When the entire party leaves the Holy Land to cross the waters, the Book of Mormon text repeats the word down three times in true Leitwort fashion to emphasize the idea that they are leaving the temple area. They go down into the ship. In the Old Testament, Jonah also goes down into the ship to run away from the presence of God (see 1 Nephi 18: 5, 6, 8; Jonah 1: 3, 5).
It is also interesting that after Nephi's party arrives in the promised land, representing exaltation, Nephi builds a temple. Consistent with this temple theme and Nephi's promise to give Zoram "place," a new temple is constructed, and guess whose name is mentioned first among those going to the new temple place? Zoram is the first mentioned by name among those going with Nephi (see 2 Nephi 5: 6).
This is such a great book! And so true.
One literary style found in the Old Testament is called Leitwort. It is a German word coined by Martin Buber, a Jewish philosopher and Bible scholar. Leitwort mean literally "leading word," and is used in a poetic style to lead the reader into a theme. In the Old Testament you will find these theme words or phrases being repeated. The theme words are used in a context to convey a certain meaning. The word place means holy place or temple.
The wording can sometimes sound awkward in English as the word place is sometimes not needed to convey the meaning. For example,
"Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations" (Isaiah 54: 2).
This phrase could be rendered, "Enlarge thy tent . . . ." But the concept of temple, or holy place, is highlighted by the Leitwort place. This prayer-like petition connects "habitation" of the Lord with house of the Lord, and the "curtains" could represent the veil.
It is interesting that the Lord, even in our dispensation, speaks in this Leitwort parallel style. Look at this verse:
"Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation" (D&C 84: 4).
Notice the use of Leitwort and parallelism, as the verse is structured with the parallels, place, place, temple, temple.
Perhaps the most classic example of the Leitwort place occurs in the Old Testament as Jacob has a temple-like experience in Bethel, a name meaning "house of God" in Hebrew. Look at the following verses:
"And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
"And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
"And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
"And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not.
"And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
"And he called the name of that place Beth-el: but the name of that city was called Luz at the first" (Genesis 28: 11-12, 15-17, 19).
In the Book of Mormon, after Nephi obtains the brass plates of Laban, he invites Laban's servant Zoram to go with them on the journey, eventually leading to the promised land, representing exaltation. Nephi makes an oath or form of covenant with Zoram, although the setting would make it more of an oath than a covenant according to Jewish tradition. Interestingly, the Book of Mormon uses the word oath, and not covenant (see 1 Nephi 4: 33, 35).
Nephi promises the following:
"Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord? Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us" (1 Nephi 4: 34).
The words up and down are also Hebrew Leitworts. Up represents coming into God's presence, and down represents leaving God's presence. Notice how often Nephi speaks of going up to Jerusalem and going down into the wilderness. Joseph Smith never missed one of these in translation.
Zoram is being asked to leave Jerusalem where the temple was located. The scriptural purpose for the temple is to come back into the presence of God. Zoram is being asked to go down into the wilderness, away from the temple, or the symbolic presence of God. But Nephi promises him place, meaning temple experience. It's as if Nephi were saying, "You're leaving the temple of Jerusalem, but if you come with us you will have a new temple."
When the entire party leaves the Holy Land to cross the waters, the Book of Mormon text repeats the word down three times in true Leitwort fashion to emphasize the idea that they are leaving the temple area. They go down into the ship. In the Old Testament, Jonah also goes down into the ship to run away from the presence of God (see 1 Nephi 18: 5, 6, 8; Jonah 1: 3, 5).
It is also interesting that after Nephi's party arrives in the promised land, representing exaltation, Nephi builds a temple. Consistent with this temple theme and Nephi's promise to give Zoram "place," a new temple is constructed, and guess whose name is mentioned first among those going to the new temple place? Zoram is the first mentioned by name among those going with Nephi (see 2 Nephi 5: 6).
This is such a great book! And so true.
Sunday, February 7, 2016
The Sword of Laban--A Transfer of Kingly Power
This time through the Book of Mormon I have felt strong impressions about the sword of Laban and about the entire story of obtaining the brass plates.
References to the sword of Laban do not end with Nephi obtaining the plates. When the Nephites separate themselves from the Lamanites, Nephi speaks of taking the sword of Laban and making many swords patterned after it (see 2 Nephi 5: 14). Later King Benjamin defends his people with the sword of Laban, and then gives his son Mosiah charge over the sacred records, the Liahona, and the sword of Laban (see Words of Mormon 1: 13; Mosiah 1: 16). After Joseph Smith received the sacred record, the Three Witnesses are promised a view of not only the plates, but the Liahona, Urim and Thummim, and the sword of Laban (D&C 17: 1).
This seems to be an emblem of kingly power, and rightly so. It not only symbolizes power, but represents the actual power of God. Priesthood and priesthood keys have to be associated with this. The Lord Himself speaks of His own sword in the Old Testament. Ezekiel is commanded to prophesy saying, "Thus saith the Lord; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked" (Ezekiel 21: 3). This entire chapter speaks of the sword of the Lord. Samuel the Lamanite prophesies of the destruction of the Nephite nation by saying, "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). The sword of the Lord seems to be associated with executing His justice.
Nephi receives this kingly power as he obtains the sword of Laban. As I was reading through 1 Nephi, chapter 4, I came across ten references or likenesses to the sword of Laban and how it represents godly power.
1. Laban is executed according to the justice of God "with his own sword" (v. 18).
2. Nephi is then clothed "every whit" in the garments of Laban and the sword becomes the sash, or girdle, around his loins. The word clothe in the New Testament is often translated from the Greek word enduo, where we get the English word endowment. The name Laban in Hebrew means "white." So these garments could be considered white garments (v. 19).
3. Nephi commands Zoram, Laban's servant, in the voice of Laban similar to prophets and those with priesthood keys speaking for the Lord. Zoram also holds keys to the treasury, so there is an inference of transfer of power or authority relating to keys, such as priesthood keys (v. 20).
4. Zoram is able to recognize Nephi as an authorized messenger because of his garments and the sword as a girdle, both tokens of a covenant (v. 21).
5. Laban was an authorized keeper of the sacred records held in Old Testament times by only priests and kings (see Deuteronomy 17: 18). He had been out by night among "the elders of the Jews." 1 Nephi 3: 31 reveals that Laban commanded at least 50 men. This authority has now been transferred to Nephi (v. 22).
6. Nephi, now clad with kingly garments and holding proper keys, can now offer Christ's invitation to "follow Me" (v. 25).
7. Certain Jewish traditions and pseudopigraphal accounts claim Adam and Eve wore garments of light brought from premortal life where they were in the presence of God. Nephi's brothers, upon seeing him in kingly garments of glory, try to flee from his presence just as some would want to flee from the presence of God. Because of the Fall, Adam, Eve, and all of us are shut out from the presence of God (vv. 28-29).
8. Nephi called after his brothers, similar to how God calls after us to return to His presence, and the brothers can become comfortable in his presence.
9. Nephi "did seize upon the servant of Laban, and held him, that he should not flee." This sounds similar to Jacob wrestling with a messenger and then saying, "I have seen God face to face." Jacob receives a new name (Israel) meaning "to prevail with God." Enos also wrestles with God for a forgiveness of his sins. Such encounters can also be viewed as a heavenly embrace (see Genesis 32: 24-32; Enos 1: 2). Nephi describes himself as a man "large in stature." Paul speaks of measuring up to the "stature of the fulness of Christ" (Ephesians 4: 13; v. 31).
10. Nephi invites Zoram to "have place" with them. Is that how you would invite someone to go camping with you? Would you say, "If you're not doing anything this weekend come down in the wilderness and have place with us?" The awkward wording comes from the Hebrew Leitwort (theme word) and place means holy place or temple. The deal is sealed by covenant and Zoram is promised temple blessings (vv. 34-35).
I will write about the importance of place in the next blog.
The Book of Mormon is so awesome! What a great book!
4. Zoram is able to recognize Nephi as an authorized messenger because of his garments and the sword as a girdle, both tokens of a covenant (v. 21).
5. Laban was an authorized keeper of the sacred records held in Old Testament times by only priests and kings (see Deuteronomy 17: 18). He had been out by night among "the elders of the Jews." 1 Nephi 3: 31 reveals that Laban commanded at least 50 men. This authority has now been transferred to Nephi (v. 22).
6. Nephi, now clad with kingly garments and holding proper keys, can now offer Christ's invitation to "follow Me" (v. 25).
7. Certain Jewish traditions and pseudopigraphal accounts claim Adam and Eve wore garments of light brought from premortal life where they were in the presence of God. Nephi's brothers, upon seeing him in kingly garments of glory, try to flee from his presence just as some would want to flee from the presence of God. Because of the Fall, Adam, Eve, and all of us are shut out from the presence of God (vv. 28-29).
8. Nephi called after his brothers, similar to how God calls after us to return to His presence, and the brothers can become comfortable in his presence.
9. Nephi "did seize upon the servant of Laban, and held him, that he should not flee." This sounds similar to Jacob wrestling with a messenger and then saying, "I have seen God face to face." Jacob receives a new name (Israel) meaning "to prevail with God." Enos also wrestles with God for a forgiveness of his sins. Such encounters can also be viewed as a heavenly embrace (see Genesis 32: 24-32; Enos 1: 2). Nephi describes himself as a man "large in stature." Paul speaks of measuring up to the "stature of the fulness of Christ" (Ephesians 4: 13; v. 31).
10. Nephi invites Zoram to "have place" with them. Is that how you would invite someone to go camping with you? Would you say, "If you're not doing anything this weekend come down in the wilderness and have place with us?" The awkward wording comes from the Hebrew Leitwort (theme word) and place means holy place or temple. The deal is sealed by covenant and Zoram is promised temple blessings (vv. 34-35).
I will write about the importance of place in the next blog.
The Book of Mormon is so awesome! What a great book!
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