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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