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!
Saturday, January 23, 2016
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).
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).
Monday, January 18, 2016
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).
Sunday, January 10, 2016
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.
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