Lesson 29: "Give Ear to My Words"

7/31/2019 Lesson 29: "Give Ear to My Words"

1/19

To download past handouts, go to: highlandvalleysundayschoolnotes2012.blogspot.com

#1 Hugh Nibley: In Hebrew you say to a child, Dont do that if you want to get spanked

Thats the way you say it. We would say, Do that and youll get spanked It sounds con-tradictory to us, but that is the normal way Its a very proper Semitic warninghere. (Teachings of the Book of Mormon, Semester 2, Lecture 56, online at maxwellinstitute.byu.edu)

#2 Hugh Nibley: many have been born of God, and have tasted as I have tasted, andseen eye to eye as I have seen. That tasteis very interesting. Thats the Egyptian word

meaning to experience anything. They use the same word dpto mean experienceor tastanything.(Ibid.)

#3 Elder Russell M. Nelson: Sister Nelson and I have a close friend and formeneighbor, Sami Hanna, who was born in Egypt. He is a scholar with special expe

tise in Semitic languages. As a linguistic exercise, he translated the Book of Mormon from English into Arabic. The exercise converted him to the divinity of the

Book of Mormon. Among the many linguistic features that convinced him of the

books divinity was this unusual sentence in Helaman, chapter 3, verse 14. This wouldhardly be an expression of a 24-year-old man from the New York frontier:

But behold, a hundredth part of the proceedings of this people, yea, the ac-count of the Lamanites and of the Nephites, and their wars and contentions,

and dissensions, and their preaching, and their prophecies, and their shippingand their building of ships, and their building of temples, and of synagogues

and their sanctuaries, and their righteousness, and their wickedness, and theirmurders, and their robbings and their plundering, and all manner of abomina-

tions and whoredoms cannot be contained in this work.

That single sentence has eighteen ands. Now, if you were ateacher of English you might tend to downgrade the compositionof that sentence. Yet my scholarly Egyptian friend said that every


2/19

one of those ands was an important element in the construction of that sentence, allowinghis translation to flow smoothly back to a Semitic language.(A Treasured Testament,Ensign, Jul.1993, 61)

#4 John A. Tvedtnes: Significantly, the first (1830) edition of the Book of Mormon contaimany more Hebraisms than later editions. Later editions, especially in 1837, 1840, and

1876, were edited to improve the English in areas where the text appeared to be awkward

Unfortunately, this destroyed some of the evidence for a Hebrew original. Therefore, I wiloccasionally refer to the reading of the 1830 edition to illustrate Hebraisms in the Book ofMormon.(from his chapter in Rediscovering the Book of Mormonby Foundation for Ancient Research and Mormon Studie[FARMS] at BYU, p. 77-78))

#5What mean ye by this service?(Exodus 12:26). This question was asked by a wicked sonThis son is depicted in the Jewish literature as one guilty of social crimes, who had ex-

cluded himself from the community, and believed in false doctrines. According to Jewishpractice, he is to be told, in a manner that will set his teeth on edge, that he will be pun-

ished for his own sins, and that, had he been in Egypt, he would not have been redeemedSuch is unmistakably the thrust of Almas words to Coriantonwho had left the ministry (Alma 39:3), caused social problems (see Alma 39:11), followed false doctrines (see Alma 41:9), and is

taught by his father about nothing but redemption and ones personal suffering for sin (seAlma 41:3-4,7). (John W. Welch and Gordon C. Thomasson, Reexploring the Book of Mormon, mi.byu.edu)

If youd like to read more, I highly recommend Zan & Mistys Lesson Handouts at:lessons.elarson.net

Specifically, click on:

BoM, Israelite FestivalsBoM, Hebraisms

This site is truly a wealth of valuable information on all sorts of subjects!


3/19

Hebraisms in the Book of Mormon

By Richard G. Grant

http://www.cometozarahemla.org/hebraisms/hebraisms.html

Foolish or Hebrew?

n the 1830 edition of the Book of Mormon Alma 46:19 reads, "When Moroni had said these words, he went forth among the pple, waving the rent of his garment in the air." Of course, the rent is the hole, the tear, the space that now separated what wa

once a whole. Yes, the Prophet made an error which has been corrected in later printings to read, "rent part." But, perhaps nfoolish. Rather, this almost silly omission has become one thread in a tapestry of evidence pointing to the truth of this youngprophet's claim: he was really translating a Hebrew text. "Waving the rent," may be ludicrous English but it is a literal translatof perfectly good Hebrew. John Tvedtnes explains that in Hebrew, the noun modified by a verbal substantive like rent is as-sumed from its context. Thus, "part" would not be included in the Hebrew text. It must be supplied by the translator.(1)Yes, Joseph failed to supply the missing word, thus leaving us this interesting evidential strand.

Mark Twain called the Book of Mormon "chloroform in print," and the 1830 edition would similarly impress most modern readeMany Latter-day Saints are surprised to learn that there have been nearly 1400 changes in this most perfectof books since ioriginal publication in 1830. These changes have principally been made to correct Joseph Smith's abominable grammar. Whthese changes have certainly made the text more readable, there is still much language in the current edition that is strange tothe English ear.

The problem is that many of the expressions found in thisperfectbook don't really belong to the English language. Not only a

they not good English, they are also not representative of the language of Joseph Smith's rural upstate New York upbringing.Brother Tvedtnes contends "that the Book of Mormon, in its English form as provided by Joseph Smith, is in many respects anearly literal translation." The Book of Mormon shows all the signs of being a translation of an ancient Semitic record which habeen translated into English by someone who had little skill in English grammar and phrasing. The sentence structure, word uage, and peculiar idioms of the original language have been nearly recreated in sometimes very awkward English phrases.Brother Tvedtnes concludes, "In most cases thus far investigated, Book of Mormon expressions which are ungrammatical inEnglish are perfect Hebrew grammar."(2)Instances of Hebraic expression found in an English text are called Hebraisms. Thispaper will examine a number of Hebraisms that are found in the Book of Mormon. A more detailed discussion will be found in references.

"And it came to pass"

Most have heard Twain's quip that removing "and it came to pass" from the Book of Mormon would reduce it to a pamphlet. Wcould blame him? Even in the present edition of the Book of Mormon "it came to pass" occurs 1297 times.

However, this phrase also occurs 457 times in the KJV of the Old Testament. There, it's the English translation of the single Hbrew word, hyh. We tend to read this phase as indicating a passage of time. However, J Weingreen, in Practical Grammafor Classical Hebrew, suggests that it would best be given the meaning, "now it happened." Strong's Hebrew dictionary suggests "to exist" or "to become" as possible translations ofhyh. Royal Skousen postulates that hyh represents a "discoumarker" and suggests that the phrase and it came to pass "may be considered equivalent to and then orand so."(3)The Hebrew Old Testament has 1114 occurrences of the word hyh. Most of these have either been ignored or reduced to simply"and."

n his editing for the 1837 edition of the Book of Mormon Joseph Smith removed 46 occurrences of "it came to pass," renderinthem as "and," just as was done by the King James translators. If Mark Twain was reading the 1830 edition he would have encountered passages like this:

2 Nephi 4:10: "and it came to pass that when my father had made an end of speaking unto them behold it came to pass thhe spake unto the sons of Ishmael . . ."

Alma 8:18-19: "now it came to pass that after Alma had received his message from the angel of the Lord he returned speedto the land of Ammonihah and it came to pass that he entered the city by another way yea by the way which was on the sout

of the city Ammonihah and it came to pass that as he entered the city . . ."

Many Old Testament examples could be given of similar construction which would result from a literal translation of the Old Tetament Hebrew. One will suffice. The current KJV of Genesis 35:16-18 contains two instances of "it came to pass," but, there three in the Hebrew (the omitted text is shown in [ ]):

"And they journeyed from Bethel; and [it came to pass that] there was but a little way to come to Ephrath: and Rachel travailand she had hard labour. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shave this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but hisfather called him Benjamin."
http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_1_#N_1_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_1_#N_1_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_2_#N_2_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_2_#N_2_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_3_#N_3_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_3_#N_3_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_3_#N_3_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_2_#N_2_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_1_#N_1_


4/19

n a recent interesting discovery, a Mayan language element has been translated "and it came to pass." The function of this ement in Mayan texts is rather well defined. Depending on context, it references the reader either forward or backward to a specific date or event. An analysis of the Book of Mormon has shown that many of the instances of "and it came to pass" are rea-sonably consistent with this Mayan meaning of this expression.(4)

Why is this phrase so common in the Book of Mormon? The answer is simple: Because Joseph was translating a Hebrewtext. If "it came to pass" were not prominent in the Book of Mormon, the Hebrew claims for its origin would be absurd. Hyhan integral part of Hebrew expression. Thus, "it came to pass" must be found as a common expression in any document thaclaims to be a translation from Hebrew to English. Does this prove the Hebrew origins of the Book of Mormon? No. But anothethread is added to our tapestry of evidence.

And, and, and; Too Many "ands"

n Hebrew, words, phrases, and sentences are generally connected by a single character, usually translated "and." Thus, in aiteral translation of Hebrew into English "and" appears in many places where English would have a punctuation mark. In thisiteral translation, many sentences would begin with "and," as in Alma 11 where 20 of the 23 verses begin with "And." Lists in iteral translation would have each item set off by "and," as in "all manner of wood, and of iron, and of copper, and of brass, aof steel, and of gold, and of precious ores" (2 Nephi 5:15). Many other strange uses of "and" might also be expected to occurThe following paragraphs illustrate some of these.

"And" or "But"

This Hebrew conjunction translated andreally has many possible meanings in English. In the Old Testament it has been tranated: "or," "then," "certainly," "perhaps," "in order to," "like," "therefore," "so," "thus," and "but." This last, but, leads us to an in

esting observation in the Book of Mormon. Consider this sentence from Moroni 9:4, "and when I speak the word of God withsharpness they tremble and anger against me; and when I use no sharpness they harden their hearts against it." Obviously, tsense of this "and. ." would, in English, be better expressed by the word "but. .." However, if Joseph was making a near literatranslation Hebrew, "and" is a correct rendering. Another example provides and even better illustration. A promise from the Los quoted by Lehi in 2 Nephi 1:20. In 2 Nephi 4:4, this same passage is again quoted, with one interesting difference: the "butappearing in the first passage is replaced by an "and. ." in the second. The Hebrew for each of these passages would be idencal and both renditions are fully acceptable translations of that Hebrew.

"And also"

Another unusual construction using "and" is the Hebrew use of "and also." In this case, English also uses "and" but Hebrewmust add "also." In Hebrew this construct, "and also," is used to denote a strong link between two things. Again, this structurcommon throughout the Book of Mormon (it occurs 447 times). For example, in 1 Nephi 8:3 "and also" appears twice:

"And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephiand also of Sam;I have reason to suppose that they, and also many of their seed, will be saved."

"If . . . . and"

Here is yet another place where the Hebrew "and" shows up in a strange place. The Hebraic equivalent of the English if-thenclause is the Hebrew if-andclause. This is not found in the current editions of the Book of Mormon, nor is it found anywhere iand English Old Testament. But, it was in the 1830 edition of the Book of Mormon. For example, this is how Helaman 12:13-2appeared in that edition:

". . . yea, andifhe sayeth unto the earth Move andit is moved; yea, andifhe sayeth unto the earth, Thou shalt go back, that lengthen out the day for many hours, andit is done; . . . And behold, also, ifhe sayeth unto the waters of the great deep, Bethou dried up, andit is done. Behold, ifhe sayeth unto this mountain, Be thou raised up, and come over and fall upon that citythat it be buried up andbehold it is done. . . . andifthe Lord shall say, Be thou accursed, that no man shall find thee from thistime henceforth and forever, andbehold, no man getteth it henceforth and forever. And behold, ifthe Lord shall say unto a m

Because of thine iniquities thou shalt be accursed forever, andit shall be done. Andifthe Lord shall say, Because of thine inities thou shalt be cut off from my presence, andhe will cause that it shall be so."

The Parenthetical Insert

Hebrew does not use the parenthesis or comma, instead, the and characteris used to set off what in English would be a parthetical phrase or comment. In the English Old Testament, the translation has regularly expressed this using the normal Englipractice of parentheses and commas (leaving the and characteruntranslated). But, the Book of Mormon, particularly the 183edition, used the Hebraic form, usually introducing a parenthetical statement with a now, and ending with and. For example, wread in 3 Nephi 12:1, "When Jesus had spoken these words unto Nephi, and to those who had been called, (now. . the numbof them who had been called, and received power and authority to baptize, was twelve) and. . behold, he stretched forth hishand" (remember, the punctuation was inserted by the printer). An example of the and . . . andconstruction is found in the 18edition of 1 Nephi 10:17. This reads, ". . . which power was received by faith in the Son of God and. . the Son of God was the
http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_4_#N_4_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_4_#N_4_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_4_#N_4_


5/19

Messiah who should come and it came to pass . . ." This is certainly not good English, but it is very good Hebrew.

There Have Been a Lot of Changes!

"Who" / "Which" / "Where"

n Hebrew, the relative "pronoun" 'aser, which might be translated "which" in English, is used for both human and nonhumanreferences. This same pronoun is used inplace references. The most common correction to the 1830 Book of Mormon gramhas been the change ofwhich to who (891 times). In an additional 66 case, which has been changed to whom. This is anotnstance where the Hebrew structure of the first edition resulted in unacceptable English sentences. For example, Alma 46:34

the 1830 edition read, "Now, Moroni being a man which was appointed by the chief judges . . . "

That's Just Too Much

There have been 188 instances of the word thatremoved from the Book of Mormon since its 1830 publication. Even a casualreference to the original edition would confirm the need for this drastic revision. Yet, many instances of this Hebraic phrasing remain in the current text. Here are two examples:

"And because that they are redeemed from the fall" (2 Nephi 2:26)

"because that my heart is broken" (2 Nephi 4:32)

John Tvedtnes explains that Hebrew "begins subordinate clauses with prepositions plus a word that translates into thatin Enish." This "that" is generally totally redundant in English. But, if the translation is literal, and the translator just doesn't know anbetter, that's what happens.

This Is Not the Way It's Done in English

Why Not Adverbs?

The Book of Mormon often uses a prepositional phrase in place of an adverb. This is not good English, but then the book doenot claim to be English. Joseph said he was translating from Hebrew and Hebrew has very few adverbs. In Hebrew, a prepostion is used instead. Consider the following Book of Mormon Hebraisms:

"with harshness" instead of "harshly"

"with joy" instead of "joyfully"

"with gladness" instead of "gladly"

"with patience" instead of "patiently"

"with diligence" instead of "diligently"

"in diligence" instead of "diligently"

"in abundance" instead of "abundantly"

"in righteousness" instead of "righteously"

"in the spirit" instead of "spiritually"

"of worth" instead of "worthy"

"of a surety" instead of "surely"

John Tvedtnes makes this further observation about Hebrew adverbs: "At least one adjective (harebeh, 'many, exceeding') is

used adverbially, but more often a prepositional phrase is used. The Book of Mormon is replete with adverbial usage of the adective 'exceeding' (as in 'exceeding great joy'--instead of 'exceedingly'--in 1 Nephi 8:12)." Just another thread in our tapestry.

"Plates brass" and "Book Mormon"?

Where English uses possessives, Semitic languages like Hebrew and Arabic use what is called the construct state. Instead saying David's city, the Hebrew literally says city David. This is, of course, translated "city of David." This word order also applies to descriptions. While the normal English phrasing would be brass plates, the Hebrew word order would beplates brastranslated "plates of brass," the "of" being supplied by the translator. The phrase "brass plates" does not occur in the Book ofMormon, while "plates of brass" occurs 27 times. Both possessives and the normal English descriptive statements (like brassplates) are nearly absent from the Old Testament and the Book of Mormon. Instead, the Book of Mormon is full of Hebraismsike:


6/19

What's with These Crazy Pronouns?Pronouns in Hebrew are frequently overused by English standards. The following are two examples of this Hebraism which arcommon to both the Old Testament and the Book of Mormon.

Redundant Pronouns: Hebrew often uses a pronoun in a subordinate clause which refers to the same person or object referenced in the main clause. For example, Nephi says, "I beheld, and saw the people of the seed of my brethren that they. . hadovercome my seed." (1 Nephi 12:20).

Possessive Pronouns: In Hebrew, pronouns used for possession are attached as suffixes to the noun. This is similar to the"plates brass" construction. For example, the literal Hebrew ofhis house would be equivalent to house-his. Just as in the cof the translation of "plates brass" the translator may supply an "of" resulting in a sometimes strange English expression in thform "house of him." An example of this is found in Jacob 5:2, where Jacob says, "hear the words of me." (Check it out, thathe way it's still written in the latest edition.) More often, this will be translated "his house," or "my words."Even this good Enish translation results in a strange construction when there is more than one object referenced. Since the pronoun is attached

the noun, a literal translation must repeat the relative pronoun. This is illustrated in 1 Nephi 2:4. Nephi, describing his father'sdeparture from Jerusalem says. "And he left his. . house, and the land ofhis. . inheritance, and his. . gold, and his. . silver, a

his precious things. . . ."

"From before"?

The expression "from before" occurs 78 times in the King James translation of the Old Testament. These are expressions like"from before thee," "from before them," "from before thy presence," and "from before thy face." This is a Hebraism and does noccur in the New Testament. This form of expression appears 21 times in the Book of Mormon. Some might say that Joseph jcopied this from the Old Testament. With this in mind, one example is interesting. The Hebrew phrase mil-li-phn can be litertranslated "from before the face of." or "from before my face," or "from before the presence of." Of the 21 Book of Mormon occrences of "from before," thirteen are closely related to "from before my face." This is exactly the wording of six of these. Onlyonce does "from before my face" appear in the KJV of the Old Testament.

"In" or "To"?

The Hebrew words translated into English as "in" and "to" are sometimes interchangeable in Hebrew sentence structure. Couthis explain an interesting "error" in the 1830 edition of the Book of Mormon? In that edition, 1 Nephi 7:12 read, "Let us be faitn him."

Neither "more" Nor "er" ???

n Hebrew there is no equivalent for the normal English phrasing of comparisons. In English we might say, "He is more. . hansome," or "She is taller. .." Neither this use ofmore nor the addition of the suffix er, is possible in Hebrew. Instead ofmore, Hbrew uses above all. This should be very familiar to Book of Mormon readers as this "above all" comparison occurs 35 timesthe current Book of Mormon text. There are many familiar examples: "choice above all other lands"; "sweet, above all that I ebefore tasted"; "the tree which is precious above all. .." And in 1 Nephi 13:30, it occurs twice: "and have been lifted up by the

power of God above all. . other nations, upon the face of the land which is choice above all other lands."

Taxing Taxes

There exists in the Semitic languages a construction called the "cognate accusative." It consists of a verb immediately followeby a noun derived from the same root, and is often used for emphasis. The Book of Mormon has many excellent examples:

"they are cursed with a sore cursing" instead ofsorely cursed

"work all manner of fine work" instead ofdo fine work

"and he did judge righteous judgments" instead ofjudge righteously

"Behold I have dreamed a dream" instead ofI had a dream

"taxed with a tax" Instead oftaxed

Descriptives Possessives

rod of iron sword of Laban record of Jared

words of plainness land of promise plates of Nephi Brother of Jared

mist of darkness skin of blackness Book of Mormon language of Jacob

state of probation altar of stones army of Moroni people of Ammon


7/19

Name that Name

n 1 Nephi 2:8, the following appears: "And it came to pass that he called the name of the river, Laman. . . . " In English, wewould ordinarily expect to read "he called the river Laman," or "he named the river Laman." However, in both Hebrew and Arathe construction of this phrase would be similar to the cognate accusative: "he named. . the name." This construction is seen

throughout the Book of Mormon. Almost always it's the name that is named.

Numerals

n English compound numbers are hyphenated. We write twenty-five. In Hebrew the conjunction "and" is always used to expre

this compound (twenty and five). The Book of Mormon always uses this Hebrew form for expressing compound numbers.

Compound Subjects

n proper English, when a person speaks of themselves and another, the reference to the speaker should always come last. IHebrew, this is reversed. Thus, "my brother and I" would be "I and my brother." The Book of Mormon consistently uses this Hbrew form.

Compound Prepositions

While rare in the English Bible, the Hebrew compound preposition is found throughout the Book of Mormon. Here are someexamples:

by the hand ofyour enemies instead of "by your enemy's hand"

by the mouth ofall the prophets instead of "said by all the prophets," or "by the prophet's mouth"

down into the land ofNephi instead of "down to Nephi," or "down to the land of Nephi"

fled frombefore my presence instead of "fled from me," or "fled from my presence"

Repeated Prepositions

n Hebrew when a preposition refers to multiple objects, it is usual for the preposition to be repeated with the mention of eachobject. In English we might say, "I was pleased with the work of Tom, Dick, and Harry." In Hebrew this would be: "I was pleaswith the work of Tom, and of Dick, and of Harry." It might even be: ". . . the work of Tom, and the work of Dick, and the work oHarry." This can be seen in 2 Samuel 6:5, where we read, "Even on harps, and on psalteries, and on timbrels, and on cornetsand on cymbals." This construction is also common in the Book of Mormon. For example, in Lehi's instruction to his son, Jaco(2 Nephi 2:5), he says:

"And men are instructed sufficiently that they know good from evil. And the law is given unto men. Andbythe law no flesh is jtified; or, bythe law men are cut off. Yea, bythe temporal law they were cut off; and also, bythe spiritual law they perish fromthat which is good, and become miserable forever."

Prophetic Perfect

This one is interesting. Angela Crowell tells us that in Hebrew an action is eithercompletedoruncompleted--there are no papresent, or future tenses. Instead, they have what are called theperfectand the imperfecttense. The perfect tense is usedwhen speaking of the past and the imperfect when speaking of the future. However, in a fascinating exception to this rule, Hebrew prophets generally use theperfecttense when speaking of future events. This is called theprophetic perfect. Thus, thprophet will describe a future event as if it had already occurred. "For unto us a child is. . born," is a familiar example from IsaAnyone who has read the Book of Mormon is aware that this pattern is followed throughout. The Nephi prophets continuallyspeak of Christ as if he had already come. They continually speak of the atonement as if it had already occurred. They continally speak as if they were Hebrewprophets.

Plural Forms

The plural form in Hebrew would seem strange and ambiguous to most of us. There are words that are always plural, like: hayim ("lives"); samayim ("heavens"); mayim ("waters"). Some words, like hand, head, moth, tongue, and voice are generallsingular, even when referring to more than one person. Plurals are used for emphasis and the plural form of "God" (elohim) aways takes a singular verb. This is strange and complex stuff. It's so far from English usage that any translator whose primaryanguage was English would be expected to convert these plurals to standard English form. But, what if this translator had limeducation, perhaps not sufficiently familiar with his mother tongue to even compose an intelligible letter? Joseph just told Olivwhat he saw in the words of the record and this educated, yet humble, scribe just wrote as he was told. So we have:

"Great slaughters with the sword" (1 Nephi 12:2)

"I did exhort them with all the energies of my soul" (1 Nephi 15:25)


8/19

"and did reap with yourmights" (Alma 26:5 - 1830 edition)

"by the voice of his angels" (Alma 10:20 & 21)

"by the mouth of his holy prophets" (2 Nephi 9:2)

Word Plays?

Did the original Book of Mormon contain word plays which are not apparent to us in the English translation. We know that theHebrew of the Old Testament is replete with cleaver word selections, names being the principal example. Of course, without rerence to the original language, these kinds of word plays are really impossible to identify in the Book of Mormon. At the same

time, if we assume that the original language had a Semitic derivation, there are some interesting coincidences that can be oserved. I here look at four of these: the place names Nahom, and Jershon, together with Lehi's river and valley. Dr. Nibley,his consideration of the origin of proper names in the Book of Mormon, provides many more interesting examples.(5)

Nahom

Nahom (or NHM, the vowels must be added) is a Hebrew word meaning "consolation" or "comfort." In Arabic, this same wordhas the meaning of "to sigh" or "to moan." As Lehi's party were traveling in the wilderness, they buried Ishmael "in a place calNahom." Is it just coincidence that in describing this event, Nephi commented that Ishmael's daughters "did mourn exceeding

Jershon

n Hebrew, Jershon means "place of inheritance." Jershon was the name that the Nephi's gave to the land given as a refuge tAmmon's convert Lamanites. In Alma 27:22 we read that this land was given to these Lamanites "for an inheritance."

A "nhr" and an "tn"

Nhris a Hebrew word for river. It comes from a root meaning "to flow" and also has the secondary meaning of "to shine." Simlarly, tn is a Hebrew word for valley. More specifically, it speaks of a valley that is "perennial, overflowing, enduring, and firmCould these be the words Lehi used when he admonished Laman to, "Be like unto this river, continually running into the fountof all righteousness"; and Lemuel to, "Be like this valley, firm and steadfast, and immovable"?

Conclusion

Yes, the original text of the Book of Mormon, and even our current edition, contains many expressions that are not characterisof English. It is true that in many places that original text betrayed the scanty schooling of its translator. As the above examplehave illustrated, that translator appears to have been unable to go far beyond the literal representation of the text before him.That the word order and semantic expression of that text was Semitic and at least a near cousin to Hebrew can hardly be quetioned.

Does thisprove the Book of Mormon true? No. But, the book certainly isn't the product of the imagination of an uneducated NYork farm boy.

References:1. John Tvedtnes, "The Hebrew Background of the Book of Mormon," included in, Sorenson & Thorne, Ed., Rediscovering the Book of Mormon, p. 78. Th

general sources for this paper include this article by John Tvedtnes together with:

Angela Crowell and John Tvedtnes, "Hebraisms in the Book of Mormon," FARMS pamphlet, C&T-82

John Tvedtnes, "Hebraisms in the Book of Mormon: A Preliminary Study," BYU Studies, Vol. 11. No. 1, pp. 50-60. Also included in FARMS pamphlet, C&T-8

Have a Question," Ensign, October 1986, answered by John Tvedtnes. Also included in FARMS pamphlet, C&T-82.

John Tvedtnes, "Hebraisms in the Book of Mormon," FARMS pamphlet, TVE-VIT.

2. John Tvedtnes, "Hebraisms in the Book of Mormon: A Preliminary Study," BYU Studies, Vol. 11. No. 1, p. 50.

3. Journal of Book of Mormon Studies, Vol. 3 No. 1, p. 37

4. John Welch, Ed, Reexploring the Book of Mormon. "Words and Phrases," p. 284.

5. See, Hugh Nibley, Lehi in the Desert, chapter 2, "Men of the East."
http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_5_#N_5_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_5_#N_5_http://www.cometozarahemla.org/hebraisms/hebraisms.html#N_5_#N_5_


9/19

The Sons of the PassoverJohn W. Welch, and Gordon C. Thomasson

MaxwellInstitute.byu.edu

Alma 35:16 "He caused that his sons should be gathered together,

that he might give unto them every one his charge, separately."

In August 1984 for the first time, several stunning similarities between Alma 36-42 and the traditional Israelite observance of Passover we

discovered. Finding evidences of Jewish festivals in the Book of Mormon is just a small part of what promises eventually to be a meaningstudy.

Passover, of course, commemorates the deliverance of the Israelites from Egypt by the power of God. As part of this celebration, fatherswould gather their sons (as in Alma 35:16) in accordance with Exodus 10:2, which told the Jews "to tell in the ears of thy son, and of thy s

son, what things I have wrought in Egypt." Alma would have followed this rule since the Nephites "were strict in observing . . . the law of

Moses" at this time (Alma 30:3).

According to traditions at least as early as the time of Christ and probably earlier, 1after gathering his family the father then instructed his s

and answered their questions. His words were not fixed but were "to fit the knowledge and understanding of the child" and were supposedspell out the sequence of sin, suffering, repentance, and redemption."2Each of Alma's admonitions to his sons, Helaman (Alma 36-37),

Shiblon (Alma 38), and Corianton (Alma 39-42), does this precisely, each in its own way.

Moreover, three Passover questions are found in the Bible. Traditionally, each of these questions was asked in turn by the sons and was an

swered by the father. In time, each of these questions came to be associated with a different type of son.

First, "What is the meaningof the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded

you?" (Deuteronomy 6:20). This question was asked at Passover by a wise son. Helaman stands as the wise son: In talking to Helaman, Al

mentions "wisdom" at least eight times in Alma 37. Notice also how Alma explains the meaningof the laws and testimonies of God as he

explains the meaning of the plates of Nephi (preserved for a "wise purpose"), the twenty-four gold plates, and the Liahona in Alma 37. Th

Jewish father was especially expected to explain the meaning of traditional things to "future generations"3and to use "allegorical interpret

tion."4Alma does exactly this. See Alma 37:19 ("future generations") and Alma 37:45 ("is there not a type in this thing?").

Second, "What mean ye by this service?" (Exodus 12:26). This question was asked by a wicked son. This son is depicted in the Jewish liteture as one guilty of social crimes, who had excluded himself from the community, and believed in false doctrines. According to Jewish pr

tice, he is to be told, in a manner that will "set his teeth on edge," that he will be punished for his own sins, and that, had he been in Egypt,

would not have been redeemed.5Such is unmistakably the thrust of Alma's words to Coriantonwho had left the ministry (see Alma 39:3

caused social problems (see Alma 39:11), followed false doctrines (see Alma 41:9), and is taught by his father about nothing but redempti

and one's personal suffering for sin (see Alma 41:3-4, 7).

Third, "What is this?" (Exodus 13:14), is an ambiguous question. Is it sarcastic or serious? Israelite tradition said that the uninformed son w

asked this question needed to be taught the law and given preventative instruction to keep him well away from any risk of breaking the lawThis, indeed, is what Alma tells Shiblon, as he teaches him to be diligent (see Alma 38:10) and gives him a high code of conduct (see Alm

38:11-14).

Many other Passover themes are detectable in Alma 35-42. Alma speaks of "crying out" (compare Deuteronomy 26:7; Alma 36:18) for de

erance from "affliction" (compare Deuteronomy 26:6; Alma 36:3, 27; especially the unleavened Passover "bread of affliction") and from

bondage in Egypt (Alma 36:28), from the "night of darkness" (compare Alma 41:7; Exodus 12:30), and from bitter suffering (Alma 36:18

related to the Passover "bitter herbs"in Exodus 12:8). The Paschal lamb may parallel some of Alma's references to Christ; and the hardnes

Pharaoh's heart (see Exodus 11:10) may parallel Alma's reference to the hardness of his people's hearts (see Alma 35:15). Just as Alma's d

liverance was preceded by three days and nights of darkness (see Alma 36:16), so was the first Passover (see Exodus 10:22).

Although still tentative, the proposition is already quite intriguing, if not compelling: Alma's messages to his three sons were spoken in co

unction with a Nephite observance of the feast of the Passover.

Footnotes1. See Abraham P. Bloch, The Biblical and Historical Background of the Jewish Holy Days (New York: KTAV, 1978), 128-

33.

2. Ibid., 131-32.

3. Ibid., 153.4. Ibid., 157.

5. See ibid., 159-63.

6. See ibid., 163-64.
http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#1#1http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#1#1http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#2#2http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#2#2http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#3#3http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#3#3http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#4#4http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#4#4http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#5#5http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#5#5http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#5#5http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#4#4http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#3#3http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#2#2http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=822&print#1#1


10/19

Prayer Shawl

Under the Shadow of YHWHs Wings:

The Tallit (The Jewish Prayer Shawl)

And The Biblical Feasts.

By Stephen W. Kraner

(http://www.sabbathmorefully.net/?page_id=263)

He that dwelleth in the secret place of the most High shall abide under the shadowof the Almighty. (Psalm 91:1.)

Keep me as the apple of the eye, hide me under the shadow of thy wings, (Psalm 17:8.)

Because thou hast been my help, therefore in the shadow of thy wingswill I rejoice. (Psalm 63:7.)

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calv

of the stall. (Malachi 4:2.)

O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered t

children together, even as a hen gathereth her chickens under [her] wings, and ye would not! (Matthew 23:37.)

Introduction.

What does it mean to abide under the shadow of the Almighty? What does it mean to hide under the shadow of [His] wings? In this

paper, two Biblical definitions shall be presented.

First, the broad definition will be shown. Then, a Biblically narrower definition will be shown.

The Wings of the Talit.

n Numbers 15 there is an account of a man that broke the Sabbath by picking up sticks on the Sabbath:

32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. 33 And they

that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. 34 And they put him in ward, be-

cause it was not declared what should be done to him. 35 And the LORD [YHWH](1) said unto Moses, The man shall be surely put to

death: all the congregation shall stone him with stones without the camp. 36 And all the congregation brought him without the camp

and stoned him with stones, and he died; as YHWH [the LORD] commanded Moses. (Numbers 15:32 -36.)

mmediately, in the context of this event is the following command:

And YHWH spake unto Moses, saying, 38 Speak unto the children of Israel, and bid them that they make them fringes [Strong's H67tsiytsith] in the BORDERS [Strong's H3671, kanaph] of their garments throughout their generations, and that they put upon the fringe

[Strong's H6734] of the BORDERS [Strong's H3671] a ribband of blue: 39 And it shall be unto you for a fringe [Strong's H6734], that ye

may look upon it, and remember all the commandments of YHWH, and do them; and that ye seek not after your own heart and your

own eyes, after which ye use to go a whoring: 40 That ye may remember, and do all my commandments, and be holy unto your Eloh

41 I [am] YHWH your Elohim, which brought you out of the land of Egypt, to be your Elohim: I [am] YHWH your Elohim. (Numbers 15

-41.)

This command is further described in Deuteronomy 22:12:

Thou shalt make thee fringes [Strong's H6734, tsiytsith] upon the four QUARTERS [Strong's H3671, kanaph] of thy vesture, wherewi

thou coverest [thyself].

Please note that the word, fringes(s) is translated from the Hebrew word, tsiytsith:

Strongs H6734, tsiytsith {tsee-tseeth} feminine of H6731; a floral or wing-like projection, i.e. a forelock of hair, a tassel: fringe, lock

Strongs H6731, tsiyts {tseets} or tsits {tseets}; from H6692; properly glistening, i.e. a burnished plate; also a flower (as a bright color)

wing (as gleaming in the air): blossom, flower, plate, wing.

Please note the words, borders and quarters are translated from the Hebrew word, kanaph:

Strongs H3671, kanaph, and edge or extremity; specifically, A WING, a quarter, border, corner, overspreading, feather[ed]

Here is the source for the concept of coming under the wings of the Almighty. In Judaism, men, (and a growing custom for women, too),

wear a prayer shawl during their worship. The prayer shawl is called a tallit. In the corners of the prayer shawl are knotted fringes [Stron

H6734, tsit tsit {tseet tseet}]. The knots total 613 knots, representing all the 613 commands in the Torah.

Taking Hold of the Hem of His Garment.
http://www.sabbathmorefully.net/?page_id=263http://www.sabbathmorefully.net/?page_id=263http://www.sabbathmorefully.net/?page_id=263


11/19

Being Jews and observant of the Torah, our Savior and the disciples wore clothing with four corners and the tsit tsit, frin ges, in the cor

wings). In several texts of the New Testament we read of a custom (that shall shortly be supported from Scripture) of takin g hold of th

hem/border of anothers garment.

34. And when they were gone over, they came into the land of Gennesaret. 35 And when the men of that place had knowledge of h

they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might o

touch the HEM [Strong's G2899] of his garment: and as many as touched were made perfectly whole.

Matthew 14:34-36 -

53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come outhe ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that

were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the stre

and besought him that they might touch if it were but the BORDER [Strong's G2899] of his garment: and as many as touched him wer

made whole.

Mark 6:53-56 -

43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be heale d of an

44 Came behind him, and touched the BORDER [Strong's G2899] of his garment: and immediately her issue of blood stanched. (Lu ke

8:43, 44. See also Matthew 9:20.)

Strongs Concordance states the following regarding Strongs G2899:

Strongs G2899, kraspedon, the extremity of a thing, edge, skirt, margin; the fringe of a garment; in the NT a little append age hangin

down from the edge of the mantle or cloak, made of twisted wool, a tassel,..: The Jews had such appendages attached to their mantleto remind them of the law.

From this definition it is clear that the various persons were reaching and grasping a hold of the Tsit Tsit, the tassle(s), on the corners of t

Saviors mantel. And, in doing so, they were being healed! What prompted such a curious behavior?

Taking Hold of the Covenant.

We now turn to the Scripture evidence for the behavior recorded in the Gospel passages above of taking hold of the fringe, the tassels o

the Saviors mantle. Above, I have explained that fringes, tassels, with a ribband, thread, of blue were to be put into the corners, win

of the garments that Israel wore FOR THE PURPOSE OF REMEMBERING ALL THE COMMANDS, STATUTES AND JUDGMENTS THAT YHWH

COMMANDED ISRAEL TO DO. In Exodus 15:26 we read that obedience to YHWHs commands would place the believer in the place where

YHWH would not lay upon Israel any of the diseases that Egypt suffered:

26 And said, If thou wilt diligently hearken to the voice of YHWH thy Elohim, and wilt do that which is right in his sight, and wilt give

to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptian

for I [am] YHWH that healeth thee. (Exodus 15:26)

YHWH is the One that healeth thee. But, the condition is based upon obedience to YHWHs commandments, and statutes.

n the story of Ruth we read an interesting insight:

11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the de

of thine husband: and [how] thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which

thou knewest not heretofore. 12 YHWH recompense thy work, and a full reward be given thee of YHWH Elohim of Israel, under whos

WINGS [Strong's H3671, kanaph] thou art come to trust. (Ruth 2:11 -12.)

Ruth had abandoned the paganism of her family. She had adopted the laws and customs of Israel. But, more than this, she had come to

trust in YHWH Elohim of Israel. Boaz spoke of her as having come under His wings. The evidence of Ruths faith and relationsh ip with YHW

was shown in her practice of Torah. In the book of Ruth, chapter 2, verses 2 and 3, Ruth gleans from Boaz field.

According to the Torah, the gleaning was to be done from the corners (edges) of the fields:

9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners [Strong's H6285, pe>ah {pay -aw'}] of thy field, n

ther shalt thou gather the gleanings of thy harvest.

22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners [Strong's H6285, pe>ah] of t hy fiel

when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I

[am] YHWH your Elohim. (Leviticus 19:9; 23:22.)

While the Torah does not use the word, kanaph, regarding gleaning from the corners of a field, Boaz makes the association of the Hebrew

word, peah to the Hebrew word, kanaph, when Boaz spoke of Ruths practice of Torah by linking Ruths observance of Torah in g leaning

from the corners of Boaz fields to the commanded remembrance of YHWHs laws in the Tsit Tsits (fringes) in the wings (corner s) of Israe


12/19

garments to the concept that this meant that Ruth had come under the wings of YHWH Himself. Below, I shall present how this concept

the idea of the protective care of the Almighty. Boaz goes on to marry Ruth. In a Hebrew marriage ceremony a special mantle called

hoopah is used. The bride comes under her husbands covering which is also understood as his tent. She comes under his headshi

and rule and tent, as her husband is under the headship and rule of YHWH and under His Tent.

saiah 61:10 describes this covering and its association to the marriage ceremony.

10. I will greatly rejoice in YHWH, my soul shall be joyful in my Elohim; for He hath clothed me with the garments of salvation, He ha

covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] wit

her jewels. (Isaiah 61:10)

Our Saviors name in Hebrew is Yahushua, meaning in YHWH is salvation, or, YHWH saves. In Hebrew (Strongs H3442), in Nehemi

8:17, Joshuas name is rendered, Yeshuwa

{yay-shoo-ah}. (Or, legitimately abbreviated, Yshua.) Being clothed with the garments of salvation, is to be clothed with the garmen

of Yshua. This becomes significant when the Messiah comes bearing the name, in part, salvation.

To this point we have discussed the idea of coming under the garment of salvation and the idea of coming under the shadow of YHW Hs

wings. In the following texts we learn of the concept of taking hold of the covenant.

4 For thus saith YHWH unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my coven

5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give th

an everlasting name, that shall not be cut off. 6 Also the sons of the stranger, that join themselves to YHWH, to serve him, and to love

the name of YHWH, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even

them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices [shall beaccepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:4-7.)

Remember how the command to wear frings on the corners of ones garments came immediately after a man was caught picking up s tic

on the Sabbath. The knotted fringe, tassel, had its immediate, contextual role of keeping the Sabbath from polluting it. In Isaiah 56:6, j

as Ruth spiritually came under YHWHs wings when she trustingly ordered her life after YHWHs laws, so in Isaiah 56, the st rangers, an

anyone, that join themselves to YHWH, to serve Him (obey Him) are described as taking hold of my covenant. This metaphori cal, or

spiritual concept has its literal symbolism in being able to physically take hold of the border of ones garment and hold the tsit tsit; taking

hold of the symbol of YHWHs laws represented taking hold of YHWHs covenant. This concept is confirmed in the following passage:

23 Thus saith YHWH of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, e

shall take hold of the SKIRT [Strong's H3671, kanaph, wing, corner] of him that is a Jew, saying, We will go with you: for we have hear

[that] Elohim [is] with you. (Zechariah 8:23.)

Taking hold of the kanaph of the Jew is to take hold of YHWHs covenant. Taking hold of the kanaph of the Jew is symbolic of the tru

ng willingness to come under the shadow of the Almighty in obedience to all His commandments, statutes and judgments.

7 How excellent [is] thy lovingkindness, O Elohim! therefore the children of men put their trust under the shadow of thy wings. (Ps

36:7.)

When we combine the insights found in Ruth 2:11, 12, with Psalm 36:7 we learn that the commandments, statutes and judgments of YH

are associated to His excellent kindness. In trusting obedience, we come under the shadow and protection, the loving kindness of His

wings.

This protection concept is also taught in Psalm 17:8:

8. Keep me as the apple of the eye, hide me under the shadow of thy wings, (Psalm 17:8.)

n Exodus 15:26, we read that covenantal relationship with YHWH included deliverance from the diseases that were laid upon Egypt. In

Malachi 4:2, the concept of the care of YHWHs wings and healing are combined:

2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up a

calves of the stall. (Malachi 4:2.)

Combining the concepts that the four cornered garment with the tsit tsits, fringes, in the corners, wings and the willing obedience of

YHWHs commands is to take shelter under the protective care of the Almighty, with the concept of taking hold of My covenant a nd ta

ng hold of the wing, corner of a Jews garment, and with the concept that there is healing in YHWHs wings combining these concepts is

why the people took hold of the fringe of Yshuas garment. This was the Messiah. His name was Yshua, meaning YHWH saves, or YHWH

salvation. They took hold of the tassel on the wing of the garment of the man whose name meant salvation. They took hold of the w

of that garment for the Messianic promise was that there would be healing in his wings.

The Tallit (Prayer Shawl)

and Healing AFTER the Cross.


13/19

Some might think that the commands in Numbers 15:37-41 and Deuteronomy 22:12 have been abolished and not to be observed, espec

by Gentile believers. But, the following study shows that the four cornered garment, especially the kind used in formal worship, was in-

volved with miraculous healings years after the crucifixion of our Savior. In John 11:44 we learn of a Hebrew custom to wrap the face of t

deceased with his prayer shawl, his tallit, with its fringes in its wings, corners:

43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand

and foot with graveclothes: and his face was bound about with a NAPKIN [Strong's G4676]. Jesus saith unto them, Loose him, and let

him go. (John 11:44.)

This practice was also observed in the burial wrapping of our Savior:

3 Peter therefore went forth, and that other disciple, and came to the sepulcher. 4 So they ran both together: and the other disciple

outrun Peter, and came first to the sepulcher. 5 And he stooping down, [and looking in], saw the linen clothes lying; yet went he not

Then cometh Simon Peter following him, and went into the sepulcher, and seeth the linen clothes lie, 7 And the NAPKIN [Strong's

G4676], that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. (John 20:3 -7.)

Ellen White says of this event, that the Savior Himself folded these items. See Desire of Ages, page 789.(2) Notice the sanctity that the S

or gives to the napkin that had been wrapped around His face and head. The fact that He separated the napkin from the re gular line

burial clothes shows that it was holy for the priests were to teach the people the difference and the setting apart of thos e things that

were holy from those things that were common.(3) I cannot emphasize enough that this is AFTER the cross, that the Savior is setting a

this napkin.

The reason why the Israelites wrapped their heads in their prayer shawls was because of their belief in the resurrection and respect for t

Shekinah glory of YHWH. In veiling their faces even in death, the Hebrew believer showed respect for the resurrecting glory of YHWH.

Moses had veiled his face because of the glory of YHWH radiating upon it.(4) Further, to be wrapped in ones prayer shawl, ta llit, was toshow that even in death, the believer was hiding under the shadow of the Almightys wings. The Strongs Concordance number for

napkin in the above texts is Strongs G4676, soudarion. This word shows up, translated as handkerchief, in Acts 19:11, 12:

11 And G-d wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick HANDKERCHIEFS

[Strong's G4676] or aprons, and the diseases departed from them, and the evil spirits went out of them. (Acts 19:11, 12.)

And the diseases departed from them[!!!] This is years after the crucifixion of our Savior! Yet, the Holy Spirit continues to heal the sick

ust as the sick had been healed when they took the hem of the Saviors garment prior to His death. The commanded symbol of being un

the healing wings of YHWH and corresponding willingness to obey all YHWHs commandments, statutes, and judgments was still bi nding

The blessing of healing that came by yielding in faith to the care, protection, and healing of being under the wings of the Almighty con

ued.

Observing the Biblical Feasts:

The Special Sense of Being Under theShadow of the Wings of YHWH.

Having established the continuing, binding obligation of the commands in Numbers 15:37-41 and Deuteronomy 22:12 to wear the four c

nered garment with the tassel and the thread of blue in the corners, we now turn to the special relationship of the observance of the Bib

cal Feasts as being under the shadow of YHWHs wings.

16. Let no man therefore judge you in meat, or in drink, or in respect of an holyday [feastday], or of the new moon, or of t he sabbat

[days]: 17 Which are a shadow of things to come; (Colossians 2:16, 17.)

Colossians 2:16, 17 informs us that feast days, new moons and Sabbaths are a shadows of things to come. This text alone does not

make the feasts to be associated to the concept of being under the shadow of YHWHs wings. But, the following information makes Pass

over to be the beginning of the overshadowing of YHWH over Israel.

In the tenth day of this month they shall take to them every man a lamb,a lamb for an house,and ye shall keep it up until the fou

teenth day of the same month: and kill it And take of the blood, and strike it on the two side posts and on the upper door post o

the houses. For I will pass through the land of Egypt and I will smite all the firstborn. And the blood shall be to you for a token upo

the houses,and when I see the blood, I will pass over you, and the plague shall not be upon you. (Exodus 12:3 -7, 12-13.)

The verb pass over has a deeper meaning here than the idea of stepping or leaping over something to avoid contact. It is not the com

mon Hebrew verb, a-bhar, or ga-bhar, which is frequently used in that sense. The word used here is pasah, from which comes the noun

pesah, which is translated Passover. These words have no connection with any other Hebrew word, but they do resemble the Egyptian w

pesh, which means to spread wings over in order to protect. Arthur W. Pink, in his book Gleanings in Exodus, sheds light on this. Quoti

from Urquhart, he states:

The word is usedin this sense in Isa. 31:5: As birds flying, so will YHWH of Hosts defend Jerusalem; defending also He will deliver it

and passing over (pasoach, participle of pasach) He will preserve it. The word has, consequently, the very meaning of the Eg yptian te


14/19

for spreading the wings over, and protecting; and pesach, the L-rds Passover, means such sheltering and protection as is found un

the outstretched wings of the Almighty. Does this not give a fulness to those words O Jerusalem! Jerusalem.How often would I h

gathered thy children together, as a hen does gather her brood under her wings. (Luke 13:34)?this term pesach is applied (1 ) to th

ceremony and (2) to the lambThe slain lamb, the sheltering behind its blood and eating of its flesh, constituted the pesach , the pr

tection of G-ds chosen people beneath the sheltering wings of the Almighty. It was not merely that the L -rd passed by the houses

the Israelites, but that He stood on guard, protecting each blood-sprinkled door! ["YHWH...will not suffer the destroyer to come in."

dus 12:23b."] (Ceil and Moishe Rosen, Christ in the Passover, Why Is This Night Different?, Copyright 1978 by Moody Press, Chicago,

pages 21-23.)

All the rest of the Biblical Feasts follow Passover. With Passover begins the shelter of the blood of the covenant. With Passover follows trest of YHWHs Feasts. Following the Passover, YHWH in the pillar of cloud by day, and the pillar of fire by night, overshado wed Israel for

forty years. At the baptism of Yshua the Holy Spirit overshadowed the Savior. The baptism occurred at the Feast of Taberna cles. It is in

relation to the observance of the Feasts that the Torah is taught and learned. The Feasts serve as a servant for the education of Israel of t

terms of the covenant. The various coverings of the Mosaic Tabernacle are symbols of aspects of YHWHs covering(s). Winged angels a

on the Mercy Seat. Winged angels are embroidered in the curtains of the Sanctuary. The whole system of the Hebrew Economy is about

the winged protection of YHWH. In 1Corinthians 5, we read:

7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacr ificed fo

us: 8 Therefore let us keep the feast [of unleavened bread], not with old leaven, neither with the leaven of malice and wickedness; b

with the unleavened [bread] of sincerity and truth. (1 Corinthians 5:7-8.)

Here is the feast of the New Covenant. Christ our Passover is the beginning of the overshadowed protection of YHWH for those who h

faith in the substitutionary blood of the Messiah.

Is it no wonder that the circumstances of the command to wear the Tsit Tsits (tassels) on the corners, wings, of the four cornered gar

ment, was made for the purpose of guarding the transgression of the Seventh-day Sabbath, the first of YHWHs Feasts?!! Here is the

to the Fourth Commandment and to the concept that YHWHs Word, Debar (the Hebrew word translated as commandment in th

phrase, Ten Commandments) is a covering and a place of protection for those who will seek YHWHs sheltering care.

16 And I have put my words [Strong's H1697, debar] in thy mouth, and I have covered thee in the shadow of mine hand, that I may

plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people. (Isaiah 51:16.)

End Notes.

1. The words, LORD and God should be understood as YHWH (Yahuwah) and Elohim. Unless otherwise noted, most Scripture qu

tions are from the King James Bible. In those quotations the Divine Name will be represented by the letters, YHWH, and the Hebrew ti

of Deity will be restored.

2. The disciples hurried to the tomb, and found it as Mary had said. They saw the shroud and the napkin, but they did not fi nd their LordYet even here was testimony that He had risen. The grave clothes were not thrown heedlessly aside, but carefully folded, each in a place

tself.

It was Christ Himself who had placed those grave clothes with such care. When the mighty angel came down to the tomb, he was joine

another, who with his company had been keeping guard over the Lords body. As the angel from heaven rolled away the stone, th e othe

entered the tomb, and unbound the wrappings from the body of Jesus. But it was the Saviours hand that folded each, and laid it in its

place. Ellen G. White, The Desire of Ages, page 789.

3. See Leviticus 10:10; 11:47; 20:45; Ezekiel 22:26; 44:23; and, Malichi 2:7.

4. See Exodus 34:29-35.


15/19

A tallit is a Jewish prayer shawl, made almost exclusively of white or

cream-colored silk with purple stripes. At the four corners are fringes, or

tzitzit, the purpose of which is to remind the wearer of the laws of God.The tallit we recently treated also bears an embroidered panel on theatara, or collar, containing the prayer that is to be recited before putting

on the shawl: Blessed are you, God, Master of the Universe, who hassanctified us with your commandments and commanded us to wrap our-

selves with the fringed garment.

http://www.museumtextiles.com/mts-blog.html


16/19

Chiasmus in Alma 36Verse:

1 A My son, give ear to my WORDS.B Inasmuch as ye shall keep the commandments...ye shall PROSPER.

2 C I would that ye should do AS I have done.D Remembering the CAPTIVITY of our fathers.

E None could DELIVER them except God of A, I & J3 F Whosever shall put their TRUST in God.

G Shall be SUPPORTED in their trials.

4 H I would not that ye think that I KNOW of myself.5 I If I had not been BORN of GOD.

6 J Seeking to destroy the CHURCH of God.10 K Neither had I the use of my LIMBS.11 L Struck with such great FEAR in the

PRESENCE of God.16 M the PAINS of damned soul.

18 N I remembered...JESUS CHRITS, a sof God.

N O JESUS, thou SON of GOD.

20 M My soul was filled with JOY (as exceeing as was my pain.

22 L My soul did LONG to be in the PRESENCof God.

23 K My LIMBS did receive their strength again.

J I did manifest unto the PEOPLE (of the ChurchI I had been BORN of GOD.

26 H They do know of these things of which I have spokeas I DO KNOW.

27 G I have been SUPPORTED under trials and trouble.F I do put my TRUST in Him.

28 E He has DELIVERED them out of bondage.

29 D Always retained in remembrance of their CAPTIVITY.30 C Ye ought to know AS I do know.

B Inasmuch as ye shall keep the commandments...ye shall PROSPER.A This is according to his WORD.

The agony of conversion

Alma places the turning point of his life atthe turning point of the chiasmus! CHRISTBELONGS AT THE CENTER OF BOTH!

The joy of conversion


17/19

I have a nephew serving a mission in Japan. When he first arrived, he was amused by signs he sawthat were written in English. I thought you might get a chuckle out of this one!

~Does anyone here read or speak Japanese?If any of us were familiar with Japanese Im sure we would be able to understand how the translator came up with this. Languages just dont, generally, translate directly. You have to know botanguages very well to do a good jobso you can translate meanings to meanings instead ofword for word. Every language has its own fingerprint, or unique way of expressing ideas, whichcan be identified even after being translated to another language.

~What language was the Book of Mormon translated from? (Reformed Egyptian, or thelearning of the Jews and the language of the Egyptians. (1 Ne. 1:2)

~Were not sure exactly what that means, but would we expect to find evidence of Hebreand Egyptian origins in the Book of Mormon? (Yes!)

And there are!!Many more than we will be able to cover today. In fact well just barely scratch t

surface. Lets turn to Alma 36. Weve discussed this chapter before, so well be brief. This is Almconversion story, written in a very special, uniquely Hebraic format.-Take a look at verse 1. Would someone read the first phrase? (My son, give ear to my words)-Now skip down to verse 30. Would you read the very last phrase? (Now this is according to hi

word.)-Lets go back to verse 1, beginning with inasmuch.-Alright, back to verse 30, second line, beginning with inasmuch.

~Who remembers what this format is called? (Chiasmus)

~And is chiasmus found anywhere outside of ancient Hebrew writing? (no)~On p. 2 of your handout youll find this one outlined. Because of this format, we knowwhat Alma felt was the most important part of his conversion story. Who knowswhat Alma wanted to emphasize? (Jesus Christ, because this is found twice at theturning point of the chiasmus.)

There is much more about chiasmusI recommend doing a google search! Know that this chiamus is considered to be one of the most beautiful examples found anywhere. Alma was brilliantWithin Almas conversion chiasmus are other so-called Hebraisms, or evidences of being tranated from Hebrew. Lets turn to

~Doesnt make much sense in English, does it?

Notice the phrase tasted as I have tasted.~Is that how English-speakers would describe being born again?


18/19


19/19

Something I didnt know war that part of Passover consists of fathers gathering their sons to-gether and instructing them in specific ways. Three Passover questions are mentioned in the OldTestament, each of which came to be associated with three different types of sons: wise, unin-formed, and wicked.

~Conveniently, how many sons did Alma have? (3)~Who was Alma speaking to in Alma 36-37? (Helaman)~Which type of son do you think Helaman represented? (wise. In Alma 37 Alma men-

tions wisdom at least 8 times!)~Who was Alma speaking to in chapter 38? (Shiblon)~Which type of son do you think Shiblon represented? (uninformed. So Alma teaches h

to be diligent, v. 10, and how to behave, vs. 11-14)~And finally, Alma addresses his wicked son in chapters 39-42. What was his name?

(Corianton)

At least 6 other Passover themes are detectable in these chapters. I hope youll read about themin the handout later! Just one disclaimer: this is speculative. The Church has not officially saidthat Almas conversations with his sons had anything to do with Passover. So youll have to judfor yourself. Ive included a handout on other festivals that the Book of Mormon may show evidence of as well.

Id like to conclude with an inspirational thought. Please turn with me to:

And now my son, Shiblon, I would that ye should remember, that as much as ye shall put youratrustin G

even so much ye shall be bdeliveredout of your trials, and your ctroubles, and your afflictions, and ye shabe lifted up at the last day.

What does this scripture say to you?

% TRUST = % DELIVERANCE

My peace is a measure of my trust in Heavenly Father.

That we may all have peace through our faith is my prayer...
http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##http://www.lds.org/scriptures/bofm/alma/38.5?lang=eng##

Documents

Lesson 29: "Give Ear to My Words"