Gospel Doctrine, Lesson 29: Give Ear to My Words, Alma 36-39

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 contradictory to us, but that is the normal way Its a very proper Semitic warning here. (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, and seen eye to eye as I have seen. That taste is very interesting. Thats the Egyptian word meaning to experience anything. They use the same word dp to mean experience or taste anything. (Ibid.) #3 Elder Russell M. Nelson: Sister Nelson and I have a close friend and former neighbor, Sami Hanna, who was born in Egypt. He is a scholar with special expertise 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 would hardly 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 account of the Lamanites and of the Nephites, and their wars and contentions, and dissensions, and their preaching, and their prophecies, and their shipping and their building of ships, and their building of temples, and of synagogues and their sanctuaries, and their righteousness, and their wickedness, and their murders, and their robbings and their plundering, and all manner of abominations and whoredoms cannot be contained in this work. That single sentence has eighteen ands. Now, if you were a teacher of English you might tend to downgrade the composition of that sentence. Yet my scholarly Egyptian friend said that every

one of those ands was an important element in the construction of that sentence, allowing his 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 contains many 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 will occasionally refer to the reading of the 1830 edition to illustrate Hebraisms in the Book of Mormon.(from his chapter in Rediscovering the Book of Mormon by Foundation for Ancient Research and Mormon Studies
[FARMS] at BYU, p. 77-78))

#5 What mean ye by this service? (Exodus 12:26). This question was asked by a wicked son. This son is depicted in the Jewish literature as one guilty of social crimes, who had excluded himself from the community, and believed in false doctrines. According to Jewish practice, 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, he would not have been redeemed. Such is unmistakably the thrust of Almas 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 redemption and ones personal suffering for sin (see
Alma 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 Festivals BoM, Hebraisms This site is truly a wealth of valuable information on all sorts of subjects!

Hebraisms in the Book of Mormon

By Richard G. Grant http://www.cometozarahemla.org/hebraisms/hebraisms.html

Foolish or Hebrew?
In the 1830 edition of the Book of Mormon Alma 46:19 reads, "When Moroni had said these words, he went forth among the people, waving the rent of his garment in the air." Of course, the rent is the hole, the tear, the space that now separated what was once a whole. Yes, the Prophet made an error which has been corrected in later printings to read, "rent part." But, perhaps not foolish. Rather, this almost silly omission has become one thread in a tapestry of evidence pointing to the truth of this young prophet's claim: he was really translating a Hebrew text. "Waving the rent," may be ludicrous English but it is a literal translation of perfectly good Hebrew. John Tvedtnes explains that in Hebrew, the noun modified by a verbal substantive like rent is assumed 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 readers. Many Latter-day Saints are surprised to learn that there have been nearly 1400 changes in this most perfect of books since its original publication in 1830. These changes have principally been made to correct Joseph Smith's abominable grammar. While these changes have certainly made the text more readable, there is still much language in the current edition that is strange to the English ear. The problem is that many of the expressions found in this perfect book don't really belong to the English language. Not only are 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 a nearly literal translation." The Book of Mormon shows all the signs of being a translation of an ancient Semitic record which has been translated into English by someone who had little skill in English grammar and phrasing. The sentence structure, word usage, 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 in English are perfect Hebrew grammar."(2) Instances of Hebraic expression found in an English text are called Hebraisms. This paper will examine a number of Hebraisms that are found in the Book of Mormon. A more detailed discussion will be found in the 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. Who could 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 Hebrew word, hyh. We tend to read this phase as indicating a passage of time. However, J Weingreen, in Practical Grammar for 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 of hyh. Royal Skousen postulates that hyh represents a "discourse marker" and suggests that the phrase and it came to pass "may be considered equivalent to and then or and 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." In his editing for the 1837 edition of the Book of Mormon Joseph Smith removed 46 occurrences of "it came to pass," rendering them 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 that he 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 speedily to 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 south 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 Testament Hebrew. One will suffice. The current KJV of Genesis 35:16-18 contains two instances of "it came to pass," but, there are 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 travailed, and she had hard labour. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin."

In a recent interesting discovery, a Mayan language element has been translated "and it came to pass." The function of this element 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 reasonably 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 Hebrew text. If "it came to pass" were not prominent in the Book of Mormon, the Hebrew claims for its origin would be absurd. Hyh is an integral part of Hebrew expression. Thus, "it came to pass" must be found as a common expression in any document that claims to be a translation from Hebrew to English. Does this prove the Hebrew origins of the Book of Mormon? No. But another thread is added to our tapestry of evidence.

And, and, and; Too Many "ands"

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

"And" or "But"
This Hebrew conjunction translated and really has many possible meanings in English. In the Old Testament it has been translated: "or," "then," "certainly," "perhaps," "in order to," "like," "therefore," "so," "thus," and "but." This last, but, leads us to an interesting observation in the Book of Mormon. Consider this sentence from Moroni 9:4, "and when I speak the word of God with sharpness they tremble and anger against me; and when I use no sharpness they harden their hearts against it." Obviously, the sense of this "and. ." would, in English, be better expressed by the word "but. .." However, if Joseph was making a near literal translation Hebrew, "and" is a correct rendering. Another example provides and even better illustration. A promise from the Lord is quoted by Lehi in 2 Nephi 1:20. In 2 Nephi 4:4, this same passage is again quoted, with one interesting difference: the "but" appearing in the first passage is replaced by an "and. ." in the second. The Hebrew for each of these passages would be identical 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 Hebrew must add "also." In Hebrew this construct, "and also," is used to denote a strong link between two things. Again, this structure is common 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 Nephi and also of Sam; for 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-then clause is the Hebrew if-and clause. This is not found in the current editions of the Book of Mormon, nor is it found anywhere in and English Old Testament. But, it was in the 1830 edition of the Book of Mormon. For example, this is how Helaman 12:13-21 appeared in that edition: ". . . yea, and if he sayeth unto the earth Move and it is moved; yea, and if he sayeth unto the earth, Thou shalt go back, that it lengthen out the day for many hours, and it is done; . . . And behold, also, if he sayeth unto the waters of the great deep, Be thou dried up, and it is done. Behold, if he sayeth unto this mountain, Be thou raised up, and come over and fall upon that city, that it be buried up and behold it is done. . . . and if the Lord shall say, Be thou accursed, that no man shall find thee from this time henceforth and forever, and behold, no man getteth it henceforth and forever. And behold, if the Lord shall say unto a man, Because of thine iniquities thou shalt be accursed forever, and it shall be done. And if the Lord shall say, Because of thine iniquities thou shalt be cut off from my presence, and he will cause that it shall be so."

The Parenthetical Insert

Hebrew does not use the parenthesis or comma, instead, the and character is used to set off what in English would be a parenthetical phrase or comment. In the English Old Testament, the translation has regularly expressed this using the normal English practice of parentheses and commas (leaving the and character untranslated). But, the Book of Mormon, particularly the 1830 edition, used the Hebraic form, usually introducing a parenthetical statement with a now, and ending with and. For example, we read in 3 Nephi 12:1, "When Jesus had spoken these words unto Nephi, and to those who had been called, (now. . the number of them who had been called, and received power and authority to baptize, was twelve) and. . behold, he stretched forth his hand" (remember, the punctuation was inserted by the printer). An example of the and . . . and construction is found in the 1830 edition 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

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"

In Hebrew, the relative "pronoun" 'aser, which might be translated "which" in English, is used for both human and nonhuman references. This same pronoun is used in place references. The most common correction to the 1830 Book of Mormon grammar has been the change of which to who (891 times). In an additional 66 case, which has been changed to whom. This is another instance where the Hebrew structure of the first edition resulted in unacceptable English sentences. For example, Alma 46:34, in 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 that removed from the Book of Mormon since its 1830 publication. Even a casual reference to the original edition would confirm the need for this drastic revision. Yet, many instances of this Hebraic phrasing still 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 that in English." This "that" is generally totally redundant in English. But, if the translation is literal, and the translator just doesn't know any better, 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 does not claim to be English. Joseph said he was translating from Hebrew and Hebrew has very few adverbs. In Hebrew, a preposition 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 adjective '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 of 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 be plates brass, translated "plates of brass," the "of" being supplied by the translator. The phrase "brass plates" does not occur in the Book of Mormon, while "plates of brass" occurs 27 times. Both possessives and the normal English descriptive statements (like brass plates) are nearly absent from the Old Testament and the Book of Mormon. Instead, the Book of Mormon is full of Hebraisms like:

Descriptives rod of iron words of plainness mist of darkness state of probation land of promise skin of blackness altar of stones sword of Laban plates of Nephi Book of Mormon army of Moroni

Possessives record of Jared Brother of Jared language of Jacob people of Ammon

What's with These Crazy Pronouns?

Pronouns in Hebrew are frequently overused by English standards. The following are two examples of this Hebraism which are common 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. . had overcome 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 of his house would be equivalent to house-his. Just as in the case of the translation of "plates brass" the translator may supply an "of" resulting in a sometimes strange English expression in the form "house of him." An example of this is found in Jacob 5:2, where Jacob says, "hear the words of me." (Check it out, that's the way it's still written in the latest edition.) More often, this will be translated "his house," or "my words." Even this good English translation results in a strange construction when there is more than one object referenced. Since the pronoun is attached to the noun, a literal translation must repeat the relative pronoun. This is illustrated in 1 Nephi 2:4. Nephi, describing his father's departure from Jerusalem says. "And he left his. . house, and the land of his. . inheritance, and his. . gold, and his. . silver, and 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 not occur in the New Testament. This form of expression appears 21 times in the Book of Mormon. Some might say that Joseph just copied this from the Old Testament. With this in mind, one example is interesting. The Hebrew phrase mil-li-phn can be literally translated "from before the face of." or "from before my face," or "from before the presence of." Of the 21 Book of Mormon occurrences of "from before," thirteen are closely related to "from before my face." This is exactly the wording of six of these. Only once 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. Could this explain an interesting "error" in the 1830 edition of the Book of Mormon? In that edition, 1 Nephi 7:12 read, "Let us be faithful in him."

Neither "more" Nor "er" ???

In Hebrew there is no equivalent for the normal English phrasing of comparisons. In English we might say, "He is more. . handsome," or "She is taller. .." Neither this use of more nor the addition of the suffix er, is possible in Hebrew. Instead of more, Hebrew uses above all. This should be very familiar to Book of Mormon readers as this "above all" comparison occurs 35 times in the current Book of Mormon text. There are many familiar examples: "choice above all other lands"; "sweet, above all that I ever before 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 followed by 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 of sorely cursed "work all manner of fine work" instead of do fine work "and he did judge righteous judgments" instead of judge righteously "Behold I have dreamed a dream" instead of I had a dream "taxed with a tax" Instead of taxed

Name that Name

In 1 Nephi 2:8, the following appears: "And it came to pass that he called the name of the river, Laman. . . . " In English, we would ordinarily expect to read "he called the river Laman," or "he named the river Laman." However, in both Hebrew and Arabic the 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
In English compound numbers are hyphenated. We write twenty-five. In Hebrew the conjunction "and" is always used to express this compound (twenty and five). The Book of Mormon always uses this Hebrew form for expressing compound numbers.

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

Compound Prepositions
While rare in the English Bible, the Hebrew compound preposition is found throughout the Book of Mormon. Here are some examples: by the hand of your enemies instead of "by your enemy's hand" by the mouth of all the prophets instead of "said by all the prophets," or "by the prophet's mouth" down into the land of Nephi instead of "down to Nephi," or "down to the land of Nephi" fled from before my presence instead of "fled from me," or "fled from my presence"

Repeated Prepositions
In Hebrew when a preposition refers to multiple objects, it is usual for the preposition to be repeated with the mention of each object. In English we might say, "I was pleased with the work of Tom, Dick, and Harry." In Hebrew this would be: "I was pleased with 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 of Harry." This can be seen in 2 Samuel 6:5, where we read, "Even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals." This construction is also common in the Book of Mormon. For example, in Lehi's instruction to his son, Jacob (2 Nephi 2:5), he says: "And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever."

Prophetic Perfect
This one is interesting. Angela Crowell tells us that in Hebrew an action is either completed or uncompleted--there are no past, present, or future tenses. Instead, they have what are called the perfect and the imperfect tense. The perfect tense is used when speaking of the past and the imperfect when speaking of the future. However, in a fascinating exception to this rule, Hebrew prophets generally use the perfect tense when speaking of future events. This is called the prophetic perfect. Thus, the prophet will describe a future event as if it had already occurred. "For unto us a child is. . born," is a familiar example from Isaiah. Anyone who has read the Book of Mormon is aware that this pattern is followed throughout. The Nephi prophets continually speak of Christ as if he had already come. They continually speak of the atonement as if it had already occurred. They continually speak as if they were Hebrew prophets.

Plural Forms
The plural form in Hebrew would seem strange and ambiguous to most of us. There are words that are always plural, like: hayyim ("lives"); samayim ("heavens"); mayim ("waters"). Some words, like hand, head, moth, tongue, and voice are generally singular, even when referring to more than one person. Plurals are used for emphasis and the plural form of "God" (elohim) always takes a singular verb. This is strange and complex stuff. It's so far from English usage that any translator whose primary language was English would be expected to convert these plurals to standard English form. But, what if this translator had limited education, perhaps not sufficiently familiar with his mother tongue to even compose an intelligible letter? Joseph just told Oliver what 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)

"and did reap with your mights" (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 the Hebrew of the Old Testament is replete with cleaver word selections, names being the principal example. Of course, without reference 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 observed. I here look at four of these: the place names Nahom, and Jershon, together with Lehi's river and valley. Dr. Nibley, in 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 word has the meaning of "to sigh" or "to moan." As Lehi's party were traveling in the wilderness, they buried Ishmael "in a place called Nahom." Is it just coincidence that in describing this event, Nephi commented that Ishmael's daughters "did mourn exceedingly."

Jershon
In Hebrew, Jershon means "place of inheritance." Jershon was the name that the Nephi's gave to the land given as a refuge to Ammon'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"

Nhr is a Hebrew word for river. It comes from a root meaning "to flow" and also has the secondary meaning of "to shine." Similarly, tn is a Hebrew word for valley. More specifically, it speaks of a valley that is "perennial, overflowing, enduring, and firm." Could these be the words Lehi used when he admonished Laman to, "Be like unto this river, continually running into the fountain of 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 characteristic of English. It is true that in many places that original text betrayed the scanty schooling of its translator. As the above examples have 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 questioned. Does this prove the Book of Mormon true? No. But, the book certainly isn't the product of the imagination of an uneducated New York 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. The 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-82. I 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."

The Sons of the Passover John 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 were discovered. Finding evidences of Jewish festivals in the Book of Mormon is just a small part of what promises eventually to be a meaningful study. Passover, of course, commemorates the deliverance of the Israelites from Egypt by the power of God. As part of this celebration, fathers would 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 son'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, 1 after gathering his family the father then instructed his sons and answered their questions. His words were not fixed but were "to fit the knowledge and understanding of the child" and were supposed "to spell out the sequence of sin, suffering, repentance, and redemption."2 Each 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 answered by the father. In time, each of these questions came to be associated with a different type of son. First, "What is the meaning of 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, Alma mentions "wisdom" at least eight times in Alma 37. Notice also how Alma explains the meaning of 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. The Jewish father was especially expected to explain the meaning of traditional things to "future generations" 3 and to use "allegorical interpretation."4 Alma 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 literature as one guilty of social crimes, who had excluded himself from the community, and believed in false doctrines. According to Jewish practice, 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, he would not have been redeemed.5 Such 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 redemption 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 who asked this question needed to be taught the law and given preventative instruction to keep him well away from any risk of breaking the law.6 This, 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 Alma 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 deliverance 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, 21; related to the Passover "bitter herbs"in Exodus 12:8). The Paschal lamb may parallel some of Alma's references to Christ; and the hardness of 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 deliverance 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 conjunction with a Nephite observance of the feast of the Passover. Footnotes 1. See Abraham P. Bloch, The Biblical and Historical Background of the Jewish Holy Days (New York: KTAV, 1978), 12833. 2. Ibid., 131-32. 3. Ibid., 153. 4. Ibid., 157. 5. See ibid., 159-63. 6. See ibid., 163-64.

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 shadow of 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 wings will 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 calves 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 thy 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. In 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, because 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.) Immediately, 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 H6734, tsiytsith] 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 Elohim. 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 15:37 -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, wherewith 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); a 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 [Strong's 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.

Being Jews and observant of the Torah, our Savior and the disciples wore clothing with four corners and the tsit tsit, fringes, in the corners (wings). In several texts of the New Testament we read of a custom (that shall shortly be supported from Scripture) of taking hold of the 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 him, they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might only 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 out of the 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 streets, 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 were 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 healed of any, 44 Came behind him, and touched the BORDER [Strong's G2899] of his garment: and immediately her issue of blood stanched. (Luke 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 appendage hanging down from the edge of the mantle or cloak, made of twisted wool, a tassel,..: The Jews had such appendages attached to their mantles to 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 the 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 of the Saviors mantle. Above, I have explained that fringes, tassels, with a ribband, thread, of blue were to be put into the corners, wings, of the garments that Israel wore FOR THE PURPOSE OF REMEMBERING ALL THE COMMANDS, STATUTES AND JUDGMENTS THAT YHWH HAS 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 ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: 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. In 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 death 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 whose 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 relationship with YHWH 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, neither 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 thy field 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 gleaning from the corners of Boaz fields to the commanded remembrance of YHWHs laws in the Tsit Tsits (fringes) in the wings (corners) of Israels

garments to the concept that this meant that Ruth had come under the wings of YHWH Himself. Below, I shall present how this concept is the idea of the protective care of the Almighty. Boaz goes on to marry Ruth. In a Hebrew marriage ceremony a special mantle called a hoopah is used. The bride comes under her husbands covering which is also understood as his tent. She comes under his headship and rule and tent, as her husband is under the headship and rule of YHWH and under His Tent. Isaiah 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 hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with 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 Nehemiah 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 garments 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 YHWHs 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 covenant; 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 them 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 be] accepted 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 sticks on the Sabbath. The knotted fringe, tassel, had its immediate, contextual role of keeping the Sabbath from polluting it. In Isaiah 56:6, just as Ruth spiritually came under YHWHs wings when she trustingly ordered her life after YHWHs laws, so in Isaiah 56, the strangers, and anyone, that join themselves to YHWH, to serve Him (obey Him) are described as taking hold of my covenant. This metaphorical, 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, even 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 heard [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 trusting 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. (Psalm 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 YHWH 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.) In 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 as 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 and taking hold of the wing, corner of a Jews garment, and with the concept that there is healing in YHWHs wingscombining 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 YHWHs 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 wings 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.

Some might think that the commands in Numbers 15:37-41 and Deuteronomy 22:12 have been abolished and not to be observed, especially by Gentile believers. But, the following study shows that the four cornered garment, especially the kind used in formal worship, was involved 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 the 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 did 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 in. 6 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 Savior gives to the napkin that had been wrapped around His face and head. The fact that He separated the napkin from the regular linen burial clothes shows that it was holy for the priests were to teach the people the difference and the setting apart of those 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 apart 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 the 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, tallit, was to show 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, just as the sick had been healed when they took the hem of the Saviors garment prior to His death. The commanded symbol of being under the healing wings of YHWH and corresponding willingness to obey all YHWHs commandments, statutes, and judgments was still binding. The blessing of healing that came by yielding in faith to the care, protection, and healing of being under the wings of the Almighty continued. Observing the Biblical Feasts: The Special Sense of Being Under the Shadow 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 cornered garment with the tassel and the thread of blue in the corners, we now turn to the special relationship of the observance of the Biblical 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 the sabbath [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 Passover 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 fourteenth 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 of 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 upon 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 common 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 word pesh, which means to spread wings over in order to protect. Arthur W. Pink, in his book Gleanings in Exodus, sheds light on this. Quoting 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 Egyptian term

for spreading the wings over, and protecting; and pesach, the L-rds Passover, means such sheltering and protection as is found under the outstretched wings of the Almighty. Does this not give a fulness to those words O Jerusalem! Jerusalem.How often would I have gathered thy children together, as a hen does gather her brood under her wings. (Luke 13:34)?this term pesach is applied (1) to the ceremony and (2) to the lambThe slain lamb, the sheltering behind its blood and eating of its flesh, constituted the pesach, the protection of G-ds chosen people beneath the sheltering wings of the Almighty. It was not merely that the L-rd passed by the houses of the Israelites, but that He stood on guard, protecting each blood-sprinkled door! ["YHWH...will not suffer the destroyer to come in." Exodus 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 the rest of YHWHs Feasts. Following the Passover, YHWH in the pillar of cloud by day, and the pillar of fire by night, overshadowed Israel for forty years. At the baptism of Yshua the Holy Spirit overshadowed the Savior. The baptism occurred at the Feast of Tabernacles. 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 the terms of the covenant. The various coverings of the Mosaic Tabernacle are symbols of aspects of YHWHs covering(s). Winged angels are 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 sacrificed for us: 8 Therefore let us keep the feast [of unleavened bread], not with old leaven, neither with the leaven of malice and wickedness; but 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 have 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 garment, was made for the purpose of guarding the transgression of the Seventh-day Sabbath, the first of YHWHs Feasts?!! Here is the link to the Fourth Commandment and to the concept that YHWHs Word, Debar (the Hebrew word translated as commandment in the 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 quotations are from the King James Bible. In those quotations the Divine Name will be represented by the letters, YHWH, and the Hebrew titles 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 find their Lord. Yet even here was testimony that He had risen. The grave clothes were not thrown heedlessly aside, but carefully folded, each in a place by itself. It was Christ Himself who had placed those grave clothes with such care. When the mighty angel came down to the tomb, he was joined by another, who with his company had been keeping guard over the Lords body. As the angel from heaven rolled away the stone, the other 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.

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 the atara, or collar, containing the prayer that is to be recited before putting on the shawl: Blessed are you, God, Master of the Universe, who has sanctified us with your commandments and commanded us to wrap ourselves with the fringed garment. http://www.museumtextiles.com/mts-blog.html

Chiasmus in Alma 36
Verse: 1 2 3 4 5 6 10 11 16 18 20 22 23 26 27 28 29 30 A My son, give ear to my WORDS. B Inasmuch as ye shall keep the commandments...ye shall PROSPER. 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 & J F Whosever shall put their TRUST in God. G Shall be SUPPORTED in their trials. H I would not that ye think that I KNOW of myself. I If I had not been BORN of GOD. J Seeking to destroy the CHURCH of God. K Neither had I the use of my LIMBS. L Struck with such great FEAR in the The agony of conversion PRESENCE of God. M the PAINS of damned soul. I remembered...JESUS CHRITS, a son Alma places the turning point of his life at N the turning point of the chiasmus! CHRIST of God. BELONGS AT THE CENTER OF BOTH! N O JESUS, thou SON of GOD. M My soul was filled with JOY (as exceedThe joy of conversion ing as was my pain. L My soul did LONG to be in the PRESENCE of God. K My LIMBS did receive their strength again. J I did manifest unto the PEOPLE (of the Church). I I had been BORN of GOD. H They do know of these things of which I have spoken as I DO KNOW. G I have been SUPPORTED under trials and trouble. F I do put my TRUST in Him. E He has DELIVERED them out of bondage. D Always retained in remembrance of their CAPTIVITY. 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.

LESSON 29 OUTLINE
I have a nephew serving a mission in Japan. When he first arrived, he was amused by signs he saw that 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 both languages very well to do a good jobso you can translate meanings to meanings instead of word for word. Every language has its own fingerprint, or unique way of expressing ideas, which can be identified even after being translated to another language. ~What language was the Book of Mormon translated from? (Reformed Egyptian, or the learning 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 Hebrew and 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 the surface. Lets turn to Alma 36. Weve discussed this chapter before, so well be brief. This is Almas conversion 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 his 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 know what Alma felt was the most important part of his conversion story. Who knows what Alma wanted to emphasize? (Jesus Christ, because this is found twice at the turning point of the chiasmus.) There is much more about chiasmusI recommend doing a google search! Know that this chiasmus is considered to be one of the most beautiful examples found anywhere. Alma was brilliant.! Within Almas conversion chiasmus are other so-called Hebraisms, or evidences of being translated from Hebrew. Lets turn to Alma 36:9 ~Doesnt make much sense in English, does it? Quotation #1 Alma 36:26 (1st 2 lines) Notice the phrase tasted as I have tasted. ~Is that how English-speakers would describe being born again? Quotation #2

~Have you noticed the Book of Mormon has lots of ands? (Hebrew dislikes beginning a sentence or even a book without and.) Quotation #3 Lets go up to verse 2, 1st sentence. ~How would English-speakers say the captivity of our fathers usually? (our fathers captivity) -This is called a Construct State, and youll recognize them: sword of Laban, plates of Nephi, words of Isaiah, and heres a very non-English example: the days of the years of the life of my fathers! -Youll also recognize Limited Adjectives. For example, instead of iron rod, in Hebrew its _____? (rod of iron). Instead of stone altar, youd say, ________? (altar of stone) -Numbers in Hebrew are different also. How do you think youd say 32? (thirty and two_ -Compound Subjects are different. We would say: My father and I went to church. How do you think theyd say it in Hebrew? (I and my father went to church) -Repeating Prepositions: Lets turn to 2 Nephi 5:15 and notice all the ofs As you read the Book of Mormon youll notice they like to repeat other prepositions too, especially by and in. -Cognate Accusative: Curse them with a curse, yoked with a yoke, and taxed with a tax. English would never use that format! -Lets turn to Alma 37:37., the first phrase.: Counsel with the Lord in all thy doings. In the 1830 edition, there was no with. Instead it read, Counsel the Lord in all thy doings. Thats because in Hebrew the with is implied when you say the verb counsel. Quotation #4 Well, Im sure you didnt expect a grammar lesson in church today! And Im sorry to those of you whose eyes are glazed over! But we really did just scratch the surface! I just hope that from now on as you read odd or awkward phrases in your Book of Mormon studies, youll see them as the beautiful evidences they are that Joseph Smith was a prophet of God, even a Seer, and that the Book of Mormon is what it purports to be: an ancient record of Israelites who came to America. But there is more evidence in these chapters than just grammar! 2 Nephi 25:5, 2nd half, beginning with there is none other people ~What is the most significant thing about the Jews that we know about? What law did they live, especially anciently? (The Law of Moses) ~Do you think the greater our knowledge of the Law of Moses, the deeper our under standing of the bible and the Book of Mormon will be? ~Did the Nephites live the Law of Moses? ~Did you know that under the Law of Moses, the children of Israel were required to celebrate 11 different festivals every year? ~I know we all know one of themits celebrated in April and celebrates the Israelites being delivered from slavery in Egypt. Any ideas? (Passover)

Something I didnt know war that part of Passover consists of fathers gathering their sons together and instructing them in specific ways. Three Passover questions are mentioned in the Old Testament, each of which came to be associated with three different types of sons: wise, uninformed, 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 mentions 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 him 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) Quotation #5 At least 6 other Passover themes are detectable in these chapters. I hope youll read about them in the handout later! Just one disclaimer: this is speculative. The Church has not officially said that Almas conversations with his sons had anything to do with Passover. So youll have to judge for 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: Alma 38:5
And now my son, Shiblon, I would that ye should remember, that as much as ye shall put your atrust in God even so much ye shall be bdelivered out of your trials, and your ctroubles, and your afflictions, and ye shall be 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...