31 26 15 3 24 25 3 5 10 27 28 2 11 8 19 1 35 16 23 20 21 33 34 13 18 9 38 4 6 3 32 12 17 36 39 7 17 14 22 40 29 30 37 41

1 Ne. 2-4 1 Ne. 2:10 1 Ne. 3:31-4:1 1 Ne. 16:10, 1 Ne. 16:34 1 Ne. 16:34-36 1 Ne. 17:5 2 Nephi 2:21-26 2 Ne. 25:5 2 Ne. 25 2 Ne. 25 Mosiah 1-6 Mosiah 1-6 Mosiah 2:20 Mosiah 3:15 Mosiah 5:10, 12 Mosiah 11 Mosiah 11-17 Mosiah 11-17 Mosiah 12 Mosiah 12 Mosiah 15:10-13 Mosiah 16:7-9 Mosiah 18:10-13 Mosiah 18:13 Alma 28:6-7, Alma 44:24-45:2 Alma 28:6-7, Alma 44:24-45:2 (expansion on 9) Alma 36 Alma 36-42 Alma 37:38 3 Ne. 4:28 3 Ne. 10:18 3 Ne. 13:22 3 Ne 15:5 3 Ne. 20:1-22:17 Ether 3 Mormon 8:14-15 ? ? addtnl to 22 ? - jewish lit forms in bfom ? - jewish poetry in bofm repeat deleted ? - kjv english in bofm

--------------------------------------1 2 3 4 5 6 7 8 9 Mosiah 5:10, 12 Mosiah 1-6 1 Ne. 17:5 1 Ne. 16:10, Alma 37:38 Alma 36 2 Nephi 2:21-26 Alma 36-42 Ether 3 Mosiah 2:20 Alma 28:6-7, Alma 44:24-45:2

10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41

2 Ne. 25:5 Mosiah 1-6 3 Ne. 10:18 Mosiah 18:10-13 ? 1 Ne. 3:31-4:1 Mosiah 11-17 3 Ne. 13:22 & Mormon 8:14-15 Mosiah 18:13 Mosiah 3:15 Mosiah 12 Mosiah 12 ? Mosiah 11-17 1 Ne. 16:34 1 Ne. 16:34-36 1 Ne. 2:10 2 Ne. 25 2 Ne. 25 ? - jewish lit forms in bfom ? - jewish poetry in bofm 1 Ne. 2-4 3 Ne. 4:28 Mosiah 15:10-13 Mosiah 16:7-9 Mosiah 11 3 Ne 15:5 repeat deleted Alma 28:6-7, Alma 44:24-45:2 (expansion on 9) 3 Ne. 20:1-22:17 addtnl to 22 ? - kjv english in bofm

1)===================================================================== ====== King Benjamin's speech contains a bit of humor in Mosiah 5:10, 12. Here the text reads: And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he finds himself on the left hand of God.... I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God... In the Hebrew this is a bit "Punny" you see, because BenYamin (Bejamin) means "son of the right hand." That's right, an audiance listening to this exposition would have had in mind that Benjamin's own "name" had the meaning "son of the right hand." This would likely have raised a reverent but humored chuckle from an audience.

2)-------------------------------------------------------------------------------------------------------------------SUKKOT AND KING BENJAMIN'S MESSAGE It is apparant that the occasion of King Benjamin's sermon (Mosiah 1-6) was that of Sukkot (the Festival of Booths/Tabernacles see Lev. 23). Now what are the parallels of the occasion of Benjamin's sermon, and Sukkot? 1:10, 1:18, 2:1 - "...the people gathered themselves together throughout all the land that they might go up to the Temple..." Pointing to one of the three pilgrimage feasts (Dt. 16:16). 2:3 "...the firstlings of their flocks..." At the Sukkot "fourteen lambs of the first year" were to serve as a burnt offering (Num. 29:13). 2:4 "...to keep the commandments of God, that thereby they might rejoice..." This indicates that an actual Torah commandment was being fulfilled by the gathering. This included a commandment to "rejoice." This fits Sukkot, about which the Torah commands: "... and you shall rejoice before YHWH your God seven days." (Lev. 23:40). "Rejoicing" is an important theme throughout Benjamin's sermon. 2:5 "...pitched their tents..." one of the Hebrew words for "tent" is "sukkah" which can be translated "tent, booth or tabernacle." During this festival Hebrews dwelt in "sukkot" (plural of "sukkah") (Lev. 23:42). Ok lets look at the text of King Benjamin's sermon in the book of Mosiah, especially as it relates to Sukkot (the feast of Tabernacles): 2:20 closely parallels the Jewish prayer known as the Shehecheyanu: Shehecheyanu Praised are you praise... YHWH our God, King of the universe, kept you who has kept us, and has preserved us, and enabled us to reach this season. Mosiah 2:20 ...render all the thanks and to that God who has created you and has and preserved you and has caused that you should rejoice.

This Jewish prayer is spoken on special occasions and holy days. This is significant because this event was a Sukkot celebration. 2:37 "...he dwelleth not in unholy temples." Each of the biblical Temples were dedicated at Sukkot (1Kn. 8:2, 65; Neh. 8:13-18; 2Macc. 10:5-8). This also brings us to a Sukkot theme, that of our bodies as Tabernacles. 3:3 "...behold, I am come to declare to you glad tidings of great joy." This passage, like its NT parallel (Lk. 2:10-11) echoes the ancient liturgy for tabernacles. This is because Yeshua was born during Tabernacles. As Messianic Jewish writer Joseph Good writes: It is interesting to note that when the Messiah was born, angels appeared to shepherds of Bethlehem declaring the Message of the Messiah's birth which echoes the ancient liturgy of Sukkot. (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good; p. 22) 3:5 "...the Lord... shall come down... and shall dwell in a tabernacle of clay." One of the major themes of Sukkot is that of the Messiah dwelling with us in a human tabernacle. For this reason the Messiah was born on Sukkot. The birth of Yeshua on Sukkot has been shown by Messianic Jewish writer Joseph Good in his book ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good pp. 77-81. Now there is also Book of Mormon evidence to support this position: Yeshua was crucified on Thursday April 6th, 30 C.E. (14th of Nisan; Passover). The Book of Mormon places 34 years between the birth of Yeshua and his death. If Yeshua was born at Sukkot of 4 B.C.E. (in the Fall) and died on April 6th of 30 C.E., then we have 33 1/2 years, or depending on how the dates fall on the calendar, rounded up to 34 years. The Book of Mormon also places the Birth of Yeshua at 600 years after Lehi left Jerusalem (2Ne. 11:35). Now Zedekiah began his reign in 598 or early 597 B.C.E.. Now according to John Sorenson 600 Maya tuns (longcount years of 360 days each) equal 591.4 solar years (remember long count years are not adjusted to agree with a solar calendar, they simply fall one day after another), almost the exact number of Long count years from Zedekiah to the birth of Yeshua if Yeshua was born at the time I propose. This is because 597 minus 4 is 592. Moreover 600 Maya 360 day longcount years are 591.7 365 day years (The Egyptian and Mayan Solar calanders are 365 days) 3:6 "...evil spirits dwell in the hearts of men." - Again... man as a

tabernacle. 3:9 "...and say that he hath a devil..." this prophecy was fulfilled centuies later at another Sukkot (Jn. 7-8 esp. 7:2; 8:48) 3:15 "types and shadows" According to Paul the feast days are a "shadow of things to come" (Col. 2:16 see also Heb. 10:1) Benjamin is speaking of Tabernacles as a type and shadow of his coming. (3:5, 15) 4:18 "...Kingdom of God..." One of many prophetic meanings of Tabernacles deals with the Messiah tabernacling or dwelling with us in the Kingdom (see Zech. 14:16). The Kingdom of God and Kingdom living are also important topics in Benjamin's message (3:20; 4:13, 18) 4:19 "Do we not all depend upon... God, for all the substance which we have." Another theme to Sukkot is in rememberance of the 40 years dwelling in Tabernacles in the wilderness. During which time Israel was totally dependant on YHWH for food, water etc. 4:20 "...he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy..." Another parallel to Yeshua's visit to the Temple at Sukkot (Jn. 7-8). On each day of the feast a ceremony was conducted in which water was poured out upon the alter as a drink offering (m.Sukkot 5:1f). (compare Jn. 7:37-39). 4:22 Another parallel to Yeshua's visit to the Temple at Tabernacles in Jn. 7-8 (This points to Jn. 7:24) 4:22 a Kal V'khomer thoughtform 5:10, 12 "the left hand of God" a wordplay on the Hebrew name Benjamin which means "a son of the right hand" 5:5-6; 6:1-2 "enter into a covenant" Tabernacles is a time for renewing of covenants. The feast commemorates the 40 years in the wilderness. Following these 40 years all the males were circumcised before entering the promised land (Josh. 5:2-8) thus renewing the Abrahamic covenant (See Gen. 17). For this reason each of the Biblical Temples was dedicated at Sukkot. For this reason also Sukkot symbolicly teaches us about the dedication of our tabernacles to the Lord as well as our entrance into a covenant relationship with the Lord. Two other points: 1) Sukkot is the feast of ingathering. Following Benjamin's sermon in the BOM the people of Lemhi and the people of Alma are ingathered to Zarahemla. (also remember, Zarahemla means "the scattered ones are gathered")

2) At the initial message the people only make a covenant, however with the ingathering of the people of Alma, they are water immersed. This parallels the water liabation ceremony of Sukkot mentioned above. 3)---------------------------------------------------------------------------------------I originally posted this a while back but there are so many new people I thought it should be posted again: Thought this would intrest all: >>Some other terms that have made me wonder include Ireantum (which the BOM >>states means many waters) probably a variation from Egyptian: Ir (river) re (mouth) na (many) tehem (water) >and Liahona. Liahona is very good Hebrew. As the context indicates it is likely a term the Nephites coined, but the following are related variations of the same root: LIAHONA (lamed-yud-hey-vav-nun-alef)ball, director or compass. LIA (lamed-yud-hey) strongs 3914, something round; a wreath LAWAH (lamed-vav-hey) strongs 3867, to bind around; to wreathe; to start or stop. LON (lamed-vav-nun) strongs 3885, from LAWAH; to abide, to dwell, to remain or to continue. I am sure you can see what good Hebrew this is, and how well these three variations of the Hebrew root above fit as a description of the LIAHONA. 4) --------------------------------------------------------------------------------------In The Book of Mormon Book of Alma, there is a haggadah, or "the telling," informing the reader how the God of Abraham, Isaac, and Jacob delivered Israelites from Egyptian bondage, delivered Lehi and his family from bondage, delivered Alma Senior and his followers from bondage, and delivered Alma Junior from bondage. The haggadah pattern is unmistakable. And why shouldn't it, since the Egyptian haggadah was to be annually observed forever lest this event fade from the

Israelite's memory. Alma Junior's delivery from bondage impacted his mind so intensely that he composed Alma, chapter 36, in the setting of "a telling," in a most intricate and beautiful CHIASTIC word format. This literary master work has no equal in all of known secular or religious writings. And yet there are some who would dismiss the validity of The Book of Mormon with a few hasty comments. There is nothing hasty about the composition of Alma chapter 36. Try it! 5)-------------------------------------------------------------------------------2Nephi 2:21-26: 21 And the days of the children of men were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men. For he gave commandment that all men must repent; for he showed unto all men that they were lost, because of the transgression of their parents. 22 And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. 23 And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. 24 But behold, all things have been done in the wisdom of him who knoweth all things. 25 Adam fell that men might be; and men are, that they might have joy. 26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given. Some thoughts from a Jewish perspective: On the issue of so-called "original sin" Judaism maintains a belief that instead of inheriting actual sin from Adam men inherit what is called the YETZER RA' (the evil inclination). [That] is merely the inclination to sin. The Talmud says : Rabbi Yose said, "If you want to know about the reward of the righteous in the world to come,

consider Adam. He was given one single negative command. He violated it, and see how many deaths have been decreed for him and for all his generations forever. Now which is greater, the attribute of goodness or that of punishment? Surely the attribute of reward is greater. So if the attribute of punishment, which is less, cause so many deaths, then think how much more the person who repents from sin and fasts on Yom-Kippur will cause z'khut [being declared innocent] to himself and to all his generations forever." (b.Sifra 27a) Now the question may arise as to whether any good may come from the fall. The Midrash Rabbah presents: Nachman said, In the name of Rabbi Shmu'el: "and behold it was very good" (Gen. 1:31) refers to the YETZER RA'. But can the YETZER RA' be "very good"? Amazingly enough, yes-- were it not for the YETZER RA' no man would build a house, take a wife and father children, or engage in buisness; as Solomon said, "I considered all labor and excellence in work and concluded that it comes from a man's rivalry with his neighbor" (eccl. 4:4). (Gen. Rabbah 9:7) 6)---------------------------------------------------------------------Pesach Jewish itself Pesach (Passover) is one of the most important holy days of the calendar. The institution of Passover is found in the Torah in Exodus 12. Messianic Jewish writer Eddy Chumney describes this way:

G-d declared Passover (Pesach) to be a permanant celebration for all eternity (Exodus [Shemot] 12:2, 6, 13-14). Historically, Passover (Pesach) celebrates G-d's deliverance of the children of Israel from bondage in Egypt (Mitzrayim), where they were slaves to the Egyptians (Exodus [Shemot] 2:23-24; 6:5-8; 13:3-14). (THE SEVEN FESTIVALS OF THE MESSIAH by Eddy Chumney p. 23) One of the most important focal points of Passover is the ritual meal describe in the Torah in Exodus 12 and in the Mishna in m.Pesahim 10. Messianic Jewish writers Ceil and Moshe Rosen describe the Sader like this: He [the Lord] commanded the annual re-enactment of the first Passover night, a ceremony that would appeal through the senses to each person of every generation. (CHRIST IN THE PASSOVER by Ceil and Moishe Rosen p. 25)

One of the more interesting elements in this ritual meal is the story of the four sons. The four sons express four types of questions asked about Pesach, and for attitudes that go with them. In his PASSOVER HAGGADAH Messianic Jewish writer Stanley L. Eisenberg writes of this portion of the sader: On the subject of the Passover, the Torah, in four different passages, emphasizes that parents are to tell their children the story of our miraculous deliverance from Egypt. These passages are interpreted by the Rabbis as indicating four basic attitudes of children which the Rabbis explain in the story of the four sons. The wise son, the indifferent son, the simple son, and the young son who does not know enough to ask. (PASSOVER HAGGADAH by Stanley L. Eisenberg p. 26) Now the story of the seven sons so closely parallels Alma's admonitions to his three sons in Alma 36-42 as to make it clear to the Jewish reader that these events did in fact transpire during a Passover Sader. Eisenberg describes the first son as follows: The wise son asks; "What is the meaning of the testimonies, the statutes, and the ordinances which the Lord our God has commanded you?" (Deuteronomy 6:20) This son is thought to be wise, because he asks about these things which we have been commanded to do and includes himself with his people by saying "...the Lord our God..." (PASSOVER HAGGADAH by Stanley L. Eisenberg p. 26) Alma's admonition to Helaman in Alma 36-37 emphasises the meaning of God's Torah and mitzvot (commandments). Helaman is the wise son, and in fact the word "wisdom" appears no less than eight times during Alma's admonition to his son Helaman. Alma begins the adminition: My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land. I would that ye should do as I have done, in remembering the captivity of our fathers; for they were in bondage, and none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob; and he surely did deliver them in their afflictions... O my son Helaman... I beseech of thee that thou wilt hear my words and learn of me... (Alma 36:1-3) Eisenberg gose on to describe the second son: The indifferent son asks; "What do you mean by this service?" (Exodus 12:26) He is thought to be indifferent because he emphasizes "you"

and does not identify himself with his people. By excluding himself, he denies the God of Israel. The sharpness of his question can be dulled by saying; "It is because of that which the Lord did for me when I came forth out of Egypt." (Exodus 13:8). For me and not for him. He is to know that if he had been there, by denying his brothers he could not have been redeemed. (ibid p. 27) Alma's admonition to his son Corianton (Alma 39-42) clearly parallels that of the indifferent son. Alma begins this admonition with: ...have ye not observed the steadiness of your brother, his faithfulness, and his diligence in keeping the commandments of God?... But behold, ye cannot hide your crimes from God; and except ye repent they will stand as a testimony against you at the last day... (Alma 39:1, 8) Next Eisenberg tells us of the simple son: The simple son asks; "What is this" (Exodus 13:14). To him you shall answer; "By strength of hand the Lord brought us out from Egypt, from the house of bondage. (Exodus 13:14) (ibid) Alma's admonition to Shiblon (Alma 38) parallels that of the simple son. Alma tells Shiblon: My son,...inasmuch as ye shall keep the commandments of God ye shall prosper in the land;... as much as ye shall put your trust in God even so much ye shall be delivered out of your trials, and your troubles, and your afflictions, and ye shall be lifted up at the last day. (Alma 38:1, 5) Finally of the young son Eisenberg writes: But as for the young son, who does not know how to ask, you must begin to tell him the story of Passover as it is written; "And thou shalt tell thy son in that day, saying: "This is done because of that which the Lord did for me when I came forth out of Egypt" (Exodus 13:8). (ibid) Based upon the evidnece shown above, it is quite clear that Alma gave his admonition to his three sons in Alma 36-42 as part of the tradition of the admonitions to the four kinds of sons during the Passover Sader. 7)---------------------------------------------------------------------------------

One example of how a Jewish perspective can open up ones understanding of the Book of Mormon can be found in the story of the sixteen shining stones which lit the Jaredite barges. According to the Book of Mormon the brother of Jared was commanded by God to build eight barges which were to be "tight like a dish" (Ether 2:16-17). The brother of Jared built the barges but then pointed out to the Lord that they would have no light in them: And he cried again unto the Lord saying: O Lord, behold I have done even as you have commanded me; and I have prepared the vessels for my people, and behold there is no light in them. Behold, O Lord, will you suffer that we shall cross this great water in darkness? (Ether 2:22) The Lord responded by asking the brother of Jared to propose a solution himself: And the Lord said unto the brother of Jared: What will you that I should do that you may have light in your vessals? (Ether 2:23a) The brother of Jared's reaction seems puzzeling: [He].. did molten out of a rock sixteen small stones; and they were white and clear, even as transparant glass... (Ether 3:1) The brother of Jared took these to the Lord with the following petition: ...touch these stones, O Lord, with your finger, and prepare them that they may shine forth in darkness; and they shall shine forth unto us in the vessels which we have prepared, that we may have light while we cross the sea. (Ether 3:4) The Lord stretched forth his hand and touched the stones as the brother of Jared had asked (Ether 3:6) Jared then placed these in each end of each barge (Ether 6:2-3) thus providing light for the barges. Now at first this story leaves us with many enigmatic questions. Why would the Lord ask the brother of Jared to suggest how the barges might be lit? Was this something that the Lord expected the brother of Jared should already know? Why did Jared react by bringing clear stones to the Lord and asking Him to touch them and make them shine? Had the brother of Jared been aware of a vessel being lit in this manner in the past? Now approaching the Book of Mormon from a Jewish perspective clarifies these points. Now the Book of Mormon makes it clear that the Jaredites had among them a record which parallels the early portion of our book of Genesis (Ether 1:3-4). Now the answer to our questions lies in the Jewish understanding of Gen. 6:16a:

A TZOHAR shall you make to the ark, The Hebrew word TZOHAR (translated "window" in the KJV) is a very rare Hebrew word. This word comes from the Hebrew root TZAHAR meaning "to shine." Now Midrash Rabbah explains the passage this way: XXXI:XI 1. A. "Make a light for the ark" (Gen. 6:16): B. R. Hunia and R. Phineas, T. Hanan and R. Hoshiah did not explain the matter C. R. Abba bar Kahana and R. Levi explained it. D. R. Abba bar Kahanna said, "It was a window." E. R. Levi said, "It was a precious stone." 2. A. R. Phineas in the name of R. Levi: "During the entire twelve months in which Noah was in teh ark, he had no need for the light of the sun by day nor for the light of the moon by night. B. "Rather, he had a precious stone, which he suspended. When the stone dimmed, he knew that it was day, and when it glowed brightly, he knew that it was night." And Rashi writes on the word TZOHAR in Gen. 6:16: Some say this is a window. Others say it was a precious stone that supplied them with light. Thus according to our Jewish tradition, Noah's ark was lit by a precious stone which shined with light called the TZOHAR. The brother of Jared, having a parallel record to Gen. 6:16 would have been aware of this. This would explain why God would ask the brother of Jared to suggest how the ark might be lit, since the brother of Jared would have been aware of how God had provided light for Noah's ark. This would also explain why the brother of Jared would be prompted to bring clear stones to the Lord and ask the Lord to touch them and make them shine. Thus when this story is viewed in light of Jewish tradition, the elements of the story suddenly make perfect sense. 8)----------------------------------------------------------------------------------------The elements of prayer described in the Book of Mormon are destinctly Jewish and not those of Protestant America in the 1830's. This is important because it helps to show the clearly Jewish nature of the book. Some of the examples of Jewish prayer elements in the record are: * The Book of Mormon prescribes that one should pray before performing a mitzvah so that the act may be consecrated to God. But behold, I say to you that you must pray always, and not

faint; that you must not perform any thing to the Lord save in the first place you shall pray to the Father in the name of Christ, that he will consecrate your performance to you, that your performance may be for the welfare of your soul. (2Ne. 32:9) In reference to this Jewish practice THE COMPLETE BOOK OF JEWISH OBSEVANCE by Leo Trepp (page 45) states: Before we perform a Mitzvah, we put ourselves "in tune" by speaking: Barukh attah Adonai Elohenu Melekh ha-Olam asher kid-shanu be-mitzvotav vetzivanu... Blessed are You, Lord our God, Ruler of the universe, You are He, who has sanctified us by His commandments, and commanded us... This is followed by the Mitzvah we are about to perform, for instance, on putting on the Tallit: lehitatef ba-Tzitzit to wrap ourselves in Tzitzit. * BoM records post-meal prayer: And it came to pass that Alma ate bread and was filled; and he blessed Amulek and his house, and he gave thanks to God. (Alma 8:22) The giving of thanks after meals is also a Jewish practice, as THE COMPLETE BOOK OF JEWISH OBSERVANCE by Leo Trepp (p. 62) states: All the Berakhot were instituted by the Rabbis, but Grace after Meals is ordained in Torah, as the Rabbis explain. The tradition of giving thanks after meals is also mentioned in the Dead Sea Scrolls in a hymn entitled "Invitation to Grace After Meals" (THE DEAD SEA SCRIPTURES 3rd edition; Theodore Gaster; pp. 219-221) as well as in the Talmud (b.Berakhot 47b-49a) and is based on Deut. 8:10. * The Book of Mormon prescribes prayer three times a day: morning, mid-day and evening: Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening. (Alma 34:21) This is also a Jewish practice, as we read in THE COMPLETE BOOK OF JEWISH OBSERVANCE by Leo Trepp (pp. 45-49): The Rabbis instituted three prayers for every day, as we have seen: Shaharit, Minhah, and Maariv... Shaharit, the Morning

Prayer... Minhah, the afternoon prayer... [and] Maariv... is offered after night has fallen... And as Messianic Jewish writer David Stern writes: According to one Talmudic source (B'rakhot 26b) the three prayer services were instituted after the fall of the First Temple to replace the [three times of] sacrifices... The three services are called Shacharit ("morning"), Minchah ("afternoon"; the word means "gift, offering") and Ma'ariv ("evening"). (THE JEWISH NEW TESTAMENT COMMENTARY by David Stern; p. 228; comment on Acts 3:1) * Mosiah 2:20 closely parallels the Jewish prayer known as the Shehecheyanu: Shehecheyanu Mosiah 2:20 ...render all the thanks and to that God who has created you and has and preserved you and has caused that you should rejoice.

Praised are you praise... YHWH our God, King of the universe, who has kept us, kept you and has preserved us, and enabled us to reach this season.

This Jewish prayer is spoken on special occasions and holy days. This is significant because this event (Mosiah 1-6) was a Sukkot celebration. From the above examples it is quite clear that the Book of Mormon teaches destinctly Jewish forms and patterns of prayer and is certainly a Jewish book. 9)-------------------------------------------------------------------------------------------------The most sacred season of the Jewish year is that which begins with Rosh HaShanna and ends with Yom Kippur. This season is described by Messianic Jewish writer Joseph Good this way: Yom Teruah, the Feast of Trumpets, is also called Rosh haShanna (literally) "Head of the Year", the Jewish New Year... Yom Kippur,the Day of Atonement, is considered the holiest day in the Jewish year... The interval between Rosh haShanna and Yom Kippur is known as Yamin Nora'im (the Days of Awe). (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good; pp. 19-20) And as Messianic Jewish writer Edward Chumney writes:

Yom Kippur, the Day of Atonement, comes on the tenth day of the Jewish month of Tishrei (September/October). It is the last day of the Ten Days of Repentance, and it is the most solemn day of the Jewish calendar. It is believed that those who have not been good enough to be written in the Book of Life immediately on Rosh HaShanna are given ten days to repent, pray for forgiveness, and do good deeds until Yom Kippur, when their fate will be decided. The entire day of Forgiveness (Yom Kippur) is spent fasting and praying. (THE SEVEN FESTIVALS OF THE MESSIAH by Edward Chumney; p. 142) Now while it is true that these Holy days and this season is never mentioned by name in the Book of Mormon, it is quite clear in the Book of Mormon that it was, in fact, being celebrated. For example, in the transition from the eighteenth to the nineteenth year of the Nephite Judges we read: And thus ended the eighteenth year of the reign of the judges over the people of Nephi.... Behold, now it came to pass that the people of Nephi were exedingly rejoiced, because the Lord had again delivered them out of the hands of their enemies; therefore they gave thanks unto God; yea and they did fast much and pray much, and they did worship God with exceding great joy. And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi... (Alma 44:24-45:2) Now to the Jewish reader, the transition of the new year accompanied by rejoicing, giving thanks to God, fasting, praying and worshiping God because he had given deliverance, points quite clearly to the celebration of Rosh HaShanna, Yom Kippur and the Ten Days of Awe. Another example of the observance of the Rosh HaShanna and Yom Kippur season can be found at the end of the fifteenth year of the Nephite judges: And now, surely this was a sorrowful day; yea, a time of solemnity, and a time of much fasting and prayer. And thus ended the fifteenth year of the reign of the judges... (Alma 28:6-7) The habit of the Nephites to observe the transition of the year with a "time of fasting and prayer" again points clearly to the observance of Rosh HaShanna and Yom Kippur. Thus while the Book of Mormon never mentions these Jewish Holy Days by name, the Jewish reader may clearly recognize that they are being mentioned and observed. 10)---------------------------------------------------------------------------------------Welcome to the Jewishness of the Book of Mormon listserver. In recent years they has been a great movement toward recognizing the Jewishness of the New Testament. This recognition has been acompanied by

the rise of Messianic Judaism, a movement of Jewish people to embrace the New Testament as a Jewish book and Yeshua (Jesus) as the Jewish Messiah. On this website we will often quote from and refer to several Messianic Jewish and other Judao-Christian writers. These quotations are not meant to imply that these authors endorse the Book of Mormon. The time has also come to recognize the Jewishness of the Book of Mormon as well. Many do not realize that the Book of Mormon, like the Tanak and New Testament, "consists of the learning of the Jews" (1Nephi 1:2). The Book of Mormon was written by descendents of Jews (2Nephi 33:8) who worshipped in synagogues built after the manner of the Jews (Alma 16:13). The Book of Mormon teaches that the Scriptures must be understood in light of their inherent Jewishness, in light of Jewish hermeneutics: ...the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the Jews. (2Ne. 25:5b) According to the Book of Mormon the Bible "proceeded forth from the mouth of a Jew; and WHEN it proceeded forth from the mouth of a Jew it contained the fulness of the gospel of the Lord..." (1Ne. 13:24) and "...these things go forth from the Jews in PURITY unto the gentiles..." (1Ne. 13:25). However the passage goes on to say "...AFTER they go forth... from the Jews unto the Gentiles, thou seest the formation of that great and abominable church... they have taken away from the gospel of the Lamb many parts which are plain and most precious;..." (1Ne. 13:26) Finally, one of the primary purposes of the Book of Mormon, as stated on the colophon (title page) is: And also to the convincing of the Jew and Gentile that Yeshua is the Messiah.. 11)--------------------------------------------------------------------------------------SUKKOT AND KING BENJAMIN'S MESSAGE It is apparant that the occasion of King Benjamin's sermon (Mosiah 1-6) was that of Sukkot (the Festival of Booths/Tabernacles see Lev. 23). Before examining the occasion of King Banjamin's sermon, it is important to note that the Yuchi tribe of American Indians celebrate a festival almost identical to Sukkot, and they still observe the festival

to this very day. The Yuchi tribe once lived in Georgia, but were in 1836 resettled in Oklahoma. Both the Yuchi's and the ancient Hebrews celebrate: 1) an eight-day festival. 2) starts on 15th day (or full moon) of holy harvest month. 3) live in temporary "booths" 4) at the cultic center where: 5) they nurture a sacred fire. 6) form procesions in which foliated branches are shaken. (For more on this see BEFORE COLUMBUS by Dr. Cyrus Gordon pp. 89-90) Now what are the parallels of the occasion of Benjamin's sermon, and Sukkot? 1:10, 1:18, 2:1 - "...the people gathered themselves together throughout all the land that they might go up to the Temple..." Pointing to one of the three pilgrimage feasts (Dt. 16:16). 2:3 "...the firstlings of their flocks..." At the Sukkot "fourteen lambs of the first year" were to serve as a burnt offering (Num. 29:13). 2:4 "...to keep the commandments of God, that thereby they might rejoice..." This indicates that an actual Torah commandment was being fulfilled by the gathering. This included a commandment to "rejoice." This fits Sukkot, about which the Torah commands: "... and you shall rejoice before YHWH your God seven days." (Lev. 23:40). "Rejoicing" is an important theme throughout Benjamin's sermon. 2:5 "...pitched their tents..." one of the Hebrew words for "tent" is "sukkah" which can be translated "tent, booth or tabernacle." During this festival Hebrews dwelt in "sukkot" (plural of "sukkah") (Lev. 23:42). Ok lets look at the text of King Benjamin's sermon in the book of Mosiah, especially as it relates to Sukkot (the feast of Tabernacles): 2:20 closely parallels the Jewish prayer known as the Shehecheyanu: Shehecheyanu Mosiah 2:20

Praised are you praise... YHWH our God, King of the universe, who has kept us, kept you and has preserved us, and enabled us to reach this season.

...render all the thanks and to that God who has created you and has and preserved you and has caused that you should rejoice.

This Jewish prayer is spoken on special occasions and holy days. This is significant because this event was a Sukkot celebration. 2:37 "...he dwelleth not in unholy temples." Each of the biblical Temples were dedicated at Sukkot (1Kn. 8:2, 65; Neh. 8:13-18; 2Macc. 10:5-8). This also brings us to a Sukkot theme, that of our bodies as Tabernacles. 3:3 "...behold, I am come to declare to you glad tidings of great joy." This passage, like its NT parallel (Lk. 2:10-11) echoes the ancient liturgy for tabernacles. This is because Yeshua was born during Tabernacles. As Messianic Jewish writer Joseph Good writes: It is interesting to note that when the Messiah was born, angels appeared to shepherds of Bethlehem declaring the Message of the Messiah's birth which echoes the ancient liturgy of Sukkot. (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good; p. 22) 3:5 "...the Lord... shall come down... and shall dwell in a tabernacle of clay." One of the major themes of Sukkot is that of the Messiah dwelling with us in a human tabernacle. For this reason the Messiah was born on Sukkot. The birth of Yeshua on Sukkot has been shown by Messianic Jewish writer Joseph Good in his book ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good pp. 77-81. Now there is also Book of Mormon evidence to support this position: Yeshua was crucified on Thursday April 6th, 30 C.E. (14th of Nisan; Passover). The Book of Mormon places 34 years between the birth of Yeshua and his death. If Yeshua was born at Sukkot of 4 B.C.E. (in the Fall) and died on April 6th of 30 C.E., then we have 33 1/2 years, or depending on how the dates fall on the calendar, rounded up to 34 years.

The Book of Mormon also places the Birth of Yeshua at 600 years after Lehi left Jerusalem (2Ne. 11:35). Now Zedekiah began his reign in 598 or early 597 B.C.E.. Now according to John Sorenson 600 Maya tuns (longcount years of 360 days each) equal 591.4 solar years (remember long count years are not adjusted to agree with a solar calendar, they simply fall one day after another), almost the exact number of Long count years from Zedekiah to the birth of Yeshua if Yeshua was born at the time I propose. This is because 597 minus 4 is 592. Moreover 600 Maya 360 day longcount years are 591.7 365 day years (The Egyptian and Mayan Solar calanders are 365 days) 3:6 "...evil spirits dwell in the hearts of men." - Again... man as a tabernacle. 3:9 "...and say that he hath a devil..." this prophecy was fulfilled centuies later at another Sukkot (Jn. 7-8 esp. 7:2; 8:48) 3:15 "types and shadows" According to Paul the feast days are a "shadow of things to come" (Col. 2:16 see also Heb. 10:1) Benjamin is speaking of Tabernacles as a type and shadow of his coming. (3:5, 15) 4:18 "...Kingdom of God..." One of many prophetic meanings of Tabernacles deals with the Messiah tabernacling or dwelling with us in the Kingdom (see Zech. 14:16). The Kingdom of God and Kingdom living are also important topics in Benjamin's message (3:20; 4:13, 18) 4:19 "Do we not all depend upon... God, for all the substance which we have." Another theme to Sukkot is in rememberance of the 40 years dwelling in Tabernacles in the wilderness. During which time Israel was totally dependant on YHWH for food, water etc. 4:20 "...he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy..." Another parallel to Yeshua's visit to the Temple at Sukkot (Jn. 7-8). On each day of the feast a ceremony was conducted in which water was poured out upon the alter as a drink offering (m.Sukkot 5:1f). (compare Jn. 7:37-39). 4:22 Another parallel to Yeshua's visit to the Temple at Tabernacles in Jn. 7-8 (This points to Jn. 7:24) 4:22 a Kal V'khomer thoughtform

5:10, 12 "the left hand of God" a wordplay on the Hebrew name Benjamin which means "a son of the right hand" 5:5-6; 6:1-2 "enter into a covenant" Tabernacles is a time for renewing of covenants. The feast commemorates the 40 years in the wilderness. Following these 40 years all the males were circumcised before entering the promised land (Josh. 5:2-8) thus renewing the Abrahamic covenant (See Gen. 17). For this reason each of the Biblical Temples was dedicated at Sukkot. For this reason also Sukkot symbolicly teaches us about the dedication of our tabernacles to the Lord as well as our entrance into a covenant relationship with the Lord. Two other points: 1) Sukkot is the feast of ingathering. Following Benjamin's sermon in the BOM the people of Lemhi and the people of Alma are ingathered to Zarahemla. (also remember, Zarahemla means "the scattered ones are gathered") 2) At the initial message the people only make a covenant, however with the ingathering of the people of Alma, they are water immersed. This parallels the water liabation ceremony of Sukkot mentioned above. 12)---------------------------------------------------------------------------------------------Messiah died on Nissan 14 (Passover) which was the first month, the fourth day of the 34th year on the Nephite calendar (3Ne. 8:5). Now since the Hebrews used a lunar calendar, Passover always coinsided closely with a full moon (which proves the darkness was not a solar eclipse which can never occur near a full moon). This means that the Nephites dates mentioned are being calculated with a solar calendar rather than a lunar calendar (passover/full moon is always around the 15th of the month on a Lunar calendar). The Messiah appeared to the Nephites almost (but not quite) a solar year later (3Ne. 10:18). I believe this date was the following Passover for three reasons: 1. It was just less than a Solar year later and a Lunar year is just short of a Solar year. 2. The people were gathered at the Temple (3Ne. 11:1) as they would be for a festival such as Passover. 3. The Messiah celebrates the portaking of the [unleavened] bread and the wine of the Passover sader with them (3Ne. 18:1-14) and explains the Passover elements to them. 13)--------------------------------------------------------------------------------------------One of the elements of the Book of Mormon which seems almost

unbelieveable to the average Christian reader is the proposition of the ritual of baptism (Hebrew: T'vilah) taking place in Old Testament times. Most Christians have been trained to believe that John the Baptist introduced this ritual in the first century, and that this ritual did not exist in Old Testament times. The Jewish reader, however, is well aware of the fact that t'vilah (baptism) is a Jewish ritual of the Mosaic law and that it can be traced back to the Torah itself. Ritual washings for uncleanness are first mentioned in the Torah itself (see Lev. 13-15). The Psalms also speak of "washing" to cleanse one from sin (Ps. 51:2, 7). The ritual of t'vilah (baptism) as it existed in early Judaism is described this way by Messianic Jewish writer Moishe Rosen: Another use of symbolic purification by water became part of early Jewish tradition. It was immersion or tevilah, for Gentile converts to Judaism. "Baptism" is the Greekderived equivalent of tevilah from the Greek verb baptizo; hence, we may speak of such converts as being immersed or baptized. Although the only biblical requirement for entrance into the covenant was circumcision, baptism became an added requisite. No one knows exactly when or by whom the requirements were changed to include baptism, but it was before the time of Jesus, as we learn from the debates on the subject of prosolyte baptsim between the rabbinic schools of Shammai and Hillel, both contemporaries of Jesus. (Y'SHUA THE JEWISH WAY TO SAY JESUS; by Moishe Rosen p. 79) As Rosen states there was a debate on the topic between Hillel and Shamai, who taught when Yeshua was but a child. The Talmud records that these two Jewish teachers debated over the issue of at what point a Gentile prosolyte becomes a Jew. Shamai argued at the point of circumcistion, but Hillel argued at the point of t'vilah (baptism) (which occurs after circumcision) lest we be left without a rule for female prosolytes (b.Yebamot 47a). Further evidence that John's baptism was merely the Jewish ritual of "washings" may be found in the writings of the first century Jewish historian Josephus. Josephus states that John "...commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism for that the washing would be acceptable..." (Josephus; Ant. 18:5:2). Final evidence for the existence of baptism as a practice in Old Testament times may be found in the Dead Sea Scrolls. According to the Scrolls, the Qumran community engaged in the practice of baptism for ritual cleansing and for entance into the covenant as early as 150 C.E. (Manual of Discipline iii, 4f; v, 13; Damascus Document x, 10-13). Now the Book of Mormon also speaks of baptism as a practice that existed in Old Testament times. For example in Mosiah 18:10, 13 baptism

occurs prior to New Testament times (around 147 B.C.E.) and is part of entering the covenant. To the Jewish reader this is quite natural, but to the non-Jewish reader it may not be so easily understood. 14)----------------------------------------------------------------------------------MIDRASHIC EXOGESIS IN THE BOOK OF MORMON Two prominant types of Homiletic Mirashic Exogesis are Proem and Yalammedenu. "Proem" is a Greek word meaning prelude. In Proem Homiletic Exogesis an introdutory text is geven, a sermon is built on this introductory texts often using additional texts. The sermon closes with a final text wich usually repeats or alludes to the initial text. This process usually involves Hillel's second rule, G'ZARA SHEVA (equivelnt expresions) thru which catchwords or keywords link the sermon together, being found in the initial text, the final text, often in the additional texts, and in the exposition itself. The Yalammedenu Homiletic Midrash is much the same, but it begins wirth a question or problem which the exposition answers. The first form of midrash we shall examine in the Book of Mormon is Proem Homiletic Midrash. An example of Proem Homiletic Exogesis can be found in the New Testament in Romans 9:6-26: Keywords: seed, children/son & called. Initial Text: Gen. 21:12 = Rom. 9:6-8 Second Text: Gen. 18:10 = Rom. 9:9 Exposition: Rom. 9:10-28 Final Text: Is. 1:9 = Rom. 9:29 A Book of Mormon example is: Keywords: midst, cut off, gather, people, together, Father & covenant. Initial text: Micah 5:8-9; 4:12-13 = 3Ne. 20:16-19 Exposition: 3Ne. 20:20-21:11 Final Text: Micah 5:8-15 = 3Ne. 21:12-21 Longer forms of the Proem homily are known as Extended Commentary forms. Such an extended form appears in the Book of Mormon: Keywords: mountain, secret, revealed, nation, knowledge & sealed. Initial Text: Is. 2-14 = 2Ne. 12:1-24:32

Exposition: 2Ne. 25:1-26:15 Additional Text: Is. 29:3-5 = Ne. 26:15-18 Exposition: 2Ne. 26:19-27:1 Additional Text: Is. 29:6-24 = 2Ne. 27:2-35 Exposition: 2Ne. 28:1-30:8 Final Text: Is. 11:4-9 = Ne. 30:9-18 Another form of Midrashic Exogesis is called Yelammedenu Homiletic Midrash. This form of midrash is very similar to the Proem Midrash, but it begins with a question or problem. A New Testament Example is: Keywords: tradition, commandment & honor Question/Problem: Mt. 15:1-3 Initial Texts: Ex. 20:12; 21:17 = Mt. 15:4 Exposition: Mt. 15:5-6 Final Text: Is. 29:13-14 = Mt. 15:7-9 A Book of Mormon example is: Keywords: means, words, taught, beautiful, mountains, feet, good tidings, peace, salvation, people, redeam, earth & arm [of the Lord] Question: Mosiah 12:20 Initial Text: Is. 52:7-10 = Mosiah 12:21-24 Exposition: Mosiah 12:25-13:35 Additional Text: Mosiah 14 = Is. 53 Exposition: Mosiah 15:1-15:13 Final Text: Is. 52:7-10 = Mosiah 15:14-31 Another Book of Mormon example: keywords: commandments, saved Initial text:1Ne. 20-21 = Is. 48-49 Question: 1Ne. 22:1 Exposition: 1Ne. 22:2-31a Final text: 1Ne. 22:31b alludes to the initial text Now it is very helpful to look at the exposition in terms of the initial, additional and final texts, and especially pay heed to the keywords as they reveal the main topic. One should look at each of the texts and seek to find out what they have in common and how their keywords relate in meaning to each other, and as to how this helps us understand the exposition. We must realize that the purpose of the exposition is to interpret these sets of texts in light of one another. 15)------------------------------------------------------------------------------------------

KAL V'KHOMER IN THE BOOK OF MORMON Kal v'khomer is one of the Seven Rulles of Hillel. Judaism author writes concerning Kal v'khomer: A Nazarene

Kal v'khomer is one of the seven rules for understanding the scriptures written by Hillel. Hillel did not invent the rules, in fact they are so old we see them used in the Tenach. lesser The kol v'komer thoughtform is used to make an argument from weight based on one of greater weight. It may be expressed as:

If X is true of Y then how much more X must be true of Z (Where Z is of greater weight than Y) A kol v'khomer argument is often, but not always, signalled by a phrase like "how much more..." (KAL V'KHOMER IN THE NEW TESTAMENT by a Nazarene Judaism author) The author cites several examples of kal v'khomer in the Tanakh. For example: Behold the righteous shall be recompensed in the earth: much more the wicked and the sinner. (Prov. 11:31) And: If you have run with footmen and they have wearied you, then how can you contend with horses? (Jer. 12:5a) Other Tanakh examples to look at: Dt. 31:27; 1Sam. 23:3; Jer. 12:5b; Ezkl. 15:5; Esther 9:12 The author also cites several examples of kal v'khomer in the New Testament: If a man recieves circumcision on the Sabbath, so that the Law of Moses should not be broken, are you angry with me because I made a man completely well on the sabbath? (Jn. 7:23) And: What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath. (Mt. 12:11-12)

Other NT examples are: Mt. 6:26, 30 = Lk. 12:24, 28 Mt. 7:11 = Lk. 11:13 Mt. 10:25 & Jn. 15:18-20 Mt. 12:12 & Jn. 7:23 Rom. 5:8-9, 10, 15, 17; 11:12, 24 1Cor. 9:11-12; 12:22 2Cor. 3:7-9, 11 Philip. 2:12 Phil. 1:16 Heb. 2:2-3; 9:13-14; 10:28-29; 12:9, 25 Now the kal v'khomer thoughtform is also found on several occasions in the Book of Mormon. The following are some examples: And now, if the Lord has such great power, and has wrought so many miacles among the children of men, how is it that he cannot instruct me, that I should build a ship? (1Ne. 17:51) And now, if the Lamb of God, he being holy, should have need to be immersed by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be immersed, yes, even by water! (2Ne. 31:5) Other Book of Mormon examples are: 1Ne. 3:31; 4:1; 7:8-12 Mosiah 4:22 Alma 32:18-19 3Ne. 13:26; 14:11 16)---------------------------------------------------------------------------------------------------SHAVUOT AND ABINADAI Seven weeks following the Sabbath of Pesach (Passover) marks the Jewish holy day known as Shavuot or Pentecost. This day on the Jewish calendar is a celebration, both of the Spring harvest, and the giving of the Torah on Mt. Sinai. The actual giving of the Torah on Mt. Sinai occurred on a Shavuot. Messianic Jewish writer Edward Chumney describes the day this way: (Moshe) themFrom the crossing of the Red Sea (Nisan 17) to the day Moses met G-d on Mount Sinai were 47 days....(Exodus [Shemot] 19:1). G-d instructed the people through Moses (Moshe) to sanctify

selves before He visited them three which would be the sixth day of the [Shemot] 19:10-11). This day would following the crossing of the Red Sea... This Weeks (Shavuot), or Pentecost. (THE SEVEN FESTIVALS OF THE MESSIAH

days later on Mount Sinai, third month of Sivan (Exodus be the fiftieth day day... would be the Feast of by Edward Chumney; p. 15)

Now to the Jewish reader it becomes apparant that the events of Mosiah 11-17 also occured on a Shavuot. There are several evidences that point in this direction. First, the events Mosiah 11-17 recall the events of the first Shavuot. Abinadai uses Exodus type terminology, refering to "bondage"; "deliver[ance]" abd "burdens lashed upon their backs" (Mosiah 11:21, 23; 12:2, 5; compare with Exodus 1:11). Abinadai repeats the ten commandments (Mosiah 12:34-36; 13:12-24) moreover, following this his "face shone with exceeding luster, even as Moses' did while in the mount of Sinai, while speaking with the Lord." (Mosiah 13:5; compare Exodus 34:29-30). Another important element which demonstrates the Shavuot connection is that Abinadai, in keeping with the harvest festivalk theme of the holiday, cursed the crops od King Noah's people (Mosiah 12:6). This would have made great impact at the feast of Shavuot. Yet another importsnt connection between the events of Mosiah 11-17 and Shavuot is that Mosiah 11-17 coontains several parallels with the Shavuot liturgy, most particularly Psalm 50. For example: Our God shall come, and shall not keep silence (Ps. 50:3) YHWH will come down in the sight of all the people (Ex. 19:11) God himself shall come down among the children of men (Mosiah 15:1) In Psalm 50:13-14 indicates that God prefers thanksgiving to sacrifices while Mosiah 13:11 calls for God's commandments to be "written in your hearts." Psalm 50:16-21 like Mosiah 11-17 is a strong rebuke to keep the Torah of God. Both Psalm 50:16, 22 and Mosiah 11:23; 12:29 call us to keep the Torah not just proclaim it. Finally Abinadai would have chosen an oportune time to reenter the city. Two years earlier Abinadai had been exiled from the city (Mosiah 11:28-12:1). A festival occasion would have given Abinadai a large audiance, making it an optimum time to enter the city and give his message to a large number of people. When the above evidence is considered it becomes clear that the events of Mosiah 11-17 most likely occured during a celebration of the

festival of Shavuot. 17)--------------------------------------------------------------------------------------------"Good eye" in 3Ne. 13:22 & Mormon 8:14-15 The Hebrew idiomatic expresion "good eye" ["single eye" n KJV] appears on two occasions in the Book of Mormon. The first of these is 3Ne. 13:22-23 which parallels Mt. 6:22-23. In his introduction to the JEWISH NEW TESTAMENT (p. x) Messianic Jewish writer David Stern writes concerning Mt. 6:22-23: ...much of what is written in the New Testament is incomprehensible apart from its Jewish context. Here is an example, only one if many. Yeshua says in the Sermon on the Mount, literally, "If your eye be evil, your whole body will be dark." What is an evil eye? Someone not knowing the Jewish background might suppose Yeshua was talking about casting spells. However, in Hebrew, having an 'ayin ra'ah, an "evil eye", means being stingy; while having an 'ayin tovah, a "good eye", means being generous. Now the Book of Mormon shows a clear awareness of the Jewish background of thie Hebrew idiom. In its second usage (Mormon 8:14-15) of this idiom the Book of Mormon reads: And I am the same who hides up this record to the Lord; the plates thereof are of no worth, because of the commandment of the Lord. For he truly says that no one shall have them to get gain; but the record thereof is of great worth; and whoever shall bring it to light, him will the Lord bless. For none can have power to bring it to light save it be given him of God; for God wills that it shall be done with an eye single to his glory, or the welfare of the ancient and dispersed covenant people of the Lord. Now here the "single eye"/"good eye" idiom is used in its correct context showing a clear Jewish background to the book. The Book of Mormon, like the New Testament is incomprehensible apart from its Jewish context. 18)---------------------------------------------------------------------------------There is a concept in Judaism called "s'mikhah" which is the passing on of authority by laying on of hands. In order to officiate religiously Judaism teaches thatr one should have s'mikhah. The Rabbis trace their line of authority (allegedly) back to Moses. Now there is a similar concept found in the Book of Mormon. concept seems to be addressed in Mosiah 18:13, 17-18. In these passagea This

Alma has s'mikhah and passes that s'mikhah on to others.

19)-----------------------------------------------------------------------------------A major key to understanding the Hebrew calendar and the Jewish Feasts is to understand two Hebrew words: MIKRAW and MOED. The Hebrew word MIKRAW is genrally translated "convocation" and refers to a "rehersal." Throughout the Torah the Jewish feasts are called MIKRAW meaning that they are a time for a convocation, or a rehersal of something yet to come. Paul said that these Feasts were "a shadow of things to come" (Col. 2:16-17). Note that in Paul's day these Feasts still foreshadowed things yet to come. Interestingly King BenYamin (Benjamin) gives a similar statment in his speach given at a celebration of SUKKOT (Tabernacles/Boothes) (Mos. 3:15). The Hebrew word MOED is an important word in the Torah. MOED is translated "feasts" and "set time" or "apointed time." MOED is used to describe the workings of the Hebrew calendar, and the feasts, which are "landmarks" in time on that calendar and which prefigure "appointed times" yet to come. All of this is tied to the Hebrew calendar. The Hebrew calendar is governed by the sun and moon, as Gen. 1:14 taken literally from the Hebrew: "...and let them be for signs and MOEDIM and days and years" So the MOEDIM are determined by the Son and Moon. The Hebrew calendar is regulated by the Sun and Moon, often via the Jewish Feasts (MOEDIM). Now the way the Hebrew calendar works is that from evening to the next evening makes a day. Each new moon crescent begins a new month. Now a pure lunar calendar only produces a 360 day year. As a result an extra month must be added to the Hebrew calendar every so often to keep it aligned with the solar year. This is done by adding an extra month whenever Passover is going to occur before the Spring Equinox. The Hebrew calendar was revealed to Abraham in Abr. 3 which culminates in Abr. 3:6: ...it is given unto thee to know the times of reckoning, and the set time (MOED), yea, the set time (MOED) of the earth upon which thou standest, and the set time (MOED) of the greater light which is set to rule the day, and the set time (MOED) of the lesser light which is set to rule the night. That is the "times of reckoning" (The Hebrew calendar) are "governed" (see Ab. 3:3) by: The MOED of the earth (a 24 hour day)

The MOED of the sun (the solar year) The MOED of the moon (the lunar month) (also the MOED of Kolob; 1,000 years) It is as if the author of Abraham knew the Hebrew of Gen. 1:14 and tied the phrases "the greater light which is set to rule the day" and "the lesser light which is set to rule the night" to the Hebrew word MOED meaning literally "set time" even though the KJV of Gen. 1:14 translates MOED as "seasons" here. How could the author of Abraham 3 know that MOED is the word in Gen. 1:14 or that this is a key passage in the regulating of the Hebrew calendar. It is also clear that the author of Abraham 3 understood how the Hebrew calendar works. Now the MOEDIM (Feasts) are determinde by the new moon (MOED of the moon) and the MOEDIM (Feasts) in relation to the Spring Equinox, tell us how to regulate the MOEDIM according to the MOED of the sun. The seven MOEDIM (feasts) of the Hebrew calendar are: 1. 2. 3. 4. 5. 6. 7. Passover Unleavened bread Shavuot (Pentecost/weeks) Trumpets (Rosh Hashanna) The Day of Atonement (Yom Kippur) Tabernacles/Boothes (Sukkot) The last great day (Lev. 23:34, 36)

These MOEDIM not only help regulate the calendar but they are shadows of things yet to come. The seven MOEDIM (feasts) of the Hebrew calendar are: 1. Passover Shadow of: Death of Messiah the "lamb" and marking of 144,000 firstfruits/firstborn. 2. Unleavened bread Shadow of: Resurection of Messiah as firstfruits offerring. 144,000 as firstfruits offerring. 3. Shavuot (Pentecost/weeks) Shadow of: Completion of the firstfruits offerring. Ruach HaKodesh (Holy Spirit) 4. Trumpets (Rosh Hashanna) Shadow of: Comeing forth of the Book of Mormon (10 days of repentance- Latter-Days) 5. The Day of Atonement (Yom Kippur) Shadow of: Return of Messiah and coming forth of sealed portion. Giving of the

6. Tabernacles/Boothes (Sukkot) Shadow: Birth of Messiah; Messiah dwelling with us in 1,000 year Kingdom. 7. The last great day (Lev. 23:34, 36) Shadow: Messiah's circumcision. Entry into New Covenant. 20)-------------------------------------------------------------------------------------I am hoping to become more active with the list. I would liket to create a thread about AviNadi (Abinadi "My Father is Nadi") and his drash (speech) during the feast of Shavuot (Pentecost). AviNadi's drash was an example of Yelammedenu Homiletic Midrash. This form of midrash is very similar to the Proem Midrash, but it begins with a question or problem. A New Testament Example is: Keywords: tradition, commandment & honor Question/Problem: Mt. 15:1-3 Initial Texts: Ex. 20:12; 21:17 = Mt. 15:4 Exposition: Mt. 15:5-6 Final Text: Is. 29:13-14 = Mt. 15:7-9 AviNadi's drash goes like this: Keywords: means, words, taught, beautiful, mountains, feet, good tidings, peace, salvation, people, redeam, earth & arm [of the Lord] Question: Mosiah 12:20 Initial Text: Is. 52:7-10 = Mosiah 12:21-24 Exposition: Mosiah 12:25-13:35 Additional Text: Mosiah 14 = Is. 53 Exposition: Mosiah 15:1-15:13 Final Text: Is. 52:7-10 = Mosiah 15:14-31 The primary key to AviNadi's Midrash is that he is interpreting Is. 52:7-10 with Is. 53. AviNadi gives his midrash during the Jewish feast of Shavuot so we should also read his drash in light of that feast. This also creates a second thread regarding the Feast of Shavuot (Pentecost) in the Tenach (Old Test.) New Testament and Book of Mormon. What is the spiritual meaning of Shavuot and how does it help us understand AviNadi's drash (speech) 21)---------------------------------------------------------------------------------------------I read the drash (speech) of AviNadi with great intrest. AviNadi is being held by the evil Noach HaMelek (King Noah) and is being questioned by Noach and his priests (12:19). One of the priests quotes from Is. 52 and asks AviNadi who is being spoken of (12:20-24). AviNadi

answers by saying that Noach's priests do not themselves understand the passage (12:25-27) and then asks them what they teach [regarding this passage] (12:27b) they say "We teach the Torah of Moses" (12:28). This reveals several points. Remember, it is Shavuot, the aniversary of the giving of the Torah at mt. Sinai. The priest was motivated by the occasion to ask AviNadi to expound Is. 52 for two reasons: 1. It pertained to his mind to the occasion of Shavuot (it seems that the priests of Noach understood the individual in Is. 52 to be Moses; the mountain to be Mt. Sinai and the goodnews to be the Torah) 2. The priest thought this would force Avi Nadi to confess that Shavuot was a time to confess goodnews not bad news and that the Torah (Mosaic Law) was to be all goodnews and without any badnews. AviNadi uses the phrase "arm of [YHWH]" in Is. 52:10 and Is. 53:1 to prove that the individual in Is. 52 is clearly the suffering servent Messiah of Is. 53 and not Moses at all. Although his drash was rejected, at least one of the priests (Alma Aramaic: "eternal") seems to be impressed by it and recorded it. (This Aramaic name has turned up in the Bar Kokhba letters) I think that Alma may well have been the priest who asked the question, since his question shows that he was really thinking, and because AviNadi answered it very well. 22)---------------------------------------------------------------------------------------THE BOOK OF MORMON AS A FULFILMENT OF ROSH HASHANNA AND YOM KIPPUR There has been much discusion in Messiaic Jewish circles about the prophetic fulfiment of the Jewish Holy Days. What has been missed is that the Jewish Holy Days of Rosh HaShanna and Yom Kippur are fulfilled in the giving of the Book of Mormon. To set the stage for this I quote from a Nazarene Judaism author: In Hebrews 8 through 10 Paul gives a midrash involving The Messiah and the Yom Kippur ceremony (described in Lev. 16). We can be certain that the subject is Yom Kippur because it is only on this day that the golden censor is placed in the holy of holies (Heb. 9:4 & Lev. 16:12) and that the High Priest enters the holy of holies. Now Hebrews tells us that the earthly holy of holies is a shadow of the heavenly holy of

holies

(see Heb. 8:2, 5). In the earthly holy of holies is the ark of the Covenant, book of the covenant and tablets of the Covenant.

These are symbols of the Old/Mosaic Covenant. In the heavenly holy of holies then is kept the New Covenant (see Heb. 8:2, 5-6; 9:11-15also Heb. 8:8-11 quotes Jer. 31:31-34 on the New Covenant). Now there is an important parallel between Lev. 16; Heb. 8-9 and Rev. 5. In Heb. 8 and Rev 5 the Messiah is at the right hand of the throne in the heavenly holy of holies. In both Hebrews 8-9 and Rev. 5 the Messiah is also able to do something because of his death and blood. In Rev. 5 he opens the 7 sealed book, in Heb. 8 he becomes mediator of the New Covenant Rev. 5 & 6 with Heb. 8:3, 6; 9:12, 15). Moreover in Lev. 16:14 blood is sprinkled on the mercy seat 7 times, while in Rev. 5 & 6 Messiah opens seals 7 times because of his blood. It would seem then that te opening of the sealed book in Rev. 5 is ssynonymous with the becoming mediator of the New Covenant in Heb. 8-9 and fulfilment of the meaning of the Yom Kippur ceremony of Lev. 16. Now let us look in more detail at the sealed book in Rev. 5. The Book of Revelations often draws material from the prophets

(compare

the

of

the Tenakh. In this case the "sealed book" seems to be a reference to a book mentioned in Is. 29: For YHWH has poured out on you the spirit of deep sleep... The whole vision has become to you like the words of a book that is sealed... therefore, behold I will again do a marvelous work among this people, a marvelous work and a wonder... In that day the deaf shall hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness. (Is. 29:10, 11, 14, 18) Thus with the revealing of this sealed book, the apostasy ends. This parallels what we learn in the olive tree parable (Rom. 11:16-27).This parable speaks of the apostasy of Israel as a "deep sleep" (Rom 11:8 = Is. 29:10). This olive tree parable goes on to say that this apostasy will end at a time called THE FULLNESS OF THE GENTILES (Hebrew MILO HAGOYIM = "a multitude of nations" (Gen. 48:19) refering to Joseph's seed ). This is the time of the making of the New Covenant (compare Jer. 31:31, 34 & Rom. 11:27). In Rev. 5& 6 we learn that the book is sealed with seven seals. These are seven things which must happen before the book can be opened. These 7 seals corespond to the curses which Israel is to go thru for not having kept the Law (Deut 28-29; Lev. 26). These seven seals also parallel the material in Mt. 24 as

follows: ____________________________________________________________________ SEAL Mt. 24 Deut. 28 Lev. 26 ____________________________________________________________________

1 2 3 4

Rev. Rev. Rev. Rev.

6:1-2 6:3-4 6:5-6 6:7-8

Mt. Mt. Mt. Mt.

24:5 24:6-7a 24:7b 24:7c

Dt. 28:49 Dt. 28:18,38,51 Dt. 28:21-22;

Lev. 26:17-25 Lev. 26:16,20,26 Lev. 26:16, 21, 26-27,35,52, 22,25,31,55,57 Lev. 26:19 62, 64

5 Rev. 6:9-11 6 Rev. 6:12-17

Mt. 24:8-24 Mt. 24:29-31

Dt. 28:23-24

7 Rev. 7 ______________________________________________________________________ Now just as the Yom Kippur ceremony of Lev. 16 makes atonement for the sins of the children of Israel (Lev. 16:16-21), the Messiah in Rev. 5, passes judgement on Israel for having violated Torah. These judgements are the seals. Once the judgements of Dt. 28-29 are made, then we can come to Dt. 30:1-4 Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where YHWH your God drives you, and you return to YHWH your God and obey his voice, according to all that I have commanded you today, you and your children, with all your heart and with all your soul, And YHWH your God will bring you back from captivity, and have compasion on you, and gather you again from all the nations where YHWH your God has scattered you. Then we reach a parallel to Mt. 24:31=Mk 13:27 Mt. 24 parallels the seven seals): (remember

If any of you are driven out to the farthest parts under heaven, from there YHWH your God will gather you, and from there he will bring you. (Dt. 30:4) Then the text goes on to parrallel Jer. 31:31-34 (which speaks of the New Covenant: Then YHWH your God will bring you to the land which your fathers possesed, and you shall possess it. He will prosper you and multiply you more than your fathers. And YHWH your God will circumcise your heart and the heart of your descendants, to love YHWH your God with all your heart and with all your soul, that you may live. (Dt. 30:5-6) All of this is further demonstrated in Rev. 10:1-11 where the sealed book is revealed. Here the voice of the seventh angel points to the seventh trumpet and the beginning of the Kingdom of the Lord (Rev. 10:7 & 11:15) just as in Rev. 22:12 Messiah comes with his reward... i.e. the sealed book he was worthy of in Rev. 5 also the New Covenant. (YOM KIPPUR AND THE NEW COVENANT, by a Nazarene Judaism author) Now the Book of Mormon elaborates on these things. 2Ne. 27

gives us a midrash on Is. 29 which reads in part: 5 For behold, YHWH has poured out upon you the spirit of deep sleep. For behold, you have closed your eyes, and you have rejected the prophets; and your rulers, and the seers has he covered because of your iniquity. 6 And it shall come to pass that the Lord YHWH shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. 7 And behold the book shall be sealed; and in the book shall be a revelation from God, from the beginning of the world to the ending thereof. 8 Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. Wherefore the book shall be kept from them. 9 But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust, and he shall deliver these words unto another; 10 But the words which are sealed he shall not deliver, neither shall he deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof. 11 And the day cometh that the words of the book which were sealed shall be read upon the house tops; and they shall be read by the power of Christ; and all things shall be revealed unto the children of men which ever have been among the children of men, and which ever will be even unto the end of the earth. 12 Wherefore, at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein. 13 And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of men; for the Lord YHWH has said that the words of the faithful should speak as if it were from the dead. 14 Wherefore, the Lord YHWH will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good will he establish his word; and wo be unto him that rejecteth the word of God! 15 But behold, it shall come to pass that the Lord YHWH shall say unto him to whom he shall deliver the book: Take these words which are not sealed and deliver them to another, that he may show them unto the learned, saying: Read this, I pray you. And the learned shall say: Bring here the book, and I will read them. 16 And now, because of the glory of the world and to get gain will they say this, and not for the glory of God.

17 And the man shall say: I cannot bring the book, for it is sealed. 18 Then shall the learned say: I cannot read it. 19 Wherefore it shall come to pass, that the Lord YHWH will deliver again the book and the words thereof to him that is not learned; and the man that is not learned shall say: I am not learned. 20 Then shall the Lord YHWH say unto him: The learned shall not read them, for they have rejected them, and I am able to do mine own work; wherefore you shall read the words which I shall give unto you. 21 Touch not the things which are sealed, for I will bring them forth in my own due time; for I will show unto the children of men that I am able to do mine own work. 22 Wherefore, when you have read the words which I have commanded you, and obtained the witnesses which I have promised unto you, then shall you seal up the book again, and hide it up unto me, that I may preserve the words which you have not read, until I shall see fit in my own wisdom to reveal all things unto the children of men. From this midrash we learn that the book of Is. 29 is revealed in two stages. The first is the Book of Mormon as revealed in 1827 (2Ne. 27:9) the second is the sealed portion (2Ne 27:8, 11) Mormon 8:23 and Moroni 10:27 tie the Book of Mormon to the speech from out of the dust in Is. 29:4 (remember Is. 29 goes on to discuss the sealed book in verses 11 & 18). Mormon 8:23-24, 27, 40-41 goes on to tie this speech from the dust to the prayers of the martyrs in the fifth seal of the sealed book (Rev. 6:9-11 see also Psalm 74). Mormon 8:23-24 also ties this to YHWH remembering his covenant . Additionally, Mormon 8:29 closely parallels Mt. 24:5-7 which we have already shown paralles the first three seals of the sealed book of Reveleations. Finally, Mormon 9:2 parallels the sixth seal of the sealed book of Revelations. (see also 1Ne. 19:12 & 2Ne. 10:6-7 which also parallel the seven seals). 1Ne 14:7-8; 22:8-9; 2Ne. 29:1 & 3Ne. 20:1-22:1 also ties the sealed book to the renewal of the covenant. These passages refer to the "marvelous work" of Is. 29:14 (remember, Is. 29:11, 18 refer to the sealed book) and tie it to the revealing of the Book of Mormon, the renewal of the covenant and the regathering of Israel. 3Ne. 29:1-9 Confirms all of the above teachings. This text tells us that the coming forth of the words of the Book of Mormon co-inside with the renewal of the covenant and regathering of Israel (see also Mormon 5:14). 3Ne. 29:4 refers to "sword... in his right hand" we know from the New Testament that the sword is God's word (Eph. 6:17 & Heb. 4:12) in right hand (Rev. 5:1 Heb 8:1) Note also it is a 2 edged sword (Heb. 4:12) and the sealed book is written on both sides (Rev. 5:1; Ezkl 2:10; Zech 5:1-4).

3Ne. 29:1 also states that the coming forth of the Book of Mormon marks only the "beginning" of the children of Israel being restored to the lands of their inheritance. It would seem then, that the revealing of the sealed portion, will mark the culmination of this restoration. (see also Ether 4:1-7, 15-16) These things demonstrate that the Book of Mormon is a fulfilment of the typology of Rosh HaShanna and Yom Kippur. Two important Hebrew words are used to describe the Jewish holidays in the Tenakh. The first of these is mikraw which is commonly translated "convocation" but may also be translated as "rehersal." The other important Hebrew word which is applied to the Jewish holidays is moed which is commonly translated as "feast" but which is better translated "appointed time." Furthermore Paul writes that the holydays are a "shadow of things to come." (Col. 2:16-17) and specificly speaks of Yom Kippur as such a shadow (Heb. 8-10). So how does the Book of Mormon fulfil the appointed times of Rosh HaShanna and Yom Kippur? Rosh HaShanna is also called the feast of trumpets. On Rosh HaShanna the trumpet is blown. Three of the reasons given in Rabbinic Judaism for the blowing of the trumpet are: 1. 2. 3. To call Israel to regather to the Land. To call Israel to repentance. To remind God of his covenant with Israel. (see Is. 27:13)

The blowing of the trumpet on Rosh HaShanna begins a period of ten days known as "the days of repentance." These days last until Yom Kippur. Now Joseph Smith recieved the Book of Mormon on Sept. 22, 1827 it is no coinsidence that this day was Rosh HaShanna that year. It is also no coisidence that the same year marks the birth of Zionism . The giving of the Book of Mormon on Rosh Hashanna in 1827 marked the beginning of the restoration of the children of Israel to the Land. It also marked the beginning of the days of repentance leading to the fulfilment of Yom Kippur with the revealing of the sealed portion. At Yom Kippur another trumpet is sounded. This trumpet will mark the final regathering of Israel to the land (see Is. 27:13; Mt. 24:31; 1Thes. 4:16-17; 1Cor. 15:50-55 and Rev. 10:1-11 where 10:7 points to Rev. 11:15). This parallels the giving of the sealed portion, or the final opening of the sealed book when the Messiah will return and make a New (Renewed) Covenant with the House of Israel and the House of Judah. All of this gives greater meaning to the title page (colophon) of

the Book of Mormon, which reads: The Book of Mormon An account written by the hand of Mormon, upon plates taken from the plates of Nephi. Wherefore, it is an abridgement of the record of Nephi, and also of the Lamenites-A. Written to the Lamenites, who are a remnant of the House of Israel, B. and also to the Jew and Gentile-Written by way of commandment, and also by the spirit of prophecy and of revelation-C. Written and sealed up, D. and hid unto the Lord, that they might not be destroyed-E. To come forth by the gift and the power of God F. unto the interpretation thereof-C. D. E. F. Sealed by the hand of Moroni and hid up unto the Lord, to come forth in due time by way of the Gentile The interpretation thereof by the gift of God.

(An abridgement taken from the Book of Ether also, which is a record of the people of Jared, who were scattered at the time the Lord confounded the language of the people, when they were building a tower to get to heaven.) A. Which is to show unto the remnant of of Israel what great things the Lord for their fathers; and that they may covenants of the Lord, that they are off forever. the House has done know the not cast

B. And also to the convincing of the Jew and Gentile that Yeshua is the Messiah, the Eternal God, manifesting himself unto all nations-And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that you may be found spotles at the judgement-seat of Messiah. 23) ----------------------------------------------------------------------------SHAVUOT AND ABINADAI Seven weeks following the Sabbath of Pesach (Passover) marks the Jewish holy day known as Shavuot or Pentecost. This day on the Jewish

calendar is a celebration, both of the Spring harvest, and the giving of the Torah on Mt. Sinai. The actual giving of the Torah on Mt. Sinai occurred on a Shavuot. way: (Moshe) themMessianic Jewish writer Edward Chumney describes the day this From the crossing of the Red Sea (Nisan 17) to the day Moses met G-d on Mount Sinai were 47 days....(Exodus [Shemot] 19:1). G-d instructed the people through Moses (Moshe) to sanctify days later on Mount Sinai, third month of Sivan (Exodus be the fiftieth day day... would be the Feast of by Edward Chumney; p. 15)

selves before He visited them three which would be the sixth day of the [Shemot] 19:10-11). This day would following the crossing of the Red Sea... This Weeks (Shavuot), or Pentecost. (THE SEVEN FESTIVALS OF THE MESSIAH

Now to the Jewish reader it becomes apparant that the events of Mosiah 11-17 also occured on a Shavuot. There are several evidences that point in this direction. First, the events Mosiah 11-17 recall the events of the first Shavuot. Abinadai uses Exodus type terminology, refering to "bondage"; "deliver[ance]" abd "burdens lashed upon their backs" (Mosiah 11:21, 23; 12:2, 5; compare with Exodus 1:11). Abinadai repeats the ten commandments (Mosiah 12:34-36; 13:12-24) moreover, following this his "face shone with exceeding luster, even as Moses' did while in the mount of Sinai, while speaking with the Lord." (Mosiah 13:5; compare Exodus 34:29-30). Another important element which demonstrates the Shavuot connection is that Abinadai, in keeping with the harvest festivalk theme of the holiday, cursed the crops od King Noah's people (Mosiah 12:6). This would have made great impact at the feast of Shavuot. Yet another importsnt connection between the events of Mosiah 11-17 and Shavuot is that Mosiah 11-17 coontains several parallels with the Shavuot liturgy, most particularly Psalm 50. For example: Our God shall come, and shall not keep silence (Ps. 50:3) YHWH will come down in the sight of all the people (Ex. 19:11) God himself shall come down among the children of men (Mosiah 15:1) In Psalm 50:13-14 indicates that God prefers thanksgiving to sacrifices while Mosiah 13:11 calls for God's commandments to be "written in your hearts." Psalm 50:16-21 like Mosiah 11-17 is a strong rebuke to keep the Torah of God. Both Psalm 50:16, 22 and Mosiah 11:23; 12:29 call us to

keep the Torah not just proclaim it. Finally Abinadai would have chosen an oportune time to reenter the city. Two years earlier Abinadai had been exiled from the city (Mosiah 11:28-12:1). A festival occasion would have given Abinadai a large audiance, making it an optimum time to enter the city and give his message to a large number of people. When the above evidence is considered it becomes clear that the events of Mosiah 11-17 most likely occured during a celebration of the festival of Shavuot. 24) ----------------------------------------------------------------------------------------1Nephi 16:43f describes the mourning at Nahom: 16:34 And it came to pass that Ishmael died, and was buried in the place which was called Nahom. 16:35 And it came to pass that the daughters of Ishmael did mourn exceedingly, because of the loss of their father, and because of their afflictions in the wilderness; and they did murmur against my father, because he had brought them out of the land of Yerushalayim, saying: Our father is dead; yes, and we have wandered much in the wilderness, and we have suffered much afflictions, hunger, thirst, and fatigue; and after all these sufferings, we must perish in the wilderness with hunger. 16:36 And thus they did murmur against my father, and also against me; and they were desirous to return again to Yerushalayim. Some interesting points: 1. Hebrew NAHAM/NACHAM means either "to groan" (as in mourning" or "to comfort") 2. We are specificly told that Ishmael's daughters mourned. According to Jewish custom only children are required to recite the Mourners Kaddish (mouners prayer) other relatives may recite it, but are not required to. 25) --------------------------------------1Nephi 16:34-36 16:34 And it came to pass that Ishmael died, and was buried in the place which was called Nahom . 16:35 And it came to pass that the daughters of Ishmael did mourn exceedingly, because of the loss of their father, and because of their afflictions in the wilderness; and they did murmur against my father ,

because he had brought them out of the land of Yerushalayim, saying: Our father is dead; yes, and we have wandered much in the wilderness, and we have suffered much afflictions, hunger, thirst, and fatigue; and after all these sufferings, we must perish in the wilderness with hunger. 16:36 And thus they did murmur against my father, and also against me; and they were desirous to return again to Yerushalayim. Placing 1Nephi 16:34-36 in its Jewish context: NAHOM - The Hebrew word NAHAM or NACHAM means "to groan" (as in mourning) or "to comfort" which fits the context of 1Ne. 16:34-36. That "daughters of Ishmael" are singled out as mourners is in keeping with ancient Hebrew culture. Among ancient Desert Semites mourning is done primarliy by the females. Moreover ownly the children of the person who has died are required by Jewish Law to recite the Mourners Kadish. Others may recite it, but only the children are required to. The Jewish custom of mourning includes a seven day period known as "sitting shavah." During this seven days the grief stricken mourners remain in their dwelling and recite the Mourners Kiddush three times each day. They are attended by an almost constant flow of community visitors who come to comfort and console them. It is not uncommon for the emotionally overcome mourners to engage in groaning (nahar) and murmuring. These groanings and murmurings are understandable and excusable during these seven days of mourning. This gave the daughters of Ishmael a ready made audiance and made it awkward for Lechi and Nephi to dake issue with them. Laman took advantage of this sutuation to incite insurection. 26) -----------------------------------------------------------------------------------------Lemuel is an interesting name for a rebelious son. Midrash Rabbah 10:4: Why was Solomon called Lemuel?... Lemuel is because he cast off the yoke of the Kingdom of Heven from his shoulders; as if to say: "Lammah lo El" (What [use] is God to him?) 27) ------------------------------------------------------------------------------------------2Ne. 25:5 tells us that the scriptures are best understood by those taught after the manner of the things of the Jews. The text goes on to identify the Messiah with the "Sun of Rightousness" "with healing in his wings" of Mal. 4:1-2. (Most BoM editions have "Son" for "Sun" in 2Ne. 26:9 because the scribe must have thought Smith dictated "Son" not "Sun") Note this from

2Ne. 25:13; 26:4, 6, 9 identify the Sun of Righteouness with healing in his wings with the Messiah. The NT never uses Mal. 4:1-2 as messianic passages (in fact the NT never cites them at all). However Midrash Exodus Rabbah 31:10 does indicate that this passage of Malachi indicates that Messiah will come with healing in his wings. Now the Hebrew word for wings in Mal. 4:1-2 is KANAPH (Strongs Hebrew 3671) this word means "wings" or "corners" and is also the word for "corners" in the Torah in Num. 15:37-41 where Jews are commanded to where fringes (tzitzi) on the four corners (wings) of their garments. Thus Messiah would have healing in the four corners of his garment, where his tzitzi (fringes) were. Now the Book of Mormon (2Ne. 25:13; 26:4, 6, 9) and Rabbinic literature (Midrash Ex. Rabbah 31:10) both tell us that the Messiah is the one spoken of in Mal. 4:1-2 (even though the NT is silent about these passages). However the NT does contain a fulfilment of this prophecy made by the Tanak and recognized by the BoM in Matt. 9:20-21 = Mark 5:25-29 = Lk. 8:43-44. Here a woman reaches out and touches the "hem" or "fringes" of Yeshua's garment (remember these were to be on the four corners/wings) and she is healed. For just as the BoM tells us there was "healing in his wings/corners" (2Ne. 25:13 quoting Mal. 4:2). 28) ------------------------------------------------------------------------------------------There is an interesting parallel between 2Ne 25-26 and Zech. 8:22-23: 2Ne. 25:5 indicates that being "taught after the manner of the Jews" helps to understand the scriptures. 2Ne. 25:7 indicates that this knowledge will be available in the last days. Verse 13 speaks of the "healing in his wings" (KANAF) of Mal. 4:2. In a recent post I elaborated on the word KANAF and showed how it indicated the tzitzi (fringes) that Jews wear on the four corners of their garment. Now Zech. 8:23 tells us that in the last days ten men from the nations will take hold of the skirt [Guess what? the Hebrew word here is KANAF again!] of him that is a Jew, saying "We will go with you: for we have heard that ELOHIM is with you." So here we read that for every Jew, ten men from the nations will take hold of his tzitzi (remember there is healing in the "wings" (KANAF)) and seek to be taught after the manner of the Jews. 29) -----------------------------------------------------------------------------------

I am astonished at the number and variety of examples of Jewish literary forms in the Book of Mormon. The book begins with a Ma'aseh Merkavah (account of the divine throne chariot). (1Ne. 1:5-15) This Ma'seh Merkavah shares much in common with early Merkavah accounts. Merkavah accounts often occurred at near beginning of books. The writer leaves doubt that the figure on the throne is actually YHWH. The prophet recieving the Merkavah revelation is commisioned and startst his ministry after the event. Also many early merkavah accounts include the individual recioeving the revelation is given revelation in the form of a heavenly book. There are other apocalyptic literary forms as the BoM continues. are two more apocalyptic experiances in 1Nephi: Lechi's Tree of Life revelation. (1Ne. 8) The Apocalypse of Nephi (1Ne. 11-14) Apoc. of BenYamin (Mosiah 3:2ff) Does anyone know of other Apocalyptic forms in the BoM? Also the literary form of the Testament form. : There

The Testament of Lechi (2Ne. 4) (A Tetament is a deathbead statement which often includes a statement/blessing for each son) The Midash form: The Midrash on Is. 29 in 2Ne. 25 (one of many such forms in the BoM). Psalms: Psalm of Nephi (2Ne. 4:16-35) Thanksgiving hymns: Ammon's Thanksgiving hymn (Alma 26:11-37) Alma's Thanksgiving hymn (Alma 29:1-17) These are all ancient Jewish literary forms. 30) ---------------------------------------------------------------------SEMITIC POETRY IN THE BOOK OF MORMON Another evidence for both the Semitic origin and the Jewishness and the Semitic origin of the Book of Mormon, is that of the widespread occurance of Semitic poetry forms . One type of Semitic poetry is called "synonymous parallelism."

In synonymous parallelism one line repeats the meaning of another in slightly different words. An example of synonymous parallelism from the Tanakh (Old Testament) is: Can mankind be just before God? Can a man be pure before his maker? (Job 4:17) A Book of Mormon example is: For his soul did rejoice, and his whole heart was filled. (1 Ne. 1:15) Another form of Semitic poetry is called "antithetic parallelism." In antithetic parallelism the thought expressed in one line contrasts and emphasizes the concept of another. An example from the Tenakh is: A gentle answer turns away wrath but a harsh word stirs up anger. (Prov. 15:1) A Book of Mormon example is: You are swift to do iniquity, but slow to remember YHWH your God. (1Ne. 17:45) Yet another form of Semitic poetry is called "climactic parallelism" or "step parallelism." In climactic parallelism one line echoes the concept or repeats part of the previous line while adding an element which carries forward or completes the meaning which is the climax of the whole. An example in the Tenakh can be found in: Ascribe to YHWH, O sons of the mighty, Ascribe to YHWH glory and strength. (Ps. 29:1) A Book of Mormon example is: Believe in God; Believe that he is and that he created all things, both in and on earth; Believe that he has all wisdom and all power, both in heaven and on earth Believe that man does not comprehend all the things which the Lord can comprehend; And again, Believe that you must repent of your sins and forsake them,... (Mosiah 4:9-10) One final form of Semitic poetry is called "chiasmus." In chiasmus, parallelis is turned around so that one line repeats another in reverse order. An example in the Tanakh is:

heaven

For My thoughts are not your thoughts, Neither are your ways My ways. (Is. 55:8) A Book of Mormon example is: By the power of his word man came upon the face of the earth; which earth was created by the power of his word. (Jacob 4:9)

31) ---------------------------------------------------------------------------There is a great deal of Yom Kippur (Lev. 16) imagery in 1Nephi 2-4: Nephi is to redeem the plates (1Ne. 3:22-24) in order to bserve the Torah (1Ne. 3:20; 5:11) There is a rebuke for sins and a beating (1Nephi 3:29) There is a casting of lots, one goes in while the others remain outside the camp/city. (1Ne. 3:11; Lev.16:8) Lechi leaves the city and goes into the wilderness (1Ne. 2:1-2; 3:27; Lev. 16:10) but Laban is killed (1Ne. 4:12-13; Jn. 11:50; Lev. 16:15) (These connections were taken from research by Gordon Thomasson.) I would also add that Yom Kippur involves retrieving the sealed book from the Holy of Holies (Lev. 16 with Heb. 8-9 with Rev. 4) (as shown in my paper THE BOOK OF MORMON AS A FULFILMENT OF ROSH HASHANNA AND YOM KIPPUR which is up on my website) while in 1Nephi 2-4 the brass plates are being retrieved from the Holy City. 32) ------------------------------------------------------------------------In 3Ne. 4:28 Zemnariaha is hanged from a tree. Thos s one of the methods of execution according to the Torah (Deut. 21:22-23). Moreover in 3Ne. 4:28 after he was dead they "did fell the tree to the earth" This is significant because Jewish Law (not found in the Bible) requires that a tree used for such a hanging be chopped down and buried so that it does not remain as a reminder of the execution. How did Joe know that the Nephites were supposed to chop down that tree? 33) ---------------------------------------------------------------------------

In commenting on Is. 53:10 "...he shall see his seed..." AviNadi shows profound understanding of the blood covenant which we hold with Messiah. (Mosiah 15:10-13). AviNadi says that this "seed" are "heirs of the Kingdom of God" (Mosiah 15:11). The way the blood covenant works is like this: When you have a blood covenant with someone, under Jewish law, you become a joint heir with them. If they die you have an inheritance from them just like one of their own sons. (see Heb. 2:11-18; 9:11-22). It was in this way that David became heir to the throne of Saul, because of his blood covenant with Jonathan. I quote a Nazarene Judaism teacher: WHAT IS A COVENANT? To the ancient Hebrews a blood covenant was the most binding, sacred agreement one could enter into. The making of blood covenants seems to be a universal concept found among all peoples in even the most remote parts of the world. The custom of making blood covenants can be found among American Indians as well as in the deepest most remote parts of Africa. The origin of the blood covenant custom looms somewhere beyond the horizon of history. The customs surrounding the making of a blood covenant among the Hebrews involved: 1. Exchanging garments and swords (1Sam. 18:4) 2. A blood sacrifice (Gen. 15:9-17; 31:43-54; Jer. 34:18-19) 3. A memorial covenant meal (Gen. 31:54) There are several examples of covenants in the Bible. Laban entered into a covenant with Jacob (Gen. 31:43-55). And David made a covenant with Jonathan (1Sam. 18:1-4). When two men were in a covenant relationship everything they owned and their very lives were offered to each other. Moreover a person with a covenant relationship held heirship rights with his coventor. For this reason David was the legal heir to the throne when Jonathan and Saul were killed. One of the best pictures we have of the power of the blood covenant is given in 1Samuel 18-20. Because of their covenant Jonathan pleaded with his father the King on David's behalf (1Sam. 19:4-7). And because of the covenant David sought out Jonathan's son Mephilbosheth so as to show kindness to him and make him as one of his own sons (2Sam. 9). Now our covenants with God are patterened after the Hebrew blood covenant customs. In the same way we:

1. Exchanging garments and swords (Eph. 6:11-17) 2. Have a blood sacrifice (Heb. 9:12-22) 3. Have a memorial covenant meal (Mt. 26:26-29) As covenentors with the Messiah we also have an inheritence (Rom. 8:15-17; Eph. 1:11, 14, 18; Heb. 9:15-17; 1Pt. 1:4) . This inheritence is the topic of the Epistle to the Hebrews. In this Epistle Paul shows that the Messiah was "made heir of all things" (1:2, 4) and the "firstborn" (1:6;12:23) (an inheritance term, see note to 12:23). He shows that the oath which made Abraham's seed the chosen people was a covenant (6:13-14), and that the oath which makes the Messiah a priest after the order of Melchizadek (7:20-22) is the New Covenant (Heb. 7:22; 8:6-13). He also shows that this is a blood covenant sealed with the Messiah's blood (Heb. 8 & 9). Paul argues that because of this covenant relationship we have an inheritance (9:11-22). Since we are blood covenantors with the Messiah who is heir of all things (i.e. the Kingdom (1:13; 2:5-9) we inherit with him (1:14; 2:10-18; 9:11-22; 12:23). To Paul this inheritance is the "rest" of Ps. 95:7-11 (Heb. 4:9).A rest which has not yet been entered (4:9-10) an inheritance covenant promise like that of the Abrahmic Covenant (6:13-20) but with its promise yet to be recieved (11:39-40). [END OF QUOTE] See also Mosiah 5:7-9 where this concept is also clear. AviNadi sees the Messiah's "seed" as "heirs" by way of the blood covenant in accordance with the ancient Jewish custom of the Blood Covenant.

34) --------------------------------------------------------------------------------Another comment on AviNadi's drash (Abiniadi's speech): In studying AviNadi's drash I recently noticed something new that I had not noticed before. There is a further midrashic connection between Is. 53=Mosiah 14 and Mosiah 16:7-8 = Is. 25:8/Hosea 13:14 based on the words "grave" and "death". It is indeed interesting that Mosiah 16:7-8 speaks of "death" and "grave" and that the following verse (16:9) speaks of "light."

In Is. 53:11 the literal Hebrew of the Masoretic text "From the travail of his soul he will see..." The direct object is missing.

reads:

However the Greek text of the LXX has:

"From the Travail of his soul he shall see LIGHT" This reading has also shown up in the Dead Sea Scrolls Isaiah from cave one. There is little doubt among thetxual critcs that the original reading of Is. 53:11 said "...he shall see light." This may be the Tanakh section which Paul refers to in 1Cor. 15:1-3 whgich speaks of the Messiah's death, burial and resurection (seing light after his death implies a resurection). Although the faulty reading (omiting the word light) appears in the Brass Plates (Mosiah 14:11 = Is. 53:11) it seems from the commentary of Mosiah 16:7-9 that AviNadi, through the spirit, was aware of the original reading since this section of Mosiah has the same sequence of death, burial (grave) and light=resurection. Note that In Mosiah 16 "light" = resurrection. It is truely profound that AviNadi was able to present commentary based on the original reading of Is. 53:11 even though the reading was even missing the word "light" in the brass plates. 35) ----------------------------------------------------------------------------------Av is Hebrew for father Avi means "my father" AviNadi means "my father is Nadi" Av is also a name of one of the months of the Hebrew calendar the 9th of Av is the day that the Temples of Solomon & Herod were both destroyed. It is observed with mourning. 36) ------------------------------------------------------------------------------------3Nephi 15:5 states: "...I have come to fulfil the Torah; therefore it has an end." This commonly misunderstood passage parallels statements also found in Mt. 5:17 & Rom. 10:4.

Now someone else on the list has already expounded Mt. 5:17. Let us examine 3Nephi 15:5 in context of Rom. 10:4 and the rest of the Book of Mormon. In his Jewish New Testament p. xxiii-xxiv David Stern points out that the Greek word for "end" in Rom. 10:4 is "tellos" which can mean "end" in the sense of "termination" and can mean "end" in the sense of "goal" or "culmination." Stern translates the word tellos in the Jewish New Testament Rom. 10:4 as "goal" thus saying "Messiah is the goal of the Torah." Thus clarifying the ambiguity of the word "end" here. In the same way "end" in 3Ne. 15:5 does not mean termination but it means "goal" There are several passages in the Book of Mormon that confirm that Messiah is the "end of the Torah" not because he is the termination of the Torah, but because he is the goal of the Torah: See: 2Ne. 11:4 "...for this end [goal not termination] hath the law of Moses been given.." 2Ne. 2:7 Behold, he offereth himself a sacrifice for sin, TO ANSWER THE ENDS OF THE LAW, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered. 2 Nephi 2:8 Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. -------------------------Jacob 4:5 For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us. Jacob 4:5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And FOR THIS INTENT WE KEEP THE LAW OF MOSES, it pointing our souls to him; and for this cause IT IS SANCTIFIED UNTO US FOR RIGHTEOUSNESS, EVEN AS IT WAS ACCOUNTED UNTO ABRAHAM in the wilderness TO BE OBEDIENT UNTO THE COMMANDS OF GOD in offering up his son Isaac, which is a similitude of God and his Only Begotten Son.

-----------------------------Jarom 1:11 9 And thus being prepared to meet the Lamanites, they did not prosper against us. But the word of the Lord was verified, which he spake unto our fathers, saying that: Inasmuch as ye will KEEP MY COMMANDMENTS YE SHALL PROSPER in the land. Jarom 1:10 10 And it came to pass that the prophets of the Lord did threaten the people of Nephi, according to the word of God, that if they did not keep the commandments, but should fall into transgression, they should be destroyed from off the face of the land. Jarom 1:11 11 Wherefore, the prophets, and the priests, and the teachers, did labor diligently, exhorting with all long-suffering the people to diligence; TEACHING THE LAW OF MOSES AND THE INTENT FOR WHICH IT WAS GIVEN; persuading them to look forward unto the Messiah, and believe in him to come as though he already was. And after this manner did they teach them. Jarom 1:12 12 And it came to pass that by so doing they kept them from being destroyed upon the face of the land; for they did prick their hearts with the word, continually stirring them up unto repentance. -------------------------------------------Alma 25:16 14 And they did also bury their weapons of war, according as their brethren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to KEEP HIS COMMANDMENTS AND HIS STATUTES. Alma 25:15 15 Yea, and THEY DID KEEP THE LAW OF MOSES; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them. Alma 25:16 16 Now THEY DID NOT SUPPOSE THAT SALVATION CAME BY THE LAW OF MOSES; BUT THE LAW OF MOSES DID SERVE TO STRENGTHEN THEIR FAITH IN CHRIST; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come. -------------------------------------------------------

These really expound on the idea that the Messiah is the goal of the Torah rather than its termination.

37) -----------------------------------------------------------------------------------------------------repeat deleted 38) -----------------------------------------------------------------------------------------------------ROSH HASHANNA AND YOM KIPPUR CELEBRATED IN THE BOOK OF MORMON The most sacred season of the Jewish year is that which begins with Rosh HaShanna and ends with Yom Kippur. This season is described by Messianic Jewish writer Joseph Good this way: Yom Teruah, the Feast of Trumpets, is also called Rosh haShanna (literally) "Head of the Year", the Jewish New Year... Yom the Day of Atonement, is considered the holiest day in the year... The interval between Rosh haShanna and Yom Kippur is as Yamin Nora'im (the Days of Awe). (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good; pp. 19-20) And as Messianic Jewish writer Edward Chumney writes: Yom Kippur, the Day of Atonement, comes on the tenth day of the Jewish month of Tishrei (September/October). It is the last day of the Ten Days of Repentance, and it is the most solemn day of the Jewish calendar. It is believed that those who have not been good enough to be written in the Book of Life immediately on Rosh HaShanna are given ten days to repent, pray for forgiveness, and do good deeds until Yom Kippur, when their fate will be decided. The entire day of Forgiveness (Yom Kippur) is spent fasting and praying. (THE SEVEN FESTIVALS OF THE MESSIAH by Edward Chumney; p. 142) Now while it is true that these Holy days and this season is never mentioned by name in the Book of Mormon, it is quite clear in the Book of Mormon that it was, in fact, being celebrated. For example, in the transition from the eighteenth to the nineteenth year of the Nephite Judges we read: And thus ended the eighteenth year of the reign of the judges over the people of Nephi.... Behold, now it came to pass that the people of Nephi were exedingly rejoiced, because the Lord had again delivered them out of the hands of their enemies; therefore they gave

Kippur, Jewish known

thanks unto God; yea and they did fast much and pray much, and they did worship God with exceding great joy. And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi... (Alma 44:24-45:2) Now to the Jewish reader, the transition of the new year accompanied by rejoicing, giving thanks to God, fasting, praying and worshiping God because he had given deliverance, points quite clearly to the celebration of Rosh HaShanna, Yom Kippur and the Ten Days of Awe. Another example of the observance of the Rosh HaShanna and Yom Kippur season can be found at the end of the fifteenth year of the Nephite judges: And now, surely this was a sorrowful day; yea, a time of solemnity, and a time of much fasting and prayer. And thus ended the fifteenth year of the reign of the judges... (Alma 28:6-7) The habit of the Nephites to observe the transition of the year with a "time of fasting and prayer" again points clearly to the observance of Rosh HaShanna and Yom Kippur. Thus while the Book of Mormon never mentions these Jewish Holy Days by name, the Jewish reader may clearly recognize that they are being mentioned and observed. BASED LARGELY ON RESEARCH BY GORDON THOMASSON THE USE OF QUOTATIONS FROM JOSEPH GOOD AND EDWARD CHUMNEY SHOULD NOT BE CONSTRUED TO INDICATE THAT THESE WRITERS ADVOCATE THE BOOK OF MORMON Bibliography: NEPHITE OBSERVANVE OF THE PERFORMANCES AND ORDINANCES OF GOD: PRE-EXILIC ISRAELITE RELIGIOUS PATTERNS IN THE BOOK OF MORMON by Gordon C. Thomasson ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good; Hatikvah Ministries; 1989 THE SEVEN FESTIVALS OF THE MESSIAH by Edward Chumney; Treasure House; 1994 39) ---------------------------------------------------------------------------------------------------------------------------I just discovered something "cool." The weekly Torah reading called SHOF'TIM is Deut. 16:18-21:9 This Parashah (each Torah reading is called a "Parashah") included

Deut. 18:15, the text about a "prophet like Moses." that goes with this Parashah is Is. 51:12-52:12.

The haftorah reading

Amazingly the BoM In 3Ne. 20:1-22:17 ties this Torah reading (particularly Deut. 18:15) with this haftorah reading (Is. 51:1252:12). (3Ne. 20:23 = Deut 18:15) and (3Ne. 20:31-45; 21:8-19, 29 constantly quotes from Is. 52:1-15.) This makes 3Ne. 20:1-22:17 the obvious choice for a BoM reading for these Torah and haftorah readings. The BoM also gives us great insight as to why this Torah reading and Haftorah reading go together! 40) ---------------------------------------------------------------------------------------------------------------On my website I have an article everyone should read which demonstrates that the prophetic meaning of the feasts of Ros HaShanna and Yom Kippur centers around the restoration and the Book of Mormon. In that article I show that in Judaism the ten days between Rosh HaShanna and Yom Kippur are called the "days of awe" or "days of repentance." I also show that Joseph Smith first received the gold plates on Rosh HaShanna in 1827 and that this begins the "days of repentance" until the sealed portion is revealed. The revealing of the sealed portion is the prophetic meaning of Yom Kippur. In the Torah we learn that at Yom Kippur the High Preist enters the holy of holies and sprinkles blood on the mercy seat seven times (Lev. 16). This is paralleled in the New Testament by Yeshua as High Priest enterring the Heavenly holy of holies and becoming mediator of the New (Renewed) Covenant because of his blood (Heb. 8-10) and the Messiah in the heavenly holy of holies opening the sealed book (Is 29; 2Ne 27) by removing seven seals by his blood (Rev. 5 & 6). (You should go read the whole article on this at the website) There are two facts I have recently searched out which I would like to add: First of all the High Priest ascended 15 steps to reach the platform before the holy of holies before he could enter. This is an important number because the gematria (numerical value) of the Hebrew word YAH (abreviated form of YHWH) is 15. Now there are also 15 books of the Book of Mormon as we have it, giving us 15 steps which lead up to the holy of holies in which is the sealed portion. Secondly the Hebrew word for "repentance" in the phrase "days of repentance" (which describes the days between Rosh HaShanna and Yom Kippur, and propheticly the days we live in since 1827) is TESHUVA which also means "restoration." In fact "restoration" is corporate repentance. So the way we would say "days of restoration" in Hebrew would be YOMIM TESHUVA or "days of repentance." We are living today in the "Days of TESHUVA", the "days of Restoration"! The "Restoration" movement is a TESHUVA movement!

41) -------------------------------------------------------------------------------------------------Use of KJV English rhetoric in the BoM In the KJV the sacred name YHWH was rendered LORD in all caps. Where the Hebrew had Lord YHWH the KJV placed "Lord GOD" in the english. The sacred name only appears in the KJV four times (Ex. 6:3; Ps. 83: 18; Is. 12:2 & Is. 26:4) as "Jehovah." Likewise the Book of Mormon only contains the sacred name twice (2Ne. 22:2; Moroni 10:34) as "Jehovah." The first of these is quoting Is. 12:2 where the KJV also has "Jehovah." The other passage (Moroni 10:34) is the last occurance in the Book of Mormon, perhaps to tip us off that the name was there in the text. Obviously this was to make the Book of Mormon acceptable to an 1830 audiance, by making it more similar to the KJV. Unfortunately the Book of Mormon never has "LORD" in all caps (even when it quotes from the Tenach) but always has "Lord." . Another example of KJV influence is the phrase "Kingdom of Heaven." Now the phase "Kingdom of YHWH" is a Tenakh euphamism for the "Kingdom of Israel" (see 1Chron. 28:5; 2Chron. 13:8). The phrase "Kingdom of God" of course, has the same meaning as "Kingdom of YHWH." Around the second temple era it had become common to substitute other words for the word for "God" so as not to utter the word for "God" so often. One of the words subsituted for "God" is the word "Heaven" (as in Mt. 5:3; 21:25; Lk. 15:18 & Jn. 3:27 also in the Pseudepigrapha where 1Enoch 6:1-2 parallels Gen. 6:1-2 but substitutes "Heaven" for "God.") One of the prime examples of this substitution was the term "Kingdom of God" = "Kingdom of Heaven." Often the synoptic gospels record Yeshua making the same statement, one recording the phrase "Kingdom of Heaven" while another records "Kingdom of God." The appearance of both phrases in the Book of Mormon points clearly to KJV influence. Another evidence for the KJV influence on the Book of Mormon is that when the Book of Mormon quotes from the Tenach it generally uses the KJV language, however when a passage from the Tenach is merely cited, more literal translations often appear. For example in Mosiah 13:21 and

3Ne. 12:21, the Tenach (Ex. 20:13 = Dt. 5:17) is quoted just as it appears in the KJV with the Hebrew word RATZAKH translated "kill" just as it appears in the KJV. However in 2Ne. 26:32 this Tenach passages is meley cited, and here the Hebrew word RATZAKH is more literally rendered "murder." Another example is Mosiah 14:3-4 where Is. 53:3-4 is quoted with the KJV language, however in Alma 7:11 Is. 53:3-4 is merely cited, and here Hebrew KHALA is rendered more literally as "pains" and MAKOV is rendered more literally as "afflictions/sickness." The way the Hebrew phrase Ruakh HaKodesh is translated in the Book of Mormon is yet another evidence of the KJV influence. On most occasions the Book of Mormon renders this phrase "Holy Ghost" (though rendering Ruakh as "spirit" everywhere else). On some occasions however the Book of Mormon has "Holy Spirit" for Ruakh HaKodesh instead of Holy Ghost. The Book of Mormon rendering of the "good eye" idiom as "single eye" in 3Ne. 13:22 & Mormon 8:14-15 also is indicative of KJV influence. In addition to these examples, there are also places where an ambiguous Hebrew word is not translated into the Book of Mormon with the best english translation, altogh a word for word translation appears. For example the Hebrew word ERETZ which can mean "earth" or "land" is translated "earth" in several passages where "land" is clearly the meaning (Ether 13:17; 3Ne. 8:17; 12:5). One of these passages (3Ne. 12:5) paralles a New Testament passage (Mt. 5:5) which in the KJV (and many other translations) mistranslates with "earth." Since both passages (3Ne. 12:5 & Mt. 5:5) quote from the Tenakh (Ps. 37:11) where ERETZ clearly means "land" and not "earth." The rendering "Red Sea" in the BoM (throughout) is also a KJVism as the Hebrew literally translates "Reed Sea." One final KJVism is when the BoM calls Yeshua (Jesus) the Alpha and Omega. Certainly the Nephites did not speak Greek, nor use the Greek alphabet. While no Alphabetic script has yet been discovered in meso-America the BoM does acert that the Nephites used "altered" Hebrew characters. Thus it is clearly "Alef and Tav" and not "Alpha and Omega" that are meant. -------------------------------------------------------------------------------------------------