Yosef Jewish BofM

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 37 411 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") 4) --------------------------------------------------------------------------------------In The Book of Mormon Book of Alma. delivered Lehi and his family from bondage. As the context indicates it is likely a term the Nephites coined. and Jacob delivered Israelites from Egyptian bondage. to abide. The haggadah pattern is unmistakable. since the Egyptian haggadah was to be annually observed forever lest this event fade from the . to wreathe. or "the telling. a wreath LAWAH (lamed-vav-hey) strongs 3867. LIA (lamed-yud-hey) strongs 3914. LON (lamed-vav-nun) strongs 3885. to remain or to continue. And why shouldn't it. I am sure you can see what good Hebrew this is." informing the reader how the God of Abraham. however with the ingathering of the people of Alma. and how well these three variations of the Hebrew root above fit as a description of the LIAHONA. from LAWAH. Isaac. director or compass. they are water immersed. there is a haggadah. and delivered Alma Junior from bondage. something round. delivered Alma Senior and his followers from bondage. to dwell. 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. to start or stop. This parallels the water liabation ceremony of Sukkot mentioned above. but the following are related variations of the same root: LIAHONA (lamed-yud-hey-vav-nun-alef)ball.2) At the initial message the people only make a covenant. to bind around. Liahona is very good Hebrew. This literary master work has no equal in all of known secular or religious writings. 22 And now. all things have been done in the wisdom of him who knoweth all things. For he gave commandment that all men must repent. but he would have remained in the garden of Eden." in a most intricate and beautiful CHIASTIC word format. to act for themselves and not to be acted upon. and their time was lengthened. [That] is merely the inclination to sin. according to the commandments which God hath given. And all things which were created must have remained in the same state in which they were after they were created. 23 And they would have had no children. and men are. doing no good. for they knew no sin. wherefore.Israelite's memory. Try it! 5)-------------------------------------------------------------------------------2Nephi 2:21-26: 21 And the days of the children of men were prolonged. behold. And because that they are redeemed from the fall they have become free forever. Alma Junior's delivery from bondage impacted his mind so intensely that he composed Alma. for they knew no misery. their state became a state of probation. that they might repent while in the flesh. knowing good from evil. and they must have remained forever. 24 But behold. chapter 36. And yet there are some who would dismiss the validity of The Book of Mormon with a few hasty comments. according to the will of God. "If you want to know about the reward of the righteous in the world to come. for he showed unto all men that they were lost. 25 Adam fell that men might be. and had no end. save it be by the punishment of the law at the great and last day. if Adam had not transgressed he would not have fallen. . having no joy. that they might have joy. The Talmud says : Rabbi Yose said. wherefore they would have remained in a state of innocence. There is nothing hasty about the composition of Alma chapter 36. in the setting of "a telling. according to the commandments which the Lord God gave unto the children of men. 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). because of the transgression of their parents. 26 And the Messiah cometh in the fulness of time. that he may redeem the children of men from the fall. The institution of Passover is found in the Torah in Exodus 12. So if the attribute of punishment.Pesahim 10. 13-14). a ceremony that would appeal through the senses to each person of every generation. He was given one single negative command.Sifra 27a) Now the question may arise as to whether any good may come from the fall. where they were slaves to the Egyptians (Exodus [Shemot] 2:23-24. or engage in buisness.were it not for the YETZER RA' no man would build a house. 4:4).consider Adam. 6. Now which is greater. take a wife and father children. the attribute of goodness or that of punishment? Surely the attribute of reward is greater. 13:3-14). yes-. 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. But can the YETZER RA' be "very good"? Amazingly enough. cause so many deaths. The Midrash Rabbah presents: Nachman said. "I considered all labor and excellence in work and concluded that it comes from a man's rivalry with his neighbor" (eccl. 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. In the name of Rabbi Shmu'el: "and behold it was very good" (Gen. which is less. 1:31) refers to the YETZER RA'. 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. 25) . (Gen. Historically. Passover (Pesach) celebrates G-d's deliverance of the children of Israel from bondage in Egypt (Mitzrayim)." (b. as Solomon said. He violated it. 6:5-8. Rabbah 9:7) 6)---------------------------------------------------------------------Pesach Jewish itself Pesach (Passover) is one of the most important holy days of the calendar. and see how many deaths have been decreed for him and for all his generations forever. (CHRIST IN THE PASSOVER by Ceil and Moishe Rosen p. (THE SEVEN FESTIVALS OF THE MESSIAH by Eddy Chumney p. 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. and the ordinances which the Lord our God has commanded you?" (Deuteronomy 6:20) This son is thought to be wise. emphasizes that parents are to tell their children the story of our miraculous deliverance from Egypt. I would that ye should do as I have done. Eisenberg p. "What do you mean by this service?" (Exodus 12:26) He is thought to be indifferent because he emphasizes "you" . Helaman is the wise son. 26) Alma's admonition to Helaman in Alma 36-37 emphasises the meaning of God's Torah and mitzvot (commandments).. 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. Alma begins the adminition: My son. and the young son who does not know enough to ask. in four different passages." (PASSOVER HAGGADAH by Stanley L. The wise son.. The four sons express four types of questions asked about Pesach. "What is the meaning of the testimonies. that inasmuch as ye shall keep the commandments of God ye shall prosper in the land. 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.. and in fact the word "wisdom" appears no less than eight times during Alma's admonition to his son Helaman.. and none could deliver them except it was the God of Abraham. In his PASSOVER HAGGADAH Messianic Jewish writer Stanley L... I beseech of thee that thou wilt hear my words and learn of me. O my son Helaman.. the statutes. (Alma 36:1-3) Eisenberg gose on to describe the second son: The indifferent son asks. (PASSOVER HAGGADAH by Stanley L. the simple son.. Eisenberg describes the first son as follows: The wise son asks. Eisenberg writes of this portion of the sader: On the subject of the Passover. give ear to my words. and the God of Jacob. because he asks about these things which we have been commanded to do and includes himself with his people by saying ". and the God of Isaac. the indifferent son. the Torah. and for attitudes that go with them. and he surely did deliver them in their afflictions.One of the more interesting elements in this ritual meal is the story of the four sons.. in remembering the captivity of our fathers.. for they were in bondage.the Lord our God. for I swear unto you. (Alma 39:1. (ibid) Based upon the evidnece shown above. "What is this" (Exodus 13:14). you must begin to tell him the story of Passover as it is written. and his diligence in keeping the commandments of God?. he denies the God of Israel. (Alma 38:1. and your afflictions.. his faithfulness. and except ye repent they will stand as a testimony against you at the last day. and ye shall be lifted up at the last day. (ibid p.and does not identify himself with his people. "And thou shalt tell thy son in that day.. 8) Next Eisenberg tells us of the simple son: The simple son asks. 27) Alma's admonition to his son Corianton (Alma 39-42) clearly parallels that of the indifferent son.. as much as ye shall put your trust in God even so much ye shall be delivered out of your trials." (Exodus 13:8). "By strength of hand the Lord brought us out from Egypt. 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.. by denying his brothers he could not have been redeemed. By excluding himself. (Exodus 13:14) (ibid) Alma's admonition to Shiblon (Alma 38) parallels that of the simple son.have ye not observed the steadiness of your brother. and your troubles. saying: "This is done because of that which the Lord did for me when I came forth out of Egypt" (Exodus 13:8). who does not know how to ask... Alma begins this admonition with: .... The sharpness of his question can be dulled by saying. Alma tells Shiblon: My son. 5) Finally of the young son Eisenberg writes: But as for the young son. To him you shall answer.. 7)--------------------------------------------------------------------------------- .. For me and not for him.inasmuch as ye shall keep the commandments of God ye shall prosper in the land.. ye cannot hide your crimes from God. from the house of bondage. He is to know that if he had been there. But behold. "It is because of that which the Lord did for me when I came forth out of Egypt. touch these stones. and behold there is no light in them. 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. did molten out of a rock sixteen small stones. Behold. and prepare them that they may shine forth in darkness. even as transparant glass.. (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. 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. O Lord. Now at first this story leaves us with many enigmatic questions. 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).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. O Lord.. (Ether 3:1) The brother of Jared took these to the Lord with the following petition: . 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). Now the answer to our questions lies in the Jewish understanding of Gen. 6:16a: . behold I have done even as you have commanded me. with your finger. 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]. and they shall shine forth unto us in the vessels which we have prepared.. and they were white and clear.. that we may have light while we cross the sea. and I have prepared the vessels for my people.. Phineas. R. Levi said. R. and when it glowed brightly. Phineas in the name of R. Thus according to our Jewish tradition. Hoshiah did not explain the matter C.A TZOHAR shall you make to the ark." 2." And Rashi writes on the word TZOHAR in Gen. 6:16: Some say this is a window. Abba bar Kahana and R. "It was a window. he knew that it was day. Thus when this story is viewed in light of Jewish tradition. But behold. This is important because it helps to show the clearly Jewish nature of the book. 8)----------------------------------------------------------------------------------------The elements of prayer described in the Book of Mormon are destinctly Jewish and not those of Protestant America in the 1830's. D. The brother of Jared. I say to you that you must pray always. This would explain why God would ask the brother of Jared to suggest how the ark might be lit. Others say it was a precious stone that supplied them with light. When the stone dimmed. B. Hanan and R. Noah's ark was lit by a precious stone which shined with light called the TZOHAR. 6:16): B. Hunia and R. the elements of the story suddenly make perfect sense. having a parallel record to Gen. R. 6:16 would have been aware of this. A. T. Levi: "During the entire twelve months in which Noah was in teh ark. The Hebrew word TZOHAR (translated "window" in the KJV) is a very rare Hebrew word. he had a precious stone. "Rather. since the brother of Jared would have been aware of how God had provided light for Noah's ark. he knew that it was night. Levi explained it." Now Midrash Rabbah explains the passage this way: XXXI:XI 1. and not . "Make a light for the ark" (Gen. This word comes from the Hebrew root TZAHAR meaning "to shine. R. "It was a precious stone." E. he had no need for the light of the sun by day nor for the light of the moon by night. 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. Abba bar Kahanna said. 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. R. A. which he suspended. Theodore Gaster. 62) states: All the Berakhot were instituted by the Rabbis. we put ourselves "in tune" by speaking: Barukh attah Adonai Elohenu Melekh ha-Olam asher kid-shanu be-mitzvotav vetzivanu. 219-221) as well as in the Talmud (b. This is followed by the Mitzvah we are about to perform.. over all your household. You are He. 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. as THE COMPLETE BOOK OF JEWISH OBSERVANCE by Leo Trepp (p. * The Book of Mormon prescribes prayer three times a day: morning. the Morning . * BoM records post-meal prayer: And it came to pass that Alma ate bread and was filled. on putting on the Tallit: lehitatef ba-Tzitzit to wrap ourselves in Tzitzit.. but Grace after Meals is ordained in Torah. mid-day and evening: Cry unto him in your houses.. Blessed are You. 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.. as the Rabbis explain. (Alma 34:21) This is also a Jewish practice. as we have seen: Shaharit. yea. both morning. 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. Lord our God. that he will consecrate your performance to you. pp. who has sanctified us by His commandments. and commanded us.. Minhah. and Maariv.. as we read in THE COMPLETE BOOK OF JEWISH OBSERVANCE by Leo Trepp (pp. and he blessed Amulek and his house.Berakhot 47b-49a) and is based on Deut. for instance. and evening.faint. that your performance may be for the welfare of your soul. Shaharit. (2Ne. 45-49): The Rabbis instituted three prayers for every day. Ruler of the universe. mid-day. (Alma 8:22) The giving of thanks after meals is also a Jewish practice. and he gave thanks to God. 8:10. . 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... is considered the holiest day in the Jewish year. Praised are you praise. kept you and has preserved us. is offered after night has fallen.. (THE JEWISH NEW TESTAMENT COMMENTARY by David Stern.. King of the universe. who has kept us. [and] Maariv. This Jewish prayer is spoken on special occasions and holy days.Prayer.. Minhah. This season is described by Messianic Jewish writer Joseph Good this way: Yom Teruah. YHWH our God. the Feast of Trumpets. and enabled us to reach this season. Yom Kippur. 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.render all the thanks and to that God who has created you and has and preserved you and has caused that you should rejoice. The interval between Rosh haShanna and Yom Kippur is known as Yamin Nora'im (the Days of Awe)... Minchah ("afternoon".. The three services are called Shacharit ("morning"). the word means "gift.... is also called Rosh haShanna (literally) "Head of the Year".. comment on Acts 3:1) * Mosiah 2:20 closely parallels the Jewish prayer known as the Shehecheyanu: Shehecheyanu Mosiah 2:20 . p. 228...the Day of Atonement. the afternoon prayer.. 19-20) And as Messianic Jewish writer Edward Chumney writes: . (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good.. This is significant because this event (Mosiah 1-6) was a Sukkot celebration. offering") and Ma'ariv ("evening"). the Jewish New Year. pp. 9)-------------------------------------------------------------------------------------------------The most sacred season of the Jewish year is that which begins with Rosh HaShanna and ends with Yom Kippur.. 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. because the Lord had again delivered them out of the hands of their enemies. therefore they gave thanks unto God. (Alma 44:24-45:2) Now to the Jewish reader. For example... a time of solemnity. and it is the most solemn day of the Jewish calendar.Yom Kippur. 142) Now while it is true that these Holy days and this season is never mentioned by name in the Book of Mormon. This recognition has been acompanied by . In recent years they has been a great movement toward recognizing the Jewishness of the New Testament. fasting. yea.. when their fate will be decided. yea and they did fast much and pray much. 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. It is the last day of the Ten Days of Repentance. Thus while the Book of Mormon never mentions these Jewish Holy Days by name. being celebrated. pray for forgiveness. now it came to pass that the people of Nephi were exedingly rejoiced. in fact. The entire day of Forgiveness (Yom Kippur) is spent fasting and praying. the transition of the new year accompanied by rejoicing. And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi. giving thanks to God. and a time of much fasting and prayer. surely this was a sorrowful day. Behold. points quite clearly to the celebration of Rosh HaShanna. the Day of Atonement. and they did worship God with exceding great joy. 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. the Jewish reader may clearly recognize that they are being mentioned and observed. 10)---------------------------------------------------------------------------------------Welcome to the Jewishness of the Book of Mormon listserver. comes on the tenth day of the Jewish month of Tishrei (September/October). 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. and do good deeds until Yom Kippur.. it is quite clear in the Book of Mormon that it was... praying and worshiping God because he had given deliverance.. (THE SEVEN FESTIVALS OF THE MESSIAH by Edward Chumney. p. Yom Kippur and the Ten Days of Awe. it is important to note that the Yuchi tribe of American Indians celebrate a festival almost identical to Sukkot.. 23). Before examining the occasion of King Banjamin's sermon. a movement of Jewish people to embrace the New Testament as a Jewish book and Yeshua (Jesus) as the Jewish Messiah. Many do not realize that the Book of Mormon. and WHEN it proceeded forth from the mouth of a Jew it contained the fulness of the gospel of the Lord. 13:25). in light of Jewish hermeneutics: . "consists of the learning of the Jews" (1Nephi 1:2).... The Book of Mormon teaches that the Scriptures must be understood in light of their inherent Jewishness.. like the Tanak and New Testament.. thou seest the formation of that great and abominable church.. On this website we will often quote from and refer to several Messianic Jewish and other Judao-Christian writers. 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)... one of the primary purposes of the Book of Mormon. 13:24) and ". 25:5b) According to the Book of Mormon the Bible "proceeded forth from the mouth of a Jew.. and there is none other people that understand the things which were spoken unto the Jews like unto them. as stated on the colophon (title page) is: And also to the convincing of the Jew and Gentile that Yeshua is the Messiah..these things go forth from the Jews in PURITY unto the gentiles." (1Ne. they have taken away from the gospel of the Lamb many parts which are plain and most precious. These quotations are not meant to imply that these authors endorse the Book of Mormon... from the Jews unto the Gentiles. 13:26) Finally. and they still observe the festival ..AFTER they go forth." (1Ne.the Jews do understand the things of the prophets. 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. However the passage goes on to say "....the rise of Messianic Judaism. save it be that they are taught after the manner of the Jews." (1Ne. The time has also come to recognize the Jewishness of the Book of Mormon as well.. (2Ne. 2) starts on 15th day (or full moon) of holy harvest month. Both the Yuchi's and the ancient Hebrews celebrate: 1) an eight-day festival..pitched their tents. and Sukkot? 1:10. "Rejoicing" is an important theme throughout Benjamin's sermon.." This indicates that an actual Torah commandment was being fulfilled by the gathering..the firstlings of their flocks. 89-90) Now what are the parallels of the occasion of Benjamin's sermon..to keep the commandments of God. 23:42). Ok lets look at the text of King Benjamin's sermon in the book of Mosiah. but were in 1836 resettled in Oklahoma. 16:16). 6) form procesions in which foliated branches are shaken.the people gathered themselves together throughout all the land that they might go up to the Temple. 2:5 ".to this very day.." At the Sukkot "fourteen lambs of the first year" were to serve as a burnt offering (Num.". about which the Torah commands: "." one of the Hebrew words for "tent" is "sukkah" which can be translated "tent.. 29:13).. that thereby they might rejoice." Pointing to one of the three pilgrimage feasts (Dt.. 2:1 ." (Lev. 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 . booth or tabernacle... 2:4 ". The Yuchi tribe once lived in Georgia..." During this festival Hebrews dwelt in "sukkot" (plural of "sukkah") (Lev. (For more on this see BEFORE COLUMBUS by Dr.. Cyrus Gordon pp. 2:3 ". 1:18. and you shall rejoice before YHWH your God seven days....." This fits Sukkot. This included a commandment to "rejoice. 3) live in temporary "booths" 4) at the cultic center where: 5) they nurture a sacred fire. 23:40).. the Lord.. 22) 3:5 ".Praised are you praise. shall come down.. then we have 33 1/2 years.. 3:3 ".behold.. like its NT parallel (Lk. 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.render all the thanks and to that God who has created you and has and preserved you and has caused that you should rejoice. 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. Passover). 2:37 ". 30 C.. kept you and has preserved us.E. (in the Fall) and died on April 6th of 30 C. (14th of Nisan. or depending on how the dates fall on the calendar... 10:5-8). I am come to declare to you glad tidings of great joy. and shall dwell in a tabernacle of clay. If Yeshua was born at Sukkot of 4 B. who has kept us.. This also brings us to a Sukkot theme. 8:2." This passage. . 8:13-18. angels appeared to shepherds of Bethlehem declaring the Message of the Messiah's birth which echoes the ancient liturgy of Sukkot.. that of our bodies as Tabernacles.. 65. p. 2:10-11) echoes the ancient liturgy for tabernacles. Neh. 2Macc.." Each of the biblical Temples were dedicated at Sukkot (1Kn. King of the universe. YHWH our God." One of the major themes of Sukkot is that of the Messiah dwelling with us in a human tabernacle.C. This Jewish prayer is spoken on special occasions and holy days. 77-81.E.he dwelleth not in unholy temples. Now there is also Book of Mormon evidence to support this position: Yeshua was crucified on Thursday April 6th.E.. This is significant because this event was a Sukkot celebration. and enabled us to reach this season.. .. rounded up to 34 years. The Book of Mormon places 34 years between the birth of Yeshua and his death. (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good. 7-8 (This points to Jn.Kingdom of God.4 solar years (remember long count years are not adjusted to agree with a solar calendar. they simply fall one day after another)." One of many prophetic meanings of Tabernacles deals with the Messiah tabernacling or dwelling with us in the Kingdom (see Zech. Moreover 600 Maya 360 day longcount years are 591.. 18) 4:19 "Do we not all depend upon.. 7:2. 8:48) 3:15 "types and shadows" According to Paul the feast days are a "shadow of things to come" (Col. 7-8 esp. for all the substance which we have... During which time Israel was totally dependant on YHWH for food. 14:16)." .Sukkot 5:1f). 10:1) Benjamin is speaking of Tabernacles as a type and shadow of his coming.he has poured out his Spirit upon you. Now Zedekiah began his reign in 598 or early 597 B." this prophecy was fulfilled centuies later at another Sukkot (Jn. man as a tabernacle.7 365 day years (The Egyptian and Mayan Solar calanders are 365 days) 3:6 ".evil spirits dwell in the hearts of men. 4:22 Another parallel to Yeshua's visit to the Temple at Tabernacles in Jn.. Now according to John Sorenson 600 Maya tuns (longcount years of 360 days each) equal 591.C. The Kingdom of God and Kingdom living are also important topics in Benjamin's message (3:20. (3:5. almost the exact number of Long count years from Zedekiah to the birth of Yeshua if Yeshua was born at the time I propose.The Book of Mormon also places the Birth of Yeshua at 600 years after Lehi left Jerusalem (2Ne. 7:24) 4:22 a Kal V'khomer thoughtform . and has caused that your hearts should be filled with joy.. 4:13. 2:16 see also Heb. 3:9 ".and say that he hath a devil... 7:37-39). 15) 4:18 ".. God.. water etc. On each day of the feast a ceremony was conducted in which water was poured out upon the alter as a drink offering (m.... This is because 597 minus 4 is 592.. (compare Jn." Another parallel to Yeshua's visit to the Temple at Sukkot (Jn.E..... 11:35). 4:20 "." Another theme to Sukkot is in rememberance of the 40 years dwelling in Tabernacles in the wilderness. 7-8)..Again. 10:18). It was just less than a Solar year later and a Lunar year is just short of a Solar year. I believe this date was the following Passover for three reasons: 1. 8:5). The Messiah celebrates the portaking of the [unleavened] bread and the wine of the Passover sader with them (3Ne. The people were gathered at the Temple (3Ne. 12)---------------------------------------------------------------------------------------------Messiah died on Nissan 14 (Passover) which was the first month. Zarahemla means "the scattered ones are gathered") 2) At the initial message the people only make a covenant. (also remember. the fourth day of the 34th year on the Nephite calendar (3Ne. This parallels the water liabation ceremony of Sukkot mentioned above. 11:1) as they would be for a festival such as Passover. 12 "the left hand of God" a wordplay on the Hebrew name Benjamin which means "a son of the right hand" 5:5-6. 18:1-14) and explains the Passover elements to them. Following Benjamin's sermon in the BOM the people of Lemhi and the people of Alma are ingathered to Zarahemla. 13)--------------------------------------------------------------------------------------------One of the elements of the Book of Mormon which seems almost . Now since the Hebrews used a lunar calendar. 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. For this reason each of the Biblical Temples was dedicated at Sukkot. 5:2-8) thus renewing the Abrahamic covenant (See Gen. 6:1-2 "enter into a covenant" Tabernacles is a time for renewing of covenants. they are water immersed.5:10. however with the ingathering of the people of Alma. The feast commemorates the 40 years in the wilderness. 3. Two other points: 1) Sukkot is the feast of ingathering. 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). 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). The Messiah appeared to the Nephites almost (but not quite) a solar year later (3Ne. Following these 40 years all the males were circumcised before entering the promised land (Josh. 2. 17). 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.. 4f. as we learn from the debates on the subject of prosolyte baptsim between the rabbinic schools of Shammai and Hillel. The Jewish reader. 10-13). 18:5:2). Shamai argued at the point of circumcistion. the Qumran community engaged in the practice of baptism for ritual cleansing and for entance into the covenant as early as 150 C. Damascus Document x. "Baptism" is the Greekderived equivalent of tevilah from the Greek verb baptizo. 13. For example in Mosiah 18:10. both contemporaries of Jesus. 7). and piety towards God. It was immersion or tevilah.Yebamot 47a). Ant. however. 51:2. 13 baptism . who taught when Yeshua was but a child. Ritual washings for uncleanness are first mentioned in the Torah itself (see Lev. 79) As Rosen states there was a debate on the topic between Hillel and Shamai. 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. The Talmud records that these two Jewish teachers debated over the issue of at what point a Gentile prosolyte becomes a Jew. we may speak of such converts as being immersed or baptized. Now the Book of Mormon also speaks of baptism as a practice that existed in Old Testament times. v. and that this ritual did not exist in Old Testament times. Josephus states that John ". Most Christians have been trained to believe that John the Baptist introduced this ritual in the first century. hence. for Gentile converts to Judaism. (Manual of Discipline iii. 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. Final evidence for the existence of baptism as a practice in Old Testament times may be found in the Dead Sea Scrolls. baptism became an added requisite. 13-15). both as to righteousness towards one another. The Psalms also speak of "washing" to cleanse one from sin (Ps.. but it was before the time of Jesus..unbelieveable to the average Christian reader is the proposition of the ritual of baptism (Hebrew: T'vilah) taking place in Old Testament times. Although the only biblical requirement for entrance into the covenant was circumcision. (Y'SHUA THE JEWISH WAY TO SAY JESUS. 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.. No one knows exactly when or by whom the requirements were changed to include baptism. and so to come to baptism for that the washing would be acceptable." (Josephus.E. According to the Scrolls. by Moishe Rosen p.commanded the Jews to exercise virtue. C. but to the non-Jewish reader it may not be so easily understood. but it begins wirth a question or problem which the exposition answers. children/son & called. 20:16-19 Exposition: 3Ne. The Yalammedenu Homiletic Midrash is much the same. being found in the initial text. G'ZARA SHEVA (equivelnt expresions) thru which catchwords or keywords link the sermon together. knowledge & sealed. secret. Initial Text: Gen. the final text. 9:6-8 Second Text: Gen. gather. In Proem Homiletic Exogesis an introdutory text is geven. often in the additional texts.occurs prior to New Testament times (around 147 B. An example of Proem Homiletic Exogesis can be found in the New Testament in Romans 9:6-26: Keywords: seed. This process usually involves Hillel's second rule. people. 20:20-21:11 Final Text: Micah 5:8-15 = 3Ne. 1:9 = Rom. Initial text: Micah 5:8-9. nation. 21:12 = Rom. cut off. and in the exposition itself. 9:10-28 Final Text: Is. Initial Text: Is. 9:29 A Book of Mormon example is: Keywords: midst. together. 4:12-13 = 3Ne. a sermon is built on this introductory texts often using additional texts. 12:1-24:32 . 21:12-21 Longer forms of the Proem homily are known as Extended Commentary forms. "Proem" is a Greek word meaning prelude. revealed. Such an extended form appears in the Book of Mormon: Keywords: mountain. 14)----------------------------------------------------------------------------------MIDRASHIC EXOGESIS IN THE BOOK OF MORMON Two prominant types of Homiletic Mirashic Exogesis are Proem and Yalammedenu. The first form of midrash we shall examine in the Book of Mormon is Proem Homiletic Midrash. 2-14 = 2Ne.E. Father & covenant.) and is part of entering the covenant. 9:9 Exposition: Rom. To the Jewish reader this is quite natural. 18:10 = Rom. The sermon closes with a final text wich usually repeats or alludes to the initial text. words. 15:4 Exposition: Mt. 25:1-26:15 Additional Text: Is. people. salvation. but it begins with a question or problem. 15:1-3 Initial Texts: Ex. 27:2-35 Exposition: 2Ne. 53 Exposition: Mosiah 15:1-15:13 Final Text: Is. 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. 29:3-5 = Ne. earth & arm [of the Lord] Question: Mosiah 12:20 Initial Text: Is. 28:1-30:8 Final Text: Is. 52:7-10 = Mosiah 12:21-24 Exposition: Mosiah 12:25-13:35 Additional Text: Mosiah 14 = Is. 15:7-9 A Book of Mormon example is: Keywords: means. good tidings. 20:12. and as to how this helps us understand the exposition. 48-49 Question: 1Ne. 29:13-14 = Mt. 26:19-27:1 Additional Text: Is. mountains. commandment & honor Question/Problem: Mt. 30:9-18 Another form of Midrashic Exogesis is called Yelammedenu Homiletic Midrash. 22:31b alludes to the initial text Now it is very helpful to look at the exposition in terms of the initial. 22:2-31a Final text: 1Ne. A New Testament Example is: Keywords: tradition. We must realize that the purpose of the exposition is to interpret these sets of texts in light of one another. redeam. 20-21 = Is. peace. beautiful. 26:15-18 Exposition: 2Ne. 22:1 Exposition: 1Ne. 15)------------------------------------------------------------------------------------------ . taught. 11:4-9 = Ne. 15:5-6 Final Text: Is. 21:17 = Mt. This form of midrash is very similar to the Proem Midrash. saved Initial text:1Ne. 29:6-24 = 2Ne.Exposition: 2Ne. 52:7-10 = Mosiah 15:14-31 Another Book of Mormon example: keywords: commandments. and especially pay heed to the keywords as they reveal the main topic. additional and final texts. feet. 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.. 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. (Prov. 31:27. so that the Law of Moses should not be broken." (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. but not always. in fact they are so old we see them used in the Tenach. 1Sam. and if it falls into a pit on the Sabbath. lesser The kol v'komer thoughtform is used to make an argument from weight based on one of greater weight. (Mt. 12:5a) Other Tanakh examples to look at: Dt. 12:5b. 12:11-12) . 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. 15:5. Ezkl. 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. then how can you contend with horses? (Jer. signalled by a phrase like "how much more.. 23:3. 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.KAL V'KHOMER IN THE BOOK OF MORMON Kal v'khomer is one of the Seven Rulles of Hillel. 11:31) And: If you have run with footmen and they have wearied you. Jer. and the giving of the Torah on Mt. 12:24. 7:11 = Lk. that I should build a ship? (1Ne. if the Lamb of God. 11:12. 12:9. 17. O then. to fulfil all righteousness. yes. G-d instructed the people through Moses (Moshe) to sanctify . how much more need have we. 9:11-12. how is it that he cannot instruct me. he being holy. should have need to be immersed by water. 12:12 & Jn. if the Lord has such great power. The actual giving of the Torah on Mt. 10:25 & Jn. 10:28-29. This day on the Jewish calendar is a celebration. Sinai. 10. to be immersed. 12:22 2Cor. 15:18-20 Mt.. 25 Now the kal v'khomer thoughtform is also found on several occasions in the Book of Mormon. 7:8-12 Mosiah 4:22 Alma 32:18-19 3Ne. 2:2-3. 30 = Lk. 28 Mt.Other NT examples are: 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. 11 Philip. 3:31. 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.. and has wrought so many miacles among the children of men. 2:12 Phil. 15. 6:26. 5:8-9. The following are some examples: And now. being unholy. 9:13-14.(Exodus [Shemot] 19:1). both of the Spring harvest. even by water! (2Ne. 4:1. 11:13 Mt.. 7:23 Rom. 24 1Cor. 3:7-9. 17:51) And now. 1:16 Heb. 31:5) Other Book of Mormon examples are: 1Ne. Abinadai uses Exodus type terminology. making it an optimum time to enter the city and give his message to a large number of people. the events Mosiah 11-17 recall the events of the first Shavuot. When the above evidence is considered it becomes clear that the events of Mosiah 11-17 most likely occured during a celebration of the . "deliver[ance]" abd "burdens lashed upon their backs" (Mosiah 11:21.. refering to "bondage". Another important element which demonstrates the Shavuot connection is that Abinadai. Finally Abinadai would have chosen an oportune time to reenter the city. 12:29 call us to keep the Torah not just proclaim it. 50:3) YHWH will come down in the sight of all the people (Ex. A festival occasion would have given Abinadai a large audiance. while speaking with the Lord. This Weeks (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. and shall not keep silence (Ps. Two years earlier Abinadai had been exiled from the city (Mosiah 11:28-12:1). 13:12-24) moreover. p. even as Moses' did while in the mount of Sinai.. in keeping with the harvest festivalk theme of the holiday. This day would following the crossing of the Red Sea. Both Psalm 50:16.. most particularly Psalm 50.. 12:2. 5. cursed the crops od King Noah's people (Mosiah 12:6). third month of Sivan (Exodus be the fiftieth day day. (THE SEVEN FESTIVALS OF THE MESSIAH days later on Mount Sinai. compare with Exodus 1:11).selves before He visited them three which would be the sixth day of the [Shemot] 19:10-11). 22 and Mosiah 11:23. Abinadai repeats the ten commandments (Mosiah 12:34-36. This would have made great impact at the feast of Shavuot. compare Exodus 34:29-30). 15) Now to the Jewish reader it becomes apparant that the events of Mosiah 11-17 also occured on a Shavuot. or Pentecost. 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. 23. For example: Our God shall come. would be the Feast of by Edward Chumney. following this his "face shone with exceeding luster. First. There are several evidences that point in this direction." (Mosiah 13:5." Psalm 50:16-21 like Mosiah 11-17 is a strong rebuke to keep the Torah of God. like the New Testament is incomprehensible apart from its Jewish context. For he truly says that no one shall have them to get gain. a "good eye". In his introduction to the JEWISH NEW TESTAMENT (p. The Rabbis trace their line of authority (allegedly) back to Moses. In order to officiate religiously Judaism teaches thatr one should have s'mikhah. him will the Lord bless. 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. 17)--------------------------------------------------------------------------------------------"Good eye" in 3Ne. having an 'ayin ra'ah. concept seems to be addressed in Mosiah 18:13. Yeshua says in the Sermon on the Mount. 17-18. For none can have power to bring it to light save it be given him of God. but the record thereof is of great worth. However. The Book of Mormon. "If your eye be evil. 6:22-23. The first of these is 3Ne. In these passagea This . 6:22-23: . Here is an example. x) Messianic Jewish writer David Stern writes concerning Mt. or the welfare of the ancient and dispersed covenant people of the Lord. for God wills that it shall be done with an eye single to his glory. Now here the "single eye"/"good eye" idiom is used in its correct context showing a clear Jewish background to the book. because of the commandment of the Lord. literally. only one if many.." What is an evil eye? Someone not knowing the Jewish background might suppose Yeshua was talking about casting spells. means being generous.much of what is written in the New Testament is incomprehensible apart from its Jewish context. while having an 'ayin tovah. 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.. 18)---------------------------------------------------------------------------------There is a concept in Judaism called "s'mikhah" which is the passing on of authority by laying on of hands. your whole body will be dark. Now there is a similar concept found in the Book of Mormon. the plates thereof are of no worth. means being stingy. an "evil eye". and whoever shall bring it to light.festival of Shavuot. 13:22-23 which parallels Mt. Now the Book of Mormon shows a clear awareness of the Jewish background of thie Hebrew idiom. in Hebrew. . 3:3) by: The MOED of the earth (a 24 hour day) .and let them be for signs and MOEDIM and days and years" So the MOEDIM are determined by the Son and Moon. 3:15). Now a pure lunar calendar only produces a 360 day year. 19)-----------------------------------------------------------------------------------A major key to understanding the Hebrew calendar and the Jewish Feasts is to understand two Hebrew words: MIKRAW and MOED. Note that in Paul's day these Feasts still foreshadowed things yet to come. and the set time (MOED) of the lesser light which is set to rule the night. All of this is tied to the Hebrew calendar. That is the "times of reckoning" (The Hebrew calendar) are "governed" (see Ab. 1:14 taken literally from the Hebrew: ". The Hebrew word MOED is an important word in the Torah. This is done by adding an extra month whenever Passover is going to occur before the Spring Equinox. Now the way the Hebrew calendar works is that from evening to the next evening makes a day. yea." MOED is used to describe the workings of the Hebrew calendar. 3:6: .it is given unto thee to know the times of reckoning.." Throughout the Torah the Jewish feasts are called MIKRAW meaning that they are a time for a convocation. 3 which culminates in Abr. often via the Jewish Feasts (MOEDIM). The Hebrew word MIKRAW is genrally translated "convocation" and refers to a "rehersal. and the set time (MOED). Each new moon crescent begins a new month.Alma has s'mikhah and passes that s'mikhah on to others. 2:16-17). MOED is translated "feasts" and "set time" or "apointed time. Paul said that these Feasts were "a shadow of things to come" (Col.. The Hebrew calendar is regulated by the Sun and Moon. The Hebrew calendar is governed by the sun and moon. as Gen. As a result an extra month must be added to the Hebrew calendar every so often to keep it aligned with the solar year. which are "landmarks" in time on that calendar and which prefigure "appointed times" yet to come. and the set time (MOED) of the greater light which is set to rule the day. the set time (MOED) of the earth upon which thou standest.. and the feasts. or a rehersal of something yet to come. Interestingly King BenYamin (Benjamin) gives a similar statment in his speach given at a celebration of SUKKOT (Tabernacles/Boothes) (Mos. The Hebrew calendar was revealed to Abraham in Abr. Now the MOEDIM (Feasts) are determinde by the new moon (MOED of the moon) and the MOEDIM (Feasts) in relation to the Spring Equinox. Unleavened bread Shadow of: Resurection of Messiah as firstfruits offerring. 1. 36) These MOEDIM not only help regulate the calendar but they are shadows of things yet to come. 6. Trumpets (Rosh Hashanna) Shadow of: Comeing forth of the Book of Mormon (10 days of repentance. Ruach HaKodesh (Holy Spirit) 4. 4.The MOED of the sun (the solar year) The MOED of the moon (the lunar month) (also the MOED of Kolob. 2. It is also clear that the author of Abraham 3 understood how the Hebrew calendar works. Shavuot (Pentecost/weeks) Shadow of: Completion of the firstfruits offerring. 1:14 translates MOED as "seasons" here. 2. 5.000 firstfruits/firstborn. 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. 144. The seven MOEDIM (feasts) of the Hebrew calendar are: 1. tell us how to regulate the MOEDIM according to the MOED of the sun.Latter-Days) 5. 23:34. Passover Shadow of: Death of Messiah the "lamb" and marking of 144. The Day of Atonement (Yom Kippur) Shadow of: Return of Messiah and coming forth of sealed portion. Giving of the . The seven MOEDIM (feasts) of the Hebrew calendar are: 1.000 years) It is as if the author of Abraham knew the Hebrew of Gen. 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.000 as firstfruits offerring. 7. 3. 3. Passover Unleavened bread Shavuot (Pentecost/weeks) Trumpets (Rosh Hashanna) The Day of Atonement (Yom Kippur) Tabernacles/Boothes (Sukkot) The last great day (Lev. good tidings. earth & arm [of the Lord] Question: Mosiah 12:20 Initial Text: Is. people. feet. One of the priests quotes from Is. I would liket to create a thread about AviNadi (Abinadi "My Father is Nadi") and his drash (speech) during the feast of Shavuot (Pentecost). 15:1-3 Initial Texts: Ex.) New Testament and Book of Mormon. 29:13-14 = Mt. AviNadi's drash was an example of Yelammedenu Homiletic Midrash. words. 15:5-6 Final Text: Is. but it begins with a question or problem. redeam. 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. mountains. commandment & honor Question/Problem: Mt. Messiah dwelling with us in 1. peace. 53 Exposition: Mosiah 15:1-15:13 Final Text: Is. salvation. AviNadi . 20:12. This form of midrash is very similar to the Proem Midrash. 53. Tabernacles/Boothes (Sukkot) Shadow: Birth of Messiah. 7. 23:34. 52:7-10 = Mosiah 15:14-31 The primary key to AviNadi's Midrash is that he is interpreting Is. AviNadi gives his midrash during the Jewish feast of Shavuot so we should also read his drash in light of that feast. 52:7-10 = Mosiah 12:21-24 Exposition: Mosiah 12:25-13:35 Additional Text: Mosiah 14 = Is.000 year Kingdom. Entry into New Covenant. The last great day (Lev. beautiful. This also creates a second thread regarding the Feast of Shavuot (Pentecost) in the Tenach (Old Test. 15:4 Exposition: Mt. 52 and asks AviNadi who is being spoken of (12:20-24). 21:17 = Mt.6. A New Testament Example is: Keywords: tradition. taught. 52:7-10 with Is. AviNadi is being held by the evil Noach HaMelek (King Noah) and is being questioned by Noach and his priests (12:19). 20)-------------------------------------------------------------------------------------I am hoping to become more active with the list. 15:7-9 AviNadi's drash goes like this: Keywords: means. 36) Shadow: Messiah's circumcision. This reveals several points. Sinai and the goodnews to be the Torah) 2. Remember. at least one of the priests (Alma Aramaic: "eternal") seems to be impressed by it and recorded it. The priest was motivated by the occasion to ask AviNadi to expound Is. the mountain to be Mt. 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. 53:1 to prove that the individual in Is. 52 to be Moses. In the earthly holy of holies is the ark of the Covenant. 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. it is Shavuot. It pertained to his mind to the occasion of Shavuot (it seems that the priests of Noach understood the individual in Is. . book of the covenant and tablets of the Covenant. 52:10 and Is. 5). 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. since his question shows that he was really thinking. 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. 52 is clearly the suffering servent Messiah of Is. 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. 16:12) and that the High Priest enters the holy of holies. AviNadi uses the phrase "arm of [YHWH]" in Is.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 Aramaic name has turned up in the Bar Kokhba letters) I think that Alma may well have been the priest who asked the question. Sinai. Although his drash was rejected. 52 for two reasons: 1. 53 and not Moses at all. and because AviNadi answered it very well. Now Hebrews tells us that the earthly holy of holies is a shadow of the heavenly holy of holies (see Heb. 16). the aniversary of the giving of the Torah at mt. 8:2. 9:4 & Lev. In Rev. 5& 6 we learn that the book is sealed with seven seals.. 6.. therefore. 31:31. The whole vision has become to you like the words of a book that is sealed. 11. 24 as follows: ____________________________________________________________________ SEAL Mt. In the heavenly holy of holies then is kept the New Covenant (see Heb. 8-9 and fulfilment of the meaning of the Yom Kippur ceremony of Lev. 11:27). 5 is ssynonymous with the becoming mediator of the New Covenant in Heb.. 8 and Rev 5 the Messiah is at the right hand of the throne in the heavenly holy of holies.. It would seem then that te opening of the sealed book in Rev. In that day the deaf shall hear the words of the book. Heb. Lev. 26 ____________________________________________________________________ . the apostasy ends. 5 & 6 Messiah opens seals 7 times because of his blood. 8:3. Moreover in Lev. 16:14 blood is sprinkled on the mercy seat 7 times. 8 he becomes mediator of the New Covenant Rev. 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. 5 the Messiah is also able to do something because of his death and blood. while in Rev. (Is. 5. 48:19) refering to Joseph's seed ). 29:10. In Rev. This is the time of the making of the New Covenant (compare Jer. 29:10). 16. 29: For YHWH has poured out on you the spirit of deep sleep. 11:16-27). 9:12.This parable speaks of the apostasy of Israel as a "deep sleep" (Rom 11:8 = Is. 26). in Heb. a marvelous work and a wonder. 5-6. 14. and the eyes of the blind shall see out of obscurity and out of darkness. 31:31-34 on the New Covenant). This parallels what we learn in the olive tree parable (Rom. In this case the "sealed book" seems to be a reference to a book mentioned in Is. Now let us look in more detail at the sealed book in Rev. 8-9 and Rev. 5 & 6 with Heb. 8:2. In both Hebrews 8-9 and Rev. 16. behold I will again do a marvelous work among this people.. 15). In Heb. 8:8-11 quotes Jer. 5. 18) Thus with the revealing of this sealed book. These seven seals also parallel the material in Mt. 34 & Rom.These are symbols of the Old/Mosaic Covenant. 28 Lev. 9:11-15also Heb. 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. 24 Deut.. 5 he opens the 7 sealed book. The Book of Revelations often draws material from the prophets (compare the of the Tenakh. Now there is an important parallel between Lev. 22:12 Messiah comes with his reward. He will prosper you and multiply you more than your fathers. 30:5-6) All of this is further demonstrated in Rev. Rev. i. to love YHWH your God with all your heart and with all your soul.26 Lev. 28:49 Dt. 27 . 26:19 62. 10:7 & 11:15) just as in Rev. and you shall possess it.35. 30:1-4 Now it shall come to pass. and you call them to mind among all the nations where YHWH your God drives you. and from there he will bring you. 24:29-31 Dt. the sealed book he was worthy of in Rev. 5. And YHWH your God will bring you back from captivity. (Dt. 21. Rev. 2Ne. according to all that I have commanded you today. (Dt. 26-27. 6:9-11 6 Rev. 26:16.e. 5 also the New Covenant. 10:1-11 where the sealed book is revealed. Lev. you and your children. with all your heart and with all your soul.31. Then we reach a parallel to Mt. 16:16-21). 28:18. (YOM KIPPUR AND THE NEW COVENANT. passes judgement on Israel for having violated Torah. 30:4) Then the text goes on to parrallel Jer. by a Nazarene Judaism author) Now the Book of Mormon elaborates on these things. when all these things come upon you. Mt. 6:1-2 6:3-4 6:5-6 6:7-8 Mt.20. 24:5 24:6-7a 24:7b 24:7c Dt. Once the judgements of Dt. that you may live. 28-29 are made. 24:31=Mk 13:27 Mt. 28:21-22.57 Lev.25. Mt.1 2 3 4 Rev. then we can come to Dt. 16 makes atonement for the sins of the children of Israel (Lev. 26:17-25 Lev. and you return to YHWH your God and obey his voice. the Messiah in Rev. 64 5 Rev. Here the voice of the seventh angel points to the seventh trumpet and the beginning of the Kingdom of the Lord (Rev. 26:16.38. and have compasion on you.51 Dt. 24 parallels the seven seals): (remember If any of you are driven out to the farthest parts under heaven. 24:8-24 Mt.52.55. Mt. These judgements are the seals. 28:23-24 7 Rev. from there YHWH your God will gather you. 31:31-34 (which speaks of the New Covenant: Then YHWH your God will bring you to the land which your fathers possesed. and gather you again from all the nations where YHWH your God has scattered you. 7 ______________________________________________________________________ Now just as the Yom Kippur ceremony of Lev. 6:12-17 Mt. Rev.. the blessing and the curse which I have set before you. And YHWH your God will circumcise your heart and the heart of your descendants. 22.. saying: Read this. And the learned shall say: Bring here the book. and the revelation which was sealed shall be kept in the book until the own due time of the Lord. and I will read them. by the power of God. from the beginning of the world to the ending thereof. 29 which reads in part: 5 For behold. that he may show them unto the learned. 7 And behold the book shall be sealed. at that day when the book shall be delivered unto the man of whom I have spoken. and all things shall be revealed unto the children of men which ever have been among the children of men. and your rulers. and wo be unto him that rejecteth the word of God! 15 But behold. and he shall deliver the words of the book. . 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. for behold. and in the mouth of as many witnesses as seemeth him good will he establish his word. I pray you.gives us a midrash on Is. you have closed your eyes. for the Lord YHWH has said that the words of the faithful should speak as if it were from the dead. and not for the glory of God. the book shall be hid from the eyes of the world. 8 Wherefore. because of the glory of the world and to get gain will they say this. 11 And the day cometh that the words of the book which were sealed shall be read upon the house tops. 6 And it shall come to pass that the Lord YHWH shall bring forth unto you the words of a book. and the seers has he covered because of your iniquity. save it be a few according to the will of God. that the eyes of none shall behold it save it be that three witnesses shall behold it. and they shall testify to the truth of the book and the things therein. 13 And there is none other which shall view it. 14 Wherefore. 12 Wherefore. besides him to whom the book shall be delivered. 16 And now. 9 But the book shall be delivered unto a man. 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. and which ever will be even unto the end of the earth. and you have rejected the prophets. Wherefore the book shall be kept from them. and they shall be the words of them which have slumbered. For the book shall be sealed by the power of God. they reveal all things from the foundation of the world unto the end thereof. 10 But the words which are sealed he shall not deliver. that they may come forth. and in the book shall be a revelation from God. and they shall be read by the power of Christ. neither shall he deliver the book. to bear testimony of his word unto the children of men. which are the words of those who have slumbered in the dust. For behold. YHWH has poured out upon you the spirit of deep sleep. the Lord YHWH will proceed to bring forth the words of the book. and he shall deliver these words unto another. Additionally. 1Ne 14:7-8. for I will show unto the children of men that I am able to do mine own work. 20 Then shall the Lord YHWH say unto him: The learned shall not read them. 18 refer to the sealed book) and tie it to the revealing of the Book of Mormon. 29:11. 5:1 Heb 8:1) Note also it is a 2 edged sword (Heb. 3Ne. 29:4 (remember Is. Mormon 9:2 parallels the sixth seal of the sealed book of Revelations.. and the man that is not learned shall say: I am not learned. that the Lord YHWH will deliver again the book and the words thereof to him that is not learned. 29:1 & 3Ne. for it is sealed. 19 Wherefore it shall come to pass. that I may preserve the words which you have not read. 2Ne. for they have rejected them. 18 Then shall the learned say: I cannot read it. From this midrash we learn that the book of Is. 4:12) and the sealed book is written on both sides (Rev. 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). 29:4 refers to "sword. 5:1. 11) Mormon 8:23 and Moroni 10:27 tie the Book of Mormon to the speech from out of the dust in Is. 22 Wherefore. in his right hand" we know from the New Testament that the sword is God's word (Eph. 21 Touch not the things which are sealed. Finally. until I shall see fit in my own wisdom to reveal all things unto the children of men. Zech 5:1-4). 29 goes on to discuss the sealed book in verses 11 & 18). Ezkl 2:10. 3Ne. 29:14 (remember. 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. 27. and I am able to do mine own work. and obtained the witnesses which I have promised unto you. 4:12) in right hand (Rev. Mormon 8:23-24. The first is the Book of Mormon as revealed in 1827 (2Ne. (see also 1Ne. 6:9-11 see also Psalm 74). the renewal of the covenant and the regathering of Israel. Mormon 8:23-24 also ties this to YHWH remembering his covenant . 19:12 & 2Ne. and hide it up unto me. 24:5-7 which we have already shown paralles the first three seals of the sealed book of Reveleations. .. 10:6-7 which also parallel the seven seals). for I will bring them forth in my own due time. 27:9) the second is the sealed portion (2Ne 27:8. Is. when you have read the words which I have commanded you. 22:8-9.17 And the man shall say: I cannot bring the book. These passages refer to the "marvelous work" of Is. 29 is revealed in two stages. wherefore you shall read the words which I shall give unto you. Mormon 8:29 closely parallels Mt. 20:1-22:1 also ties the sealed book to the renewal of the covenant. 29:1-9 Confirms all of the above teachings. then shall you seal up the book again. 6:17 & Heb. All of this gives greater meaning to the title page (colophon) of . This trumpet will mark the final regathering of Israel to the land (see Is. To call Israel to repentance. To remind God of his covenant with Israel. Two important Hebrew words are used to describe the Jewish holidays in the Tenakh. 11:15). It would seem then. 3. 15-16) These things demonstrate that the Book of Mormon is a fulfilment of the typology of Rosh HaShanna and Yom Kippur. 2:16-17) and specificly speaks of Yom Kippur as such a shadow (Heb. (see Is. 24:31. that the revealing of the sealed portion. 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. At Yom Kippur another trumpet is sounded. To call Israel to regather to the Land.3Ne." These days last until Yom Kippur. 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. will mark the culmination of this restoration. (see also Ether 4:1-7. Now Joseph Smith recieved the Book of Mormon on Sept. 22. 27:13. 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. 1Thes. 27:13) The blowing of the trumpet on Rosh HaShanna begins a period of ten days known as "the days of repentance." (Col. This parallels the giving of the sealed portion. The first of these is mikraw which is commonly translated "convocation" but may also be translated as "rehersal. 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. Mt. 4:16-17." Furthermore Paul writes that the holydays are a "shadow of things to come. 2. On Rosh HaShanna the trumpet is blown. It also marked the beginning of the days of repentance leading to the fulfilment of Yom Kippur with the revealing of the sealed portion. Three of the reasons given in Rabbinic Judaism for the blowing of the trumpet are: 1. 10:1-11 where 10:7 points to Rev. It is also no coisidence that the same year marks the birth of Zionism ." 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. 1Cor. 8-10). 15:50-55 and Rev. 1827 it is no coinsidence that this day was Rosh HaShanna that year. if there are faults they are the mistakes of men. To come forth by the gift and the power of God F. Written and sealed up. it is an abridgement of the record of Nephi. the House has done know the not cast B. who are a remnant of the House of Israel. F. B. Which is to show unto the remnant of of Israel what great things the Lord for their fathers. which is a record of the people of Jared.) A. Sealed by the hand of Moroni and hid up unto the Lord. Wherefore. condemn not the things of God. And also to the convincing of the Jew and Gentile that Yeshua is the Messiah. which reads: The Book of Mormon An account written by the hand of Mormon. and that they may covenants of the Lord. 23) ----------------------------------------------------------------------------SHAVUOT AND ABINADAI Seven weeks following the Sabbath of Pesach (Passover) marks the Jewish holy day known as Shavuot or Pentecost. and also of the Lamenites-A. when they were building a tower to get to heaven. D. that they are off forever. wherefore. This day on the Jewish . and also by the spirit of prophecy and of revelation-C. who were scattered at the time the Lord confounded the language of the people. that they might not be destroyed-E. and also to the Jew and Gentile-Written by way of commandment. unto the interpretation thereof-C. the Eternal God. (An abridgement taken from the Book of Ether also. that you may be found spotles at the judgement-seat of Messiah. to come forth in due time by way of the Gentile The interpretation thereof by the gift of God. manifesting himself unto all nations-And now. E. Written to the Lamenites.the Book of Mormon. and hid unto the Lord. upon plates taken from the plates of Nephi. D. the events Mosiah 11-17 recall the events of the first Shavuot. 15) selves before He visited them three which would be the sixth day of the [Shemot] 19:10-11). compare with Exodus 1:11). (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. Sinai occurred on a Shavuot. This day would following the crossing of the Red Sea.. 50:3) YHWH will come down in the sight of all the people (Ex. most particularly Psalm 50. cursed the crops od King Noah's people (Mosiah 12:6). Abinadai uses Exodus type terminology. 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. First. G-d instructed the people through Moses (Moshe) to sanctify days later on Mount Sinai. Sinai. 22 and Mosiah 11:23. third month of Sivan (Exodus be the fiftieth day day. Abinadai repeats the ten commandments (Mosiah 12:34-36. 12:2.. refering to "bondage". For example: Our God shall come. 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. This would have made great impact at the feast of Shavuot.. 13:12-24) moreover. and shall not keep silence (Ps. 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. both of the Spring harvest. Another important element which demonstrates the Shavuot connection is that Abinadai." (Mosiah 13:5. This Weeks (Shavuot).calendar is a celebration. 5.. p. in keeping with the harvest festivalk theme of the holiday. or Pentecost." Psalm 50:16-21 like Mosiah 11-17 is a strong rebuke to keep the Torah of God.. while speaking with the Lord. "deliver[ance]" abd "burdens lashed upon their backs" (Mosiah 11:21. The actual giving of the Torah on Mt. 12:29 call us to . and the giving of the Torah on Mt.. compare Exodus 34:29-30). would be the Feast of by Edward Chumney. even as Moses' did while in the mount of Sinai. There are several evidences that point in this direction. following this his "face shone with exceeding luster. 23..(Exodus [Shemot] 19:1). Both Psalm 50:16. 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. 16:35 And it came to pass that the daughters of Ishmael did mourn exceedingly. because of the loss of their father. and after all these sufferings. because of the loss of their father. and because of their afflictions in the wilderness. and they were desirous to return again to Yerushalayim. thirst. we must perish in the wilderness with hunger. We are specificly told that Ishmael's daughters mourned. and also against me. and because of their afflictions in the wilderness. 24) ----------------------------------------------------------------------------------------1Nephi 16:43f describes the mourning at Nahom: 16:34 And it came to pass that Ishmael died. but are not required to. Two years earlier Abinadai had been exiled from the city (Mosiah 11:28-12:1). and we have wandered much in the wilderness. hunger. 16:36 And thus they did murmur against my father. and fatigue. and they did murmur against my father. because he had brought them out of the land of Yerushalayim. Hebrew NAHAM/NACHAM means either "to groan" (as in mourning" or "to comfort") 2. According to Jewish custom only children are required to recite the Mourners Kaddish (mouners prayer) other relatives may recite it. saying: Our father is dead. yes. . and we have suffered much afflictions. and was buried in the place which was called Nahom. and was buried in the place which was called Nahom . A festival occasion would have given Abinadai a large audiance. 25) --------------------------------------1Nephi 16:34-36 16:34 And it came to pass that Ishmael died. making it an optimum time to enter the city and give his message to a large number of people. and they did murmur against my father . 16:35 And it came to pass that the daughters of Ishmael did mourn exceedingly.keep the Torah not just proclaim it. Some interesting points: 1. Finally Abinadai would have chosen an oportune time to reenter the city. and fatigue. 25:5 tells us that the scriptures are best understood by those taught after the manner of the things of the Jews. and we have wandered much in the wilderness.The Hebrew word NAHAM or NACHAM means "to groan" (as in mourning) or "to comfort" which fits the context of 1Ne. Others may recite it. Moreover ownly the children of the person who has died are required by Jewish Law to recite the Mourners Kadish. (Most BoM editions have "Son" for "Sun" in 2Ne. and they were desirous to return again to Yerushalayim. we must perish in the wilderness with hunger. That "daughters of Ishmael" are singled out as mourners is in keeping with ancient Hebrew culture. hunger. Among ancient Desert Semites mourning is done primarliy by the females. It is not uncommon for the emotionally overcome mourners to engage in groaning (nahar) and murmuring. Placing 1Nephi 16:34-36 in its Jewish context: NAHOM .. Laman took advantage of this sutuation to incite insurection. 16:36 And thus they did murmur against my father. and we have suffered much afflictions. thirst. The Jewish custom of mourning includes a seven day period known as "sitting shavah. Midrash Rabbah 10:4: Why was Solomon called Lemuel?. saying: Our father is dead. as if to say: "Lammah lo El" (What [use] is God to him?) 27) ------------------------------------------------------------------------------------------2Ne. 26:9 because the scribe must have thought Smith dictated "Son" not "Sun") Note this from . yes. The text goes on to identify the Messiah with the "Sun of Rightousness" "with healing in his wings" of Mal. This gave the daughters of Ishmael a ready made audiance and made it awkward for Lechi and Nephi to dake issue with them.. and also against me. Lemuel is because he cast off the yoke of the Kingdom of Heven from his shoulders.because he had brought them out of the land of Yerushalayim. 26) -----------------------------------------------------------------------------------------Lemuel is an interesting name for a rebelious son. 4:1-2." During this seven days the grief stricken mourners remain in their dwelling and recite the Mourners Kiddush three times each day. and after all these sufferings. but only the children are required to. 16:34-36. They are attended by an almost constant flow of community visitors who come to comfort and console them. These groanings and murmurings are understandable and excusable during these seven days of mourning. The NT never uses Mal. 29) ----------------------------------------------------------------------------------- . 8:22-23: 2Ne." So here we read that for every Jew. For just as the BoM tells us there was "healing in his wings/corners" (2Ne. 25:5 indicates that being "taught after the manner of the Jews" helps to understand the scriptures. 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. 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. Verse 13 speaks of the "healing in his wings" (KANAF) of Mal. 28) ------------------------------------------------------------------------------------------There is an interesting parallel between 2Ne 25-26 and Zech. 4:2). 25:13. Now the Book of Mormon (2Ne. 25:7 indicates that this knowledge will be available in the last days. 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. 4:1-2 (even though the NT is silent about these passages). saying "We will go with you: for we have heard that ELOHIM is with you. Thus Messiah would have healing in the four corners of his garment. 25:13. Rabbah 31:10) both tell us that the Messiah is the one spoken of in Mal. where his tzitzi (fringes) were. 2Ne. However the NT does contain a fulfilment of this prophecy made by the Tanak and recognized by the BoM in Matt. 9 identify the Sun of Righteouness with healing in his wings with the Messiah. However Midrash Exodus Rabbah 31:10 does indicate that this passage of Malachi indicates that Messiah will come with healing in his wings. 8:43-44. Now the Hebrew word for wings in Mal. 26:4.2Ne. 9) and Rabbinic literature (Midrash Ex. 6. Now Zech. 4:1-2 as messianic passages (in fact the NT never cites them at all). 6. 25:13 quoting Mal. 26:4. 9:20-21 = Mark 5:25-29 = Lk. 15:37-41 where Jews are commanded to where fringes (tzitzi) on the four corners (wings) of their garments. 4:2. 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. 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. is that of the widespread occurance of Semitic poetry forms . 4) (A Tetament is a deathbead statement which often includes a statement/blessing for each son) The Midash form: The Midrash on Is. There are other apocalyptic literary forms as the BoM continues. Psalms: Psalm of Nephi (2Ne. 11-14) Apoc. 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. The writer leaves doubt that the figure on the throne is actually YHWH. 29 in 2Ne. 1:5-15) This Ma'seh Merkavah shares much in common with early Merkavah accounts. The prophet recieving the Merkavah revelation is commisioned and startst his ministry after the event. of BenYamin (Mosiah 3:2ff) Does anyone know of other Apocalyptic forms in the BoM? Also the literary form of the Testament form. (1Ne. (1Ne. Merkavah accounts often occurred at near beginning of books. 25 (one of many such forms in the BoM)." . The book begins with a Ma'aseh Merkavah (account of the divine throne chariot). are two more apocalyptic experiances in 1Nephi: Lechi's Tree of Life revelation. : There The Testament of Lechi (2Ne. One type of Semitic poetry is called "synonymous parallelism. 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.I am astonished at the number and variety of examples of Jewish literary forms in the Book of Mormon. Also many early merkavah accounts include the individual recioeving the revelation is given revelation in the form of a heavenly book. 8) The Apocalypse of Nephi (1Ne. (1 Ne. An example from the Tenakh is: A gentle answer turns away wrath but a harsh word stirs up anger. 1:15) Another form of Semitic poetry is called "antithetic parallelism.. Believe that he is and that he created all things. Believe that you must repent of your sins and forsake them. parallelis is turned around so that one line repeats another in reverse order. An example in the Tanakh is: heaven . 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..In synonymous parallelism one line repeats the meaning of another in slightly different words. An example in the Tenakh can be found in: Ascribe to YHWH. (Prov. (1Ne. but slow to remember YHWH your God. both in heaven and on earth Believe that man does not comprehend all the things which the Lord can comprehend.. 17:45) Yet another form of Semitic poetry is called "climactic parallelism" or "step parallelism. O sons of the mighty. 29:1) A Book of Mormon example is: Believe in God. Believe that he has all wisdom and all power. (Mosiah 4:9-10) One final form of Semitic poetry is called "chiasmus. 15:1) A Book of Mormon example is: You are swift to do iniquity. both in and on earth. And again." In antithetic parallelism the thought expressed in one line contrasts and emphasizes the concept of another. and his whole heart was filled. Ascribe to YHWH glory and strength." 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." In chiasmus. (Ps. 5:11) There is a rebuke for sins and a beating (1Nephi 3:29) There is a casting of lots. 4:28 Zemnariaha is hanged from a tree. 11:50. Moreover in 3Ne. 3:22-24) in order to bserve the Torah (1Ne. Lev. Thos s one of the methods of execution according to the Torah (Deut. 4:12-13. 16) imagery in 1Nephi 2-4: Nephi is to redeem the plates (1Ne. (Is. (Jacob 4:9) 31) ---------------------------------------------------------------------------There is a great deal of Yom Kippur (Lev. (1Ne. 3:11. 21:22-23). 3:27. Lev. 55:8) A Book of Mormon example is: By the power of his word man came upon the face of the earth. How did Joe know that the Nephites were supposed to chop down that tree? 33) --------------------------------------------------------------------------- . 32) ------------------------------------------------------------------------In 3Ne. 3:20. 2:1-2. 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. 16:15) (These connections were taken from research by Gordon Thomasson. Lev. 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.For My thoughts are not your thoughts. 16:10) but Laban is killed (1Ne. 16 with Heb. which earth was created by the power of his word. 8-9 with Rev.) I would also add that Yom Kippur involves retrieving the sealed book from the Holy of Holies (Lev. Neither are your ways My ways.16:8) Lechi leaves the city and goes into the wilderness (1Ne. Jn. one goes in while the others remain outside the camp/city. Because of their covenant Jonathan pleaded with his father the King on David's behalf (1Sam. It was in this way that David became heir to the throne of Saul. 53:10 ". And David made a covenant with Jonathan (1Sam. (Mosiah 15:10-13). A memorial covenant meal (Gen. you become a joint heir with them.In commenting on Is.... 31:54) There are several examples of covenants in the Bible. 9). The custom of making blood covenants can be found among American Indians as well as in the deepest most remote parts of Africa. The way the blood covenant works is like this: When you have a blood covenant with someone. (see Heb. 19:4-7). In the same way we: . 18:1-4). Moreover a person with a covenant relationship held heirship rights with his coventor. 18:4) 2.he shall see his seed. 15:9-17." AviNadi shows profound understanding of the blood covenant which we hold with Messiah. Exchanging garments and swords (1Sam. A blood sacrifice (Gen. For this reason David was the legal heir to the throne when Jonathan and Saul were killed. 2:11-18. 31:43-54. One of the best pictures we have of the power of the blood covenant is given in 1Samuel 18-20. If they die you have an inheritance from them just like one of their own sons. Now our covenants with God are patterened after the Hebrew blood covenant customs. AviNadi says that this "seed" are "heirs of the Kingdom of God" (Mosiah 15:11). because of his blood covenant with Jonathan.. sacred agreement one could enter into. The origin of the blood covenant custom looms somewhere beyond the horizon of history. 31:43-55). I quote a Nazarene Judaism teacher: WHAT IS A COVENANT? To the ancient Hebrews a blood covenant was the most binding. Laban entered into a covenant with Jacob (Gen. Jer. When two men were in a covenant relationship everything they owned and their very lives were offered to each other. 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. The customs surrounding the making of a blood covenant among the Hebrews involved: 1. 9:11-22). under Jewish law. The making of blood covenants seems to be a universal concept found among all peoples in even the most remote parts of the world. 34:18-19) 3. 14. 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. 26:26-29) As covenentors with the Messiah we also have an inheritence (Rom. and that the oath which makes the Messiah a priest after the order of Melchizadek (7:20-22) is the New Covenant (Heb. 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. 18. 9:15-17. 12:23). To Paul this inheritance is the "rest" of Ps. Paul argues that because of this covenant relationship we have an inheritance (9:11-22). see note to 12:23). the Kingdom (1:13. 2:5-9) we inherit with him (1:14. There is a further midrashic connection between Is. 9:11-22. In this Epistle Paul shows that the Messiah was "made heir of all things" (1:2. 1Pt. Eph. [END OF QUOTE] See also Mosiah 5:7-9 where this concept is also clear. 8 & 9). This inheritence is the topic of the Epistle to the Hebrews. 9:12-22) 3. 53=Mosiah 14 and Mosiah 16:7-8 = Is.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). 1:11. Have a memorial covenant meal (Mt. Since we are blood covenantors with the Messiah who is heir of all things (i. It is indeed interesting that Mosiah 16:7-8 speaks of "death" and "grave" and that the following verse (16:9) speaks of "light. 1:4) . 95:7-11 (Heb. He shows that the oath which made Abraham's seed the chosen people was a covenant (6:13-14). 4) and the "firstborn" (1:6. 2:10-18. Heb.e. He also shows that this is a blood covenant sealed with the Messiah's blood (Heb. Exchanging garments and swords (Eph. 25:8/Hosea 13:14 based on the words "grave" and "death".12:23) (an inheritance term. 6:11-17) 2. 7:22. 8:15-17." .1. 4:9). Have a blood sacrifice (Heb. 8:6-13). he shall see light. 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. . 53:11 even though the reading was even missing the word "light" in the brass plates..In Is..I have come to fulfil the Torah. through the spirit. There is little doubt among thetxual critcs that the original reading of Is. 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. 53:11 the literal Hebrew of the Masoretic text "From the travail of his soul he will see.. 15:1-3 whgich speaks of the Messiah's death. It is truely profound that AviNadi was able to present commentary based on the original reading of Is.. 53:11 said ". 53:11) it seems from the commentary of Mosiah 16:7-9 that AviNadi." This may be the Tanakh section which Paul refers to in 1Cor. 5:17 & Rom.. burial and resurection (seing light after his death implies a resurection).. It is observed with mourning. Although the faulty reading (omiting the word light) appears in the Brass Plates (Mosiah 14:11 = Is. burial (grave) and light=resurection. Note that In Mosiah 16 "light" = resurrection." This commonly misunderstood passage parallels statements also found in Mt. therefore it has an end." The direct object is missing. was aware of the original reading since this section of Mosiah has the same sequence of death. 10:4. 36) ------------------------------------------------------------------------------------3Nephi 15:5 states: ". In his Jewish New Testament p. for this intent have we written these things." 2Ne. and mercy. it pointing our souls to him. Jacob 4:5 Behold. which is a similitude of God and his Only Begotten Son.Now someone else on the list has already expounded Mt. and not only we ourselves had a hope of his glory. and we had a hope of his glory many hundred years before his coming.. save it be through the merits." Thus clarifying the ambiguity of the word "end" here. that they may know that we knew of Christ.. 5:17. unto all those who have a broken heart and a contrite spirit. 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. and also we worship the Father in his name." Stern translates the word tellos in the Jewish New Testament Rom. that they may know that there is no flesh that can dwell in the presence of God. 10:4 as "goal" thus saying "Messiah is the goal of the Torah. who layeth down his life according to the flesh. and taketh it again by the power of the Spirit. and for this cause IT IS SANCTIFIED UNTO US FOR RIGHTEOUSNESS. -------------------------Jacob 4:5 For. 10:4 and the rest of the Book of Mormon. 2:7 Behold. In the same way "end" in 3Ne. and unto none else can the ends of the law be answered. xxiii-xxiv David Stern points out that the Greek word for "end" in Rom. And FOR THIS INTENT WE KEEP THE LAW OF MOSES.. 2 Nephi 2:8 Wherefore. and grace of the Holy Messiah. how great the importance to make these things known unto the inhabitants of the earth. that he may bring to pass the resurrection of the dead. but also all the holy prophets which were before us. they believed in Christ and worshiped the Father in his name. being the first that should rise.for this end [goal not termination] hath the law of Moses been given. 10:4 is "tellos" which can mean "end" in the sense of "termination" and can mean "end" in the sense of "goal" or "culmination. Let us examine 3Nephi 15:5 in context of Rom. TO ANSWER THE ENDS OF THE LAW. 11:4 ". he offereth himself a sacrifice for sin. EVEN AS IT WAS ACCOUNTED UNTO ABRAHAM in the wilderness TO BE OBEDIENT UNTO THE COMMANDS OF GOD in offering up his son Isaac. but because he is the goal of the Torah: See: 2Ne. . considering that the law of Moses was a type of his coming. the prophets. exhorting with all long-suffering the people to diligence. and the priests. which he spake unto our fathers. for it was expedient that they should keep the law of Moses as yet. but should fall into transgression. and the teachers. according as their brethren had. they did look forward to the coming of Christ. Jarom 1:10 10 And it came to pass that the prophets of the Lord did threaten the people of Nephi. and they did walk in the ways of the Lord. persuading them to look forward unto the Messiah. and believing that they must keep those outward performances until the time that he should be revealed unto 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. and thus they did retain a hope through faith. Jarom 1:11 11 Wherefore. and they began to be a righteous people. continually stirring them up unto repentance. for it was not all fulfilled.-----------------------------Jarom 1:11 9 And thus being prepared to meet the Lamanites. that if they did not keep the commandments. and did observe to KEEP HIS COMMANDMENTS AND HIS STATUTES. unto eternal salvation. and THEY DID KEEP THE LAW OF MOSES. BUT THE LAW OF MOSES DID SERVE TO STRENGTHEN THEIR FAITH IN CHRIST. -------------------------------------------Alma 25:16 14 And they did also bury their weapons of war. saying that: Inasmuch as ye will KEEP MY COMMANDMENTS YE SHALL PROSPER in the land. relying upon the spirit of prophecy. But the word of the Lord was verified. which spake of those things to come. Alma 25:15 15 Yea. Alma 25:16 16 Now THEY DID NOT SUPPOSE THAT SALVATION CAME BY THE LAW OF MOSES. according to the word of God. did labor diligently. they did not prosper against us. And after this manner did they teach them. they should be destroyed from off the face of the land. ------------------------------------------------------- These really expound on the idea that the Messiah is the goal of the Torah rather than its termination. for they did prick their hearts with the word. and believe in him to come as though he already was. TEACHING THE LAW OF MOSES AND THE INTENT FOR WHICH IT WAS GIVEN. But notwithstanding the law of Moses. . now it came to pass that the people of Nephi were exedingly rejoiced. being celebrated. it is quite clear in the Book of Mormon that it was. because the Lord had again delivered them out of the hands of their enemies. 19-20) And as Messianic Jewish writer Edward Chumney writes: Yom Kippur. and do good deeds until Yom Kippur. (ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good. the Day of Atonement. p. (THE SEVEN FESTIVALS OF THE MESSIAH by Edward Chumney... is considered the holiest day in the year. This season is described by Messianic Jewish writer Joseph Good this way: Yom Teruah.. Yom the Day of Atonement. It is the last day of the Ten Days of Repentance. Behold. comes on the tenth day of the Jewish month of Tishrei (September/October). is also called Rosh haShanna (literally) "Head of the Year". in fact. pray for forgiveness. pp. 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. and it is the most solemn day of the Jewish calendar. the Feast of Trumpets. Jewish known . The interval between Rosh haShanna and Yom Kippur is as Yamin Nora'im (the Days of Awe). For example... The entire day of Forgiveness (Yom Kippur) is spent fasting and praying. when their fate will be decided.. therefore they gave Kippur.. 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.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. the Jewish New Year. 142) Now while it is true that these Holy days and this season is never mentioned by name in the Book of Mormon. points quite clearly to the celebration of Rosh HaShanna. surely this was a sorrowful day. Treasure House. 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. 1989 THE SEVEN FESTIVALS OF THE MESSIAH by Edward Chumney. Thomasson ROSH HASHANNA AND THE MESSIANIC KINGDOM TO COME by Joseph Good. and they did worship God with exceding great joy. (Alma 44:24-45:2) Now to the Jewish reader. fasting. 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. yea and they did fast much and pray much. 16:18-21:9 This Parashah (each Torah reading is called a "Parashah") included .. giving thanks to God. Thus while the Book of Mormon never mentions these Jewish Holy Days by name. yea. And thus ended the fifteenth year of the reign of the judges." The weekly Torah reading called SHOF'TIM is Deut. a time of solemnity... praying and worshiping God because he had given deliverance. the transition of the new year accompanied by rejoicing. Hatikvah Ministries.thanks unto God. And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi. the Jewish reader may clearly recognize that they are being mentioned and observed. Yom Kippur and the Ten Days of Awe. (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.. and a time of much fasting and prayer. 1994 39) ---------------------------------------------------------------------------------------------------------------------------I just discovered something "cool. 29 constantly quotes from Is. 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. So the way we would say "days of restoration" in Hebrew would be YOMIM TESHUVA or "days of repentance. This is an important number because the gematria (numerical value) of the Hebrew word YAH (abreviated form of YHWH) is 15. 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." 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." that goes with this Parashah is Is." In fact "restoration" is corporate repentance. 8-10) and the Messiah in the heavenly holy of holies opening the sealed book (Is 29. the "days of Restoration"! The "Restoration" movement is a TESHUVA movement! . The revealing of the sealed portion is the prophetic meaning of Yom Kippur. The haftorah reading Amazingly the BoM In 3Ne. 20:1-22:17 the obvious choice for a BoM reading for these Torah and haftorah readings. 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. Now there are also 15 books of the Book of Mormon as we have it. 18:15. 16). (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." We are living today in the "Days of TESHUVA". giving us 15 steps which lead up to the holy of holies in which is the sealed portion. (3Ne. 20:1-22:17 ties this Torah reading (particularly Deut. 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.) This makes 3Ne. 51:1252:12). Secondly the Hebrew word for "repentance" in the phrase "days of repentance" (which describes the days between Rosh HaShanna and Yom Kippur. 20:31-45. the text about a "prophet like Moses. 2Ne 27) by removing seven seals by his blood (Rev. 5 & 6). 20:23 = Deut 18:15) and (3Ne.Deut. 21:8-19. 18:15) with this haftorah reading (Is. and propheticly the days we live in since 1827) is TESHUVA which also means "restoration. 51:12-52:12. 52:1-15. The sacred name only appears in the KJV four times (Ex. 21:25. Ps." The first of these is quoting Is. 26:4) as "Jehovah. Moroni 10:34) as "Jehovah. 12:2 where the KJV also has "Jehovah. by making it more similar to the KJV. Is. has the same meaning as "Kingdom of YHWH." Likewise the Book of Mormon only contains the sacred name twice (2Ne.") One of the prime examples of this substitution was the term "Kingdom of God" = "Kingdom of Heaven. Unfortunately the Book of Mormon never has "LORD" in all caps (even when it quotes from the Tenach) but always has "Lord. however when a passage from the Tenach is merely cited. Where the Hebrew had Lord YHWH the KJV placed "Lord GOD" in the english. 12:2 & Is. perhaps to tip us off that the name was there in the text." The appearance of both phrases in the Book of Mormon points clearly to KJV influence." The other passage (Moroni 10:34) is the last occurance in the Book of Mormon.41) -------------------------------------------------------------------------------------------------Use of KJV English rhetoric in the BoM In the KJV the sacred name YHWH was rendered LORD in all caps. 28:5. 15:18 & Jn. 3:27 also in the Pseudepigrapha where 1Enoch 6:1-2 parallels Gen. 5:3. 83: 18. one recording the phrase "Kingdom of Heaven" while another records "Kingdom of God. Obviously this was to make the Book of Mormon acceptable to an 1830 audiance. 2Chron. 6:1-2 but substitutes "Heaven" for "God. more literal translations often appear. 13:8)." Often the synoptic gospels record Yeshua making the same statement. Lk. The phrase "Kingdom of God" of course." 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. 6:3. 22:2. 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. 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. For example in Mosiah 13:21 and ." . One of the words subsituted for "God" is the word "Heaven" (as in Mt. there are also places where an ambiguous Hebrew word is not translated into the Book of Mormon with the best english translation. 53:3-4 is quoted with the KJV language. 12:21.3Ne. However in 2Ne. In addition to these examples. 3Ne. ------------------------------------------------------------------------------------------------- . and here the Hebrew word RATZAKH is more literally rendered "murder. 8:17. 53:3-4 is merely cited. Thus it is clearly "Alef and Tav" and not "Alpha and Omega" that are meant. 26:32 this Tenach passages is meley cited. The Book of Mormon rendering of the "good eye" idiom as "single eye" in 3Ne. however in Alma 7:11 Is. One of these passages (3Ne. 12:5). 5:5) quote from the Tenakh (Ps. 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. 13:22 & Mormon 8:14-15 also is indicative of KJV influence. 37:11) where ERETZ clearly means "land" and not "earth. and here Hebrew KHALA is rendered more literally as "pains" and MAKOV is rendered more literally as "afflictions/sickness. 20:13 = Dt. 12:5 & Mt. While no Alphabetic script has yet been discovered in meso-America the BoM does acert that the Nephites used "altered" Hebrew characters." The way the Hebrew phrase Ruakh HaKodesh is translated in the Book of Mormon is yet another evidence of the KJV influence. the Tenach (Ex." One final KJVism is when the BoM calls Yeshua (Jesus) the Alpha and Omega." Since both passages (3Ne. altogh a word for word translation appears. 12:5) paralles a New Testament passage (Mt. 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. Certainly the Nephites did not speak Greek." Another example is Mosiah 14:3-4 where Is. nor use the Greek alphabet. 5:5) which in the KJV (and many other translations) mistranslates with "earth. On some occasions however the Book of Mormon has "Holy Spirit" for Ruakh HaKodesh instead of Holy Ghost." The rendering "Red Sea" in the BoM (throughout) is also a KJVism as the Hebrew literally translates "Reed Sea. On most occasions the Book of Mormon renders this phrase "Holy Ghost" (though rendering Ruakh as "spirit" everywhere else).