First, he talks about the usefulness of the term "renconciliation" in this context, which means "to be seated again with someone."
The Greek term "katallagein" is translated to "reconciliation" and refers to the settling of a debt or making peace.
With that discussion out of the way, the Semitic roots of the concept of Atonement are then discussed:
The basic word for atonement is kafar, which has the same basic meaning in Hebrew, Aramaic, and Arabic—that being “to bend, arch over, cover; 2) [to pass over with one’s palm &c., to wipe out, rub] … to deny, … to forgive, … to be expiated, … renounce.”
The Arabic kafara puts the emphasis on a tight squeeze, such as tucking in the skirts, drawing a thing close to oneself. Closely related are Aramaic and Arabic kafata, meaning a close embrace, which are certainly related to the Egyptian hpt, the common ritual embrace written with the ideogram of embracing arms. Hpt may be cognate with the Latin capto and the Persian kaftan, a monk’s robe and hood completely embracing the body.
Each of these roots offers an interesting glimpse into the atonement: to cover, to forgive, to draw a thing close to oneself, a close embrace, and a robe and hood covering the body.
The last concept is the one that really caught my attention, and Brother Nibley takes it one step further:
Most interesting is the Arabic kafata, as it is the key to a dramatic situation. It was the custom for one fleeing for his life in the desert to seek protection in the tent of a great sheik, crying out, “Ana dakhiluka,” meaning “I am thy suppliant,” whereupon the host would place the hem of his robe over the guest’s shoulder and declare him under his protection...In reply, according to the ancient custom, the Master would then place the hem of his robe protectively over the kneeling man’s shoulder (kafata). This puts him under the Lord’s protection from all enemies. They embrace in a close hug, as Arab chiefs still do; the Lord makes a place for him and invites him to sit down beside him—they are at-one.
These ancient Semitic roots illuminate our understanding of atonement-related in the Book of Mormon. Considering the following verses:
O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! (2 Nephi 4:33)
Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white? (Alma 5:24)
But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love. (2 Nephi 1:15)
I added italics to related temple/covenant language found in the references above, lending credibility to the idea that "encircling with a robe" and "sitting down in the kingdom of God" can safely be added to the list of terms that should point our mind to the atonement and connecting the atonement with the temple covenants.
Here is Paul speaking to the Hebrews (Hebrews 9:3-5 [Expanded Bible]):
3 Behind the second curtain was a ·room [section; L tent] called the ·Most Holy Place [T Holy of Holies; Ex. 26:31–34]... 5 Above the Ark were the ·creatures that showed God’s glory [or glorious cherubim; Ex. 25:18–22; C angelic beings representing God’s presence and glory; Gen. 3:24; Ezek. 9:3; 10:1–22], ·whose wings reached over [L overshadowing] the ·lid [mercy seat; atonement cover; Lev. 16:2]. But we cannot ·tell everything about [discuss in detail] these things now.