Achaz (אָחַז) and Dabaq (דָּבַק) - Lay hold on and cleave/cling to

In my last post about the use of the word, 'cleave' in the scriptures, I mentioned that I would save my comments on Moroni 7 for a separate post. I want to start out with a reference to Lord Wilmore's posts on the Hebrew word, achaz, meaning to grasp or take hold of. See here and here. As demonstrated in those posts, there is a broad range of uses of the term, but frequently there is a covenant context. The same is true for my last post that I linked about 'cleave'. These two words are somewhat related. We have 

• Achaz (אָחַז): to grasp, take hold, take possession
• Dabaq (דָּבַק): to cling, cleave, keep close

In Lehi's dream, we read

And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree. (1 Nephi 8:24)

First you take hold (achaz) of the iron rod and then you cling to it (dabaq). 

I noticed this same pattern in Moroni 7. The chapter begins with Mormon explaining how to know good from evil. He then admonishes to lay hold on every good thing, repeatedly from verse 19. He also explains how. It is through faith in Christ and the ministry of angels. Then, in verse 28 he changes the phrasing.

For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens. (Moroni 7:28)

He goes on to insist that miracles have not ceased and they bring to pass the covenants of the Father (verse 32). I wonder if "laying hold of" is describing a first step, exercising faith in Christ , whereas "cleave/cling to" is describing a second step, keeping covenants that bind us to him. 

If I understand correctly, when these Hebrew words are describing something literal and physical, a handclasp would be described by achaz and a hug or embrace would be described by dabaq. For instance in Ruth 1:14, Ruth "clave" (dabaq) to her mother-in-law, No'omi, when they were about to depart. In modern Hebrew, dabaq is actually the word for glue.

The examples I have shared from the Book of Mormon describe a pattern where you grab the word/Christ/covenants and then cleave. This takes you safely to the tree of life and enables you to become "sons of God" (Moroni 7:26, 48). I also get a vivid image of the Lord reaching out his hand, and when we take it (achaz), he pulls us towards Him to embrace us (dabaq). It turns out that this image is not far fetched. In this excellent Interpreter article, Matthew B. Brown comments on certain Old Testament passages, most notably from Psalms, with this imagery in the Holy of Holies in the temple. These texts indicate the presence of a ceremonial handclasp in temple worship whereby the Heavenly King admits the earthly king into his presence in the Holy of Holies.

For instance, Mitchell Dahood, retranslates Psalm 73:23-24 from Hebrew into English this way

take hold of (achaz) my right hand. Into your council lead me, and with glory take me to yourself

He proposes that the "council" in this case is God's heavenly council. Brown comments

Taken altogether, Psalms 41 and 73 point to the possibility that when the king of Israel was initiated into his office in the temple precincts, he passed through the veil of the Holy of Holies (see Exodus 26:33) and into God’s symbolic presence. Perhaps a proxy and a handclasp played a role in such a situation.

This was the pre-Christ temple practice. Considering the fact that Peter after the coming of Christ said that the members of His church was a royal priesthood, things are getting interesting. Brown's paper gives several other examples and I will not repeat all of those here, except this one from Psalm 63:8

My soul followeth hard after thee: thy right hand upholdeth me.

This verse is preceded by a description suggesting a temple setting. I find "followeth hard" an odd translation, but it is the Hebrew dabaq. Brown comments

Thus, a proposed right-hand clasp between God and the king in Psalm 63 is adjacent to imagery that suggests an embrace, and these, in turn, seem to be connected with the veil-concealed Holy of Holies.

Grasping and clinging to the word/Christ/covenants, admits us into God's presence where He can grasp and embrace us.