Day and night in the Book of Mormon

I don't even remember anymore which Book of Mormon verse gave me the idea to study the symbolic use of day and night in ancient Israelite tradition. One thing is clear: Day and night is used both literally and symbolically in both the Bible and the Book of Mormon. Searching the internet, I found surprisingly little on the ancient symbolic meaning of day/night. This was one of the few helpful sources. I will still try to share some takeaways from my study.

The day/night symbol is introduced very early in the Bible: In the creation account in Genesis 1. Some would perhaps argue that they are used literally and not symbolically. I find the literal interpretation as an earthly 24 hour period quite absurd, considering the fact that the sun was created on the fourth "day". The Hebrew word for day, yom, might as well be translated into "time" to designate a time period of unspecific length, but given the large amount of symbolism in the creation account and the play on opposites (light/darkness, heaven/earth, over the firmament/under the firmament, waters/land, animals on land/animals in the sky, etc.) I interpret the day/night in the creation account as something purely symbolic. The article that I shared above states:

In contrast to pagan mythology, where sunrise represents a daily contention between opposing forces, in Jewish monotheism, the day-and-night cycle is attributed to a single God who "forms the light, and creates darkness" (Isa. 45:7), "who changes the times," and "who removes the light from before the darkness and the darkness from before the light" (beginning of the evening prayer). The special religious significance attached to this periodicity can be observed in the Temple rites of regular morning and evening sacrifices and in the benedictions over the daily cycle in the morning and evening prayers (the benediction "Creator of the luminaries" in the morning prayer, and the benediction "Who brings the nights" in the evening prayer). Every morning, when darkness disappears before the light, the initial act of creation is renewed.

It also states that Jews perform their mitzvot (religious duties) during daytime only. This fits with an idea in the Book of Mormon, that night is a time when no work can be performed.

wide is the gate, and broad the way which leads to death, and many there be that travel therein, until the night cometh, wherein no man can work. (3 Nephi 27:33)

after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed. (Alma 34:33)

These verses also use the night as symbol of a time after our life when it is too late to repent. Another verse to go along with this idea

as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh (Alma 41:5)

This mortal probation is "day", a time where we can labor, repent, keep the commandments, etc. After that comes the night. Isaiah-expert, Avraham Gileadi, frequently interprets "night" in Isaiah as the Day of Judgment. See for instance his comments on Isaiah 21:11-12. The article I linked states the following:

Traces of the dualist theory are found in Jewish folklore and it may be assumed that the belief that Jewish redemption will come in an era when there is perpetual day derives from it. The concept was accepted, at least poetically and symbolically, both in the Bible (Zech. 14:7) and in the aggadah (Ḥag. 12a).

This creates a contrast between the judgment of the wicked associated with endless night and redemption associated with perpetual day. We see it in the New Testament too. In the description of the New Jerusalem in Revelation 22:5:

And night will be no more

How fitting in this context, that the sign of the birth of the Redeemer in the Book of Mormon was turning night into day! As we know, one day, one night and one day were as one long day where the night was bright and behaved like a day. Inevitable judgment turned into redemption when the Savior came into the world.

On this note, there was another thing I noticed while studying day/night symbolism in the Book of Mormon. Very frequency, night is connected to seeing, which seems counter-intuitive. I have not found any commentary on this, but we see it in the Bible too: In Daniel chapters 2 and 7, the prophet Daniel has "night visions", "God spoke to Israel in visions of the night" (Genesis 46:2), God appears to Solomon in a dream by night in 1 Kings 3:5, etc. Also, during the Exodus there is a pillar of fire to lead the people of Israel at night.

I don't know why that is, but my guess would be something along these lines:

• A vision at night is a manifestation of God's power. He breaks through the darkness to reveal himself to those he has elected.
• Often, visions are given to a prophet who stands out in the midst of difficulty or unrighteousness (like Daniel in Babylonian captivity). Though the surroundings are dark, the prophet is granted sight.

Below are examples from the Book of Mormon where night is connected to seeing.

the Lord their God, their Redeemer, going before them, leading them by day and giving light unto them by night (1 Nephi 17:30, referring to the Exodus already mentioned)

Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time (2 Nephi 4:23)

a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence (2 Nephi 14:5, quoting Isaiah also alluding to the Exodus)

For I pray continually for them by day, and mine eyes water my pillow by night (2 Nephi 33:3)

when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep (Alma 37:37)

he hid himself in the cavity of a rock by day, and by night he went forth viewing the things which should come upon the people (Ether 13:13)

The idea of seeing in the night also reminds me of the mist of darkness in Lehi's dream. Those holding on to the word of God were led through it safely and could partake of the fruit that "exceeded all the whiteness" Lehi had ever seen. 

Sometimes we are blessed to see in the night. Sometimes we need to have faith in the midst of darkness and just hold on. If we do, the Savior can turn night into day for us.

6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.

7 These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness (Alma 41:6-7)

 

 

 

 

Thoughts on "blood" and "filth"

I've been studying the words "blood" and "filth" in the scriptures and their connection to temple covenants.

"Filth" (tsoah) and "filthy" (ed) are rarely used in the Old Testament, only a total of 4 times. Bible hub has this to say about the figurative meaning of "tsoah"

The word once translated "filth" in the Old Testament is tso'ah, "excrement" or "dung," elsewhere translated "dung" (Isaiah 4:4, used figuratively of evil doings, sin, "the filth of the daughters of Zion"; compare Proverbs 30:12);

As I discussed in an earlier post, Isaiah 4:4 caught my attention because "filth" is aligned with "blood" in the poetic layout of that verse, suggesting to my mind the pairing "blood and sins."

In Isaiah 4/2 Nephi 14, we also learn that those who remain in Zion will be called holy.

3 And it shall come to pass, they that are left in Zion and remain in Jerusalem shall be called holy, every one that is written among the living in Jerusalem—
4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of burning. (2 Nephi 14)

The temple covenant cleanses Zion of blood and sins.

Temple symbols in 2 Nephi 14

2 Nephi 14 (also Isaiah 4) presents us with a glorious future state of the redemption of Zion. This chapter speaks of a time when the world will see that the fruit of the earth in Zion is "excellent and comely." (See verse 2.)

After that, we get these verses which have very clear connections to the temple covenant.

3 And it shall come to pass, they that are left in Zion and remain in Jerusalem shall be called holy, every one that is written among the living in Jerusalem—
4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of burning.
5 And the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence.
6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and a covert from storm and from rain. (2 Nephi 14/Isaiah 4)

Isaiah is telling us that the fruit of the earth is excellent because of their faithfulness to the covenant.  This fits in perfectly with the image of Zion as an enclosed garden -- in verse 5 we are told that the glory will be covered. (In the NRSV, the last part of verse 5 reads: "Indeed over all the glory there will be a canopy.")

I want to make one more point in this post. In the next few posts, I'll go into more detail about this post and demonstrate additional examples.  The parallelism in verse 4 caught my attention:

         4 When the Lord
                       shall have washed away
                              the filth of
                                    the daughters of Zion,
         and
                       shall have purged
                              the blood of
                                    Jerusalem
         from the midst thereof
                       by the spirit of judgment
         and
                       by the spirit of burning.


Notice how "filth" and "blood" are lined up in this construct.  The associated Hebrew roots are "tsoah" and "dam," respectively. This is very interesting in light of the connections Stisa recently pointed out regarding the Hebrew words for man, ground, God, and tree.

Verse 3 tells us that those "who are left in Zion and remain in Jerusalem shall be called holy." Verse 4 tells us why -- they have been purged of the blood and filth by the spirit of "burning" and "judgment."

More about this to come.

The gathering of Israel as a second Exodus

Lord Wilmore and I have posted about various topics lately involving symbols that somehow seem related and it’s all starting to come together. This is not planned, it just seems to happen that we have considered different pieces of a puzzle making a big, beautiful picture. Recently I've been thinking about and studying the Exodus in relation to the gathering of Israel. It is very much related to what Lord Wilmore has recently posted on the highway symbolism.

I don’t think we should confuse this “highway” with the modern-day highways we tend to think about when we hear the word. The way is still “strait and narrow”, but it is an elevated, ascending way (explanation here).

My thought process started when I noticed all the Exodus references in Isaiah, even though he is talking about the gathering of Israel. I have long been fascinated by all the symbolism we find in the Exodus but this added a new layer.

Here are some examples of Exodus references in Isaiah passages, some of which have already been quoted in recent posts.

2 Nephi 21:16/Isaiah 11:16

And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt.

1 Nephi 20:20-21/Isaiah 48:20-21

20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter to the end of the earth; say ye: The Lord hath redeemed his servant Jacob.21 And they thirsted not; he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also and the waters gushed out.

2 Nephi 14:5/Isaiah 4:5

And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense.

Why does Isaiah refer to the Exodus so much when he is really talking about the latter-day gathering of Israel? Because the Exodus of the children of Israel is symbolic for the latter-day gathering of Israel. Walking on this highway that Lord Wilmore has posted about, is a spiritual Exodus for the remnant in the latter days. Recall that there is both a physical and spiritual aspect to this topic. Recall also that the way is typically through the wilderness. Let us have a look at the symbols in the Exodus and how they relate to the spiritual gathering today:

Leaving Egypt

I have posted some thoughts about this before. Egypt = Worshipping the beast/the natural man = Sin. Leaving Egypt = repentance. The children of Israel had to leave Egypt. The latter-day remnant needs to leave sin and try to put off the natural man as a first step to become the covenant people.

Applying the blood of the lamb

This one is obvious and well-known. The children of Israel had to strike the blood of the lamb on the door posts, prepare their meal a certain way and other things with clear symbolic references to Christ. Only He can make leaving Egypt/sin possible. The latter-day remnant must also apply the blood of the lamb. Christ is the center of the gathering of Israel.

The sea/cloud and pillar of fire

As Paul stated, the children of Israel “were all baptized unto Moses in the cloud and in the sea” (1 Corinthians 10:2). They crossed the Red Sea (God made a way through it, see Isaiah 43:16), they had a cloud to lead them by day and a pillar of fire by night. The latter-day remnant must be baptized both by water and by fire. This is the gate for the covenant people, just as the Red Sea was a gate to the highway in the desert that had to be opened. For the Egyptians, who were non-Israelites, this gate was closed. This was not because of their ancestry but because of their unwillingness to listen to and obey the Lord (Exodus 5:2). Regardless of our ancestry, we are numbered among Israel through baptism and confirmation. This is the first covenant we enter into and makes us part of the covenant people.

Bread from heaven and water from the rock

Entering through the gate was just the beginning (2 Nephi 31:19). The children of Israel had to walk the way through the wilderness. There they drank water from the rock (Christ) and ate bread from heaven (also Christ, see John 6:48-51). The latter-day remnant can renew the covenants they have entered into when partaking of the sacrament, the bread and water that symbolize Christ, to give them strength along their journey in the wilderness of life.

The mount Sinai

The children of Israel were asked to sanctify themselves to be able to endure God’s presence on the mountain and receive the higher law and priesthood. The latter-day remnant is asked to sanctify themselves to be able to enter into the “mountain of the Lord”, the temple, to receive “the fulness of the priesthood” (D&C 124:28). As we know, Israel ended up receiving the lesser law. But Moses’ feet on mount Sinai giving Israel the lesser law was a “type of things to come”, namely Christ’s and messenger’s/angel’s feet on the mount Zion giving the higher law which is the new and everlasting covenant (see more details here and here).

The Children of Israel failed to fully walk this Way of Holiness through the wilderness. As a result, they did not “enter into His rest”. Their failure is an example that we can learn from so we don’t make the same mistakes. The Lord will gather his elect and it’s up to you and me to be among them.

To summarize:

• God has prepared a “Highway of Holiness” in the latter days for the remnant of the House of Israel
• Walking on this way is a spritual journey consisting of repentance, applying the atonement, baptism and confirmation/the gift of The Holy Ghost, the sacrament and all the covenants received in the temple through the Melchizedek Priesthood
• President Nelson and other church leaders today have referred to this as “the covenant path”
• Anyone who walks on this highway is numbered among the House of Israel, because by entering through the gate (baptism) they are adopted into it
• The Exodus of the Children of Israel walking on a way through the wilderness, although a real event, is also symbolic of the spiritual exodus of the latter-day remnant of the House of Israel on the Highway of Holiness
• The Highway of Holiness goes through the wilderness of our lives, our mortal experience, and ultimately leads to the promised land/”His rest”/the tree of life

I know there are a lot of links in this post, but if you haven’t read them before I recommend spending some time with it for a fuller understanding and context. The symbolism here is clear and beautiful.