"and they became a sign"

Today's post will outline an interesting new idea I recently had about this promise in Isaiah:

26 ¶ And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth... (Isaiah 5)

I've always thought of this "ensign" as a positive thing -- a banner or a beacon to which the honest in heart will flock. And I still think that is a perfectly valid way to think about this verse.

What I offer below is an alternative suggestion for what this "ensign" might be. In this post, every time you see a word highlighted in blue, it comes from the same Hebrew root.

The company of Korah

In the book of Numbers, we read about a challenge to the authority of Moses and Aaron.  Descendants of Reuben (the eldest son of Jacob) dispute over who should have the right to lead the people.

Moses prevails in a pretty miraculous way, and then we read this:

10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. (Numbers 26)

The NRSV translates this word as "warning." Although I'm only a novice when it comes to Hebrew, I get curious as I read the Old Testament about what the original Hebrew words are for certain phrases. I read this and really wanted to know what word was translated into "sign" in this verse. Here is is:

nes (נֵס): a standard, ensign, signal, sign

This same word is used to describe the brazen serpent that Moses raises in the wilderness to heal the people from the fiery serpents (see Numbers 21:8-9).

Isaiah uses the word several times in a similar context as the verse quoted above from Isaiah 5.  A few key examples are presented below:

Isaiah 11

10 ¶ And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

Interestingly, Doctrine & Covenants 113:3-4 seems to indicate that the "root of Jesse" is Joseph Smith. Furthermore, in verse 11, flanked by two references to the latter-day "ensign for the nations," we get the prophecy that the Lord "shall set his hand again to recover the remnant of his people." The Hebrew of this phrase includes yō·w·sîp̄, from which the name Joseph derives. Very interesting and clever, if you ask me.

Isaiah 13

2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.

This verse is also very interesting.  It's presented in a clear military context.  Bible commentaries outline how this verse essentially describes the Lord declaring war on Babylon and calling His people to gather to the standard to prepare for the coming war.

Isaiah 18

3 All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.

In this verse we see much of the same imagery as in Isaiah 13:2, with the addition of the trumpet.  I'll get to that symbol as I attempt to tie all of these symbols together below.

Connecting to the Book of Mormon

With all of this in mind, what is the latter-day 'ensign' spoken of in these verses? I can't help but see the Book of Mormon itself as the best fit.  Of course it connects to the restoration of the Gospel, the priesthood, the temple, covenants, etc.  But the Book of Mormon itself is the voice of warning to the world. What better way to warn than to give us the record of a civilization of Israelites who collapsed as a result of rejecting the covenant? The voice of warning "[cries] from the dust" (2 Nephi 33:13) and admonishes us to "give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been." (Mormon 9:31).

Moroni, the same being who is depicted with a trumpet on so many of our temples, sounds this voice of warning to the world and reminds us that the coming forth of the Book of Mormon is the sign that the Lord has set His hand again to recover the remnant of his people.

16 ... Remember, when ye see these things, ye shall know that the time is at hand that they shall be made manifest in very deed.

17 Therefore, when ye shall receive this record ye may know that the work of the Father has commenced upon all the face of the land. (Ether 4)

The company of Korah "became a sign" for the ancient Israelites to remember by what power they had been delivered from Egypt.  Similarly, the Nephites have become a sign for us in the latter days to remember that the way of life comes through hearkening the voice of the Lord.

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)

 

 

 

 

What does it mean to "call upon" the name of God?

Calling upon the name of God is mentioned several times in the Book of Mormon.  One reference particularly stands out to me:

27 Thus we may see that the Lord is merciful unto all who will, in the sincerity of their hearts, call upon his holy name. (Helaman 3)

"Thus we may see" is typically Mormon's way of pointing out important lessons we should learn from the verses immediately preceding this kind of statement. So let's look at the verses leading up to this statement, along with a few verses which come after and offer additional insights about what lessons we can learn:

24 And it came to pass that in this same year there was exceedingly great prosperity in the church, insomuch that there were thousands who did join themselves unto the church and were baptized unto repentance.
25 And so great was the prosperity of the church, and so many the blessings which were poured out upon the people, that even the high priests and the teachers were themselves astonished beyond measure.
26 And it came to pass that the work of the Lord did prosper unto the baptizing and uniting to the church of God, many souls, yea, even tens of thousands.
27 Thus we may see that the Lord is merciful unto all who will, in the sincerity of their hearts, call upon his holy name.
28 Yea, thus we see that the gate of heaven is open unto all, even to those who will believe on the name of Jesus Christ, who is the Son of God.
29 Yea, we see that whosoever will may lay hold upon the word of God, which is quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil, and lead the man of Christ in a strait and narrow course across that everlasting gulf of misery which is prepared to engulf the wicked—
30 And land their souls, yea, their immortal souls, at the right hand of God in the kingdom of heaven, to sit down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out. (Helaman 3)

It seems this passage, in addition to revealing the underlying meaning of "call[ing] upon [the name of God]," also connects other phrases with making and keeping sacred covenants. I've highlighted these in various colors above.  Each of these can be connected to covenant symbols found in other parts of the Book of Mormon (especially on the small plates).

 "gate of heaven" -- 2 Nephi 9:41; 2 Nephi 31:9, 17-18; 2 Nephi 33:9

"lay hold upon the word of God" -- 1 Nephi 8:24, 30; 1 Nephi 11:24-25; 1 Nephi 15:24-25

"strait and narrow course" -- 1 Nephi 8:20

"right hand of God" -- Mosiah 5:9 ("for he shall know the name by which he is called; for he shall be called by the name of Christ"); Mosiah 26:23-24 ("in my name they are called"); Alma 5:58 ("the word of God must be fulfilled"); Ether 12:4; Moroni 9:26

"kingdom of heaven" -- Alma 11:37; Helaman 5:32; 3 Nephi 14:21

"sit down with Abraham, Isaac, and Jacob...to go no more out" -- Alma 7:25; 3 Nephi 4:30; Mormon 9:11-13; 1 Nephi 17:40

Variants:

"enter in at the strait gate, and continue in the way which is narrow" Jacob 6:11
"lay hold upon every good thing" -- Moroni 7:19-21, 25 (see this post for more detail about how "every good thing" relates to covenants)
"lay hold upon the gospel of Jesus Christ" -- Mormon 7:8

Conclusion

This is an excellent example of what I believe to be a pattern throughout the Book of Mormon -- covenants are spoken of through symbolic language rather than at the surface level.  It isn't until you attempt to connect one passage with others that you see numerous clear and consistent references to the importance of covenants.

"Cast..." and "hard heart"

I'm looking at symbols of the covenant between God and man.  They come in two basic forms, which I call "positive" and "negative."  For example, singing praises unto God is a positive symbol. (See Ether 6:9 or 3 Nephi 20:32, 34.)

I've found great joy as I search for these symbols, come to understand their context, then find additional examples of the same symbol in other passages of scripture. In fact, it was over one year ago that I decided to follow a prompting to study the Book of Mormon with a specific goal of understanding my covenants better.  At the time, I'm a bit embarrassed to say, I was under the false assumption that the temple covenant was rarely, if ever, mentioned in the Book of Mormon.  Many hours of study have demonstrated to me how incorrect this assumption was.  The temple covenant can be found all over the Book of Mormon, but only if one knows what symbols to look for.

Over time, one by one, many of these symbols have become familiar to me, and these days it is rare for me to study the Book of Mormon without recognizing numerous instances where covenants are discussed, just a little bit hidden from plain view, which seems entirely appropriate.

This post will discuss a connection between two negative covenant symbols: "cast off" and "hard heart." My main goal here is to illustrate how a passage that doesn't necessarily seem to be discussing covenants at first glance can actually be filled with symbolic covenant language (positive and negative).  Here are verses 1-8 of Jacob 6, in which Jacob discusses Zenos' allegory.  I'll highlight positive covenant symbols in green and negative symbols in red. "Cast" and "hard heart" will be placed in bright red with white text to help them stand out.

1 And now, behold, my brethren, as I said unto you that I would prophesy, behold, this is my prophecy—that the things which this prophet Zenos spake, concerning the house of Israel, in the which he likened them unto a tame olive tree, must surely come to pass.
2 And the day that he shall set his hand again the second time to recover his people, is the day, yea, even the last time, that the servants of the Lord shall go forth in his power, to nourish and prune his vineyard; and after that the end soon cometh.
3 And how blessed are they who have labored diligently in his vineyard; and how cursed are they who shall be cast out into their own place! And the world shall be burned with fire.
4 And how merciful is our God unto us, for he remembereth the house of Israel, both roots and branches; and he stretches forth his hands unto them all the day long; and they are a stiffnecked and a gainsaying people; but as many as will not harden their hearts shall be saved in the kingdom of God.
5 Wherefore, my beloved brethren, I beseech of you in words of soberness that ye would repent, and come with full purpose of heart, and cleave unto God as he cleaveth unto you. And while his arm of mercy is extended towards you in the light of the day, harden not your hearts.
6 Yea, today, if ye will hear his voice, harden not your hearts; for why will ye die?
7 For behold, after ye have been nourished by the good word of God all the day long, will ye bring forth evil fruit, that ye must be hewn down and cast into the fire?
8 Behold, will ye reject these words? Will ye reject the words of the prophets; and will ye reject all the words which have been spoken concerning Christ, after so many have spoken concerning him; and deny the good word of Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit, and make a mock of the great plan of redemption, which hath been laid for you? (Jacob 6)

"Hard hearts" and "cast" are two symbols that center on the subject of unbelief. Unbelief is toxic to spirituality. Connecting these two symbols to the covenant help we appreciate deeper meaning in some passages where either or both of these terms are used:

• In Alma 33:20-21, Alma teaches why the people at the time of Moses would not "cast their eyes" and be healed. "Now the reason they would not look is because they did not believe that it would heal them." He asks, "would ye rather harden your hearts in unbelief, and be slothful, that ye would not cast about your eyes, that ye might perish?"
• In Alma 20:29-30, Ammon and Lamoni (a recent convert) go to the rescue of Ammon's brethren. They find them naked, bound with strong cords, hungry, and thirsty. This happened because "it was their lot to have fallen into the hands of a more hardened and a more stiffnecked people; therefore they would not hearken unto their words, and they had cast them out, and had smitten them, and had driven them from house to house, and from place to place, even until they had arrived in the land of Middoni;"
• "And it came to pass that when Nephi had declared unto them the word, behold, they did still harden their hearts and would not hearken unto his words; therefore they did revile against him, and did seek to lay their hands upon him that they might cast him into prison." (Helaman 10:15)
• Nephi laments his weakness in writing in 2 Nephi 33:1-2: "And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men. But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught."

These symbols help us see that unbelief causes us to underestimate, disregard, and discard sacred and precious truths and cast them away.  A hard heart causes us to cast out prophets from among us (or cast their words out of our lives and routines).  In doing so, we reject the covenant and we will end up cast out from the presence of the Father at the day of judgment.

Psalm 7 and "sleep[ing] in the dust"

I came across this interesting passage in Psalm 7 while studying a different topic.

Recently, I posted about "fear and darkness." The fundamental idea is that those who are unprepared for the day of judgment attempt in vain to hide within the creation. This is a deeply symbolic reference to the creation-covenant connection.  The earth was created for the specific purpose of serving as a barrier between mortal man and God and to give us space to be tested (see Abraham 3:24-25 and Alma 42:3-4).

While speaking to a group of wicked Nephites, Alma-2 phrases it like this:

14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence. (Alma 12)

It seems that the Nephites understood the consequences of violating their covenants on a deep level. See also Deuteronomy 28:15-50.

With that backdrop, notice the similar understanding on the part of the psalmist at offending God:

3 Lord my God, if I have done this
and there is guilt on my hands—
4 if I have repaid my ally with evil
or without cause have robbed my foe—
5 then let my enemy pursue and overtake me;
let him trample my life to the ground
and make me sleep in the dust. (Psalm 7, NIV)

Instead of trying in vain to hide in the dust, the psalmist understands that the consequence of violating the covenant is to be trampled into the ground and made to sleep in the dust. We're right back to that temple theme.

This also underscores the description of the Book of Mormon "as the voice of one crying from the dust" (see 2 Nephi 33:13). Moroni, as the final survivor of the Nephites, acknowledges this quite plainly in one of his farewells to us as readers. We are to strip ourselves of worldly vices (verse 28), and make and keep covenants with God (verse 29). By so doing, we can be "more wise than [the Nephites] have been":

28 Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God.
29 See that ye are not baptized unworthily; see that ye partake not of the sacrament of Christ unworthily; but see that ye do all things in worthiness, and do it in the name of Jesus Christ, the Son of the living God; and if ye do this, and endure to the end, ye will in nowise be cast out.
30 Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words.
31 Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been. (Mormon 9)

Filled -- Part 2

My search for the use of "filled" in the Book of Mormon and research to understand the possible Hebrew root, was triggered by this verse

And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled (3 Nephi 27:16)

The puzzling part is that "filled" is not followed by "with" as is usually the case in the Book of Mormon. But there are other verses similar to this one. We will have a look at those

And it came to pass that Alma ate bread and was filled (Alma 8:22)

That was pretty straight forward since in this instance it is physical food filling Alma. Moving on...

And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst. (Alma 32:42)

Alma is talking about the fruit of the tree of life. Again, it is about eating but in a more metaphorical sense. Another one:

4 And when they had eaten and were filled, he commanded that they should give unto the multitude.

5 And when the multitude had eaten and were filled, he said unto the disciples… (3 Nephi 18:4-5)

This is when Christ administers the sacrament among the Nephites. The next day, he tells the multitude

He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. (3 Nephi 20:8)

In the very next verse it does say "filled with the Spirit" so we don't have to wonder. Also, regarding Alma 32, in another account of the tree of life, Lehi's soul is filled "with exceedingly great joy" (1 Nephi 8:12). But in the shared quotes it is interesting to see the same expression as in Alma 8, when Amulek gave Alma bread to eat. To me, it indicates that the way your soul is filled with joy or the Holy Ghost when you feast on something spiritual is comparable to the way your body is filled when you eat food.

I really don't understand the metaphysics of it all, I just know that we have a spirit inside of us somehow and that spirit is matter. I also notice some scriptures about the "place" inside of us, in addition to the "filled" scriptures. For instance, a scripture I recently shared in another post

For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked. (Alma 34:35)

There are several similar scriptures and I will not quote all of them, but here is another example

But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them (2 Nephi 33:2)

Another interesting verse indicates that the Spirit of he Lord has no place in us because that space is filled with something else

And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house (Alma 40:13)

I guess when this happens, you are filled too in a way, but it is not expressed that way. Possibly because it doesn't really satisfy their soul like food does to the body, it just occupies space to prevent the Spirit of the Lord from entering. Keep in mind from yesterday's post that the Hebrew root for filled, "male", also can be translated into "complete", "accomplish" or "endow".

There is another aspect I have found and my research, but I think I will make a third part to share that.

Psalms in the Book of Mormon, 2 Nephi 9-33

Jacob and Nephi both referenced the Psalms in their writings.  Today we'll look at the rest of 2 Nephi.

I find it really interesting that although the language seems to come from the Psalms, the usage varies. Nephi isn't strictly borrowing, he is using creative license to make his point while at the same time clearly making a reference to what I believe were well-known Hebrew hymns.  If we think of the Psalms as serving the same function for the Israelites that the hymns serve for us today, this would be like someone paraphrasing a famous hymn lyric but changing it up. For example, if I said, "I stood all amazed when I noticed my dad left me a card." Or "he put his shoulder to the task and pushed along."

I don't exactly know what to make of this, except that I find it very interesting, and Joseph Smith would have needed to know all of the Psalms by heart to accomplish this without notes.

Give Ear To My Words

1 Give ear to my words, O Lord, consider my meditation. (Psalm 5)

40 O, my beloved brethren, give ear to my words. Remember the greatness of the Holy One of Israel. Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Maker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not, for they love the truth and are not shaken. (2 Nephi 9)

In the Psalm, the writer is asking the Lord to "give ear." In 2 Nephi, Jacob asks his brethren to "give ear."

The Rock ... of Salvation

7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. (Psalm 62)

26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. (Psalm 89)

1 O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. (Psalm 95)

45 O, my beloved brethren, turn away from your sins; shake off the chains of him that would bind you fast; come unto that God who is the rock of your salvation. (2 Nephi 9)

Clean Hands ... Pure Heart

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. (Psalm 24)

16 And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind—and when that day shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. (2 Nephi 25)

Shall Swallow Them Up

9 Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them. (Psalm 21)

5 And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. (2 Nephi 26)

Notice that the Lord does the swallowing in the Psalm and the earth does the swallowing in 2 Nephi.

The Depths of the Earth

20 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. (Psalm 71)

5 And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. (2 Nephi 26)

The Wicked Will He Destroy

20 The Lord preserveth all them that love him: but all the wicked will he destroy. (Psalm 145)

10 For the time speedily cometh that the Lord God shall cause a great division among the people, and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must destroy the wicked by fire. (2 Nephi 30)

Water ... By Night

6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. (Psalm 6)

3 But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. (2 Nephi 33)

קָדַם -- qadam: "to come or be in front, meet"

I'm still not sure what to make of this post, other than I find the concept really interesting.

In researching another topic, I learned that the Hebrew root "qadam" has the following meanings in English:

anticipate (1), before (2), come (2), come to meet (1), come before (3), comes before (1), confront (3), confronted (4), forestall (1), given (1), go (1), meet (5), receive (1), rise (1), went (1) (source)

In light of this, it is worth noting that the words in bold stem from the same Hebrew root:


5 

5 The cords of the grave coiled around me; the snares of death confronted me.  (Psalm 18)

2 Let us come before him with thanksgiving and extol him with music and song. (Psalm 95)

I find this contrast quite beautiful -- we are told to "come before" the Lord with gratitude and praise due to the release from the bands of death which "came before/confronted" us. 

(More about Psalm 18 in this post...it contains some pretty clear connections to temple and covenant themes in the Book of Mormon.)

I reviewed some of the usages of various English words related to "qadam" in the Book of Mormon, several of which I'll outline below.  Although this could be simply due to selection bias on my part, it seems like the themes of judgment and deliverance dominate:

"Before"

11 And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness. (2 Nephi 33)

15 And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God. (2 Nephi 9)

6 Yea, it grieveth my soul and causeth me to shrink with shame before the presence of my Maker, that I must testify unto you concerning the wickedness of your hearts. (Jacob 2) 

22 And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? Behold, what will these things testify against you? (Alma 5)

7 Yea, and the city of Onihah and the inhabitants thereof, and the city of Mocum and the inhabitants thereof, and the city of Jerusalem and the inhabitants thereof; and waters have I caused to come up in the stead thereof, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them. (3 Nephi 9) 

2 Behold, will ye believe in the day of your visitation—behold, when the Lord shall come, yea, even that great day when the earth shall be rolled together as a scroll, and the elements shall melt with fervent heat, yea, in that great day when ye shall be brought to stand before the Lamb of God—then will ye say that there is no God? (Mormon 9)

"Meet"

7 I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat. (2 Nephi 33)

34 And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead. Amen. (Moroni 10) 

"Come/come before"

9 And the Lord said unto him: Because of thy faith thou hast seen that I shall take upon me flesh and blood; and never has man come before me with such exceeding faith as thou hast; for were it not so ye could not have seen my finger. Sawest thou more than this? (Ether 3)

Other expressions with similar meanings:

14 Yea, and I had murdered many of his children, or rather led them away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror. (Alma 36)

Conclusion

Each of us will confront physical death, and each of us will also confront spiritual death -- a realization of our "awful state." If we repent, we can "come before" God with thanksgiving and praise. This is the essence of the "glad tidings" of the Gospel of Jesus Christ.