Thoughts on Joseph, part 2

My last post was about Joseph and how the prophecies about the arc of the House of Israel map pretty cleanly onto the story of Joseph and his brothers.

In today's post, I'd like to go into some depth on the nature of Joseph's famous "coat of many colors." We'll talk about how it probably wasn't a "coat of many colors" and what it symbolizes.  We'll also talk about how the coat/garment is a very ancient symbol that can teach us quite a lot about Jesus Christ -- what He's done for us since before the foundation of the world, and how we go about binding ourselves to Him.

The Coat of Many Colors -- (Hebrew 'ketonet passim')

I don't know about you, but just hearing that phrase conjures an image of Donny Osmond on Broadway in my mind.

 

However, the translation of the Hebrew 'ketonet passim' suggests that we should probably think about this coat a little bit differently:

The familiar rendering “a coat of many colours” … is certainly incorrect. It is literally “a tunic of palms,” i.e. reaching to the palms of the hands and the soles of the feet, differing from an ordinary tunic by having sleeves, and by reaching to the feet. The same word is used in 2 Samuel 13:18 of a dress worn by a princess … (Cambridge Bible for Schools and Colleges, my emphasis added)

And he made him פּסּים כּתנת: a long coat with sleeves …, i.e., an upper coat reaching to the wrists and ankles, such as noblemen and kings' daughters wore, not "a coat of many colours"  (Keil and Delitzsch Biblical Commentary on the Old Testament, my emphasis added)

Although some scholars favor an interpretation that the coat was actually a patchwork of different fabrics passed down since Adam, I think it's most helpful if we think of Joseph's coat as a symbol of nobility or favored status.  He wore a garment suitable for a royal court, not the clothing of a laborer in the field.

A Symbol of the Knowledge of Divine Heritage

I don't know how Joseph felt about his coat, but when I think about his coat, I liken it to a knowledge of my divine heritage.  We are strangers here in mortality, gifted with a deep sense that we belong to something much grander than this fallen world. The coat is the symbol of this.

To expound on this point, I could go into tremendous detail about all the various ways this coat symbolizes elements of the grand design of God and our role in that design. Instead, in an effort to keep this post from becoming book-length, I'll limit my focus to just two key points, both of which can best be understood in the context of the clothing worn by the high priest of Israel:

Make sacred garments for your brother Aaron, to give him dignity and honor (Exodus 28:2)

If you have difficulty connecting Joseph's coat to the temple, consider the Israelite High Priest's attire, which is described in exquisite detail in the Old Testament. This clothing included:

• White linen undergarments (a symbol of holiness, discussed in more detail below)
• A blue cloth robe (colored with a very expensive dye and woven to resemble a coat of mail). The robe had cloth pomegranates and golden bells along the bottom.
• An ephod (waistband and golden chains running over the shoulders). The chains held stones over the priest's shoulder containing the names of the twelve tribes.
• A breastplate with pouches for the Urim and Thummim.
• A turban with a golden plate upon which was inscribed the words: "Holiness to the Lord."

(An excellent source summarizing the priestly clothing is found here.)

The connection seems pretty clear to me. Like so many other aspects of the covenant, the symbolism of the sacred clothing flows two ways -- from God to man and from man to God.

1. In the sense that it is given by God to those with whom He covenants, the coat is a symbol of God's promises to the faithful.

Here are a few thoughts of mine about this first point.

• God promises great things to those who love Him -- things which cannot be discerned by the natural senses. The ornate coat is a symbol of this.
• God made coats of skins for Adam and Eve as they were being expelled from the Garden of Eden. The skins must have come from somewhere.  The association of the coats of skin with the principle of sacrifice is undeniable.
• Many centuries later, the symbol of the coat as a token of the covenant between God and His covenant people remained deeply engrained in Nephite culture. Alma 46 is a great example of this (see this post for more details).

2. In the sense that it is worn by faithful covenant keepers as a sign of their fidelity to that covenant, the coat is a symbol of a person's devotion to God.

The royal clothing is a reminder that we are 'strangers and pilgrims' on the earth. We don't belong here and this isn't our final destination. Paul teaches this beautifully when he teaches about the faith of Abraham and Sarah:

13 All these people died in faith without receiving the promises, but they saw the promises from a distance and welcomed them. They confessed that they were strangers and immigrants on earth. 14 People who say this kind of thing make it clear that they are looking for a homeland. 15 If they had been thinking about the country that they had left, they would have had the opportunity to return to it. 16 But at this point in time, they are longing for a better country, that is, a heavenly one. Therefore, God isn’t ashamed to be called their God—he has prepared a city for them. (Hebrews 11, CEB)

I think of this royal clothing as an outward sign that a person is seeking the "heavenly country" that God has prepared those who will have Him to be their God.

Those who embrace their covenant with God understand it as a promise of protection.  It's literally a covering from destruction and other curses.  The Hebrew word for atonement is 'kafar,' which has reference to a covering or a close embrace.  Hugh Nibley explains:

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.  ... 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. (source)

We'll end this post with the poetic words of Nephi, who encapsulates the beauty of the symbol of the heavenly garment and the protection and promise it offers:

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)

"Teach them diligently unto thy children"

In the Book of Deuteronomy, when the Israelites are about to enter into the promised land, they are admonished over and over to keep the judgments, statutes and commandments of the Lord. They are informed about the blessings that await if they do and warned about the curses that inevitably follow if they don't. This passage is particularly well-known 

4 Hear, O Israel: The Lord our God is one Lord:

5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

6 And these words, which I command thee this day, shall be in thine heart:

7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

9 And thou shalt write them upon the posts of thy house, and on thy gates. (Deuteronomy 6)

The Savior quotes verse 5 when he answers the famous question about the greatest commandment. But I wanted to focus on verse 7 about teaching the children. The NRSV Cultural Backgrounds Study Bible comments on this verse: 

The inculcation of moral principles and wisdom in youth was practiced widely in the ancient Near East. In Egypt, teaching and instruction were used from at least 2500 BC up until the time of the Ptolemies (c. 300 BC). Rules of conduct and learning were prepared for sons. From moral issues to royal protocol, children were trained in the home or in the king’s palace. Order, truth and justice were important. In Mesopotamia, Sumerian literature includes the advice of a father to his son. Several famous works of a didactic nature come from Mesopotamia. Repetition by mouth, copying texts and strict discipline (the rod!) were the main pedagogical means of “impressing” a desired curriculum on a student or child. This was done both in the home and in any place of learning available. Covenantal conditions and stipulations were passed on so that following generations would know and pursue them diligently

This is not the first time I read about ancient Israelite customs and see how well the Book of Mormon fits into that cultural framework. Especially the bolded parts are easily recognized in several Book of Mormon passages. Here are some examples:

Lehi's teachings to his sons

This is perhaps the best example of Near Eastern fatherly inculcation in the Book of Mormon. There are too many examples to go through in detail, but despite mixed outcomes, Lehi is quite clear about his objectives. 

28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life, according to the will of his Holy Spirit;

29 And not choose eternal death, according to the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate, to bring you down to hell, that he may reign over you in his own kingdom.

30 I have spoken these few words unto you all, my sons, in the last days of my probation; and I have chosen the good part, according to the words of the prophet. And I have none other object save it be the everlasting welfare of your souls. Amen. (Nephi 1-4)

The way of life and the way of death is the essence of Deuteronomy and this is what Lehi lays out in this chapter. "I have none other object save it be the everlasting welfare of your souls" is really strong language. All of 2 Nephi 1-3 and some of chapter 4 is Lehi's "advice of a father to his son" with "covenantal conditions and stipulations...passed on so that the following generations would know and pursue them diligently"

5 But, said he, notwithstanding our afflictions, we have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath covenanted with me should be a land for the inheritance of my seed. Yea, the Lord hath covenanted this land unto me, and to my children forever, and also all those who should be led out of other countries by the hand of the Lord. (2 Nephi 1)

3 Wherefore, after my father had made an end of speaking concerning the prophecies of Joseph, he called the children of Laman, his sons, and his daughters, and said unto them: Behold, my sons, and my daughters, who are the sons and the daughters of my firstborn, I would that ye should give ear unto my words.

4 For the Lord God hath said that: Inasmuch as ye shall keep my commandments ye shall prosper in the land; and inasmuch as ye will not keep my commandments ye shall be cut off from my presence.

5 But behold, my sons and my daughters, I cannot go down to my grave save I should leave a blessing upon you; for behold, I know that if ye are brought up in the way ye should go ye will not depart from it.

6 Wherefore, if ye are cursed, behold, I leave my blessing upon you, that the cursing may be taken from you and be answered upon the heads of your parents.

7 Wherefore, because of my blessing the Lord God will not suffer that ye shall perish; wherefore, he will be merciful unto you and unto your seed forever. (2 Nephi 4) 

We could go on but this sample is sufficient to illustrate the point. 

King Benjamin's teachings to his sons

This account is much briefer but sufficient to see the ancient Near Eastern cultural heritage

2 And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, and Helaman. And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord.

3 And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.

4 For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time.

7 And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers.

8 And many more things did king Benjamin teach his sons, which are not written in this book.

Apparently, this account is very abbreviated, and King Benjamin taught his sons "many more things". In verse 4, King Benjamin seems to refer to Deuteronomy 6:7, probably among other things, where the commandment to teach the word of God to your children is given.

Alma-II to his sons

I am sure that all the righteous record keepers in the Book of Mormon had similar teaching sessions to their sons, even though not all have been recorded. But Mormon decided to include Alma's word to his sons and take them directly from his own record. Here we see the same pattern, especially with Helaman who is the oldest and the next record keeper.

13 O remember, remember, my son Helaman, how strict are the commandments of God. And he said: If ye will keep my commandments ye shall prosper in the land—but if ye keep not his commandments ye shall be cut off from his presence...

17 For he will fulfil all his promises which he shall make unto you, for he has fulfilled his promises which he has made unto our fathers...

20 Therefore I command you, my son Helaman, that ye be diligent in fulfilling all my words, and that ye be diligent in keeping the commandments of God as they are written....

35 O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God. (Alma 37)

The bold parts are directly linked to the quoted description of the ancient Israelite practice of fathers teaching their sons.

Karath (כָּרַת): to cut

The following has been mentioned on this blog before but is repeated because it is important for the context of this post. Strange as it sounds, in Hebrew you don't make a covenant, you cut a covenant. (It is still translated into "make" in English to make sense to us). In Old Testament tradition, a covenant agreement was formally made by cutting animals in half and walking between the carcasses. It symbolized "what happened to these animals will happen to me if I break this treaty". In a time when literacy was rare, this act was the dramatic, and through a modern lens a bit grotesque, signature.

As far as I know, nobody was ever cut in half when breaking a covenant, so you would think of this as merely symbolic. But I just realized that this has everything to do with the common scriptural expression, "cut off", that I wrote about here a while back. Frequently, I see a topic that I have studied before in a new light as I learn more. This is one of those. As explained in the linked post, you are usually cut off from the people in the Old Testament and cut off from the Lord's presence in the Book of Mormon. But the consequence is really the same. Being cut off from the people, the covenant people of Israel, implies being cut off from the Lord's presence, because he dwelled in their midst where the tabernacle/temple stood containing the ark of the covenant.

The Hebrew word for cut is karath (כָּרַת). When you make a covenant or are cut off from the people in the English translation of the Old Testament, the Hebrew word is the same, karath in both cases. So we have in fact many examples of people being cut (off) as a consequence of breaking the covenant they cut. For instance, in Genesis 15, the Lord makes/cuts a covenant with Abraham and promises him numerous offspring and a promised land. In Genesis 17, circumcision is introduced as a token of the covenant.

And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off [Hebr. karath] from his people; he hath broken my covenant. (Genesis 17:14)

The Mosaic covenant describes the same consequence. From Exodus to Deuteronomy there are all kinds of laws that come with a warning that those who break them will be cut off from the people, whether it is breaking the sabbath, touching unclean things, eating blood, eating sacrificial meat reserved for the priests, not keeping the passover, etc. In each case, being cut off is the consequence of breaking the covenant they have cut.

In the Book of Mormon, "cut off" is part of the standard phrase that I have called the Book of Mormon proverb.

Inasmuch as ye shall keep my commandments ye shall prosper in the land; and inasmuch as ye will not keep my commandments ye shall be cut off from my presence. (2 Nephi 4:4)

This post explains that this is a metalepsis of the Mosaic covenant as outlined in Deuteronomy in particular. The Nephites have the same covenant terms and consequences as their fathers.

It is interesting to note how this applies both on a personal and collective level. Individuals who broke the covenant were cut off from the people. But when the people of Israel by and large had fallen into apostasy, their kingdom was cut in half and split into a northern and southern kingdom. After that, they were cut off from the promised land and the temple (and thereby cut off from the Lord's presence) as prophesied by King Solomon

6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them:

7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people (1 Kings 9)

Ezekiel also talks about a sword going through the land cutting off Israel

Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it (Ezekiel 14:17)

This all made me think of Nephi's vision. He sees, like his father saw, a gulf separating the righteous from the wicked, or the tree of life from the great and spacious building.

And the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men. And a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record, from the beginning of the world until this time, and from this time henceforth and forever. (1 Nephi 12:18)

Royal Skousen has postulated, quite convincingly in my opinion, that the "word" in this verse should have been "sword". This was simply a typo by Oliver Cowdery when copying from the original manuscript to the printer's manuscript. Nephi explains to his brothers:

28 And I said unto them that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God.

29 And I said unto them that it was a representation of that awful hell, which the angel said unto me was prepared for the wicked.

30 And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous; and the brightness thereof was like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end. (1 Nephi 15)

This gulf, representing a division or separation, is caused by the "sword of the justice of the Eternal God" with "brightness of a flaming fire". I believe that this wording would create certain vivid images in the mind of an ancient Israelite. One is the flaming sword with the cherubim guarding the way to the tree of life, that Lord Wilmore discussed here, and Adam and Eve who were "cut off from the tree of life" (Alma 42:6). Another is the sword that cuts the animals in half whenever a covenant is made, symbolizing the consequences of breaking the covenant. The divine sword that cut Israel also ultimately creates the gulf by cutting off the wicked from the tree of life. So there is a covenant setting to Lehi's dream as well. This is not far fetched at all. After Nephi's vision, his brothers quarrel over the words of their father. Nephi, who had just seen what his father saw, explains

18 Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel, pointing to the covenant which should be fulfilled in the latter days; which covenant the Lord made to our father Abraham, saying: In thy seed shall all the kindreds of the earth be blessed.

19 And it came to pass that I, Nephi, spake much unto them concerning these things; yea, I spake unto them concerning the restoration of the Jews in the latter days. (1 Nephi 15)

This is just before he goes on to tell about the gulf a few verses later. The restoration of the Jews in the latter days results in a modern Israel of which we are part. Only those who keep their covenants will not be cut off from the tree of life. 

Endowment Narratives in the Book of Mormon, Part 3a -- Finding Meaning in the Symbols

The more I study the scriptures and ponder their meaning, the more I realize how much we underappreciate the significance of the archetypal story of Adam and Eve as presented in the books of Genesis, Moses, and Abraham. I believe the ancient prophets saw themselves as Adam and created intentional parallels in their accounts.

As we continue this series on "endowment patterns" in the Book of Mormon, I hope I'll be able to draw out meaning from our list of twelve recurring details that connect back to Adam and Eve.

For reference, here is the list of details:

1. Commanded/warned (often in a dream or vision) to depart
2. The group they leave are involved in secret combinations or intend to kill them.
3. They seek to bring all who will hearken/listen
4. The new covenant people passes through a wilderness on their journey
5. "Many days"
6. Tents (a symbol of the presence of the Lord)
7. A list of animals (sometimes "of every kind")
8. They inherit a land
9. New names are given (see Genesis 2:20)
10. They obey the commandments of the Lord
11. Abundance/Prosper
12. They are usually led by a righteous patriarch/king/royal family member

I'm planning to take my time going through each of these symbols, so this part will be broken up into multiple sections.

Commanded/warned (often in a dream or vision) to depart

We read about a "deep sleep" that God caused to come upon Adam (see Moses 3:21 and Abraham 5:15). Waking up from that deep sleep is a powerful covenant symbol. Read the following verses from the Book of Mormon with this context in mind (for the sake of not making this post too long, I am only including the key phrases from these passages, but I encourage you to read the full context of each of the following passages to really get the message). I've highlighted references to "awake" in yellow, descriptions of what we are to awake from in aqua, and I've put in bold italics other key terms and phrases.

13 O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe.

14 Awake! and arise from the dust, and hear the words of a trembling parent... (2 Nephi 1)

 

28 Awake, my soul! No longer droop in sin. (2 Nephi 4)

 

9 Awake, awake! Put on strength, O arm of the Lord; awake as in the ancient days. (2 Nephi 8 quoting Isaiah 51; see also verses 17 & 24, 3 Nephi 20:36, and Moroni 10:31)

 

11 O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death; and loose yourselves from the pains of hell that ye may not become angels to the devil, to be cast into that lake of fire and brimstone which is the second death. (Jacob 3)

 

40 ... I pray that ye should awake to a remembrance of the awful situation of those that have fallen into transgression. (Mosiah 2)

 

2 And the things which I shall tell you are made known unto me by an angel from God. And he said unto me: Awake; and I awoke, and behold he stood before me.

3 And he said unto me: Awake, and hear the words which I shall tell thee; for behold, I am come to declare unto you the glad tidings of great joy. (Mosiah 3)

 

7 Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God. Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them. (Alma 5)

 

27 But behold, if ye will awake and arouse your faculties, even to an experiment upon my words ... (Alma 32)

I love this "awake from a deep sleep" symbolism. Jeff Lindsay has explored the connection between dust and chains in a series of Interpreter articles which center on the hypothesis that the Book of Moses contains source text known to authors of the Book of Mormon (part 1 here). If this topic interests you, I encourage you to read more about it. It isn't hard to find this same symbolism in our modern temple worship. The endowment is a literal gift from God, and one of the first steps in truly appreciating how sacred and important this gift is involves a spiritual awakening.

The group they leave are involved in secret combinations or intend to kill them.

My appreciation for this symbol increased as I came to understand the connection between secret combinations and the story of Cain. (See here for a detailed explanation.) Once I understood that secret combinations are Satan's mimic of the sacred covenant between God and Adam, a whole lot of seemingly random details suddenly fell into a beautiful pattern.

God's everlasting covenant offers us power and eternal "gain" as long as we are willing to follow God's way and rely upon Jesus Christ as our source of strength.  Satan offers a counterfeit to this, but it's a trap which leads to bondage and spiritual death.

Moroni, writing directly to his latter-day Gentile readers, offer us this warning, where he gives us explicit warnings about leaving these evil ways behind. I'll put in bold the descriptions of the secret combinations, and also highlight one use of "awake" as well in this passage.  References to Cain will be in orange (with verses inserted for your convenience):

23 Wherefore, O ye Gentiles, it is wisdom in God that these things should be shown unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you, which are built up to get power and gain—and the work, yea, even the work of destruction come upon you, yea, even the sword of the justice of the Eternal God shall fall upon you, to your overthrow and destruction if ye shall suffer these things to be.

24 Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it (Genesis 4:10), and also upon those who built it up.

25 For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies; even that same liar who beguiled our first parents, yea, even that same liar who hath caused man to commit murder from the beginning; who hath hardened the hearts of men that they have murdered the prophets, and stoned them, and cast them out from the beginning.

26 Wherefore, I, Moroni, am commanded to write these things that evil may be done away, and that the time may come that Satan may have no power upon the hearts of the children of men, but that they may be persuaded to do good continually, that they may come unto the fountain of all righteousness and be saved. (Ether 8)

One major early hurdle we must clear as we seek to fully accept the endowment God desires to give us is to leave Satan and his evil, destructive ways behind.  We must cast him out the same way Jesus cast out unclean spirits. This is accomplished by seeing Satan's tactics for what they are and replacing his ways with God's ways (the Gospel of Jesus Christ).

In the stories I outlined in parts 1 and 2 of this series, the new covenant people must leave behind a fallen situation in which some evil people seek their death (or captivity). There is deep symbolic power in striving to identify and leave behind the elements of our current situation which keeps us bound down and subjected to Satan's power.  

They seek to bring all who will hearken/listen

The Book of Moses makes it clear that Adam and Eve taught what they had learned from God to their children.

12 And Adam and Eve blessed the name of God, and they made all things known unto their sons and their daughters. (Moses 5)

1 And Adam hearkened unto the voice of God, and called upon his sons to repent. (Moses 6) 

This was done in order to keep a commandment from God:

58 And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by his own voice, and by the gift of the Holy Ghost.

59 And thus all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof; and thus it was. Amen. (Moses 5)

As I noted in the examples in parts 1 and 2, bringing everyone who will "hearken" is an important component of the formation of a new covenant people.

That's it for this post.  In the next post (part 3b), we'll continue to find connections between the details in the endowment pattern and the story of Adam and Eve.