In the midst -- Part 1

This has been mentioned several times on the blog before, but for the benefit of new readers and because many do not know about this ancient Israelite tradition (I didn't until quite recently), I will repeat some things about covenant making. At a time and in a culture where literacy was rare, covenants were not signed at the bottom of a piece of paper. In the Hebrew language, you literally cut a covenant. That does not make sense in English and is therefore translated differently. But it is found frequently in the Old Testament. This reflects the (somewhat grotesque to the modern Westeners) practice of cutting animals in half and walking through the carcasses. This act is the signature and a declaration that the covenant is taken very seriously. ("Let me be cut in half like these animals if I break the covenant").

This happens in Genesis 15:10 when God makes a covenant with Abraham. But in this case, Abraham falls asleep after he has cut the animals and God himself, in the form of a burning lamp, walks through the carcasses (see Genesis 15:17-18). God is the active part in the Abrahamic covenant giving all the promises. Back to verse 10, we read

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.

"In the midst" in the Old Testament

I happened to look up the word, "midst", and how it is being used in the scriptures. This is the Hebrew word, תָּוֶךְ (tavek). It comes from an unused root meaning "to sever", which makes it hard for me not to see the covenant relations of this word. It is sometimes used in a literal sense in the scriptures, but quite frequently, it seems to be used in a more spiritual sense. For instance, 1 Kings 6:19 describes King Solomon preparing the "inner sanctuary inside the temple". But the "inside" in this case is translated from the Hebrew tavek, even though we know that the holy of holies was not physically in the middle of the temple. Rather, it was the focal point, the most holy place, the center of attention, the heart of the covenant, so to speak.

Similarly, we find this word constantly popping up in the Old Testament in relation to important covenant themes.

• In the creation account, God made a firmament in the midst (tavek) of the waters to separate the waters of heaven and earth (Genesis 1:6)
• In the Garden of Eden, God planted the two trees in the midst (tevek) of the garden (Genesis 2:9 and 3:3).
• God talked to Moses out of the midst (tavek) of the burning bush (Exodus 3:2, 4) and again from the midst of the cloud on Mount Sinai (Exodus 24:16). The covenant theme is especially evident when the events are recounted in Deuteronomy 4:12-13

12 And the Lord spake unto you out of the midst [Hebr. tavek] of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice.

13 And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.

• In an act similar to the creation in Genesis 1:6, Moses parts the Red Sea and the Israelites walk in the midst (tavek) of the sea followed by the Egyptians (repeated over and over in Exodus 14:16, 22, 23, 27, 29, 15:19)
• In Exodus 25:8, the Lord instructs Israel to build a tabernacle

And let them make me a sanctuary; that I may dwell among (Hebr. tavek) them. (A more literal translation would be "dwell in their midst")

• According to Psalm 116:19, Solomon's temple was also in the midst of Jerusalem. Again, whether it was physically in the middle of Jerusalem is probably not the main point here.

Ancient Israel had the tabernacle and temple in their midst. It was God's dwelling place and represented his presence. In other words, God, the author of the covenant, was in the midst of Israel, just like he walked in the midst of the carcasses that Abraham had prepared. This is also expressed repeatedly in the Old Testament. Here is one example:

Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among (Hebr. tavek) the children of Israel. (Numbers 35:34)

"In the midst" in the Book of Mormon

Not surprisingly, we see a similar pattern in the Book of Mormon. I noticed in particular how Jesus is repeatedly described as being in the midst of the people in 3 Nephi. 3 Nephi is the heart of the covenant, the new covenant that Jesus brought to the Nephites. Consider these examples:

And it came to pass, as they understood they cast their eyes up again towards heaven; and behold, they saw a Man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. (3 Nephi 11:8)

12 So they brought their little children and set them down upon the ground round about him, and Jesus stood in the midst; and the multitude gave way till they had all been brought unto him.
13 And it came to pass that when they had all been brought, and Jesus stood in the midst, he commanded the multitude that they should kneel down upon the ground. (3 Nephi 17)

And it came to pass that while the angels were ministering unto the disciples, behold, Jesus came and stood in the midst and ministered unto them. (3 Nephi 19:15)

And Jesus again showed himself unto them, for they were praying unto the Father in his name; and Jesus came and stood in the midst of them, and said unto them: What will ye that I shall give unto you? (3 Nephi 27:2)

Just like ancient Israel had God in their midst, a branch of Israel in the Americas now had the resurrected Jesus in their midst.

There are many other examples of God/Jesus being in the midst. So many, in fact, that I will save them for my next post. But I want to end with a different example related to Lord Wilmore's recent posts about Nephi-II, Moses and Elijah. He made a point of the division "hither and thither" in this verse, echoing the parting of the sea by Moses and Elijah.

And it came to pass that there arose a division among the people, insomuch that they divided hither and thither and went their ways, leaving Nephi alone, as he was standing in the midst of them. (3 Nephi 10:1)

See his comments here under the subheading, "creation by division". "The midst" shows up again, echoing the creation and Moses parting the Red Sea, among other things. When the two-edged sword divides, that sword, often symbolizing the word of God, is in the middle of whatever it divides. In this case, Nephi as the conveyor of the word, played that role. God/the Word/the covenant in the midst can have this divisive effect. But hopefully, like the Nephites in 3 Nephi, we can all let Jesus take the center stage of our lives without causing division.

In part 2 we will see how this symbol is used in the uniting of heaven and earth.

The power of the name -- Part 1

There are multiple posts on this blog (too many to link) discussing the power of "the word". It is clear from the scriptures that the word is much more than a string of letters. It is the means of creation and salvation. It is quick and powerful and sharper than a double edged sword. It is sometimes equated with Christ.

I have noticed something similar about "the name". In many ancient cultures, including Israel, your name was not just something that people could say to have you respond. It was connected to your character and it was always a word with a specific meaning in that language (like some English names  today, like Faith, Charity, Joy). Your name was more important in many respects than what is the case today in the Western world. 

The name, Jesus Christ, also has specific meaning. Jesus comes from the Hebrew, Yeshua, and is the same name as the one transliterated as Joshua. As a side note, the fact that this was the name of the successor of Moses is interesting in the context of Jesus as the second Moses. Christ is the anglicized form of the Greek, chrīstós, which in turn is the translation of the Hebrew, Messiah. It means "anointed one" and refers to the tradition of anointing kings. He is the anointed one, the king, who brings salvation to mankind. 

But when it comes to the name of Christ, I think there is even more to it than its literal meaning. The name of Christ is the only name under heaven whereby man can be saved. The scriptures frequently admonish to believe in his name, rather than just believe in Him. We are asked to take upon us his name. Miracles and ordinances have been and are performed in his name. There is great power in the name.

One particular aspect I found as I studied this, is how the name is the means to bind us to him. Through the name we become his sons and daughters or his sheep, and are granted a place at his right hand. This is taught very clearly in the Book of Mormon. I will give several examples below

18 Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine.
19 And because thou hast inquired of me concerning the transgressor, thou art blessed.
20 Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep.
21 And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive.
22 For behold, this is my church; whosoever is baptized shall be baptized unto repentance. And whomsoever ye receive shall believe in my name; and him will I freely forgive.
23 For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand.
24 For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand. (Mosiah 26)

And as many as have received me, to them have I given to become the sons of God; and even so will I to as many as shall believe on my name, for behold, by me redemption cometh, and in me is the law of Moses fulfilled. (3 Nephi 9:17)

And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you. (Moroni 7:26)

And blessed is he that is found faithful unto my name at the last day, for he shall be lifted up to dwell in the kingdom prepared for him from the foundation of the world. And behold it is I that hath spoken it. Amen. (Ether 4:19)

5 Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day;
6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day. (3 Nephi 27)

There are numerous examples like this. When we bear his name, believe in his name, have faith in his name and are faithful unto his name, we are his, we are his sheep, we become his sons and daughters, we have a place at his right hand and are lifted up to dwell in his kingdom. Here are a couple of examples from other standard works:

I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one. (D&C 35:2)

12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1)

Ancient Israelites used patronymic names, which means that they were identified by their personal name and who was their father. For instance, we have "John the son of Zacharias" (Luke 3:2), "David the son of Jesse" (2 Chronicles 23:1) and "Manasseh the son of Joseph" (Joshua 17:2). So did the Nephites: "Amaleki, the son of Abinadom." (Omni 1:12), "Nephi the son of Helaman" (Helaman 7:1), "Ammon the son of Mosiah" (Alma 48:18), etc.

From their perspective, it is therefore natural that taking upon us the name of Christ means that we become his sons and daughters. We are born of him and even become one with him. Imagine being called <first name> the son/daughter of Christ! This is something King Benjamin wants for his people and this concept is detailed in the early chapters of Mosiah more than anywhere else in the scriptures. We will spend the next post going through that. But I will close this with a final example from Moses 6. In verse 52, God speaks to Adam

And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you.

In verses 59-60, God goes on to describe this spiritual rebirth, after which Adam is baptized. When he comes out of the water, God speaks to him again

Behold, thou art one in me, a son of God; and thus may all become my sons

The (gift of the) Holy Ghost in the Book of Mormon

I wrote two posts (here and here) listing and discussing scriptures that give conditions for and promises of eternal life. Based on these scriptures, I identified a pattern looking something like this

Covenant preparation / find the way and enter through the gate	Faith Repentance Baptism
Covenant keeping / "walk therein"	Keep the commandments Endure to the end

I received a comment on this blog post suggesting that the Holy Ghost was missing from this list. I had initially thought that it belongs as part of baptism because the baptism is two-fold (water and fire/Holy Ghost). It is also a bit unclear if the gift of the Holy Ghost as we practice it today was practiced among the Nephites before Christ. Nephi certainly teaches about receiving the Holy Ghost it in 2 Nephi 31, but it is unclear how and the Jews living before Christ didn't seem to practice this. 

Anyway, this made me think about something I have noticed before. The Holy Ghost is always portrayed as a blessing in the Book of Mormon, not a commandment. We have a tendency to think of the gift of the Holy Ghost only as a necessary step on the way. It certainly is one of the saving ordinances, so I will not argue against that. But it is interesting to note that the Book of Mormon never says: "Have faith, repent, be baptized and receive the Holy Ghost and then you will be blessed..." or something along those lines. Here is what the Book of Mormon does say on the matter:

For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. (2 Nephi 31:17)

Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day. (3 Nephi 27:20)

And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost (3 Nephi 9:20)

come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost (3 Nephi 30:2)

We clearly see from these verses that receiving/being cleansed by/filled with the Holy Ghost is the blessing. It comes after we have repented and been baptized. This is a thing I noticed a long time ago but I just realized how it fits into the pattern I illustrated above. With these scriptures in mind, here is an updated version:

Step	Category	Conditions	Blessing
Step 1	Covenant preparation / find the way and enter through the gate	Faith Repentance Baptism	The gift of the Holy Ghost
Step 2	Covenant keeping / "walk therein"	Keep the commandments Endure to the end	Eternal life

Again, there are different ways to put it for sure. It would not be wrong to put the gift of the Holy Ghost in the "conditions" category in Step 1 and this is often how we frame it, perhaps because of the 4th article of faith. But I think the above illustration is more in line with how the Book of Mormon frames it and it has helped me look at our "covenant path" in a different way.

This is how I see it: Eternal life is always the end goal. This is exaltation, living in unity with the Godhead in the celestial kingdom. To get there, we have the atonement of Christ (already taken care of) and our part, that is summarized in these two steps in the table. At the end of step 1 there is a gate. When we enter through it we are offered the Holy Ghost. He is a member of the Godhead we ultimately want to be united with after step 2, but he comes to help us in this step, which is walking on the path after we entered the first gate. I expressed the conditions as "keep the commanments" and "endure to the end" but there is a lot that could be said about step 2. We know that further covenants and continuous application of the atonement in our lives are part of this as well. The point is that we get the Holy Ghost as a blessing after we complete step 1 and enter into the first symbolic gate. His role is to help and guide us along in step 2 to get to the second symbolic gate, the gate to the kingdom of heaven.

The unity that we can have with the Holy Ghost after entering through the first gate, and with Jesus Christ when becoming one with him through the sacrament, are preparations for the glorious unity we can have with them and the Father after entering through the second gate. The Father created a plan that can be accomplished through Christ and covenants. The Son completed his part and the Holy Ghost helps us do our part (keeping covenants). It is a beautiful illustration of the individual roles of the members of the Godhead, united in one purpose: To unite with us.

 

 

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)

 

 

 

 

More recipes for eternal life

This is a continuation of this post. As we look at further examples of scriptures of the form: "if ye do [...], ye shall have eternal life" or similar, let's see if the summary of the pattern in the table below still applies.

Covenant preparation / find the way and enter through the gate	Faith Repentance Baptism
Covenant keeping / "walk therein"	Keep the commandments Endure to the end

Mosiah 18:8-10

Conditions:

• Desirous to come into the fold of God and be called his people
• Willing to bear one another's burdens, that they may be light
• Willing to mourn with those who mourn
• Willing to comfort those that stand in need of comfort
• Stand as witnesses of God at all times and in all things and in all places, even until death
• Be baptized in the name of the Lord as a witness before him that ye have entered into a covenant with him
• Serve him and keep his commandments

Reward

• Be numbered with those of the first resurrection
• Have eternal life
• He may pour his Spirit more abundantly upon you

2 Nephi 10:23-24

Conditions:

• Choose the way of eternal life
• Reconcile yourselves to the will of God
• (Reconcile not yourselves to the devil and the flesh)

Reward:

• Salvation through the grace of God

3 Nephi 9:14

Conditions:

• Return to Christ
• Repent of your sins
• Be converted
• Come unto him

Reward:

• I will receive you
• I will heal you
• Ye shall have eternal life

Alma 13:27-29

Conditions:

• Cast off your sins and not procrastinate the day of your repentance
• Humble yourselves before the Lord
• Call on his holy name
• Watch and pray continually
• Having faith in the Lord
• Having a hope that ye shall receive eternal life
• Having the love of God always in your hearts

Reward:

• Be lifted up at the last day and enter into his rest

3 Nephi 11:33

Conditions:

• Whoso believeth in me
• ...and is baptized

Reward:

• ...the same shall be saved and...inherit the kingdom of God

3 Nephi 27:16

Conditions:

• Whoso repenteth
• and is baptized in my name...
• Endure to the end

Reward

• Him will I (Christ) hold guiltless before my Father at that day when I stand to judge the world.

I think it's safe to say that the pattern still applies, although it would probably also work to frame it a bit differently. As mentioned in the previous post, it may depend on the audience and whether they have been baptized yet or not. For instance, in Mosiah 18 (the first example), Alma addresses a group of people who are just about to be baptized. The conditions actually apply to the "covenant keeping" part in the table, because they must be "willing" and "desirous" to do these things before they commit.

Read together, all these examples in this post and the previous one, display a wonderful recipe for eternal life. What we are asked may not be easy for the natural man, but we see from the examples that a lot of it is about choosing, being willing and humbling ourselves. The reward is beyond my comprehension but sounds beautiful enough for me to want to strive towards.

Joy

I have studied a bit about joy in the Book of Mormon. We are all familiar with the verse in 2 Nephi

men are, that they might have joy (2 Nephi 2:25)

Perhaps this statement by Lehi on the small plates, became familiar for later Book of Mormon prophets too? At least the word 'joy' appears in the Book of Mormon 121 times, more than any other book of scripture. Here are a couple of things I learned.

Fullness of joy / filled with joy

Joy is often describing a spiritual condition, something that is found in Christ and his gospel, rather than in the world. But Book of Mormon authors seem aware that there are different types of joy, but only one that "fills" you. In Helaman 5:44, we read

they were filled with that joy which is unspeakable and full of glory.

It is interesting to me that Mormon explains what kind of joy that filled them. The worldly joy is also used in the Book of Mormon, like the joy of the Lamanites in Alma 55:9 when they would receive more wine. But it distinguishes between that worldly joy on one hand and "that joy which is unspeakable and full of glory" on the other. Consider 3 Nephi 27:11

But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return. 

The joy that comes from the works of men is temporary and nothing that "fills" them. Later in that chapter, Jesus says that

my joy is great, even unto fulness (3 Nephi 27:30)

In the next chapter, Jesus gives a promise to his disciples

And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one (3 Nephi 28:10)

Another example

But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. (2 Nephi 9:18)

There are many other examples to support this observation: In the Book of Mormon, 'joy' can be used to describe temporal and spiritual happiness. But only the righteous are filled with joy. This filling can happen on earth and give them a taste of the lasting fullness of joy they can receive in the kingdom of God.

On that note, I will include a reminder that the Hebrew word for 'fill' can also be translated as complete, accomplish, endow, consecrate or ordain.

Joy and light/spirit

Joy is often connected with light and spirit, and a contrast to darkness and a wicked/evil spirit. Consider these examples

And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! (Alma 36:20)

he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul (Alma 19:6)

And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. (Alma 22:15)

See how the Spirit and joy are used interchangeably in Alma 19:13-14

Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit.

14 Now Ammon seeing the Spirit of the Lord poured out according to his prayers upon the Lamanites, his brethren, who had been the cause of so much mourning among the Nephites, or among all the people of God because of their iniquities and their traditions, he fell upon his knees, and began to pour out his soul in prayer and thanksgiving to God for what he had done for his brethren; and he was also overpowered with joy

One final example from Mosiah 4:3

And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy