"Ripening for destruction" in the story of Moses in Egypt

(This post is a side note that interrupts the conclusion of the endowment pattern series, which will be posted next week.)

When it comes to scripture study, one thing often leads to another.  As I was studying the endowment pattern in the Book of Mormon, I noticed a repetitive warning about the people who occupy the land of promise:

And the fulness of his wrath cometh upon them when they are ripened in iniquity. (Ether 2:9)

Later, as I was studying the story of Moses looking for those same elements, I came across this very interesting verse describing the fiery hail which destroyed the crops and cattle of the Egyptians:

31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.

32 But the wheat and the rie were not smitten: for they were not grown up. (Exodus 9)

Here are a few thoughts about this symbolism:

1. The crops which had ripened were destroyed by the hail, but those that were not yet ripened were spared. This fits the pattern from Ether 2:9 above.  Destruction comes when the people have fully ripened in iniquity.
2. The crops which were destroyed had specific purposes (and idolatrous/worldly symbolic value). Flax was used to make the linen clothing Egyptian priests were required to wear. Barley was used primarily to feed horses and make beer. (See the commentary note for verse 31 here.)  Wheat and rye are more directly useful for sustaining man.
3. The Hebrew root used to describe the state of the barley is 'giḇōl' from a root meaning 'to be convex or cupped in shape.' This is extremely intriguing, as it conjures imagery related to consecration and the Hebrew/Egyptian symbolism of the cupped hand, described in detail in this post. It seems ripening in destruction present a "Two Ways" alternative to the righteous symbol of the cupped hand by shaping the wicked into a vessel prepared to receive the wrath of God rather than His blessing. Thus, accepting the fulness of the word of God leads one to receive powerful blessings from God, whereas rejecting the word of God leads to receiving the fulness of His wrath -- both symbolized in various ways by a cup. 
4. The crops and cattle of the Israelites were spared from this calamity. The Israelites were given the land of Goshen to settle, and Goshen did not experience the hail (see Exodus 9:26).
5. The Egyptians were warned, and some were spared by "fear[ing] the word of the Lord." (See Exodus 9:20-21.)

Conclusion

I'll end this post by listing some verses from the Book of Mormon which mention ripening:

35 ... this people had rejected every word of God, and they were ripe in iniquity; and the fulness of the wrath of God was upon them; and the Lord did curse the land against them, and bless it unto our fathers... (1 Nephi 17)

16 ... For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish. (2 Nephi 28)

37 But behold, the wild branches have grown and have overrun the roots thereof; and because that the wild branches have overcome the roots thereof it hath brought forth much evil fruit; and because that it hath brought forth so much evil fruit thou beholdest that it beginneth to perish; and it will soon become ripened, that it may be cast into the fire, except we should do something for it to preserve it. (Jacob 5, see also verse 58)

19 ... if the time should come that this people should fall into transgression, they would be ripe for destruction. (Alma 10)

28 For behold, there is a curse upon all this land, that destruction shall come upon all those workers of darkness, according to the power of God, when they are fully ripe; therefore I desire that this people might not be destroyed. ...

31 Yea, and cursed be the land forever and ever unto those workers of darkness and secret combinations, even unto destruction, except they repent before they are fully ripe. (Alma 37)

16 And he said: Thus saith the Lord God—Cursed shall be the land, yea, this land, unto every nation, kindred, tongue, and people, unto destruction, which do wickedly, when they are fully ripe; and as I have said so shall it be; for this is the cursing and the blessing of God upon the land, for the Lord cannot look upon sin with the least degree of allowance. (Alma 45)

2 For as their laws and their governments were established by the voice of the people, and they who chose evil were more numerous than they who chose good, therefore they were ripening for destruction, for the laws had become corrupted. (Helaman 5)

39 And thus they did obtain the sole management of the government, insomuch that they did trample under their feet and smite and rend and turn their backs upon the poor and the meek, and the humble followers of God.

40 And thus we see that they were in an awful state, and ripening for an everlasting destruction. (Helaman 6)

25 But behold, ye have rejected the truth, and rebelled against your holy God; and even at this time, instead of laying up for yourselves treasures in heaven, where nothing doth corrupt, and where nothing can come which is unclean, ye are heaping up for yourselves wrath against the day of judgment.

26 Yea, even at this time ye are ripening, because of your murders and your fornication and wickedness, for everlasting destruction; yea, and except ye repent it will come unto you soon. (Helaman 8)

37 And it came to pass in the eighty and fifth year they did wax stronger and stronger in their pride, and in their wickedness; and thus they were ripening again for destruction. (Helaman 11)

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in her. (Helaman 13)

Old Testament Temple Symbolism -- Exodus 26

This post is the next installment in a series of posts about temple symbolism in Exodus 25-28. The previous post in this series discussed symbols from Exodus 25.  This post will cover Exodus 26.

"Fine-twined linen"

1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. (Exodus 26)

I was previously unaware of this phrase in the context of building the tabernacle. It certainly adds a new layer of depth to the Book of Mormon

I know "fine-twined linen" as a symbol of pride in the Book of Mormon (see 1 Nephi 13:7-8 and Alma 4:6). I connected "fine twined linen" to the concept of "pride of the eyes" in this post. Nephi connects "pride of the eyes" with a desire to get gain at the expense of the poor in 1 Nephi 13 and 2 Nephi 26.  

What I hadn't realized is that this effect of pride of the eyes in service the "great and abominable church" (see 1 Nephi 13:5 and 2 Nephi 26:20-21) is a direct corruption/inversion of God's command to Moses:

2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. (Exodus 25)

When we seek to "get gain" and hoard treasure up unto ourselves because of pride, we are not making a free and willing offer to build God's kingdom and show devotion to Him through the act of giving to the temple.

Notice how "fine-twined linen" is also used in a positive context in the Book of Mormon, each time in conjunction with "blessed"/"prospered" or "great joy and peace":

22 And they were exceedingly industrious, and they did buy and sell and traffic one with another, that they might get gain. ... 24 And they did have silks, and fine-twined linen; and they did work all manner of cloth, that they might clothe themselves from their nakedness. ... 28 And never could be a people more blessed than were they, and more prospered by the hand of the Lord. And they were in a land that was choice above all lands, for the Lord had spoken it. (Ether 10)

29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—... and abundance of silk and fine-twined linen, and all manner of good homely cloth. 30 ... and they did not set their hearts upon riches; therefore they were liberal to all, ... 31 And thus they did prosper and become far more wealthy than those who did not belong to their church. (Alma 1)

 

11 ... and thus they did become rich. 12 They did raise grain in abundance ... 13 Behold their women did toil and spin, and did make all manner of cloth, of fine-twined linen and cloth of every kind, to clothe their nakedness. And thus the sixty and fourth year did pass away in peace. 14 And in the sixty and fifth year they did also have great joy and peace, ... (Helaman 6) 

 

This "covenant abundance" dovetails with Enoch's Zion, where the people "flourish[ed]" and "were of one heart and one mind," and "there was no poor among them." (See Moses 7:17-18.) 

Goats' Hair

The next layer of the covering of the Holy Place is made from goats' hair (see Exodus 26:7), which is associated in several ways with repentance. Samuel Ridout's Bible commentary on the details of the Tabernacle includes the following:

In addition to its use for tents, this cloth of goats' hair was also, probably, what is called sackcloth: "The sun became black as sackcloth of hair" (Rev. 6:12). This was used in mourning and afflicting the soul, as in repentance: "They would have repented long ago in sackcloth and ashes" (Matt. 11:21). The raiment of John the Baptist was of camels' hair, similar to this (Matt. 3:4)...

As we have noticed, these coverings were made, not of the skin, but of the hair of goats. We will get later the significance of the skin, in connection with the next covering, of rams' skins dyed red. May we, without being fanciful, suggest a few thoughts in connection with the animals' hair?

It is the outermost covering of all, over the skin, and is the point of contact between the animal and the outer world; it is also the point of separation. The hair shields the animal from the rain, and protects it from extremes of cold and heat. Thus it indicates separation. So the Nazarite let his hair grow long in token of his separation from everything that would defile (Num. 6:5). If defilement came in, he had to shave off his hair in token that he had lost his separation. One of the signs of leprosy was the hair turning its color, or sometimes its falling out was the precursor of this disease (Lev. 13:30, 42). The vigor of separation not being maintained, defilement and sin resulted. (source)

Hair as a symbol of separation is interesting.  It reminds me of the concept of "Zion as an enclosed garden" which has reference to the Garden of Eden.  Of course we know that Adam and Eve were ritually clothed by God at the time of their expulsion from Eden, too.

The Book of Mormon mentions "sackcloth" four times.  Two of these occur in quotations from Isaiah (2 Nephi 7:3 and 2 Nephi 13:24).  The other two occur in the context of repentance:

25 And except they repent in sackcloth and ashes, and cry mightily to the Lord their God, I will not hear their prayers, neither will I deliver them out of their afflictions; and thus saith the Lord, and thus hath he commanded me. (Mosiah 11)

9 And it came to pass that the judges did say unto Nephi, according to the words which had been desired. And it came to pass that when Nephi saw that the people had repented and did humble themselves in sackcloth... (Helaman 11)

We also see instances where intense darkness in the Book of Mormon leads to repentance (see Helaman 5:28-48 and 3 Nephi 8:20-11:41).

Acacia wood

This tree is common in the area where the Tabernacle was commanded to be built, and its wood was well-known as long-lasting and resilient. I suppose there is a practical as well as a symbolic significance to this wood.  In a similar way, the Book of Mormon frequently reminds us that the words of the sacred records will retain their brightness and stand as a witness against us at the day of judgment.  See this post for details and references.

"The whole face of the land" -- a third covenant allusion in Mormon 8:8?

The intricacy of the Book of Mormon constantly surprises me.  So often we find deeper layers of carefully-packed information which draw absolutely no attention to themselves. This is a source of excitement for me. It means incredible truths are waiting to be discovered by anyone willing to seek!  

The second half of Mormon 8:8 is a great example of this. I've spent the past few weeks cross-referencing and unpacking three subtle covenant allusions. 

...and the whole face of this land is one continual round of murder and bloodshed; and no one knoweth the end of the war. (Mormon 8:8)

I'm far from an expert when it comes to the scriptures, and I haven't been able to find any other online resource describing what I've found, so I'm working at the edge of my knowledge base here.  Even so, I'm confident that I'm onto something here for two reasons:

1. Each of these phrases is rarely used in the scriptures. 
2. It is quite easy for each phrase to be connected to covenant themes.

Moroni could have conveyed the surface-layer meaning using completely different words. Instead, he chose to word things precisely as he did for a specific set of reasons. Each of these three phrases can be cross-referenced to other scriptures.  It is within those passages we find the deeper layer of Moroni's intent. In other words, we are pointed to deeper insights about the destruction of the Nephites.

I'll circle back to summarize what I've learned as a result of this study in a final post of the topic, which will be my next post. Previous posts of mine have addressed "one continual round of murder and bloodshed" (see here) and "no one knoweth the end" (see here, here and here). In today's post, I'll look at the third allusion: "the whole face of the land"

"The whole face of the land" -- Connections to Genesis

We encounter a close variant of this phrase early in the creation account:

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.
6 But there went up a mist from the earth, and watered the whole face of the ground.
7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2)

I've studied the meaning of this "mist" in the past and have convinced myself it is deeply significant, even if I can't quite seem to put my finger on it.  God causes the rain and man's role is to till the ground. Is this mist related to that, or is it a contrasting symbol, akin to the mists of darkness? 

Here is what I said on the topic in a previous post (with emphasis added):

The Two Mists

...

I don't think I'm stretching too far to connect the elements of "rain," "till the ground," "mist," and "water[ing] the whole face of the ground" to man's true purpose on earth, but I'll dive in deeper to this topic in a separate post. To quickly summarize, the water is God's message of salvation and covenants, the "breath of life" represents our divinity, and the "dust" represents our mortality, and the agriculture metaphor has to do with the work of salvation.

In contrast, the mist of darkness blinds us to our purpose here on earth.

23 And it came to pass that there arose a mist of darkness; yea, even an exceedingly great mist of darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off and were lost. (1 Nephi 8)

17 And the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish and are lost. (1 Nephi 12)

I'll admit this could be a stretch, but it seems intriguing.

I still favor that interpretation, which connects this mist to Satan's ability to blind us while in mortality.  I believe this because of Enoch's vision:

26 And he beheld Satan; and he had a great chain in his hand, and it veiled the whole face of the earth with darkness; and he looked up and laughed, and his angels rejoiced. (Moses 7)

Mist or streams?

For what it's worth, not every translation agrees on which word belongs in that verse.  The NIV uses "streams" in place of "mist."  The NRSV uses "stream." The Living Bible says: 

However, water welled up from the ground at certain places and flowed across the land.

More to learn

No doubt I have more to learn about this topic. Regardless, I am certain this passage contains "creation-covenant connection" significance.

In a previous post, I noted that tilling is a covenant symbol -- it's what two different groups of people do as soon as they reach the land of promise. In another post, I noted the significant connections between descriptions of Nephite destruction at the time of Christ's death with Enoch's vision in the Book of Mormon. In Mormon 8:8, we find yet another connection in the form of "the whole face of the land" mentioned in connection to the destruction of a covenant people.

Book of Mormon usage

Excluding Mormon 8:8, we find "whole face" six times in the Book of Mormon. Each example comes from the writings of Mormon and Moroni. As perhaps we should expect by now, each instance occurs in a pretty obvious covenant context:

Helaman 11 -- Happy example #1

18 And behold, the people did rejoice and glorify God, and the whole face of the land was filled with rejoicing; and they did no more seek to destroy Nephi, but they did esteem him as a great prophet, and a man of God, having great power and authority given unto him from God.

...

20 And thus it did come to pass that the people of Nephi began to prosper again in the land, and began to build up their waste places, and began to multiply and spread, even until they did cover the whole face of the land, both on the northward and on the southward, from the sea west to the sea east. (Helaman 11)

We can see a clear connection between the people's joyful actions regarding the prophetic authority in their midst and the covenant blessings which came as a result.

Ether 10 -- Happy example #2

19 And it came to pass that Lib also did that which was good in the sight of the Lord. ...

20 And they built a great city by the narrow neck of land, by the place where the sea divides the land.

21 ... And the whole face of the land northward was covered with inhabitants.

28 And never could be a people more blessed than were they, and more prospered by the hand of the Lord. And they were in a land that was choice above all lands, for the Lord had spoken it.

This is a pretty straight-forward example, with themes mirroring the example above.

Mormon 1 -- A reference to a covenant blessing

7 The whole face of the land had become covered with buildings, and the people were as numerous almost, as it were the sand of the sea.

Compare this to blessings promised to Abraham (see Genesis 22:17) and Jacob (see Genesis 32:12).

Ether 14 -- In the context of destruction (1 of 2)

21 And so great and lasting had been the war, and so long had been the scene of bloodshed and carnage, that the whole face of the land was covered with the bodies of the dead.

22 And so swift and speedy was the war that there was none left to bury the dead, but they did march forth from the shedding of blood to the shedding of blood, leaving the bodies of both men, women, and children strewed upon the face of the land, to become a prey to the worms of the flesh.

23 And the scent thereof went forth upon the face of the land, even upon all the face of the land; wherefore the people became troubled by day and by night, because of the scent thereof.

24 Nevertheless, Shiz did not cease to pursue Coriantumr; for he had sworn to avenge himself upon Coriantumr of the blood of his brother, who had been slain, and the word of the Lord which came to Ether that Coriantumr should not fall by the sword.

25 And thus we see that the Lord did visit them in the fulness of his wrath, and their wickedness and abominations had prepared a way for their everlasting destruction.

Centuries earlier, a different covenant people had encountered the same fate as the Nephites. Their destruction was a result of their rebellion. The war which brought their demise was "great, lasting, long, swift, and speedy." Notice also the description of the scent of the numerous dead bodies (certainly a twist on the promise of a countless posterity), which troubled the people "by day and by night." Moroni is cleverly playing off of a well-known Old Testament description of the cloud/pillar of fire which guided the covenant people. See Exodus 13:21-22.  We find a similar twist on the same phrase in Isaiah 28:19. Compare also D&C 133:35,40,56.)

3 Nephi 8 -- In the context of destruction (2 of 2)

12 But behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest and the whirlwinds, and the thunderings and the lightnings, and the exceedingly great quaking of the whole earth;

13 And the highways were broken up, and the level roads were spoiled, and many smooth places became rough.

...

16 And there were some who were carried away in the whirlwind; and whither they went no man knoweth, save they know that they were carried away.

17 And thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth.

18 And behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch that they were found in broken fragments, and in seams and in cracks, upon all the face of the land.

19 And it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease—for behold, they did last for about the space of three hours; and it was said by some that the time was greater; nevertheless, all these great and terrible things were done in about the space of three hours—and then behold, there was darkness upon the face of the land.

20 And it came to pass that there was thick darkness upon all the face of the land, insomuch that the inhabitants thereof who had not fallen could feel the vapor of darkness;

21 And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all;

22 And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which were upon the face of the land.

23 And it came to pass that it did last for the space of three days that there was no light seen; and there was great mourning and howling and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them.

At the time of great destruction among the Nephites, we find "the whole face of the land" and close variants used seven in the context of destruction. Mormon is apparently far less subtle than Moroni.  He goes out of his way to connect this phrase to covenant symbols, and creates several interesting twists similar to "by day and by night" in the example above.

• Notice the twist on Isaiah 40:3-4 in verse 13.
• In verse 16 we get a twist on the story of Elijah being carried away in a whirlwind. Compare 2 Kings 2:11.
• "No man knoweth" offers a twist on Deuteronomy 34:6 describing Moses' death.  This also has obvious ties to "no one knoweth" in Mormon 8:8. See also Alma 45:18 and 3 Nephi 1:3.
• "Carried away" has a clear double-usage pattern in the Book of Mormon.  Compare the positive example in 1 Nephi 1:8 contrasted soon after in 1 Nephi 1:13. (I'll create a separate post to detail this, it's a very interesting one.) 
• Notice also the people only know that some were carried away, not "whither they went."
• In verses 12, 17, and 19, we get a three-fold repetition of the destructive elements at work. I've pointed out before how this resembles the forces of nature promised to be unleashed by God on the enemies of His covenant people, found in Psalm 18.
• Verses 19-23 create a twist on the first day of creation.  There was no light, only darkness. This is repeated over and over.  There was nothing the people could do to change this. It's an ominous condemnation. Notice the wording at the end of verse 22, which closely resembles Genesis 2:6 (with a twist, of course).
• "Groanings" is a concept I've touched on before in the context of what I call the "creation-covenant connection." This whole passage plays on that theme.

Conclusion

I hope I've convinced you that Mormon 8:8 was written with the intent to get us thinking about covenant-related themes, particularly in the context of the consequences of rebellion.  It's beautiful and deep, and yet another example of the layers of complexity and intricacy packed into this marvelous book.