Wings of healing and protection -- Part 2

This is simply a continuation from where I left off in part 1. It is just too much to cover in one post. So it's better to read part 1 if you have not done so but I will still give a very brief recap: The Hebrew word, kanaph, is translated into words as diverse as wing, skirt, border and edge in English Bibles. It is associated with protection and healing. In the last example from part 1, it was used by Ruth as an idiom for marriage ("spread your kanaph over your servant"). This was a request to Boaz, her kinsman-redeemer. The Book of Ruth is a beautiful story of an outsider who finds her place among the covenant people and is covered by the kanaph of God (Ruth 2:12) and her redeemer (Ruth 3:9). In this post, we will expand on this covenant relation.

Kanaph, gathering and covenants

The story of Ruth is only one of many examples of kanaph being used to gather and protect a covenant people. 

4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings (Hebr. kanaph), and brought you unto myself.

5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: (Exodus 19)

The same pattern shows up time and again. This is from Isaiah:

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 (Hebr. kanaph) of the earth. (Isaiah 11:12)

And this is the voice of the Lord just after the great destruction in America before his appearance to the Nephites: 

4 O ye people of these great cities which have fallen, who are descendants of Jacob, yea, who are of the house of Israel, how oft have I gathered you as a hen gathereth her chickens under her wings, and have nourished you.

5 And again, how oft would I have gathered you as a hen gathereth her chickens under her wings, yea, O ye people of the house of Israel, who have fallen; yea, O ye people of the house of Israel, ye that dwell at Jerusalem, as ye that have fallen; yea, how oft would I have gathered you as a hen gathereth her chickens, and ye would not.

6 O ye house of Israel whom I have spared, how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart.

7 But if not, O house of Israel, the places of your dwellings shall become desolate until the time of the fulfilling of the covenant to your fathers. (3 Nephi 10)

What to make of this pattern? When we enter into the covenant and gather together as Israel, the covenant people, we are under divine protection. The Savior is at the center. He is the redeemer that Boaz typified. He is the shepherd gathering his sheep. He is the hen gathering her chickens. We return to the "Christ and covenants" theme once again. No surprises there, really. But this divine protection is represented by kanaph that refers to His wings or garments covering us. I think God wants us to view covenants this way, as a place of refuge and healing, not a hassle with burdensome obligations. 

Temple connections

The relation of the protective kanaph to garments is interesting from a modern temple perspective too. They cover us and keep us safe. But the symbolism is ancient

8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt (Hebr. kanaph) over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine.

9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.

10 I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. (Ezekiel 16)

Here, the Lord is covering the nakedness of his bride, Israel, washing, anointing and dressing her. We see the theme from Ruth played out where the husband covers the bride and offers protection and redemption, but there are also clear temple connotations. The garment covering our nakedness is Yahweh's kanaph. In fact, kanaph is found in the most holy place in the ancient temple. 

And the cherubims shall stretch forth their wings (Hebr. kanaph) on high, covering the mercy seat with their wings (Hebr. kanaph), and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. (Exodus 25:20)

The kanaph in the holy of holies in the ancient temple covers the "mercy seat" (Hebr. kapporet). There is some uncertainty about the exact meaning of kapporet and what it refers to, for instance if it is the cover of the ark of the covenant or a distinct piece of furniture. This article makes a good case for kapporet being separate from the ark of the covenant and representing God's footstool. Regardless, the kapporet is placed on top of the ark of the covenant so the kanaph are protecting that too. 

It is perhaps obvious why the kanaph would protect the ark of the covenant and less obvious why they would cover and protect God's footstool? My interpretation is that the temple and especially the holy of holies is where heaven and earth meet. The cherubim with its wings represent heaven and the throne of God and the footstool is the earth. This ties into the concepts that Lord Wilmore outlines in this post. One thing we know is that the word, kapporet, is derived from the Hebrew word for atonement (kaphar) and is the place where the high priest would sprinkle the sacrificial blood on the day of atonement.

So let's try to get this straight. The kanaph are spread over the kapporet representing the earth as the place where the atonement is made. Underneath it is the covenant. "Christ and covenants" again. This is what the divine kanaph is protecting. Those who enter into the covenant are finding refuge and redemption, like Ruth the foreigner, like Israel in Exodus 19 and like the remnant and outcasts of Israel in Isaiah 11. Basically everyone who is willing to enter in. 

"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.

What is the word of God? -- Part 2

In a recent post, I fleshed out a broader definition of "the word of God," to include more than just the printed scriptures.  The rod is a metaphor for our covenants. The rod is held in the hand of the divine messengers who are given charge over the covenant path. Just as John is given a rod to measure the worshippers in the temple (see Revelation 11:1), modern-day prophets hold the authority to measure us as a people of God and keep us in green pastures.

Thinking about the word "rod" in this context helped unfold another context:

A Latter-day Rod

Isaiah uses the word "rod" in the context of the restoration:

1 And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.
2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;
3 And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears.
4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (2 Nephi 21/compare Isaiah 11)

3 What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse?
4 Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power. (D&C 113)

Nephi summarizes

8 And it shall come to pass that the Lord God shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth.
9 And with righteousness shall the Lord God judge the poor, and reprove with equity for the meek of the earth. And he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked.
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)

Compare this prophecy of the "great division among the people" to the words spoken by the Angel Moroni to Joseph Smith:

33 He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. (JS--H 1)

"My name should be had for good and evil among all nations" 

As has been discussed in other posts, the name "Joseph" comes from a Hebrew root meaning "God will proceed to." Thus, the proceeding of this latter-day restoration of God's people is intended to create a division among the people, the word of God that is given is designed to separate the righteous from the wicked.

A Highway of Holiness for the Remnant -- Part 2

In my last post, we looked at Isaiah's mention of a "way of Holiness" and its connection to covenants and the temple.

Today, we'll look at another mention of the highway, and flesh out a context for this prophecy, specifically to the latter-days.

"Recover[ing] the Remnant"

2 Nephi 21/Isaiah 11 is one such example. The highway which will allow them to

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. ...
15 And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind he shall shake his hand over the river, and shall smite it in the seven streams, and make men go over dry shod.
16 And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt. (2 Nephi 21/Isaiah 11)

Connection to the Restoration

We live in this long foretold day, when the Lord has set again to recover the remnant of His people for the second (and final) time. The highway which is prepared for this people -- to allow them to "go over dry shod" -- is the Everlasting Covenant administered in the Church, including the ordinances of the temple. Recall that "shall set again" is translated from the same Hebrew root that gives us the name Joseph. The restoration of the Gospel through Joseph Smith was part of the plan from the beginning.

Also recall that Lehi taught his son Joseph that Joseph in Egypt prophesied that he had:

"obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel; not the Messiah, but a branch which was to be broken off, nevertheless, to be remembered in the covenants of the Lord that the Messiah should be made manifest unto them in the latter days, in the spirit of power, unto the bringing of them out of darkness unto light—yea, out of hidden darkness and out of captivity unto freedom." (2 Nephi 3:5)

It seems a central purpose for the restoration was not just to restore lost knowledge, but to restore the covenants which will protect us from drowning in the waters of the world, or the depths of hell.  The covenant path will allow us to avoid these pitfalls, into which we would otherwise be led -- out of darkness, out of captivity, into light and freedom.

The "mighty wind" of the Lord

It is worth noting that the use of the word "wind" in verse 15 could just as well have been translated "Spirit," giving us this reading: "...with his mighty Spirit he shall shake his hand over the river."

In the next post, we'll connect even more symbols associated with these verses, and we'll tie them in to the temple, or at least to the two ways.