Wings of healing and protection -- Part 1

In our modern society, wings are associated with freedom and movement. Spreading your wings is an idiom relating to independence. This is very different from how ancient Israel used the symbolism. They used wings as symbol of healing and protection. The Hebrew word for wings is kanaph. This can also mean extremity or edge and is associated with a garment. I will get to that soon. 

Wings of healing and protection

First a few examples showing the symbolic meaning of wings in the Old Testament.

3 For thou hast been a shelter for me, and a strong tower from the enemy.

4 I will abide in thy tabernacle for ever: I will trust in the covert of thy wings (Hebr. kanaph). (Psalm 61)

 

Because thou hast been my help, therefore in the shadow of thy wings (Hebr. kanaph) will I rejoice. (Psalm 63:7)

 

2 I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.

3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.

4 He shall cover thee with his feathers, and under his wings (Hebr. kanaph) shalt thou trust: his truth shall be thy shield and buckler. (Psalm 91)

When "trust" is used in Psalm 61 and 91 in the KJV, the underlying Hebrew is more commonly translated into "seek refuge". Refuge and protection is what we find under the wings of God. This does not mean that the Israelites believed that God was a winged being. They were more interested in his attributes than physical appearance and often used metaphors to describe them. Another well-known example is Malachi 4:2

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings (Hebr. kanaph); and ye shall go forth, and grow up as calves of the stall.

This is an expression that Nephi uses too and that probably originates with the prophet Zenos.

Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. (2 Nephi 25:13)

These examples demonstrate that the symbolism of wings is understood differently by ancient Israelites than modern Westerners. The symbolic meaning has to do with healing and protection more than independence and freedom. With that established, let us move on to some other interesting aspects of this symbol. 

The wings of the garment

As mentioned, the Hebrew 'kanaph' means both wings and extremity and edge and can refer to the borders of a garment. Somehow the wings of God were the edges of his garments that covered the Psalmist and the righteous. 

Lord Wilmore wrote two posts about the instruction for Israel to put fringes in the borders of their garments. (See here and here). Let's have another look at the verse giving this instruction.

Speak unto the children of Israel, and bid them that they make them fringes in the borders (Hebr. kanaph) of their garments throughout their generations, and that they put upon the fringe of the borders (Hebr. kanaph) a ribband of blue: (Numbers 15:38)

The fringes and ribband of blue were reminders of God's commandments and linked to heaven, blooming and eternal life, as Lord Wilmore explains in his posts. The use of kanaph here adds another dimension. The fringes on the kanaph would mean that the reminder of God's commandments protected the Israelite from the consequences of following the lust of their own hearts and eyes. There is a clear covenant connotation here that I will get back to in the next part. First there are two more examples of the connection between wings and garments that I want to discuss. 

In 1 Samuel 24 there is a story where king Saul seeks David's life out of jealousy. As he eases himself in a cave, he is unaware of David sneaking up behind him and cutting off the kanaph of his garment. This is to demonstrate that even though Saul seeks his life, David does not want to harm him even when he had the chance. David later calls out to Saul, showing him the kanaph as a witness to his determination not to harm the king. Still, David feels terrible about what he has done, indicating that there is significance to the cutting of the kanaph. Metaphorically, David is clipping Saul's wings. I am not sure if this would be understood as Saul losing his protection or losing his ability as king to offer protection, but I am inclined to believe the latter. The NRSV Cultural Backgrounds Study Bible explains:

In acceding to the people’s demand for a king, Yahweh did not relinquish his rights as Great King over his inheritance to the human monarch. Rather, the human king was to be Yahweh’s vice-regent and was to subordinate himself within an authority structure that Yahweh himself would stipulate

With this context it is easy to imagine the king's garment with its "wings" as an earthly representation of Yahwehs protective garment/wings. The kings were not just to rule but to offer the people protection as part of their jurisdiction. David stripped Saul of this authority in a humiliating gesture and felt bad about it afterwards.

5 And it came to pass afterward, that David’s heart smote him, because he had cut off Saul’s skirt (Hebr. kanaph).

6 And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord’s anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord. (1 Samuel 24)

Shortly after this event, David wrote Psalm 57. Consider the subheading to this psalm and the first verse

To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.

1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings (Hebr. kanaph) will I make my refuge, until these calamities be overpast.

He had just cut Saul's kanaph and is troubled by the trial resulting from a king who seeks his life, but finds refuge in the kanaph of God. As Yahweh's vice-regent, this king was supposed to offer such protection but had utterly failed to do. Fortunately, the kanaph of God never fails.

Over to the final example of this part. But there is much more to say about this topic so I will write more in my next post. This is from the Book of Ruth, that I find absolutely beautiful. Ruth shows great faith, diligence and care and loyalty to her mother-in-law. This is noticed by Boaz who treats her kindly and praises her.

11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

12 The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings (Hebr. kanaph) thou art come to trust. (Ruth 2)

Again, the KJV uses "trust" where most other translations would use "seek refuge". As a foreigner from a different land with different gods, Ruth has come in under the protection of Yahwehs wings. Since Boaz is the next of kin (technically there was someone even nearer but he declined), it is his responsibility to "redeem" Ruth. (See this post about the role of the kinsman-redeemer). This is what Ruth appeals to in the next chapter.

8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

9 And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt (Hebr. kanaph) over thine handmaid; for thou art a near kinsman. (Ruth 3)

When kanaph is translated into words as diverse as wings, skirt and borders it is difficult to immediately see this connection that exists in the Hebrew Bible. Here it seems that Ruth is referring to Boaz' statement from the chapter before. In his role as redeemer, Boaz is to emulate God in offering protection by covering her with his "wings". The garment of Boaz symbolize the wings of God and is an act of redemption and protection. We don't really see protection as the primary need of a young widow in a modern Western society, but in ancient Israel, a widow who was much more vulnerable and protection essential. This story of a widow being redeemed is also about a foreigner who is gathered into the fold of a covenant people and offered the protection that comes with that. This is a topic I will explore further in the next part.

Achaz (אָחַז) and Dabaq (דָּבַק) - Lay hold on and cleave/cling to

In my last post about the use of the word, 'cleave' in the scriptures, I mentioned that I would save my comments on Moroni 7 for a separate post. I want to start out with a reference to Lord Wilmore's posts on the Hebrew word, achaz, meaning to grasp or take hold of. See here and here. As demonstrated in those posts, there is a broad range of uses of the term, but frequently there is a covenant context. The same is true for my last post that I linked about 'cleave'. These two words are somewhat related. We have 

• Achaz (אָחַז): to grasp, take hold, take possession
• Dabaq (דָּבַק): to cling, cleave, keep close

In Lehi's dream, we read

And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree. (1 Nephi 8:24)

First you take hold (achaz) of the iron rod and then you cling to it (dabaq). 

I noticed this same pattern in Moroni 7. The chapter begins with Mormon explaining how to know good from evil. He then admonishes to lay hold on every good thing, repeatedly from verse 19. He also explains how. It is through faith in Christ and the ministry of angels. Then, in verse 28 he changes the phrasing.

For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens. (Moroni 7:28)

He goes on to insist that miracles have not ceased and they bring to pass the covenants of the Father (verse 32). I wonder if "laying hold of" is describing a first step, exercising faith in Christ , whereas "cleave/cling to" is describing a second step, keeping covenants that bind us to him. 

If I understand correctly, when these Hebrew words are describing something literal and physical, a handclasp would be described by achaz and a hug or embrace would be described by dabaq. For instance in Ruth 1:14, Ruth "clave" (dabaq) to her mother-in-law, No'omi, when they were about to depart. In modern Hebrew, dabaq is actually the word for glue.

The examples I have shared from the Book of Mormon describe a pattern where you grab the word/Christ/covenants and then cleave. This takes you safely to the tree of life and enables you to become "sons of God" (Moroni 7:26, 48). I also get a vivid image of the Lord reaching out his hand, and when we take it (achaz), he pulls us towards Him to embrace us (dabaq). It turns out that this image is not far fetched. In this excellent Interpreter article, Matthew B. Brown comments on certain Old Testament passages, most notably from Psalms, with this imagery in the Holy of Holies in the temple. These texts indicate the presence of a ceremonial handclasp in temple worship whereby the Heavenly King admits the earthly king into his presence in the Holy of Holies.

For instance, Mitchell Dahood, retranslates Psalm 73:23-24 from Hebrew into English this way

take hold of (achaz) my right hand. Into your council lead me, and with glory take me to yourself

He proposes that the "council" in this case is God's heavenly council. Brown comments

Taken altogether, Psalms 41 and 73 point to the possibility that when the king of Israel was initiated into his office in the temple precincts, he passed through the veil of the Holy of Holies (see Exodus 26:33) and into God’s symbolic presence. Perhaps a proxy and a handclasp played a role in such a situation.

This was the pre-Christ temple practice. Considering the fact that Peter after the coming of Christ said that the members of His church was a royal priesthood, things are getting interesting. Brown's paper gives several other examples and I will not repeat all of those here, except this one from Psalm 63:8

My soul followeth hard after thee: thy right hand upholdeth me.

This verse is preceded by a description suggesting a temple setting. I find "followeth hard" an odd translation, but it is the Hebrew dabaq. Brown comments

Thus, a proposed right-hand clasp between God and the king in Psalm 63 is adjacent to imagery that suggests an embrace, and these, in turn, seem to be connected with the veil-concealed Holy of Holies.

Grasping and clinging to the word/Christ/covenants, admits us into God's presence where He can grasp and embrace us.

Old Testament Psalm-language in "Nephi's Psalm"

Today we'll take a closer look at the second half of 2 Nephi 4, which contains Nephi's beautiful and poignant poem. This passage is packed with Old Testament Psalm language, which probably shouldn't came as any surprise to us, given how well-versed Nephi was in Hebrew scripture.

I've leaned heavily on the analysis of others to identify examples of Psalm-language in the Book of Mormon, most notably this paper by John Hilton III and this study by Book of Mormon Central (see the appendix at the bottom). Many of these references can also be found in the "Psalms in the Book of Mormon" series of posts (starting with this one), but this passage deserves special attention and a format that allows easier visualization of the interwoven intertextuality.

I'd like to make a few points here regarding the textual connections between the Psalms and the Book of Mormon:

1. Joseph Smith would have dictated this chapter in one pass, probably in June 1829, at age 23.
2. The context of the specific Psalms quoted here by Nephi center on temple themes. I wonder what Joseph Smith would have been able to tell you about temple and covenants (much less about how ancient Hebrews viewed their temple covenant) at that time. The imagery found in the Psalms is heavily symbolically-related to the temple.  That's remarkable for Joseph Smith to have known that and incorporated it into the text.
3. Several of these poetic themes "resonate" in nearby verses.  For example, "because of mine enemy/enemies" in verses 27 and 29 echoes into adjacent verses 5 times in the form of the word "enemy."  Same with "deliver me," "trust," "heart," and "rock."
4. Notice how after a single reference to Psalms in the first three verses, there is a lull, followed by a crescendo of Psalm-language at the end.  It's really beautiful.

2 Nephi 4	Psalm reference
17 Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities.	19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! (Psalm 31)
18 I am encompassed about, because of the temptations and the sins which do so easily beset me.
19 And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted.	19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! (Psalm 31)
20 My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep.
21 He hath filled me with his love, even unto the consuming of my flesh.
22 He hath confounded mine enemies, unto the causing of them to quake before me.
23 Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time.
24 And by day have I waxed bold in mighty prayer before him; yea, my voice have I sent up on high; and angels came down and ministered unto me.
25 And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them.
26 O then, if I have seen so great things, if the Lord in his condescension unto the children of men hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions?
27 And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul? Why am I angry because of mine enemy?	8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face. (Psalm 5)
28 Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul.	7 The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. (Psalm 28)
29 Do not anger again because of mine enemies. Do not slacken my strength because of mine afflictions.	8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face. (Psalm 5)
30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation.	9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints. (Psalm 52) 26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. (Psalm 89)
31 O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin?	1 O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: (Psalm 7)
32 May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!	13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? (Psalm 56)
33 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! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy.
34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm.	23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. (Psalm 55) 3 What time I am afraid, I will trust in thee. (Psalm 56) 1 O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: (Psalm 7)
35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen.	1 I will lift up mine eyes unto the hills, from whence cometh my help. (Psalm 121) 4 Thus will I bless thee while I live: I will lift up my hands in thy name. (Psalm 63) 8 I cried to thee, O Lord; and unto the Lord I made supplication. (Psalm 30)

Psalms in the Book of Mormon, 2 Nephi 4, continued

Let's continue looking at Psalms language in the Book of Mormon. 2 Nephi 4, the latter half of which is commonly known as "Nephi's Psalm" draws heavily from Psalm language.

My God and the Rock of My Salvation

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

30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation. (2 Nephi 4)

That I may walk

13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? (Psalm 56)

32 May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road! (2 Nephi 4)

Make . . . straight before

8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face. (Psalm 5)

33 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! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy. (2 Nephi 4)

I will trust in thee

23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. (Psalm 55)

3 What time I am afraid, I will trust in thee. (Psalm 56)

34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm. (2 Nephi 4)

I will lift up my

4 Thus will I bless thee while I live: I will lift up my hands in thy name. (Psalm 63)

1 I will lift up mine eyes unto the hills, from whence cometh my help. (Psalm 121)

35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen. (2 Nephi 4)

See also 1 Nephi 21:22/Isaiah 49:22.

I will cry unto

2 I will cry unto God most high; unto God that performeth all things for me. (Psalm 57)

35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen. (2 Nephi 4)

See Also Alma 33:11.