Noah, the ark, and "rest" -- Part 8 (Lessons from Ammonihah)

Lord Wilmore has written a series on this topic consisting of many posts back in February/March. I wanted to add some thoughts to his about the Nephite view as expressed in the story of Alma and Amulek in Ammonihah. There is an overarching theme of Noah/rest and "enter[ing] in" that I find fascinating. In general, there are numerous posts on "enter into his rest" on this blog. Here is a brief recap

• Psalm 95 uses this expression, referring to the Israelites who rebelled in the desert and did not enter into the promised land
• This is a metaphor for the (divine) rest we can enter into through covenants
• The Hebrew word for (divine) rest is "nuach" and is a variant of the personal name, Noah

There is much more to this, but I would just refer Lord Wilmore's and my own series on this topic which can be found on this blog with the search function.

The account of Noah and the ark is full of "entering in". This is translated from the Hebrew word, bo (בּוֹא), which is found 9 times in the account. In Genesis 7, the text repeatedly describes people and animals entering into the ark. The way the Hebrew is constructed, "enter in" is often followed by the name Noah (meaning rest) so that there is an underlying metaphor of entering into divine rest throughout the chapter. After the flood, the ark finally comes to rest on the mountaintop (see Genesis 8:4). The dove also found rest at last after having found no resting place before the waters receded (see Genesis 8:9). The wordplays are numerous and evident.

What does that have to do with Alma and Amulek in Ammonihah? Quite a bit, actually. The expression, "enter into his rest", is used 9 times in Alma's sermon in Ammonihah in Alma 12-13. I don't think it is a coincidence that Alma uses this theme as a central component in his message. Noah is mentioned by Amulek as they start preaching in Ammonihah.

Yea, and I say unto you that if it were not for the prayers of the righteous, who are now in the land, that ye would even now be visited with utter destruction; yet it would not be by flood, as were the people in the days of Noah, but it would be by famine, and by pestilence, and the sword. (Alma 10:22)

There is an apt warning of destruction to a wicked people, but the Noah comparison might seem a bit odd. Why drag Noah into this? Geographical hints in the Book of Mormon reveal that the closest neighbouring city to Ammonihah was the city of Noah! (See Alma 49:11-12 and 16:3, which we will get back to). This is likely something Amulek had in mind and used to amplify his message, hinting at their neighboring city of rest. In the story they likely knew from the brass plates, Noah and his family who "entered in" were saved but everyone else was destroyed. The Ammonihahites need to be cautious. At the moment, only the prayers of the righteous are saving them from suffering the same fate, only by sword instead of flood.

With this as backdrop, Alma gives a discourse largely based on the concept of "entering into his rest" (Hebr. nuach). On a deeper level, Alma's message is therefore an invitation to "enter in" like Noah and his family into the ark that protected them from the floods. Similarly, entering into the covenant, according to the high priestly/temple tradition as outlined in Alma 13, will protect them from the sword. (Their choice is to stay true to the covenant they've "cut" or be "cut down" by the sword.) On the other hand, if they refuse like the people in the days of Noah or their forefathers in the desert in the days of Moses, and even cast out the righteous from among them, they will be destroyed. As Lord Wilmore has pointed out in his series, the ark symbolizes the covenants/temple that we enter into for protection. The Lord "smiled upon [the ark] and held it in his own hand" (Moses 7:43).

Considering our covenants to serve as a protective factor that leads us to divine rest is a very different view from the notion of covenants as bothersome obstacles to our freedom. Although not necessarily the prevalent view of members today, many (myself included) may have mistakenly seen it that way from time to time.

Back to the inhabitants of Ammonihah, they decline the invitation to enter into his rest. Some believed, but they were either killed or cast out by the wicked, as we read in Alma 14. This is exactly what they were warned against. Since God's word "cannot return void" (Moses 4:30), the consequence was inevitable. Alma 16 describes the Lamanite army destroying the whole city

2 For behold, the armies of the Lamanites had come in upon the wilderness side, into the borders of the land, even into the city of Ammonihah, and began to slay the people and destroy the city.

3 And now it came to pass, before the Nephites could raise a sufficient army to drive them out of the land, they had destroyed the people who were in the city of Ammonihah, and also some around the borders of Noah, and taken others captive into the wilderness.

Notice that the whole city of Ammonihah was destroyed including those who lived "around the borders of Noah". Just like the waters surrounded Noah in the ark and destroyed every living thing but protected Noah and his family.

And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. (Genesis 7:23)

Compare with Alma 16:9

every living soul of the Ammonihahites was destroyed

It is a very sad story, but nonetheless a story with deep symbolism that we can learn from. Even though the Ammonihahites and some of their forefathers, at the time of Noah and Moses, chose not to "enter into his rest", the invitation that has been extended since the beginning by angels (Alma 12:29, Alma 13:22) and those who are called after the Holy Order of God (Alma 13:6) is perpetuated. Just consider what Alma and Amulek did after they had been cast out and Ammonihah had been destroyed

15 And thus did Alma and Amulek go forth, and also many more who had been chosen for the work, to preach the word throughout all the land. And the establishment of the church became general throughout the land, in all the region round about, among all the people of the Nephites.

16 And there was no inequality among them; the Lord did pour out his Spirit on all the face of the land to prepare the minds of the children of men, or to prepare their hearts to receive the word which should be taught among them at the time of his coming—

17 That they might not be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God. (Alma 16)

When we hear the word, do we harden our hearts or receive it with joy? It is an important question to ask because the consequences of choosing one or the other differ vastly. This is taught in the scriptures both in sermons and stories (Ammonihah being one of them). One leads us to "go on to destruction" like the Ammonihahites, the other to "enter into the rest of the Lord".

Further thoughts on knowledge and covenants -- Part 1

As Lord Wilmore mentioned in this post, we had some interaction on the topic of knowledge that we both benefited from. I will use a couple of posts to add to the interesting ideas already presented, about "great knowledge" or lack thereof, as covenant blessings and curses, respectively. 

I just copy the figure that he included in the previous post, which is a pointed illustration of one of my favorite scriptures in Alma 12:9-11.

While I agree that the shared scripture is silent about the destiny of those who get the "greater portion", I still want to try to fill in that question mark. Because I believe that Alma hints about it later in that sermon when he uses the phrase "enter into his rest". Consider verses 34-35

34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.
35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.

In the next verse, Alma expands on what it means to not enter into his rest. 

And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.

He talks about destruction three times previously in this chapter, one of them in the quoted verses that the figure illustrates. This is the destiny of those who harden their heart and the equivalent of not entering into his rest. There is a similar pattern here to verses 9-11 that are illustrated by the figure. Alma expands on what it means to not enter into his rest. But he never expands on what it means to "enter into his rest", even though the term is used nine times in this sermon.

However, this phrase is one that I have studied a bit before and it has clear temple connotations. It is a quote from Psalm 95 that was composed and used for temple worship. "His rest" is God's presence, symbolized by the Holy of Holies in ancient temples (or the celestial room in modern temples). The phrase may initially seem strange from a modern point of view, but the ancient temple symbolism was that of a journey. Consider how often phrases such as "walking" on a "path of righteousness" or "the way" are used in the scriptures. There are several blog posts on this topic too. The symbolism is not completely lost on us today either, for instance when we speak of the "covenant path". At the end of that path, there is a destination where we rest.

I'll attempt to summarize what this study has taught me. The establishment of a covenant is often initiated by a search for "great knowledge". As we saw in the referenced post, Abraham searched for it before God made a covenant with him. The Book of Mormon, the account of a branch of the House of Israel, a covenant people, begins with obtaining "great knowledge". If we don't harden our hearts, we will receive this knowledge or a "greater portion" of his word. One way this happens is when we enter into the temple and obtain more knowledge, enter into covenants and get a glimpse of what it means to enter into his rest. Then, if we stay true to those covenants and don't sin against the "great knowledge" like the Nephites of old, we will experience the actual realization of what the temple symbolizes and enter into His rest.

It is interesting to me that the "greater portion" and knowing the mysteries of God links to the temple, where those mysteries are available only to those who have not hardened their hearts and are ready to receive. 

Entering into His rest, Part 4 - Alma 12 and 13 as temple text

Lord Wilmore has previously noted that Alma 12 and 13 contains a lot of temple related themes. During my study of the concept, "enter into His rest", I have found further evidence of this. The Garden of Eden symbolism is an important part of that. Adam and Eve were in God's presence, but they provoked him by disobeying the commandment about the tree of knowledge. This is "the first provocation" in Alma 12:36 as explained in this post. But these verses in the end of Alma 12 also talk about a second provocation, using language referring to the children of Israel in the wilderness (see this and this post).

Perhaps it's a bit messy with all these references to other posts but one post on this topic would be very large. The point is that there is a clear link between the concept of entering into His rest, the Garden of Eden, Israel in the wilderness and the temple.

To explain this relation further, let us consider the Hebrew word for repentance, "shuv". In the words of a Jewish rabbi:

The word in Hebrew for this is the word שוב (shuv) which quite literally means to return.[...] Repenting in Judaism is more than a feeling. It is seeking the original way. Two schools of thought within Judaism defined such repentance: Some say repentance is to seek the state of the Sinai. Others define it as seeking the state of our primary existence as it was in the Garden of Eden. 

Both Sinai and the Garden of Eden represent God's presence. In Alma 12, a leader in the city of Ammonihah, asks why the way to the tree of life was blocked. Wasn't the whole point that we should live forever in God's presence? Alma explains that God did not want to expel man forever. But this mortal journey, (which can be symbolized by the journey of the Israelites in the wilderness), was a necessary part of the "plan of redemption" (Alma 12:25-26). As Alma explains in this chapter, God wanted us to return and he prepared a way. He then uses the language used in JST of Exodus 34 and Psalm 95, referring to the Israelites, as a warning: Man had already provoked God once in the Garden of Eden. Let us not do it a second time like the Children of Israel by mount Sinai.

We are taught in D&C 84:23-24 that Moses' objective was to return the Israelites to God, consistent with the Jewish idea of "shuv".

23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;

24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.

Moses trying to "sanctify his people" was done by mount Sinai (see Exodus 19). The mountain worked in many ways as a temple, something that is often the case in the scriptures. The temple is the House of the Lord, where we symbolically return to his presence or enter into His rest as well as prepare ourselves for an actual return some day. Psalm 95, which contains the same references to the Children of Israel who did not manage to get up on Mount Sinai nor enter into His rest, is a psalm believed to have been composed and sung by the dedication of the second temple.

Alma 12 discusses the Garden of Eden, the fall, the atonement, the "plan of redemption" and a return to God's presence, all temple related themes. But in addition, it makes specific reference to language related to Mount Sinai and Psalm 95 composed for temple worship. Then, in Alma 13 it goes on to explain how the priesthood is essential for helping God's children to enter into His presence.

6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest

The plan of salvation can be summarized quite simply: We start in God's presence, take a necessary journey away from Him to learn and progress but always with the aim of returning; through the atonement and through the covenants and ordinances of the priesthood. This is what the temple is all about, this is apparently what God through Moses tried to offer to the Israelites and this is what Alma is explaining to the people in Ammonihah. When we look closely, the temple is a prevalent theme in the Book of Mormon, although not referenced explicitly very often.

Entering into His rest, part 2

Part 1 of the note on entering into the rest of the Lord is found here. As stated there, entering into his rest is mentioned frequently in the Book of Mormon. We have already seen several examples in Alma 12 and 13 in recent posts. Other examples include
Alma 16:17

That they might not be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God.

Alma 57:36

and I trust that the souls of them who have been slain have entered into the rest of their God 

Alma 60:13

therefore ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God

3 Nephi 28:3

Blessed are ye because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest.

Moroni 7:3

Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.

What is this "rest" anyway? The teachings of the Church of Jesus Christ of Latter-Day Saints are not compatible with the idea of heaven as a resting place if we understand that as something related to laziness. We talk about God's work and glory, missionary work in the spirit world, etc. But several Book of Mormon verses also make it clear what kind of "rest" is meant.
Alma 40:12

paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow

Alma 34:41

a firm hope that ye shall one day rest from all your afflictions

2 Nephi 24:14/Isaiah 14:14

And it shall come to pass in that day that the Lord shall give thee rest, from thy sorrow, and from thy fear

This sounds like a place where I want to be. The "rest" is also defined in D&C 84:24

But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.

Entering into His rest, Part 1

The scriptures sometimes use the phrase "enter into His rest" or similar. We have discussed several passages containing this phrase in recent posts and there are many more, especially in the Book of Mormon. But let's start with the Old Testament. "Rest" is mentioned several times in Deuteronomy and is always associated with the promised land or inheritance. Consider these examples:
Deuteronomy 3:20

Until the Lord have given rest unto your brethren, as well as unto you, and until they also possess the land which the Lord your God hath given them beyond Jordan

Deuteronomy 12:9

For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you.

Deuteronomy 25:19

Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee for an inheritance to possess it

Joshua 1:13

Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land.

There are many examples of something physical described in the Old Testament which also carries a spritiual meaning or symbolic value that is pointed out in the New Testament or in the Book of Mormon. This is no exception. Entering into the Lord's rest is not discussed much in the New Testament, except a lengthy part of Hebrews chapter 3 and 4. The Book of Mormon is using this phrase a lot and we will see some examples in part 2 of this post. In both cases it is clear that the "rest" is dwelling in God's presence and the inheritance or promised land is our heavenly home. This life is the journey. Perhaps the symbolism has lost some power in this age where travelling is much more comfortable. In Biblical and Book of Mormon times, the traveler had more need of rest when the destination was reached. The story of the Israelites serve as a warning to all of us. They hardened their hearts and did not enter into His rest in the promised land. If we harden our hearts, we will not enter into His rest in heaven.

This is certainly the idea in Alma 12 that has been quoted several times recently. Alma 12:36 is a bit hard to understand, especially the meaning of the terms marked in bold.

And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.

This is my interpretation: Earlier in Alma 12, Alma talks about the fall of Adam and Eve. The "first provocation" refers to the disobedience in the Garden of Eden. It resulted in the "first death". Because of that, we are now travelers in the wilderness of this telestial world. By means of the atonement and the priesthood (important themes in Alma 12&13) we are able to enter into his presence/rest again. But if we harden our hearts and provoke God again like the children of Israel did (the "last provocation"), we will not enter into his presence but suffer the last/second death.

The Book of Mormon quoting Psalms

In Jacob 1:7, we read

Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness.

Jacob is referring to the text in Psalm 95, which reads

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:
9 When your fathers tempted me, proved me, and saw my work.
10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:
11 Unto whom I sware in my wrath that they should not enter into my rest.

(For other references to Psalms by Jacob, see here).

We see the same language again in Alma 12:33-37

33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;

34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.

35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.

36 And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.

37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word

The language is definitely related to Psalm 95, but Alma says this is God calling “on men, in the name of his Son, saying:…”. It does not seem that the original source of this statement is David. Perhaps David and Alma are referring to an earlier source, one that is now lost but existed on the Brass plates? This is of course just speculation. But we see some additional linked themes that are not part of the text in Psalms, such as men being called by God to teach these things to his children and the mercy/atonement that comes through the Only Begotten Son. These, along with not hardening our hearts and entering into his rest are all prevalent themes in the last part of Alma 12 and first part of Alma 13.

Lord Wilmore has already posted a bit on hard hearts recently. I will post some more on “entering into His rest” later.

I used to think that biblical quotes in the Book of Mormon almost exclusively started with something like “hear the words of Isaiah”. But there is a lot weaved subtly into the text.

"Let us enter into the rest of God, which is prepared according to his word."

Stisa has pointed out how Jacob and Alma-2 both use language closely related to Psalm 95. It's worth a second look before reading below. The purpose of this post is to highlight the similar themes and synonymous phrases in each of these three passages.  It seems clear to me that both Jacob and Alma-2 are familiar either with Psalm 95 directly or with an older source material from which Psalm 95 was drawn.

This is a great example of contextual significance of a text to an audience.  If a reader is unfamiliar with the source material which is being referenced by the speaker/writer, the impact of the text is diminished.

For example, for the average American citizen, a reference to "red, white, and blue" has a certain significance. If "bald eagle" is mentioned in the next sentence, regardless of the other context, most Americans citizens would be thinking about symbols of the USA, whereas readers unfamiliar with these symbols might be thinking about colors and birds.

Thus, in each of these passages, it is worth noting that the sermons are pulling language from what was likely a very familiar Psalm. I also see very clear temple references in each of the three passages.

Alma-2 speaks about entering into God's rest:

33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;
34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.
35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.
36 And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.
37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word. (Alma 12)

Jacob says the following:

6 And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come.
7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness.
8 Wherefore, we would to God that we could persuade all men not to rebel against God, to provoke him to anger, but that all men would believe in Christ, and view his death, and suffer his cross and bear the shame of the world; wherefore, I, Jacob, take it upon me to fulfil the commandment of my brother Nephi. (Jacob 1)

Here is Psalm 95 in its entirety:

1 O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation.
2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.
3 For the Lord is a great God, and a great King above all gods.
4 In his hand are the deep places of the earth: the strength of the hills is his also.
5 The sea is his, and he made it: and his hands formed the dry land.
6 O come, let us worship and bow down: let us kneel before the Lord our maker.
7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:
9 When your fathers tempted me, proved me, and saw my work.
10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:
11 Unto whom I sware in my wrath that they should not enter into my rest. (Psalm 95)

I want to draw out some key overlapping themes and synonymous phrases in order to distill the meaning of these passages. This exercise produces meaningful repetition, in my opinion.

Positive actions:

• let us sing unto the Lord
• let us make a joyful noise to the rock of our salvation
• Let us come before his presence with thanksgiving
• make a joyful noise unto him with psalms
• let us worship and bow down
• let us kneel before the Lord our maker
• hear his voice
• Harden not your heart
• we also had many revelations, and the spirit of much prophecy
• we knew of Christ and his kingdom, which should come
• we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God
• believe in Christ
• view his death
• suffer his cross
• bear the shame of the world
• repent
• harden not your hearts

Positive results:

• he is our God
• we are the people of his pasture, and the sheep of his hand.
• enter into his rest
• [God will] have mercy upon you, through [his] Only Begotten Son;
• these shall enter into my rest

Negative actions:

• tempt [God]
• prove [God]
• err in their heart
• "they have not known my ways"
• to rebel against God,
• to provoke him to anger
• harden his heart
• do iniquity
• harden your hearts
• iniquity

Negative results:

• I sware in my wrath that they should not enter into my rest
• he should swear in his wrath they should not enter in
• I swear in my wrath that he shall not enter into my rest
• ye shall not enter into the rest of the Lord
• provoketh him that he sendeth down his wrath upon you
• to the everlasting destruction of your souls

Preparing for the Sabbath day

No, this is not a blog post about what we should do on Saturday night to prepare for Sunday, even though I get flashbacks to an old primary song typing that. But I love the Sabbath and having a day of rest. Even though it was not Sunday originally and we don't have the same strict rules as ancient Israel, it is very meaningful to me to single out a day that is different from the rest of the busy week. A day devoted to rest and worship. Sabbath is a Hebrew word that literally means rest. It is symonymous to nuach (where the name Noah comes from), that also means rest and that Lord Wilmore has written a long series about recently.

In Hebrews 3 and 4, Paul is connecting the two concepts of entering into his rest and the Sabbath day.

4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

5 And in this place again, If they shall enter into my rest.

6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

8 For if Jesus had given them rest, then would he not afterward have spoken of another day.

9 There remaineth therefore a rest to the people of God.

10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Hebrews 4)

God rested on the seventh day from all his works and so do we when we keep the Sabbath day holy. But it is also possible to enter into his rest. This is a day yet to come. "Today" is a day to "hear his voice". The children of Israel who David and Paul talk about (Paul is quoting Psalm 95 in Hebrews 4), did not hear his voice and therefore did not enter into his rest. Hearing his voice today is what prepares us for the ultimate Sabbath day of rest to come. That sounds simple enough, perhaps, but in Hebrew, "shama" שָׁמַע, means both to hear and to obey.

Another Hebrew word of relevance here is "yom" יוֹם, meaning "day" but is more generic than English and can refer to a more indefinite time period and sometimes is translated into "lifetime". After the six days of creation came the seventh day where God rested. Then came the day of our life, where we labour and prepare to also enter into that rest. Amulek puts it this way

For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors...But that ye have patience, and bear with those afflictions, with a firm hope that ye shall one day rest from all your afflictions. (Alma 34:32, 41)

Those who don't hear/obey today or hearden their hearts will not rest but will burn instead. 

23 Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned at his coming.

24 For after today cometh the burning—this is speaking after the manner of the Lord—for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up, for I am the Lord of Hosts; and I will not spare any that remain in Babylon.

25 Wherefore, if ye believe me, ye will labor while it is called today. (D&C 64)

Mormon also brings up this point to his son, Moroni

we have a labor to perform whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness, and rest our souls in the kingdom of God. (Moroni 9:6)

There is a similar pattern for the earth. In Moses 7:48, the earth is longing for rest. Enoch is upset and asks God when the earth will get to rest. Eventually the answer comes

And there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years the earth shall rest. (Moses 7:64)

2 Peter 3:8 states

one day is with the Lord as a thousand years, and a thousand years as one day.

Personally, I think this is purely symbolic, since I don't believe God experiences time at all like we do. In any case, the symbolism fits well considering how D&C 77 talks about the 7000 years of the earth's "temporal existence" (which I interpret to be the time since the fall of Adam). Consequently, the day of rest for the earth is also the seventh day from the point of view of He who created it. The millenium is the Sabbath where the earth gets to rest.

It is interesting to me how the earth itself follows the same pattern that we who are God's final creations are asked to follow. The earth was baptized during the flood, it will be "burned at his coming" (baptism by fire) and have a seventh day of rest, the Sabbath. When we are righteous and follow the same pattern, there is beautiful harmony between man and the whole creation.

This is wonderfully illustrated in D&C 59

12 But remember that on this, the Lord’s day, thou shalt offer thine oblations and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord.
13 And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or, in other words, that thy joy may be full.
14 Verily, this is fasting and prayer, or in other words, rejoicing and prayer.
15 And inasmuch as ye do these things with thanksgiving, with cheerful hearts and countenances, not with much laughter, for this is sin, but with a glad heart and a cheerful countenance—
16 Verily I say, that inasmuch as ye do this, the fulness of the earth is yours, the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth;
17 Yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards;
18 Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart;
19 Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul.
20 And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.

Basically, those who keep the Sabbath shall inherit the earth. The description seems like a promise that those who keep the Sabbath day holy are also those who are prepared to enjoy the Sabbath day of the earth, the millenium when the whole earth will be at rest.