Before the Flood

I'm doing my OT reading this year out of the Hebrew and Greek versions of the OT, side by side.  This is a large undertaking for me, which involves getting up early and committing real time, but so far I'm on track.  The immediate fruit has been to see that the vocabulary in the first seven chapters of the OT is heavy in terms that have priestly and temple significance, even if that doesn't always come through in translation.  There's way too much to capture in this blog, but let me throw just out a few points:

1. The ritual actions in Genesis 3 are unmistakable, but maybe we haven't thought all the way through them.  For one thing, the garment of 'skin' in Genesis 3:21 is a garment of 'or in Hebrew, spelled 'ayin-vav-resh (the names of the three Hebrew letters in the word).  Well, 'or, spelled aleph-vav-resh, means 'light.'  These two words are pronounced identically in modern Hebrew, and have always been pronounced very similarly.  God clothes Eve and Adam in garments of light.  In verse 22, "Yahweh of the Gods" pronounces that "Man has become like one of us."
2. In the same segment, Adam is cursed that he will eat his bread by the sweat of his brow.  Eating bread and being dressed by God are both temple ritual actions, and connected in the Sermon on the Mount (more about this in the next class, for those of you who don't already know what I'm talking about).  This suggests that the curse is the sweat, not the bread part.  Similarly, it suggests that childbirth is not a curse -- the curse is the sorrow.  If anything, the implication is that childbirth, at least in some circumstances, is a sacred act.
3. Adam is commanded to 'work' ('avad in Hebrew) and 'keep' (shamar) the Garden.  These are temple-priestly verbs -- 'avad means to perform ordinances, and shamar means to keep covenants.  It is very striking, then, that the same words reappear in the story of Cain.  Cain, first of all, is given to Eve by the Lord (like Samuel and Jesus), punning on the sound of the name 'Cain' in Hebrew (Hebrew prophets, including Nephi, thrive on puns and wordplay).  In Hebrew, Cain is an 'oved of the earth -- not a 'tiller,' but a 'worker,' using the same word that means 'perform ordinances.'  Interestingly, his brother Abel is a shepherd, a common image for priests and kings.  In terms of vocabulary, the story we're told here is about a rivalry between two priests.  After Cain kills Abel, he justifies himself by asking 'am I my brother's keeper?', where 'keeper' is shomer.  Cain is an 'oved, a temple priest, but he does not shamar, keep his covenants. 
4. After this incident, God marks Cain with a 'sign' ('ot in Hebrew).  Elsewhere, the heavenly bodies are said to be or provide an 'ot.  So are the Virgin and her sons.  Here's another piece of vocabulary for understanding the Visionary Men: stars = angels = priests.  Nephi knows this vocabulary.  Cain is a priest who falls from his station, but who still should not be killed, because of his priestly status.

Keep up the study!

The Earth Which Drinketh

The earth drinks and is dressed, either gloriously in herbs or in thorns, awaiting rejection.  This too is a reminder of the Worship of the Shalems, in which the initiates succeed the earth (Adam) by being dressed in a garment more glorious than Solomon's.

Ye Shall Be Brought to See Your Nakedness

The wicked are unprepared to meet God because they are naked.

This must mean that the righteous are clothed.

This Shall Ye Do in Remembrance

The echo of the Sermon at the Temple continues in 3 Nephi 18 with the sacrament of bread and wine.  Remember that Christ told his disciples that they would "minister" to others in connection with food, drink and clothing during the Sermon at the Temple.  In 3 Nephi 17 we saw angels (= priests) "minister" to the children, "encircling" (dressing) them.  Here the disciples distribute the bread and wine after Christ blesses it, an act again described as "ministering." 

1. The fact that in chapters 17 and 18 the disciples minister in the distribution of bread and wine and "angels" minister in the encircling with garments of glory ("fire") tends to support my inference that Christ's aside to his disciples in 3 Nephi 13 indicates not that only disciples are subject to the food, drink and clothing portion of the ordinance, but that they are being trained to minister in it to others.

2. This consistency strengthens my perception that we are reading in chapters 17ff a sort of repeat, or retelling, of the ordinance.

They Saw the Heavens Open

Chapter 17 begins a curious echo of the Sermon at the Temple.  The infirm and the children are brought forward (the poor in spirit, etc.).  Jesus conducts a group prayer (might these have been the words?).  Then we get a perfect vignette or summary of the Worship of the Shalems: the heavens open, angels descend in glory ("fire"), and they minister to the children by encircling them.  In particular, we know from 2 Nephi that "encircling" is an image of being clothed in heavenly garments.

I don't know why we have the apparent doubling.  Curiously, double visions are a characteristic of apocalyptic literature: the visionary has one vision, and then a second vision to explain the first.  This is exactly what we're given in 1 Nephi (8 and 11-14), and I wonder if we have the same phenomenon here.