Salt-A Sweet Savor to the Lord

Adapted from an Ensign Article by LeGrande Baker, Apr 1999

See 3 Nephi 12:13, 16:15, D&C 101:39

We have observed that just as salt enhances the taste of certain foods, so we must be as salt, living our lives to bless and enhance the lives of others and make the gospel palatable to them. We may have also noted that salt is a preservative not unlike the preserving influence of righteous Saints who uphold gospel ideals in a world of shifting values.

Salt doesn't lose its savor with age; only through contamination and mixture with other substances.  We must remain from the corrupting influences of the world and remain pure and undefiled. 

While such applications are relevant and meaningful to Latter-day Saints worldwide, to the ancients the central figurative meaning of salt had to do not with taste but with smell.

When sacrifices were offered upon the altars of ancient Israel, the Israelites did not give the Lord the flesh of the animal, the fruit of the ground, or the ashes or smoke of such sacrifices. The acceptable part of the offering presented to the Lord was the smell, “a sweet savour unto the Lord” (Lev. 1:17). In the Bible, the word savour most often refers to the pleasant smell of burning sacrifice in the temple. To ensure that the smell would be sweet, the Mosaic law required that the offering be liberally sprinkled with salt.

The scent of an unsalted burnt offering would be the stench of scorched flesh. But if the meat were generously salted, the odor would be quite different, due to the reaction of the salt upon the cells that compose animal flesh. Under high-salt conditions, cellular fluid rapidly escapes the cells to dilute the salts outside cell membranes. When accentuated by heat, these fluids cause a sweet savor to emanate.

The Lord’s requirements concerning their offerings was clear. Referring to “the salt of the covenant,” the Lord instructed ancient Israel, “With all thine offerings thou shalt offer salt” (Lev. 2:13). Flavius Josephus, the ancient Jewish historian, explained how that was done. He wrote that the priests “cleanse the bodies [of the sacrificial animals], and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning. … This is the way of offering a burnt-offering” (Antiquities of the Jews, trans. William Whiston [1875], 3:9:1).

The purpose of the law of performances and ordinances given to the children of Israel through Moses was to point their souls to Christ and to bear witness of His gospel. The atoning sacrifice of Jesus Christ perfectly fulfilled the law of Moses and ended blood sacrifice. The resurrected Lord explained the new law of sacrifice to His followers on the American continent: “Ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away. …

“And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost” (3 Ne. 9:19–20).

In this context the charge to be the “salt of the earth” takes on marvelous significance. The Lord said, “I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted?” (3 Ne. 12:13). The Savior’s audience no doubt understood the law of Moses and the close connection between salt and acceptable sacrifice.

It is clear that under the new covenant the followers of Christ, as “salt,” are responsible for extending gospel blessings to the whole earth. “When men are called unto mine everlasting gospel, and covenant with an everlasting covenant,” the Lord explains, “they are accounted as the salt of the earth and the savor of men” (D&C 101:39). It is our privilege and blessing to lovingly lead our brothers and sisters to Christ, helping them receive their covenant blessings. As we do so, we become the figurative salt that makes it possible for them to offer the acceptable sacrifice of a broken heart and a contrite spirit. In addition, our own covenant sacrifice of time, talents, and means is pleasing to the Lord.

This tremendous responsibility of helping bring salvation to others is coupled with caution: “But if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men” (3 Ne. 12:13). Salt used anciently for sacrifice could easily lose its savor, and always for the same reason—impurity. If such impure salt was heated, the combination of impurities and salt can result in an unpleasant odor. It was therefore discarded, lest its use desecrate the sacrifice and offend the Lord.

Likewise, we are displeasing to the Lord to the degree that we are impure and ineffective “not the saviors of men,” but instead “as salt that has lost its savor” (D&C 103:10).

So how do we become the salt of the earth? The Apostle Paul points out that charity is a key to this process: “Be ye therefore followers of God, as dear children;

“And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph. 5:1–2). We must seek to love others purely, as the Savior loves us. It is through this love that we can help bring souls to Him, that they and we might be found acceptable—“unto God a sweet savour of Christ” (2 Cor. 2:15).

Yom Kippur Day of Atonement יוֹם כִּפּוּר

The Day of Atonement

I had the special privilege to attend a Rosh Hashanah and Yom Kippur service the year.

The cantor had a beautiful melodic voice.  My favorite part was the blowing of the shofar.

On Yom Kippur I joined the jewish world in a 25 hour -to make sure 24 hours are kept - The Jewish Way :)- Fast.  After the 2 hour service a beautiful end the fast dinner was served with pita and hummus, yummy polenta salad, fruit and honey cake.  Of course there is always cut up apples

to drizzle honey over for the sweetness of repentance.  

Yom Kippur is the holiest day of the year for a Jew.  After a period, starting with Rosh Hashanah, of deep personal reflection and repentance, the evening service ends joyfully, proclaiming, "Next year in Jerusalem" 

Leviticus 16:29-31

29	"This shall be a permanent statute for you: in the seventh month, on the tenth day of the month, you shall humble your souls and not do any work, whether the native, or the alien who sojourns among you;
30	for it is on this day that atonement shall be made for you to cleanse you; you will be clean from all your sins before the LORD.
31	"It is to be a sabbath of solemn rest for you, that you may humble your souls; it is a permanent statute.

The Week Before

A week before the Day of Atonement, the High Priest would leave his own house, and took up his quarter in the side chambers in the Temple. A substitute was appointed for him, in case he should die or become Levitically unfit for his duties. During the whole of that week, he would perform all the temple duties, such as burning the incense, lighting the lamps, offering the daily sacrifice, etc. In addition, he would study two Torah portions and learn them by heart to make sure he didn't make any mistakes.

The Eve

On the eve of the Day of Atonement, the High Priest would stay up all night learning Torah and preparing himself spiritually. If he fell asleep, young priests woke him up by reciting psalms. Sometimes they would make the High Priest stand all night on the cold, stone floor.

The Morning Service

On the Day of Atonement, not ordinary priest, but the High Priest alone officiated. Throughout the day, he would wash his whole body five times, and his hands and feet ten times.

When the first dawn of morning came, the High Priest bathed and put on his usual priestly garments - the golden garments.

Exodus 28:4, 36, 42 (NASB)
4	"These are the garments which they shall make: a breastpiece and an ephod and a robe and a tunic of checkered work, a turban and a sash, and they shall make holy garments for Aaron your brother and his sons, that he may minister as priest to Me.
36	"You shall also make a plate of pure gold and shall engrave on it, like the engravings of a seal, 'Holy to the LORD.'
42	"You shall make for them linen breeches to cover their bare flesh; they shall reach from the loins even to the thighs.

The golden garments

The golden garments consisted of eight items: tunic, belt, turban, pants, breastplate, ephod, robe, and a golden head plate. Over the white tunic, he put on the sky-blue robe, hemmed with decorative pomegranates and bells which rang as he moved around. Then he put on the ephod, which looked like an apron and was fastened by a long belt. There were two shoulder-straps sewn onto the belt. These straps went behind, up and over the priest's shoulders. Two sardonyx stones were attached at the ends of these straps, on the shoulders. He also put on a breastplate, set with twelve precious stones, one stone representing each of the twelve tribes of Israel. His turban differed from those of the ordinary priests, and had in front a golden plate inscribed "Holy to the Lord". These were called "golden garments," because gold, the symbol of splendor, appeared in them.

He then washed his hands and feet, and proceeded to perform the regular morning service, including the morning's sacrifice, the lighting of the lamps and the burning of incense. 

This was one of the seven high days, which were to be treated like Sabbaths. Therefore two additional lambs were to be offered as burnt offering after the morning service.

The Yom Kippur Services

Before the High Priest began the peculiar part of the day's services, he washed his hands and feet, put off his "golden garments", took a bath and changed into a simple robe made of white linen, and again washed his hands and feet.

Leviticus 16:4 (NASB)
4	"He shall put on the holy linen tunic, and the linen undergarments shall be next to his body, and he shall be girded with the linen sash and attired with the linen turban (these are holy garments). Then he shall bathe his body in water and put them on.

The white garments

Only on the Day of Atonement would the High Priest wear the white garments: tunic, belt, turban and pants. This signifies that the High Priest came before God within the Most Holy Place humbly and simply. He did not come in the outward splendor of gold and rich colors, but in pure white. Furthermore, white is the color of forgiveness, and forgiveness is what the High Priest is seeking for himself and all Israel as he came before the Ark.

Sin Offering 

Leviticus 16:6 (NASB)
6	"Then Aaron shall offer the bull for the sin offering which is for himself, that he may make atonement for himself and for his household.

He walked over to a young bullock stood between the Temple-porch and the great bronze altar. Standing towards the east (that is, the worshipers), he turned the head of the bullock towards the west (that is, to face the sanctuary), laid both his hands on the head of the bullock, and prayed for himself and for his family a prayer of confession. 

 Choosing the Scapegoat 

Leviticus 16:7-10 (NASB)
7	"He shall take the two goats and present them before the LORD at the doorway of the tent of meeting.
8	"Aaron shall cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat.
9	"Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering.
10	"But the goat on which the lot for the scapegoat fell shall be presented alive before the LORD, to make atonement upon it, to send it into the wilderness as the scapegoat.

The High Priest then walked over to two identical goats. He cast a lot to choose which of the two goats was to be "for JEHOVAH" and the other, a scapegoat, bore the collective sins of the people. 

Having designated each of the two goats, the High Priest tied a piece of red wool around the horns of the scapegoat, then a piece was cut off and tied to the temple door. Another piece of red wool was tied around the throat of the goat for Jehovah, which was to be slain. 

According to Jewish tradition, each year when the scapegoat died, the red wool on the temple door turned white as if to signify the atonement of another Yom Kippur was acceptable to the Lord. But 40 years before the second Temple was destroyed the red wool stopped turning white.

The scapegoat, was now turned around towards the people, and stood facing them, waiting, as it were, till their sins should be laid on him. With this presentation of the scapegoat before the people commenced the third and most solemn part of the expiatory services of the day. 

The Confession and the Sacrifice 

Leviticus 16:11-12 (NASB)
11	"Then Aaron shall offer the bull of the sin offering which is for himself and make atonement for himself and for his household, and he shall slaughter the bull of the sin offering which is for himself.
12	"He shall take a firepan full of coals of fire from upon the altar before the LORD and two handfuls of finely ground sweet incense, and bring it inside the veil.

The High Priest now once more returned towards the sanctuary, and once again laid his two hands on the same bullock, which still stood between the porch and the altar. Once again the High Priest made the confession, over the bullock, this time for himself, his family and also the priesthood.

The young bullock was then slaughtered and its blood collected in a basin for later use. An attendant received the basin and kept it stirring so that the blood would not coagulate. 

Then came the most important part of the ceremony. The High Priest walked up the ramp to the altar, filled a gold censer with coals and a golden ladle with incense. Then, with everyone watching, he walked into the Most Holy Place, where no one but the High Priest entered except on Yom Kippur. 

Inside the Most Holy Place 

Leviticus 16:13 (NASB)
13	"He shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the ark of the testimony, otherwise he will die.

The veil was folded back, and the High Priest stood alone and separated from the people outside. He placed the censer between the staves of the Ark. He now carefully put the incense into his hand, and threw it on the coals of the censer. He waited until the smoke filled the Most Holy Place, and if all went well, emerged unscathed from the inner sanctuary.

While the incense was being offered in the Most Holy Place, the people withdrew from proximity to it, and worshiped in silence. At last the people saw the High Priest emerging from the sanctuary, and they knew that the service had been accepted.

 The Sprinkling of the Blood

Leviticus 16:14-19 (NASB)
14	"Moreover, he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.
15	"Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of the mercy seat.
16	"He shall make atonement for the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins; and thus he shall do for the tent of meeting which abides with them in the midst of their impurities.
17	"When he goes in to make atonement in the holy place, no one shall be in the tent of meeting until he comes out, that he may make atonement for himself and for his household and for all the assembly of Israel.
18	"Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat and put it on the horns of the altar on all sides.
19	"With his finger he shall sprinkle some of the blood on it seven times and cleanse it, and from the impurities of the sons of Israel consecrate it.

The High Priest took from the attendant, who kept it stirring, the blood of the bullock. Once more he entered into the Most Holy Place, and sprinkled with his finger once upwards, towards the Mercy Seat, and seven times downwards. Coming out from the Most Holy Place, the High Priest now placed the basin of blood before the veil.

Next, the remaining goat was slaughtered. The High Priest then entered the Most Holy Place the third time, and sprinkled as before, once upwards and seven times downwards. He then came out and again placed the basin with the blood of the goat before the veil.

Now he took the basin with the bullock's blood, he sprinkled once upwards and seven times downwards towards the veil, outside the Most Holy Place, and then did the same with the blood of the goat.

Finally, he poured the blood of the bullock into the basin containing the blood of the goat, then poured the mixed blood back into the basin which had held the blood of the bullock, so that the two were thoroughly mixed together. He then sprinkled each of the horns of the altar of incense, and then seven times on the top of the altar of incense.

He then took the remaining blood outside to the inner court and poured out on the west side of the base of the altar of burnt offering.

Now the High Priest had cleansed the sanctuary in all its parts: the Most Holy Place, the veil, the Holy Place, the altar of incense, and the altar of burnt offering. The continuation of typical sacrificial communion with God was once again restored.

 The Scapegoat

Leviticus 16:20-22 (NASB)
20	"When he finishes atoning for the holy place and the tent of meeting and the altar, he shall offer the live goat.
21	"Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness.
22	"The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness.

All this while the scapegoat was standing looking eastwards, facing the people, and waiting to bear the sins of all the people to a solitary land. Laying both his hands on the head of this goat, the High Priest now confessed and pleaded for all the people.

The scapegoat was then led through the temple's east gate to a waiting priest whose job was to take it to a predetermined spot about ten to twelve miles away. Along the way, there were ten stations with food or drink in case the tired priest needed to break his fast. When the priest came to the final station, he pushed the goat off a cliff. Using a system of signal flags, the priest leading the animal would message back to the Temple that the sins of the people were forgiven.

And, tradition has it that when the sacrifice was fully accepted the piece of red wool on the temple door would turn miraculously white, to symbolize the gracious promise in Isaiah 1:18; but it adds that this miracle did not take place for 40 years before the destruction of the second Temple, that is, after Christ Himself completed the final sacrifice.

 The Carcasses Burnt "Outside the City"

Leviticus 16:27 (NASB)
27	"But the bull of the sin offering and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire.

While the scapegoat was being led into the wilderness, the High Priest proceeded to cut up the bullock and the goat, put the "inwards" (internal organs) in a vessel, and sent their carcasses to be burnt outside the city, in the place where the Temple ashes were usually deposited.

Then the High Priest, still wearing the linen garments, offered with a series of prayers and read the passages concerning the Day of Atonement, i.e. Leviticus 16; 23:27-32; also repeating by heart Numbers 29:7-11.

Conclusion of the Yom Kippur Services

Leviticus 16:23-25 (NASB)
23	"Then Aaron shall come into the tent of meeting and take off the linen garments which he put on when he went into the holy place, and shall leave them there.
24	"He shall bathe his body with water in a holy place and put on his clothes, and come forth and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people.
25	"Then he shall offer up in smoke the fat of the sin offering on the altar.

The High Priest again washed his hands and feet, put off his linen garments, bathed, put on his "golden garments," and once more washed hands and feet.

He now appeared again before the people as the Lord's annointed. Before he offered the burnt offerings for the afternoon service, he sacrificed a male goat as a sin offering. The flesh of this sin offering was eaten at night by the priests within the sanctuary. 

Next, he sacrificed the burnt offerings for the people and that for himself, and finally burned the "inwards" of the special offerings. This, properly speaking, finished the services of the day.

Evening Service

Although the special Yom Kippur service was concluded, the regular evening temple service still had to be completed.

He offered the ordinary evening sacrifice, then washed his hands and his feet, once more put off his "golden garments," bathed, and put on his "linen garments," and again washed his hands and feet. Then he entered the Most Holy Place a fourth time, to fetch from it the censer and incense dish which he had left there.

On his return he washed once more hands and feet, put off his "linen garments", which were never to be used again, bathed, put on his "golden garments," washed hands and feet, burnt the evening incense on the golden altar and lit the lamps.

Finally, he washed his hands and feet, put off his "golden garments," and put on his ordinary layman's dress.

When he finally went home, he was accompanied by well wishers, who after praying and fasting all day, wanted to thank the High Priest for a successful Yom Kippur. At home, however, he could still not relax. As High Priest, it was his duty to invite fellow priests and dignitaries to a feast.

It was also the custom following Yom Kippur, for unmarried young men and women to go dancing in the vineyards to find mates. All the young women wore white so the rich would not have an advantage over the poor who could not afford finer clothes.

References

Edersheim, Alfred. "The Temple - Its Ministry and Services As They Were at the Time of Jesus Christ." http://www.ccel.org/e/edersheim/temple/temple.htm [Originally published: 1874]

Kramer, Amy J. "Yom Kippur." http://www.everythingjewish.com/YomK/YK_origins.htm [1999]

Ruby Jane

We just returned home from visiting Jordan, Alex and Ruby and I must post pictures of her!

She's growing so fast and loves to eat and wants to drink from a cup

Chris and Jordan were excited to watch the BYU game

together again.  That's a father -son tradition we have

always done.  Thankful they won, so we could have a happy 

weekend :)

Our Little Pumpkin

Ruby's favorite toy a giraffe named "Sophie"

It's so hard to leave her, because she is changing quickly and learning so fast.

Love my Ruby Jane

Jenessa Singing at Conference

Jenessa had a wonderful opportunity to sing at General Conference.   
We are so grateful she was chosen and it's an opportunity that only happens
at the MTC about every 4 years.  She also was there for the exact week needed.
If she had arrived at the MTC a week sooner, she would have departed for the field.
If she had arrived at the MTC a week later, she would not have been given the chance.


Our eyes were glued to the Saturday Afternoon Session.   We watched from Park City,
where we were staying over with Ben and Lindsey to enjoy the weekend.

Singing "O How Lovely was the morning"

ayin ע

Ayin

Early Hebrew		Middle Hebrew		Late Hebrew		Modern Hebrew

Ancient Name:	ayin
Pictograph:	Eye
Meanings:	Watch, Know, Shade, spring
Sound:	Silent

The Ancient picture for this letter is  and is a picture of an eye. Ayin even sounds like eye in English.  This letter represents the ideas of seeing and watching perceiving, understanding as well as knowledge, as the eye is the window of knowledge.   Adam and Eve were told in the Garden of Eden that if they partook of the Tree of Knowledge, their eyes would be opened.  Ayin is thought to be spiritual knowledge given by the Spirit. 

In Hebrew, the word  עין Ayin means “eye, to see.” Ayin also represents the light itself; not physical light, but the supernal light from which everything is created. 

This letter is silent in Modern Hebrew. There is no indication that the ancient Semitic had a sound for this letter as well and appears to have been silent in the past. The Greek language assigned the vowel sound "o" to the letter and may be the origin of the number 0. As Hebrew did not have one letter for the "o" sound the Greeks took this silent letter and converted it into a vowel.

Ghayin

Early Hebrew		Middle Hebrew		Late Hebrew		Modern Hebrew

Ancient Name:	ghah?, ghayin?
Pictograph:	Rope of twisted fibers
Sound:	g, gh or ng

History & Reconstruction

While this letter existed in ancient Semitic languages and some modern Semitic languages, it no longer exists in the modern Hebrew. Instead it has been absorbed into the letter ע (ayin). While the evidence exists showing that this is in fact a separate letter, there is very little evidence for reconstructing its original pictograph. The Ugarit and Arabic languages wrote this letter the same as the ayin but with an additional line or dot. The closest candidate for this letter is a twisted rope, which is found in some ancient Semitic inscriptions.

In the Arabic language this letter is called the ghayin and is probably related to the Hebrew word ghah meaning "twisted."

Because the Greek language transliterates this letter with a gamma ("g" sound) we know that this letter originally had a type of "g" sound, possibly a "ng" as in the word "ring."

Sometimes I really feel like I am led to certain words and meanings.   On a Sunday evening I decided to just glance at the words in the concordance that began with  ע (ayin)   

About two minutes earlier I had noticed the "Ghah" sound or "G" "NG" as a more ancient sound.  I thought to myself I should check that out, but I went back to the concordance, flipped through it and a definition on the page seemed to jump out.  "Continuous Existence".    I wanted to know the word for that definition so I had to turn back a page.  The word is  עולמ.  

I said "Gnolaum" even though it technically read's "Olam" in modern Hebrew with a silent ayin.

I feel that I was led to this word and definition.  There's no other way to describe it than pure intelligence telling my mind.

Of course I then had to turn to Abraham where I knew my inspiration would be confirmed:

Abraham 3: Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal.

As I thought of the Greek letter for Gamma and remembered the lower-caseis γ and I wonder because of it's similar shape, if that is related to the "g" sound of ayin.

A little more evidence:

Modern Hebrew		Greek		English
עמרה (‘amorah)		Γομορραν (gomorras)		Gomorrah
עזה (‘azzah)		Γαζαν (gazan)		Gaza
פעור (pe’or)		Φογορ (pogor)		Peor

Symbols which I have considered for ghayin are a rope cord in the sense of a spritual umbilical cord.  There is a thought I read for threads on sacred clothing.  There is ancient thought about the pillars of heaven and earth being tied in a square knot and also "tying the knot" in marriage. 

maybe???  ayin(kh) and (t) tzade??

kht branch-(stick)

(kh)t ḫt

branch (hieroglyph) (=stick)

1. Bil. (kh)t; 2. Ideo. or det. for wood, tree; 3. linear measure, (=100 cubits)

Facimile 2 from the Book of Abraham is the next page after the definition of gnolam.
 Ayin in Hebrew means "Eye".  According to Scholar Michael D Rhodes, "The hypocephalus itself symbolized the eye of Re or Horus, i.e., the sun, and the scenes portrayed on it relate to the Egyptian concept of the resurrection and life after death. To the Egyptians the daily rising and setting of the sun was a vivid symbol of the resurrection. The hypocephalus itself represented all that the sun encircles."

The Eye of Horus/Wedjat-eye

perhaps an ayin ע

The Greek writer Plutarch explained that the Wedjat-eye of Osiris represented pronoia "divine providence" (literally "foreknowledge"),  the divine wisdom by which God oversees and cares for all of his creations. It is not unreasonable to see in this "the grand key words of the priesthood" ("The glory of God is intelligence," D&C 93:36). (Rhodes)

I know also see meaning of gnolam or eternal. :)

On our Modern Day Temple we find the all seeing eye symbol.

 The all-seeing-eye on the Salt Lake Temple.   

The "eye" symbolism also appears in the ancient Tabernacle   represented by the "Urim and Thumim", in the High Priest's breastplate.

In the Book of Mormon,  Ammon explains the definition of a seer to the king of Zarahemla:

“Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer.” (Mosiah 8:13)

 Joseph Smith The Prophet and Seer of the restoration received the Urim and Thumim along with the plates to aid in his translation.   His mother, Lucy Mack Smith described the instrument and said that she "found that it consisted of two smooth three-cornered diamonds set in glass, and the glasses were set in silver bows, which were connected with each other in much the same way as old fashioned spectacles. . . . He [Joseph Smith] handed me the breastplate spoken of in his history. It was wrapped in a thin muslin handkerchief, so thin that I could feel its proportions without any difficulty. It was concave on one side and convex on the other, and extended from the neck downwards, as far as the center of the stomach of a man of extraordinary size. It had four straps of the same material, for the purpose of fastening it to the breast.” (History of Joseph Smith by His Mother Lucy Mack Smith)
Lucy described them as ‘spectacles’ and Joseph most likely held them up to his face to use them as one would use a pair of glasses.

Another close associate of Joseph Smith, Joseph Knight  said: “…he (Joseph Smith) seamed to think more of the glasses or the urim and thumim than he did of the plates for says he, I can see anything. They are Marvelous.”  The urim and thumim  appeared to allow the user to possess the attribute of an ‘all-seeing-eye’. 

The word עוּר ʻûwr, oor; a primitive root (rather identical with through the idea of opening the eyes); to wake (literally or figuratively):—(a-) wake(-n, up), lift up (self), ×master, raise (up), stir up (self) means quite literally to awake and arise up.

Then I found a word with the same spelling means עוֹר ʻôwr, ore; from H5783; skin (as naked); by implication, hide, leather:—hide, leather, skin.

this relates to a secondary meaning עוּר ʻûwr, oor; a primitive root; to (be) bare:—be made naked.  

And then an additional  meaning of the word in Aramaic: עוּר ʻûwr, oor; (Aramaic) chaff (as the naked husk):—chaff.

I believe the word אוֹר ʼôw-r,  to be luminous, glorious, shine relates to the glorious garment of light which covered God's spirit children in the Pre-existence contrasts with עוֹר the naked skins Adam and Eve had which God covered. 

The Pearl: 
When I was a young child, living with my Parents in our native land, I possessed everything I could imagine wanting. I was nurtured in the House of Life until one day my Parents summoned me and sent me on a journey from our home in the East to a distant land. My Parents helped me prepare for this journey, giving me a bundle which they had put together for me. The bundle was large, but very light so that I could carry it easily without assistance. It contained many precious stones for my use along the way, as well as food for my journey and a passport affirming my citizenship in the Land of the East, the source of Light. They removed my Garment of Light, which they had woven for me through their Love, and the Red Coat, which showed my rank as a child of the Rulers, dressing me instead in a garment of crystals. The Garment of Light was woven to my exact size, so that it fit me perfectly, but the garment of crystals did not fit me as well.  Then my Parents made a covenant with me, writing it in my heart so that I would not forget it.   If you go down to Egypt and bring back the priceless pearl which is in the sea, in the home of the fire breathing serpent, you will again wear these Garments of Light covered by the Red Coat. You will find perfect peace and happiness, and you will be a joint-heir with your Elder Brother, possessing all that we have.

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An additional place in which I found ayin עַיִן was in Numbers 14:14.  

English (KJV)   [?]		Strong's	Root Form (Hebrew)		Parsing
And they will tell		h559	אָמַר 'amar
it to the inhabitants		h3427	יָשַׁב yashab
of this land		h776	אֶרֶץ 'erets
for they have heard		h8085	שָׁמַע shama`
that thou LORD		h3068	יְהֹוָהYĕhovah
art among		h7130	קֶרֶב qereb
this people		h5971	עַם `am
that thou LORD		h3068	יְהֹוָהYĕhovah
art seen		h7200	רָאָה ra'ah
face		h5869	עַיִן `ayin
to face		h5869	עַיִן `ayin
and that thy cloud		h6051	עָנָן `anan
standeth		h5975	עָמַד `amad
over them, and that thougoest		h1980	הָלַךְ halak
before		h6440	פָּנִים paniym
them, by day time		h3119	יוֹמָםyowmam
in a pillar		h5982	עַמּוּד`ammuwd
of a cloud		h6051	עָנָן `anan
and in a pillar		h5982	עַמּוּד`ammuwd
of fire		h784	אֵשׁ 'esh
by night		h3915	לַיִל layil

   Two words that caught my attention in this scripture were face and cloud.  Both words have a connotation in the scripture of having God's watchful presence. 

Ayin means "presence".

  I will comment on cloud first.  The word for cloud is עָנָן aw-nawn; a cloud (as covering the sky or veiling over the heaven)   One definition I found for ayin is "shade".  When God was in the Tabernacle and with the Israelites in the wilderness, the cloud was over the Tabernacle by day and a pillar by night.  Through these symbols the Israelites  knew that God was with them and always watching over them.

The word יָדַע yâda means "to know", "to perceive".  It is to know (properly, to ascertain by seeing) BLB 

I was studying the difference between יָדָה yâdâh to worship and this word יָדַע yâda, to know and could see that each symbolizes using the hands.  Yada, "to know" means to know by experience.  It is to perceive, to know and to acquire knowledge; whether by the eyes or by touch.    

When the brother of Jared rent the cloud-veil, he does so with an "eye of faith".  Ether 12:19-21 gives a beautiful description of this.

19 And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad.

20 And behold, we have seen in this record that one of these was the brother of Jared; for so great was his faith in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his word which he had spoken unto him, which word he had obtained by faith.

 21 And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil.

In an article I read entitled "The Brother of Jared at the Veil", by M Catherine Thomas, she says:

Standing now before this cloud-veil, having asked for light, the brother of Jared is stunned to see a finger appearing through the cloud-veil. He falls to the ground, struck with fear, because he knows what he sees. What he had held for so long in his “eye of faith” has just been visually confirmed. He has, to use Moroni’s language, “ren[t] that veil of unbelief” (Ether 4:15) with his persistent believing-as-though-he-were-seeing, and has in some marvelous way operated the law that quickens and focuses his spiritual eyes. He had asked for the finger to touch the stones, and that is what he saw—what he asked for and believed. As Elder Packer observes, the world says, “seeing is believing: show me!” “When,” he says, “will we learn that in spiritual things . . . believing is seeing? Spiritual belief precedes spiritual knowledge.”–⁴

The Lord says to the brother of Jared: “Because of thy faith thou hast seen . . . for were it not so ye could not have seen my finger. Sawest thou more than this?” (Ether 3:9; italics added). It must have been with pounding heart that the brother of Jared said: “Nay; Lord, show thyself unto me” (3:10). A further dialogue takes place at the cloud-veil, the Lord testing the brother of Jared’s desire and preparation, after which he says, “Ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you” (3:13). The brother of Jared receives the heavenly gift, described by Moroni in Ether 12: “For it was by faith that Christ showed himself unto our fathers . . . and prepared a way that thereby others might be partakers of the heavenly gift. . . . Wherefore, ye may also have hope, and be partakers of the gift, if ye will but have faith. Behold it was by faith that they of old were called after the holy order of God. . . . Wherefore, he showed not himself until after their faith” (vv. 7–12; italics added). President Ezra Taft Benson explained the holy order of God: “To enter into the order of the Son of God is the equivalent today of entering into the fulness of the Melchizedek Priesthood, which is only received in the house of the Lord.”

: “The Lord will teach him [the receiver of the second comforter] face to face and he may have a perfect knowledge of the mysteries of the kingdom of God, and this is the state and place the ancient saints arrived at.” (Words of Joseph Smith, 10)

One of the most profound ways I come "to Know" יָדַע yâda our Savior is when I contemplate his great atonement and partake of the emblems of the sacrament.  

 In Numbers 14:14 (above), ayin is translated as face.

 The Shewbread is not only called bread of the presence, but also bread of the face.   Ayin means presence.  Because of this, I believe the shewbread table is the temple symbol for ayin.  

 This was the name given to 12 unleavened cakes placed in two piles on the Table of Shewbread, which was made of acacia wood and stood on the north side of the altar of incense in the holy place (Ex. 25:23–30). Frankincense was put upon each row (Lev. 24:7). The shewbread was changed every Sabbath day and the old loaves were eaten by the priests in a holy place (Lev. 24:9). (LDS.org)

 The new bread was carried in by four priests, while two bore the two cups of incense. They were preceded by four other priests, two to remove the old loaves and two to take up the two cups containing the incense. Those that carried the new bread went to the north end of the table, facing toward the south; those that had preceded them went to the south end, facing the north. While the latter were removing the old bread, the former were depositing the new, so that the showbread was, in fact, always before the Lord.  

In the shewbread the 12 tribes were perpetually presented before God; yet it was wholly consumed by man; thus it provided both a sacrifice and a communion. (from LDS.org)

Jesus is the Bread of Life.  The shewbread is the bread of the face or his presence.  Taking the sacrament is to have his presence with you.  We are promised his spirit to always be with us.

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2. The breads were baked in specially designed golden pans. Says Rabbi Ariel:  "On the festivals, the table would be raised aloft . . . and displayed to the pilgrims. The priests would call out: 'Behold how precious you are to God! The bread was removed as required, but though seven days have passed they are still hot as if freshly baked' (BT Menachot 29:A). 

Literally, the term "showbread" refers to lechem panim, "bread of faces" -- the plural form of "faces" is used, panim. Since this is the bread of God's "Presence," the term panim -- plural for "faces" -- refers to the face of YEHOVAH God. It could also be a reference to the "faces" of the twelve tribes of Israel (and each of us), as they appear before God, represented by the loaves of bread. The showbread, being placed in the Temple, to the right of the entrance, in front of the Holy Holies, is continually "in God's Presence," from week to week, teaching Israel of Yehovah's constant communion with them and of their acceptance by Him.

Thus, the Shewbread recalled God's divine presence within the tabernacle.

I believe the symbol exists in the Egyptian temple as well.

The wedjat eye or the eye of Horus is based on 

An egyptian "myth" which concerns the battle between Horus (Christ)  and Seth (Satan) .  During a battle over the inheritance of Osiris, Seth steals the (left) eye of Horus, damages it, and divides it into six parts.  Horus is said to have brought his eye to his dead father Osiris who devoured it as an offering meal and by means of it was recalled to life.  It thus became the guarantee o life and of the regeneration of life.  The offerings are called the "Eye of Horus" indicating that they are considered participants in the preservation of life.  The Eye of Horus is the greatest gift of all.  (modified from touregypt.net)

Nibley said "As sickness is not a normal state of things, so the final disaster that befalls the body was never thought of as a mere running down or breaking down but always as the result of a willful attack against it by destroying powers.  The famous wedjat-eye, the perfect or restored eye, is the completely resurrected flesh, healed of the blows inflicted on it by the enemy..." jsp niblet pg 170.

 I found this interesting picture by Jacopo Pontormo (1494-1556) named "Cena in Emmaus".  In this painting, I see perhaps a different artistic interpretation of the Table of Shewbread.

Here is a closer look at the Eye.

D&C 27:2 tells us that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory - remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins.

I  loved an article I read by John Welch were he described the Savior's visit to the Nephites and how they had been given the sacred privilege to see and touch his hands.  During his visit, the Savior also administers the sacrament unto the people.  About this solemn occasion, John Welch commented, "Now these Nephites ate the sanctified bread in remembrance, not of the broken body or of the suffering of the Lord, but of the unforgettably glorified physical body, “which I have shown unto you” (3 Nephi 18:7). Their sacrament was, quite literally, a sacrament of “shew” bread, of the bread of life that had been shown to them, the bread of a resurrected being which they had not only seen but also touched and whose hands had touched them. 

(John W Welch, "Seeing Third Nephi as the Holy of Holies of the Book of Mormon"  Neal A Maxwell Institute for Religious Scholarship, BYU)

The entire reading of third Nephi chapter 18 gives "seeing" symbolism.  As noted above, the bread represented Christ's body shown to them, the promise of the blessing on the wine assures his spirit or "presence' to be with us.  Christ tells disciples to "watch" and pray always and do "that which ye have "seen" me do.  Behold ye "see" that I have prayed unto the Father, and ye all have witnessed.  And ye "see" that I have commanded that none should go away, but rather have commanded that ye should come unto me, that ye might 'feel and see'".  In verse 26 Jesus turned his eyes on the disciples.  To conclude in verse 38, a cloud (anan עָנָן)

would now come to overshadow their sight so they could no longer see Jesus.  Yet the disciples "saw and did bear record" of him.

Along with the shewbread, there is similar symbolism in the golden pot of manna.  The golden pot was added to the ark of the covenant, in the Holy of Holies,  by commandment of the Lord.  The manna reminded Israel of the daily bread, which was provided during their wandering in the wilderness.

 The Lord knows our daily needs.  His watchful eye is over us.  The central purpose of  the holy temple  redemption, salvation, and seeing God face to face.  

Further Study:

ayin -meaning as spring/fountain   Prov 8:28   when he established the clouds (could be ayin but diff word used) and the fountains (ayin) of the deep

AyB – Experience the tent i.e. dark cover; the tent is made of a covering of thick and heavy black or dark brown goat hair.

AyN – Continue the eye i.e. watch; the nomadic agriculturalist carefully watches over his livestock and crops by keeping a close eye on them as they are something of importance. The furrow formed between the eyes when intently looking or from depression. A cloud as a covering that provides shade. It was common to construct a shelter consisting of a roof on four posts, as a shelter from the glare of the sun. The eye reveals the heart of a person; a spring or fountain is the eye of the ground.

Numerical value of 70 (serving/restoration ex: 70 weeks of Daniel, 70 7s, 70x70  

A God's eye is a yarn weaving and a spiritual object. The Ojo de Dios (Eye of God in Spanish) is woven with yarn and wood, often with several colors. The weaving of an Ojo de Dios is an ancient contemplative and spiritual practice for many indigenous peoples in the Americas, and beliefs surrounding them vary with location and history. Some people believe they were originally part of the religion of the Ancient Pueblo Peoples.  They reflect a confidence in all-seeing Providence. The spiritual eye of the Ojo de Dios is thought by some believers to have the power to see and understand things unknown to the physical eye. 

Traditional Ojos de Dios are frequently woven in solitude, as part of an extended meditation or prayer. In other settings, their construction is one aspect of longstanding communal engagement and connection. For centuries, young people in the mountains of New Mexico have made Ojos de Dios in learning circles (wisdom circles) with their elders.

The Ojo de Dios or God's eye evoking the weaving motif and its spiritual associations for the Huichol and Tepehuan Indians of western Mexico.  The four points represent the elemental processes: earth, fire, air, and water. The Huichol call their God's eyes Sikuli, which means "the power to see and understand things unknown." When a child is born, the central eye is woven by the father, then one eye is added for every year of the child's life until the child reaches the age of five.

Nibley MJSP  page 170:
"The famous wedjat eye, the perfect or restored eye, is the completely resurrected flesh, healed by the blows inflicted on it by the enemy.  It is the moon restored to its fulness.....



Exodus 19:9   Lord appeared to Moses in a thick cloud.   עב ענן

יָע

ya`

a shovel

	Notes	Strongs #3257: Noun Masculine; from יָעָה [ya`ah ];
	Meaning:	1) shovel

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