"Formless," "functionless" and "dark" -- the connection between the pre-creation state, covenant rebellion, and the desert

Mortality is a place of co-existing contrasts held in tension by the agency of man. This is not a coincidence, it is by design:

24 And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell;

25 And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them;

26 And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever. (Abraham 3)

The physical creation had a purpose in place before it was created -- it was designed to be a place where order could be brought out of chaos. In this post, I'll demonstrate how taking the time to understand the original context of Genesis 1 can help us appreciate the intimate connection between creation and covenant.

As we've pointed out in various contexts in many posts, certain words have meanings that are so deeply embedded in our culture that their meaning goes without being said.  This fact can be problematic to our understanding of the scriptures -- particularly the Old Testament -- because its cultural context is vastly different from our own. 

For example, from our modern worldview, the word 'creation' tends to center on material existence. A thing does not exist prior to its creation.

MODERN -- Creation: to bring into existence

Anciently, this was not the case.  To create meant to order and give meaning and purpose to a thing.

ANCIENT -- Creation: to give purpose and meaning to the existence of a thing.

The distinction between these two meanings is fundamental to understanding the purpose of the creation. In this post, we'll look at three Hebrew words (tohu, bohu, and chosek) used to describe the 'pre-creation state' and how they connect back to covenant-making, covenant rebellion, and symbols such as the desert.

tohu: (תֹּהוּ)

 

In Hebrew, "formless" (tohu) ... designates a situation in which positive values such as purpose and worth are lacking. As a result, it is more appropriate to translate "without function" rather than "without form," the idea being similar to the Egyptian "nonexistent." (NRSV Cultural Backgrounds Study Bible, footnote to Genesis 1:2)

Other translations of this word in the Old Testament include:

• desolation
• confusion
• empty place
• without form
• nothing
• (thing of) nought
• vain
• vanity
• waste
• wilderness.

At the end of this post, we'll see how these concepts are connected with covenants.  As covenant people begin to embrace vanity and pride, they become confused as to their true purpose and begin to weaken and become a spiritual wilderness.

bohu: (בֹּהוּ)

This word only appears three times in the Old Testament, each time in connection with 'tohu' and each time in a similar context as 'tohu'.  Given this and the similarity in sound and meaning, some scholars believe the combination of these two words is meant to give special emphasis. In Genesis 1:2, the emphasis is on the lack of form/function before God speaks/creates.  In Jeremiah 4:23, the wickedness of the people is compared to the pre-creation state. (This post discusses that in more detail.) Isaiah 34:11 uses both terms "juxtapose[d] in the judgment against Edom to describe the total depopulation and destruction of the land so it is a waste fit only for desert animals." (NIDOTTE, Vol. 1, p. 606)

chosek: (חשֶׁךְ) 

This Hebrew word for 'darkness' is the third descriptor of the pre-creation state. Interestingly, it is also the description of the state of the world at the time of the coming forth of the Book of Mormon in Isaiah 29:18 --

18 ¶ And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

19 The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.

20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

21 That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. (Isaiah 29)

This is one example of 'tohu' and 'chosek' showing up in a passage together. It is interesting to me that this prophecy of the Book of Mormon, spoken of heavily by Nephi, includes a comment about how the 'terrible one' will be brought to nought as 'the poor among men ... rejoice in the Holy One of Israel' and the wicked are cut off.  There's more to say about this passage but that will wait for a future post.

Likening the state of wickedness to the pre-creation state (or the wilderness)

Tohu can mean desert or waste.  That is the interesting detail that caught my attention and led to the study that produced this post.  Recall how Lehi describes the initial setting in his dream:

4 But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness.

5 And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me.

6 And it came to pass that he spake unto me, and bade me follow him.

7 And it came to pass that as I followed him I beheld myself that I was in a dark and dreary waste.

8 And after I had traveled for the space of many hours in darkness... (1 Nephi 8)

In a subtle yet undeniable way, Lehi is telling us that he found himself in a pre-creation state of chaos, until the "exceeding whiteness" of the fruit of the tree of life gave him a purpose.  Emulating the creation, Lehi turns and speaks "in a loud voice" to his family members and beckons them to come and partake. Some of them hearken, but this act of speaking also creates a division the obedient and the rebellious.

If we look at other example uses of 'tohu' and 'chosek' (or their English equivalents in the case of the Book of Mormon) in proximity to one another, we see a pattern. The best example might be Job 12, in which Job connects creation imagery with righteousness. He declares that "the souls of every living thing and breath of all mankind" is in God's hand (verse 10).  "Speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee" (verse 8). This beautiful and poetic chapter ends with an example of 'tohu' and 'chosek' used together.

22 He discovereth deep things out of darkness, and bringeth out to light the shadow of death.

23 He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again.

24 He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.

25 They grope in the dark without light, and he maketh them to stagger like a drunken man. (Job 12)

Conclusion

The wickedness of a once-righteous covenant people can be likened to the formless, functionless and dark state of the pre-creation. Creation, like covenants, bestow purpose and light. The prophets have seen the heavenly glory that awaits all those who will hearken. This is why the wickedness of God's children brings them sorrow:

10 And when these things have passed away a speedy destruction cometh unto my people; for, notwithstanding the pains of my soul, I have seen it; wherefore, I know that it shall come to pass; and they sell themselves for naught; for, for the reward of their pride and their foolishness they shall reap destruction; for because they yield unto the devil and choose works of darkness rather than light, therefore they must go down to hell.

11 For the Spirit of the Lord will not always strive with man. And when the Spirit ceaseth to strive with man then cometh speedy destruction, and this grieveth my soul. (2 Nephi 26)

Endowment Narratives in the Book of Mormon, Part 5

This post continues the exploration of an endowment pattern found throughout the Book of Mormon in which a new covenant group is formed and called by God to:

1. leave the fallen world behind, 
2. enter into the wilderness, 
3. learn to be led by the hand of God, and 
4. find a promised land.

In previous installments of this series, we've focused on many symbols and details shared in these stories, and then discussed the meaning of those symbols. I've mentioned that I believe this pattern is typified by the story of Adam and Eve being cast out of the Garden of Eden into the world to fulfill the first commandment given to them by God, that they should "be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over ... every living thing that moveth upon [it]." (See Genesis 1:28.) In this post, we'll look at other ancient stories which also follow this endowment pattern, at least to some degree, and see what we can learn.

There are two comprehensive examples, Abraham and Moses, followed by a few partial examples. We'll begin the Abraham, as found in Genesis and the Book of Abraham. With each example we cover, I'll begin by giving references to the symbols we've already discussed, then I'll give a general assessment of how the endowment pattern relates to that story.

Abraham

Cry unto God: Abraham 1:15 "...I lifted up my voice unto the Lord my God, and the Lord hearkened and heard..."

Warned to depart: Abraham 2:3 "Now the Lord had said unto me: Abraham, get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee." Also Genesis 12:1.

Escape secret plans to murder: Abraham 1:7, 12, 15

Bring all who will hearken: See also Abraham 2:6 for a connection to a promise contained in the Abrahamic covenant that all who hearken to God's voice will be given to Abraham as his "seed" for "an everlasting possession."

Pass through a wilderness: Genesis 12:9 makes reference to the Negev, a desert region in the south of Palestine.

"Many days": Not specifically found, but we know from the chronology of the story that the journey was long.

Tents: Genesis 12:8; Abraham 2:15, 20

Animals: Genesis 13:2.

Seeds: A reference to bringing physical seeds or grain is not found. Abraham 2:15 mentions "all our substance that we had gathered." See also Genesis 12:5. There is an important connection to the word "seed" in Abraham 2:6 (see note about "hearken" above). See also Abraham 3:14. 

Inherit a new land: Abraham 2:3

New Name: Genesis 17:5.

Obedience to Commandments: Genesis 22:18.

"Prosper": Genesis 13:2

Led by a righteous patriarch/king: Abraham 1:2-3 contains father/son language (he sought "the blessings of the fathers" and desired to be "a father of many nations" and "a rightful heir" and "a prince of peace." Verse 3 describes Adam as the Firstborn and the first father.)

Moses

Cry unto God:  Exodus 2:23 - "...the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage." See also Exodus 3:9.

Warned to depart: See Exodus 3:8-10.

Escape plans to murder: Pharaoh's plan for the Israelites is bondage and captivity.

Bring all who will hearken: Exodus 3:16-18 - "Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me ... And they shall hearken to thy voice"

Pass through a wilderness: Exodus 13:20.

"Many days": The Israelites wandered forty years in the wilderness.

Tents: The tent/tabernacle of the congregation is a major topic of the later chapters of Exodus. See Exodus 39:32 for example.

Animals: Exodus 12:38. Of additional note, Moses was keeping the flock of his father in law at the time of his call on Horeb.

Seeds: Manna, which fed the children of Israel of forty years, is described as "like coriander seed" in Exodus 16:31.

Inherit a new land: Exodus 3:17.

New Name: Interesting note -- In Numbers 13, Moses sends twelve spies to assess the land of promise. He gives a new name to Hoshea, the head of the tribe of Ephraim in Numbers 13:16 (This will be the topic of a standalone post in the near future.)

Obedience to Commandments/"Prosper": Deuteronomy 29:9 - "Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do."

Led by a righteous patriarch/king: Moses has a dual lineage. He is a Levite by birth (Exodus 2:1) but was raised in the house of Pharaoh (Exodus 2:10).

The story of Moses is long and complex, but these symbols offer fascinating insights into deeper meaning. For example, notice in Exodus 9 how the fiery hail destroys the Egyptians' cattle and some of their crops (interestingly only those which had fully ripened -- more about this in a future post). See Exodus 9:19-22, 31-32. The cattle of the Israelites had been gathered to Goshen and were unaffected (see Exodus 9:26).

Incomplete examples

From this point on, we won't be dealing with complete patterns. The following examples contain a few of the symbols, but I'm not sure how interpret these examples aside from pointing out the symbols that are present.

Christ

The story of the beginning of Christ's earthly ministry breaks the pattern in some ways, but many of the same symbols are present when we look at the ministry of John the Baptist.

Mark describes it like this:

12 And immediately the Spirit driveth him into the wilderness.

13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. (Mark 1)

Cry unto God: We don't have a direct mention of Christ crying to God (at least not at the beginning of His ministry), but we do see John the Baptist in the wilderness. John is described as "the voice of one crying in the wilderness" (Matthew 3:3). 

Warned to depart: See Matthew 3:7.

Pass through a wilderness: Matthew 4:1, Luke 4:1.

"Many days": Forty days in the wilderness

Seeds: Wheat mentioned in the context of gathering in Matthew 3:12 and Luke 3:17.

Animals: "with the wild beasts" in Mark 1:13

Enos

This example is almost a counter-example in some ways. The Nephites are in decline as covenant-keepers. 

Enos uses some familiar language as he describes his conversion process:

3 Behold, I went to hunt beasts in the forests; and the words which I had often heard my father speak concerning eternal life, and the joy of the saints, sunk deep into my heart.

4 And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens. (Enos 1)

He is reminded of the central promise connecting obedience and that promised land, as well as the covenant God made with the Nephites:

10 And while I was thus struggling in the spirit, behold, the voice of the Lord came into my mind again, saying: I will visit thy brethren according to their diligence in keeping my commandments. I have given unto them this land, and it is a holy land; and I curse it not save it be for the cause of iniquity; wherefore, I will visit thy brethren according as I have said; and their transgressions will I bring down with sorrow upon their own heads. ... 

16 And I had faith, and I did cry unto God that he would preserve the records; and he covenanted with me that he would bring them forth unto the Lamanites in his own due time.

17 And I, Enos, knew it would be according to the covenant which he had made; wherefore my soul did rest.

He also contrasts the Nephites and Lamanites using some of these symbols, but the meaning doesn't seem completely clear:

20 And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us.

21 And it came to pass that the people of Nephi did till the land, and raise all manner of grain, and of fruit, and flocks of herds, and flocks of all manner of cattle of every kind, and goats, and wild goats, and also many horses.

I honestly don't know how to interpret these verses. On the one hand it seems the Nephites are trying to bring about the promises of God to restore the Gospel to the Lamanites, but they are unsuccessful due to their own wickedness (see verse 22). Wandering in the wilderness and feeding upon beasts of prey makes sense in this symbolic context, but why does Enos describe the Lamanites as dwelling in tents? Perhaps he's simply documenting the facts as they are, or perhaps he's indicating symbolically that the Lamanites had not yet found the rest of the Lord. Verse 21 seems more obviously in line with the endowment pattern. Even though I don't understand all of the deeper meaning here, it is certainly interesting to ponder how these symbol impact the message of Enos' account.

Lehi's dream

This example is an endowment pattern embedded within another endowment pattern. Just after leaving Jerusalem, as his family was camped in tents in the wilderness, Lehi has this dream of the tree of life.  It is interesting to note that in the first edition of the Book of Mormon, 1 Nephi 6-9 were all one chapter. Notice how the vision of the tree of life is embedded within a larger narrative -- beginning right after the brothers take wives and right before Nephi closes the chapter by describing his plates and their content.

Notice 1 Nephi 8:1-2, which opens the account of the dream -- 

1 And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind.

2 And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision.

And 1 Nephi 9:1, which concludes the account of the dream --

1 And all these things did my father see, and hear, and speak, as he dwelt in a tent, in the valley of Lemuel, and also a great many more things, which cannot be written upon these plates.

Cry unto God: "I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies."

Bring all who will hearken: 

14 ... I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go.

15 And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit.

16 And it came to pass that they did come unto me and partake of the fruit also.

17 And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them.

18 And it came to pass that I saw them, but they would not come unto me and partake of the fruit.

 

Pass through a wilderness: "a dark and dreary wilderness" in verse 4

"Many days":  "many hours in darkness" in verse 8

Other examples

This pattern is found in other stories as well.  Consider the story of Isaac in Genesis 26 and see how many of these elements are contained in that account. Consider what it means that Abraham sent Hagar and Ishmael into the wilderness and the Lord hear Hagar's cry and blessed them with water (see Genesis 21:12-21). As we deepen our understanding of each individua symbol and also of the pattern as a whole, we can find beautiful new messages in these familiar stories.

Conclusion

This post is very long and contains far more references than I normally include in a single post.  I sincerely hope you will take the time to look these up on your own and study these examples for yourself. I hope this exercise has been fruitful for you.

This pattern is so intimately connected to covenants, and yet (aside from the accounts of Abraham, King Benjamin, and Alma-1) covenants are not really ever the central focus of the stories. This is a great example of how hidden wisdom is contained in the scriptures, waiting to be discovered by those with eyes to see.

In my next post -- which I intend to be the final post in this series -- we will turn to the Doctrine & Covenants and look at hos some of these same symbols are found in latter-day revelations.  For me, this brings the message out of the ancient past and right into my heart. It is clear that God stand ready to bless us with the same blessing he gave His people throughout human history.

Lehi, Nephi and the shekinah -- Part 5 (The Feasts of Tabernacles)

This is presumably the last post of this series. Here are links to 

• Part 1
• Part 2
• Part 3
• Part 4

In the last part, we read about the expanding tent and the feast for a covenant people in Isaiah 54 and Revelation 19-21 in the latter days. I mentioned that this can be viewed as a grand and final Feast of Tabernacles. This post will discuss the Jewish Feast of Tabernacles, or Sukkot in Hebrew, and attempt to tie together a lot of the concepts that have been written on this blog, not only as part of this series, but other recent posts as well. 

Shekinah is a major theme in the Feast of Tabernacles. It is celebrated by creating temporary dwellings (tents or booths) where God can dwell with you, like he did among Israel as they journeyed in the wilderness. Leviticus 23 describes the commandments and instructions pertaining to it

33 And the Lord spake unto Moses, saying,

34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord.

35 On the first day shall be an holy convocation: ye shall do no servile work therein.

36 Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein.

37 These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

38 Beside the sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord.

39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.

40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days.

41 And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.

42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God.

44 And Moses declared unto the children of Israel the feasts of the Lord. (Leviticus 23)

I have highlighted several parts that come together with other themes discussed on this blog recently.

Dwelling in tabernacles/booths

First off, there is an evident Feast of Tabernacles theme in the passages discussed in the previous post (Isaiah 54 and Revelation 19-21). Initially, the covenant people, Israel, were living in tents and enjoying the divine presence as he led them out of Egypt to the promised land. Even though they were in a wilderness, he provided for them. This was to be commemorated with a feast where they gathered the harvest and rejoiced. From an ancient Israelite perspective, I can easily see the expanding tent of Isaiah and the feast in Revelation to represent a latter-day fulfillment of the Feast of Tabernacles. This also fits into a general pattern of fulfillment of Jewish festivals, that I will bring up in a future post.

Give/offer followed by receive/feast

Lord Wilmore has written extensively recently about the small and grand meal, giving/sacrificing and receiving and linked these concepts to the temple. In the video clip linked in this post, the Feast of Tabernacles is in fact mentioned as representing the grand meal. 

In this context of what Lord Wilmore has written, it is also interesting to note the Noahic pattern of giving and receiving described here. The Feast of Tabernacles happens in tents, enwrapped in the shekinah and isolated from the wicked world around, just like the ark. The harvest is gathered like the animals in the ark and some of it is offered as sacrifice. Then you feast on the fruit of the land that you have gathered but ultimately have received from the Lord as a blessing. Again, like Noah, who sacrificed and then had everything delivered into his hands by covenant, the giver becomes the receiver.

Eight days

Incidentally, the Feast of Tabernacles also happens to link to another recent post. This is a follow-up of a previous discussion on the symbolic value of the number 8. The Feast of Tabernacles starts on a Sabbath and ends on a Sabbath so that there is an eight day festival altogether. This is not surprising considering the symbolic meaning where 8 represents new beginnings and abundance. Abundance is found both physically in the harvest and spiritually in the divine presence, represented by the grand meal or feast. New beginnings is the major theme for the events that the Israelites were supposed to commemorate. The journey in the wilderness would culminate in entry into the promised land. This is why I think the passages in Isaiah 54 and Revelation 19-21 can be viewed as fulfillment of the Feast of Tabernacles. Referring to the video clip here once again, it talks about the meal both as reminder and a pointer to future events. The Feast of Tabernacles therefore also points to a future event in the latter days when Israel is gathered again in a feast in their promised lands and the tent just can't get big enough. It's a new beginning for all involved.

A final note on Lehi and Nephi

True to the title of this series, I end with a note on Lehi and Nephi. In this post I make a case for Lehi leaving Jerusalem at the time of Sukkot. Actually, the case is mostly laid out in the links of that post and especially this one demonstrates clearly how the Feast of Tabernacles is used as a major theme permeating the first part of 1 Nephi. These are not only textual clues, according to ancient Israelite scribal style, to inform the reader that Lehi left Jerusalem at the time of Sukkot. It is used as an overarching theme throughout to teach deeper lessons. As an example, let's return to one of the passages shared in part 2

7 And when we had returned to the tent of my father, behold their joy was full, and my mother was comforted.

8 And she spake, saying: Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and given them power whereby they could accomplish the thing which the Lord hath commanded them. And after this manner of language did she speak.

9 And it came to pass that they did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel. (1 Nephi 5)

The rejoicing and feasting as outlined in the commandment in Leviticus goes hand in hand with the sacrifice. Their joy being full reminds of the fullness that Lord Wilmore has discussed in this context. But it is also possible that the underlying Hebrew is shalom (as in "their joy was complete"). This would constitute a wordplay hinting at the conditions in Jerusalem (Yeru-shalom) at the time and how the Shekinah had withdrawn from it and moved into Lehi's tent instead. The blessings follow the separation from the wicked.

Another Feast of Tabernacles reference is found in 1 Nephi 8:5. But let's first revisit Revelation 19:8 that I discussed in the previous post.

And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

As commented before, this white linen symbolizes how all covenant people become Tsadiks (Righteous Ones) at the latter day grand feast (of tabernacles). Interestingly, the eighth day assembly of the Feast of Tabernacles traditionally consists of a prayer meeting led by a cantor who wears a symbolic white robe. This is also showing up in 1 Nephi 8:5, where Lehi in his dream sees such a leading figure wearing a white robe.

As a final example, consider how the symbolism of 8 just discussed is used by Nephi in light of this Feast of Tabernacles theme.

4 And we did sojourn for the space of many years, yea, even eight years in the wilderness.

5 And we did come to the land which we called Bountiful, because of its much fruit and also wild honey; and all these things were prepared of the Lord that we might not perish. And we beheld the sea, which we called Irreantum, which, being interpreted, is many waters.

6 And it came to pass that we did pitch our tents by the seashore

 

Nephi seems to make a direct link between their journey in the wilderness in tents (lasting for eight years) and the Feast of Tabernacles (lasting for eight days). It ends with the great harvest of much fruit and honey in Bountiful (and eventually the promised land). This is where they obtain the blessings ("prepared of the Lord") for the sacrifices of their journey.

Summary and conclusion

Since we have touched upon many aspects of a bigger theme in this series, I just want to wrap it all up in a summary. The Hebrew verb, shakan, means to abide or dwell. Both the words for tabernacle ("dwelling place") and Shekinah (the divine presence) are derived from this root. There is an idea of a temporary dwelling with God here on earth as preparation for a future permanent dwelling with God embedded in the Hebrew language.

This idea permeates much of 1 Nephi. As Latter-Day Saints, we tend to make fun of Nephi's focus on his father's tent rather than understanding the significance of it. There are textual clues to indicate both that Lehi's tent functioned as a tabernacle where God dwelled with them guiding them on their journey, as well as a celebration of the Feast of Tabernacles at the time they left Jerusalem. We see this theme sprinkled throughout first Nephi, teaching us about the relation between sacrifice and blessings and the importance of making space for God to dwell with us.

There is also a scriptural idea of a future grand Feast of Tabernacles in the latter days, where all children of the covenant are invited. We live in a time where these prophecies are about to be fulfilled and are therefore invited to prepare.