"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)

Internal consistency -- Nephi's prophecy

In my last post, I quoted 2 Nephi 26:3, where Nephi prophesies of the coming of Christ.

And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that day be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them.

I had not noticed all these details before, but this is another example of internal consistency, where different parts of the Book of Mormon correspond to an astounding level of detail. Compare with the following scriptures from the prophecies of Samuel 5 years before the coming of Christ and the fulfillment of Nephi's prophecies as described in 3 Nephi 8 and 9.

Behold, I give unto you a sign; for five years more cometh, and behold, then cometh the Son of God (Helaman 14:2)

And behold, again, another sign I give unto you, yea, a sign of his death. (Helaman 14:14)

23 And it came to pass that it did last for the space of three days that there was no light seen; and there was great mourning and howling and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them.
24 And in one place they were heard to cry, saying: O that we had repented before this great and terrible day, and then would our brethren have been spared, and they would not have been burned in that great city Zarahemla.
25 And in another place they were heard to cry and mourn, saying: O that we had repented before this great and terrible day, and had not killed and stoned the prophets, and cast them out; then would our mothers and our fair daughters, and our children have been spared, and not have been buried up in that great city Moronihah. And thus were the howlings of the people great and terrible. (3 Nephi 8)

hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them. (3 Nephi 9:5, 7, 8, 9, 11)

 

 

Scriptural repetition -- Book of Mormon examples 3

I return to the topic introduced in this post, with a note on the recurring theme of a wicked people casting out, stoning and killing prophets. Already in the first chapter of the Book of Mormon, we read

And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away. (1 Nephi 1:20)

I tried to look for accounts in the Old Testament, where this had happened, but could not find many. There is one in 2 Chronicles 24:20-21

20 And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you.

21 And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the Lord.

We also read about prophets being rejected in times of wickedness in Israel. Elijah, for instance flees for his life from the queen, Jezabel, in 1 Kings. But the Book of Mormon indicates that there are other examples not recorded in our current Old Testament

15 For it is not written that Zenos alone spake of these things, but Zenock also spake of these things—

16 For behold, he said: Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son.

17 And now, my brethren, ye see that a second prophet of old has testified of the Son of God, and because the people would not understand his words they stoned him to death. (Alma 33)

At least in the Book of Mormon, casting out, stoning and slaying the prophets is a repeated theme. Nephi prophesies

And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that day be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them. (2 Nephi 26:3)

This prophecy is repeated by Samuel the Lamanite, a prophet who himself was cast out (Helaman 13:2) and almost stoned (Helaman 16:2).

24 Yea, wo unto this people, because of this time which has arrived, that ye do cast out the prophets, and do mock them, and cast stones at them, and do slay them, and do all manner of iniquity unto them, even as they did of old time.

25 And now when ye talk, ye say: If our days had been in the days of our fathers of old, we would not have slain the prophets; we would not have stoned them, and cast them out. (Helaman 13)

I don't know if this is significant or what the meaning would be, but I do notice that there is a certain order repeated in all the quotes so far up until Helaman 13:24.

1. Cast out
2. Stone
3. Slay

But in Helaman 13:25, the order is reversed as in a chiasmus. A few verses later, Samuel states

32 And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl in that day, saith the Lord of Hosts. And then shall ye lament, and say:

33 O that I had repented, and had not killed the prophets, and stoned them, and cast them out. (Helaman 13)

The reversal is kept, also when the fulfillment of this prophecy is described almost verbatim in 3 Nephi 8:25

And in another place they were heard to cry and mourn, saying: O that we had repented before this great and terrible day, and had not killed and stoned the prophets, and cast them out; then would our mothers and our fair daughters, and our children have been spared, and not have been buried up in that great city Moronihah. And thus were the howlings of the people great and terrible.

This triplet shows up again in Ether 8:25, still reversed compared to the examples up until Helaman 13:24.

For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies; even that same liar who beguiled our first parents, yea, even that same liar who hath caused man to commit murder from the beginning; who hath hardened the hearts of men that they have murdered the prophets, and stoned them, and cast them out from the beginning.

As far as I can tell, I have quoted all the verses that include this triplet. But the topic comes up frequently in the scriptures, sometimes mentioning only one or two of these actions signifying rejection of the prophets. There is much focus on this topic in conjunction with the coming of Christ. As we have seen, Nephi prophesied it in 2 Nephi 26. Samuel the Lamanite prophecied it in the verses quoted from Helaman 13, in addition to Samuel himself being cast out and thrown stones at.

In this context, it is interesting to note the Savior's own words in Matthew 23.

37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

38 Behold, your house is left unto you desolate. (Matthew 23)

Only a few days after having spoken those words, Jesus was crucified. Jerusalem killed the greatest prophet of them all, the Son of God himself. 

As Jesus died on the cross in the Old World, there begun terrible natural disasters in the New World as fulfillment of Samuel the Lamanite's prophecy.  After the tempest and earthquakes, Jesus' voice was heard throughout the land, saying

And behold, the city of Laman, and the city of Josh, and the city of Gad, and the city of Kishkumen, have I caused to be burned with fire, and the inhabitants thereof, because of their wickedness in casting out the prophets, and stoning those whom I did send to declare unto them concerning their wickedness and their abominations. (3 Nephi 9:10)

5 And again, how oft would I have gathered you as a hen gathereth her chickens under her wings, yea, O ye people of the house of Israel, who have fallen; yea, O ye people of the house of Israel, ye that dwell at Jerusalem, as ye that have fallen; yea, how oft would I have gathered you as a hen gathereth her chickens, and ye would not.

6 O ye house of Israel whom I have spared, how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart.

7 But if not, O house of Israel, the places of your dwellings shall become desolate until the time of the fulfilling of the covenant to your fathers. (3 Nephi 10)

These words were only spoken a few days apart, first by the mortal Jesus in the Old World, then out of heaven by his spirit in the New World. In addition to repeating the stoning of the prophets, he repeats a couple of other themes from Matthew 23:37-38. The voice heard by the people in the Americas even refers to Jerusalem (see the italic part), even though the people dwelling in Jerusalem 600 years after Lehi's exodus might seem less relevant to the people at that point. But his mention of Jerusalem further underscores the reference to the first quote in Matthew. 

Bottom line is, the descendants of Lehi who left Jerusalem have become just like the people at Jerusalem. They were supposed to separate as a righteous branch in a new promised land, but have become corrupted like the people they separated from. Killing the prophets is the indicator of this corruption. Because of that, Jesus is not able to gather them as he would like and their houses become desolate, in the New World as in the Old. 

Old Testament Temple Symbolism -- Exodus 26

This post is the next installment in a series of posts about temple symbolism in Exodus 25-28. The previous post in this series discussed symbols from Exodus 25.  This post will cover Exodus 26.

"Fine-twined linen"

1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. (Exodus 26)

I was previously unaware of this phrase in the context of building the tabernacle. It certainly adds a new layer of depth to the Book of Mormon

I know "fine-twined linen" as a symbol of pride in the Book of Mormon (see 1 Nephi 13:7-8 and Alma 4:6). I connected "fine twined linen" to the concept of "pride of the eyes" in this post. Nephi connects "pride of the eyes" with a desire to get gain at the expense of the poor in 1 Nephi 13 and 2 Nephi 26.  

What I hadn't realized is that this effect of pride of the eyes in service the "great and abominable church" (see 1 Nephi 13:5 and 2 Nephi 26:20-21) is a direct corruption/inversion of God's command to Moses:

2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. (Exodus 25)

When we seek to "get gain" and hoard treasure up unto ourselves because of pride, we are not making a free and willing offer to build God's kingdom and show devotion to Him through the act of giving to the temple.

Notice how "fine-twined linen" is also used in a positive context in the Book of Mormon, each time in conjunction with "blessed"/"prospered" or "great joy and peace":

22 And they were exceedingly industrious, and they did buy and sell and traffic one with another, that they might get gain. ... 24 And they did have silks, and fine-twined linen; and they did work all manner of cloth, that they might clothe themselves from their nakedness. ... 28 And never could be a people more blessed than were they, and more prospered by the hand of the Lord. And they were in a land that was choice above all lands, for the Lord had spoken it. (Ether 10)

29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—... and abundance of silk and fine-twined linen, and all manner of good homely cloth. 30 ... and they did not set their hearts upon riches; therefore they were liberal to all, ... 31 And thus they did prosper and become far more wealthy than those who did not belong to their church. (Alma 1)

 

11 ... and thus they did become rich. 12 They did raise grain in abundance ... 13 Behold their women did toil and spin, and did make all manner of cloth, of fine-twined linen and cloth of every kind, to clothe their nakedness. And thus the sixty and fourth year did pass away in peace. 14 And in the sixty and fifth year they did also have great joy and peace, ... (Helaman 6) 

 

This "covenant abundance" dovetails with Enoch's Zion, where the people "flourish[ed]" and "were of one heart and one mind," and "there was no poor among them." (See Moses 7:17-18.) 

Goats' Hair

The next layer of the covering of the Holy Place is made from goats' hair (see Exodus 26:7), which is associated in several ways with repentance. Samuel Ridout's Bible commentary on the details of the Tabernacle includes the following:

In addition to its use for tents, this cloth of goats' hair was also, probably, what is called sackcloth: "The sun became black as sackcloth of hair" (Rev. 6:12). This was used in mourning and afflicting the soul, as in repentance: "They would have repented long ago in sackcloth and ashes" (Matt. 11:21). The raiment of John the Baptist was of camels' hair, similar to this (Matt. 3:4)...

As we have noticed, these coverings were made, not of the skin, but of the hair of goats. We will get later the significance of the skin, in connection with the next covering, of rams' skins dyed red. May we, without being fanciful, suggest a few thoughts in connection with the animals' hair?

It is the outermost covering of all, over the skin, and is the point of contact between the animal and the outer world; it is also the point of separation. The hair shields the animal from the rain, and protects it from extremes of cold and heat. Thus it indicates separation. So the Nazarite let his hair grow long in token of his separation from everything that would defile (Num. 6:5). If defilement came in, he had to shave off his hair in token that he had lost his separation. One of the signs of leprosy was the hair turning its color, or sometimes its falling out was the precursor of this disease (Lev. 13:30, 42). The vigor of separation not being maintained, defilement and sin resulted. (source)

Hair as a symbol of separation is interesting.  It reminds me of the concept of "Zion as an enclosed garden" which has reference to the Garden of Eden.  Of course we know that Adam and Eve were ritually clothed by God at the time of their expulsion from Eden, too.

The Book of Mormon mentions "sackcloth" four times.  Two of these occur in quotations from Isaiah (2 Nephi 7:3 and 2 Nephi 13:24).  The other two occur in the context of repentance:

25 And except they repent in sackcloth and ashes, and cry mightily to the Lord their God, I will not hear their prayers, neither will I deliver them out of their afflictions; and thus saith the Lord, and thus hath he commanded me. (Mosiah 11)

9 And it came to pass that the judges did say unto Nephi, according to the words which had been desired. And it came to pass that when Nephi saw that the people had repented and did humble themselves in sackcloth... (Helaman 11)

We also see instances where intense darkness in the Book of Mormon leads to repentance (see Helaman 5:28-48 and 3 Nephi 8:20-11:41).

Acacia wood

This tree is common in the area where the Tabernacle was commanded to be built, and its wood was well-known as long-lasting and resilient. I suppose there is a practical as well as a symbolic significance to this wood.  In a similar way, the Book of Mormon frequently reminds us that the words of the sacred records will retain their brightness and stand as a witness against us at the day of judgment.  See this post for details and references.