Alma-2 and the temple -- part 1

Every so often I hear members of the church and critics confidently claim that the Book of Mormon contains nothing about the temple.  This is not true at all, and the more I study the Book of Mormon, the more examples I find. 

Given the highly symbolic nature of the temple, these examples are easiest to find when we look at the deeper meaning of the symbols involved.  One of the best places to find this in the Book of Mormon comes from the sermons of Alma-2.  I'll get to him later in this post.

First, let's look at some fascinating and insightful comments and diagrams from Orthodox Christian writer Matthieu Pageau, from his book The Language of Creation (hereafter LoC). He lays out the principles of an ancient symbolic worldview in order to help the reader find deeper meaning in the Bible.  In order to discover this worldview, he states:

...we must pretend that our eyes are not geared with thousands of telescopes and microscopes and that we care little for quasars and quarks. Moreover, we will need to reposition ourselves within space and time by looking past the heliocentric and geocentric viewpoints towards an ancient cosmology. This archaic worldview may be described as tree-centric or “dentrocentric”  for lack of a better word. (Pageau, Matthieu. The Language of Creation: Cosmic Symbolism in Genesis (p. 15). Kindle Edition, my emphasis added.)

I find it very interesting that he likens the purest essence of the symbolic worldview (and the key to understanding scripture and the purpose of life) to a tree. And not just any tree, but the tree of life!  We'll get to that, too, but we have to build up to it.

Heaven and Earth in the symbolic worldview

If this topic interests you, I highly recommend reading his book for a more detailed dive into the concepts.  I'll offer only a cursory overview in this series of posts.

Pageau begins with new definitions for 'heaven' and 'earth' which he says are necessary to properly understand the symbolic worldview. From a modern materialist worldview, earth is the planet we live and heaven is roughly everything else, including the atmosphere and beyond. By contrast, Pageau defines 'heaven' as spiritual meaning without corporeal existence and 'earth' as matter without meaning (LoC p. 22). Thus, the 'earth' contains all of the physical matter in the universe, and 'heaven' consists of the higher truths by which 'earth' is organized. The world in which we live represents a joining of these two essences, represented in this figure:

(LoC, p. 25)

In this model, God organizes the 'earth' according to His 'word' in order to establish space and time wherein mankind may dwell and gain knowledge.  Furthermore, knowledge is found wherever heavenly truth is established on the earth. Once organized according to spiritual truth, the creation praises its Creator.

Interestingly, Catholic scholar Bishop Bob Barron summarizes what he considers to be the "master theme" of the Bible (a theme he discovered through his study of the writings of the early church fathers) in this way (~1 minute clip):

 

What he says at the end of the clip is so important I'll type it out:

So now we know what human beings are for, they're for right praise. And not just for themselves, but on behalf of all creation. And there, as you say, Eden itself is a temple, an elevated place -- because the rivers run out from it so it's an elevated place -- and human beings are meant there to be priests, kings as well and all that, but priests leading creation in a chorus of praise.

Take a moment to let that sink in.  That is the "master theme" of the Bible according to a Catholic priest who has spent a lot of time studying the writings of some of the earliest Christians. Notice how central the Garden of Eden is in this theme -- not to mention other major temple themes. Everything is focused on a return to the garden-like state of innocence wherein all creation exists in harmony -- rest -- with God, forever. 

It is this state that the first commandment given by God to Adam and Eve is fulfilled (see Genesis 1:28), discussed here.

Alma-2 and the "experiment upon [the word]"

With that backdrop in place, let's now take a look at the the famous sermon of Alma-2 to the poor Zoramites on the Hill Onidah. He invites them to "awake" and "experiment upon [his] words" (see Alma 32:27). He likens the word to a seed and proceeds to lay out a very familiar analogy.  I hear this seed analogy quoted frequently, and it has long been one of my favorite passages in all of the scriptures. Only recently, I have began to appreciate a deeper layer of meaning found in this agricultural language.  He's laying out a pattern that clearly evokes temple symbolism: 

• "give place for a portion of my words" in verse 27 will be discussed in more depth in the next post in this series. A similar concept is repeated multiple times in Alma 12 and is framed as an opening step in the series of spiritual rebirth. Making room within the portion of the creation which we occupy for the word of God is the opening step in gaining knowledge.
• The process which begins as a "swell[ing]" and "enlarg[ing]" and [enlighten[ing]" culminates in a "fill[ing]" as the fruit of the tree of life is finally plucked (see verse 42). This is as if the portion of the creation over which we have the ability to act grows as a result of our acceptance of the word.  We become like Adam and Eve and help fulfill the commandment in Genesis 1:28.
• The process of gaining knowledge is gradual (see verse 29, 34-36). It does not happen all at once. This virtuous cycle of progressive bestowal of light and knowledge coupled with deeper commitment is a central temple theme. It can be seen as the gradual subduing of the microcosmic portion of the creation found in each of us.
• The result of the process is "everlasting life" (see verse 41). 

It's clear to me that Alma-2 understood the purpose of mortality along the same lines as the master theme of the Bible gleaned by Bishop Barron from the early Christian writers. That's fascinating.

This symbolism is certainly ancient and poorly understood by us in modern times. I find very satisfying to study it and expand my worldview in the process.

And we're not done.  We've only touched Alma 32 so far! We haven't even gotten in to Alma 12-13 yet.  That'll be the starting point of my next post. 

Thoughts on Joseph, part 1

You meant to hurt me, but God turned your evil into good to save the lives of many people, which is being done. (Genesis 50:20, EXB)

Image by Robert T. Barrett (source)

My personal study of the Old Testament this year has been richly rewarding. The story of Joseph has taken on multiple layers of deeper meaning in light of recent topics we've posted here.  Today's post will be a summary and review of various ideas about one of the deeper meanings of the story of Joseph -- specifically how this story teaches us about the grand arc of the House of Israel.  What began with a small group of people in the land of Canaan culminates in the latter days with the gathering of all of God's children who have ever or will ever live on the earth!

Back to 'the fulness of the Gentiles'

I'm revisiting the phrase "fulness of the Gentiles" in Genesis 48:19.  In studying this important phrase, I came across Romans 11:25, where Paul states something remarkable about the future of the House of Israel:

So that you may not claim to be wiser than you are, brothers and sisters, I want you to understand this mystery: a hardening has come upon part of Israel, until the full number of the Gentiles has come in. (NRSV)

The whole chapter is remarkable.  Having just read the five books of Moses, this passage really stands out:

13 I’m speaking to you Gentiles. Considering that I’m an apostle to the Gentiles, I publicize my own ministry 14 in the hope that somehow I might make my own people jealous and save some of them. 15 If their rejection has brought about a close relationship between God and the world, how can their acceptance mean anything less than life from the dead? 16 But if part of a batch of dough is offered to God as holy, the whole batch of dough is holy too. If a root is holy, the branches will be holy too.  (CEB)

 

He's making reference to firstfruits in verse 16. Recall that the holiness of the Levites allows the whole company to be(come) holy.  In a similar manner, Paul is saying here that when the Jews began rejecting the Gospel, God saw fit to have it preached to the Gentiles. In verse 15, he compares this miraculous opening up of the Gospel to the whole world to raising someone from the dead.

Parallels in the story of Joseph

All of this brings me back to Joseph, Ephraim, and Manasseh. Genesis 48:19 tells us that Jacob prophesies that Manasseh will be a great nation, but Ephraim will be the 'melo hagoyyim' -- 'a multitude of nations.'  This phrase could also be rendered 'fulness of the Gentiles.' It's no wonder Paul says in Romans 11:25 that a mystery of God is that the Jews were hardened so that and until the 'fulness of the Gentiles' has come in. This seems to me to be a clear reference to the latter-day restoration, which comes to the world through Ephraim.

Can you see the parallel to Joseph? He was stripped of his robe (a symbol of his authority/divine favor) and sold into slavery, but he prospered nonetheless.  The hand of God was over him, and he recognizes this when he tells his brothers years later:

You meant to hurt me, but God turned your evil into good to save the lives of many people, which is being done. (Genesis 50:20, EXB)

Likewise, the seed of his two sons each play key roles in the latter-day gathering.  Manasseh (through Lehi) gives us the Nephites, whose record has become the instrument of the gathering.  The seed of Ephraim (scattered to the Gentile nations) becomes the nursing father who carries the house of Israel, spoken of by Isaiah.  Nephi expounds on this when he says:

11 Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you.
12 Behold, I say unto you, that the house of Israel was compared unto an olive tree, by the Spirit of the Lord which was in our father; and behold are we not broken off from the house of Israel, and are we not a branch of the house of Israel?
13 And now, the thing which our father meaneth concerning the grafting in of the natural branches through the fulness of the Gentiles, is, that in the latter days, when our seed shall have dwindled in unbelief, yea, for the space of many years, and many generations after the Messiah shall be manifested in body unto the children of men, then shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed—
14 And at that day shall the remnant of our seed know that they are of the house of Israel, and that they are the covenant people of the Lord; and then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him; wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. (1 Nephi 15)

Christ speaks of it in 3 Nephi 16:

4 And I command you that ye shall write these sayings after I am gone, that if it so be that my people at Jerusalem, they who have seen me and been with me in my ministry, do not ask the Father in my name, that they may receive a knowledge of you by the Holy Ghost, and also of the other tribes whom they know not of, that these sayings which ye shall write shall be kept and shall be manifested unto the Gentiles, that through the fulness of the Gentiles, the remnant of their seed, who shall be scattered forth upon the face of the earth because of their unbelief, may be brought in, or may be brought to a knowledge of me, their Redeemer.
5 And then will I gather them in from the four quarters of the earth; and then will I fulfil the covenant which the Father hath made unto all the people of the house of Israel.
6 And blessed are the Gentiles, because of their belief in me, in and of the Holy Ghost, which witnesses unto them of me and of the Father. (3 Nephi 16)

(Stisa's post here is one of the key sources of inspiration for me to make many of these connections. I recommend you go back an re-read that post if this concept interests you.) 

The story of Joseph is a parable of the history of the house of Israel, with Ephraim and Manasseh's roles playing out precisely as defined by Jacob himself in Genesis 48:19. This is re-affirmed repeatedly throughout the scriptures. It brings clarity and importance to the Book of Mormon Title Page:

Written by way of commandment, and also by the spirit of prophecy and of revelation—Written and sealed up, and hid up unto the Lord, that they might not be destroyed—To come forth by the gift and power of God unto the interpretation thereof—Sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by way of the Gentile ... Which is to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever—And also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations...

The meaning of 'Ephraim' and the connection to Genesis 1:22 and 28

Several Bible commentaries teach that the name 'Ephraim' means 'double fruitfulness' or 'increasing.' We know that Biblical names often contain wordplay.  'Ephraim' is no exception. There is a connection to the Hebrew word for 'fruitful' ('parah'). The '-aim' ending indicates a pairing or doubling. 

52 Joseph named the second son Ephraim [related to the Hebrew word for “fruitful”; 1:22] and said, “God has ·given me children [made me fruitful] in the land of my ·troubles [afflictions].” (Genesis 41, EXB)

Joseph recognized that God had blessed him with fruitfulness even in the land of his afflictions, hence the name of his second son. The connection to Genesis 1 is also fascinating.  It seems that the commandment given to Adam and Eve to be fruitful and multiply and replenish/fill the earth is fulfilled in the posterity of this 'doubly fruitful' branch of the House of Israel.

Jacob later blesses Ephraim (not his older brother) with the right hand and tells Joseph his seed will become 'a multitude of nations.' 'The fulness of the Gentiles' would be a perfectly acceptable alternative translation of the same words, as indicated above. At a time when the Gospel was nowhere to be found on the earth, God restored His covenant and ushered in the gathering by calling a descendant of that same Joseph to begin the latter-day work. 

5 Wherefore, Joseph truly saw our day. And he obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel; not the Messiah, but a branch which was to be broken off, nevertheless, to be remembered in the covenants of the Lord that the Messiah should be made manifest unto them in the latter days, in the spirit of power, unto the bringing of them out of darkness unto light—yea, out of hidden darkness and out of captivity unto freedom.

6 For Joseph truly testified, saying: A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins.

7 Yea, Joseph truly said: Thus saith the Lord unto me: A choice seer will I raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. And unto him will I give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with thy fathers. (2 Nephi 3)

The angel Moroni mentioned this principle to Joseph Smith during his visits in 1823:

41 He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. (Joseph Smith -- History)

Conclusion

So there you have my attempt at a summary of this really big set of ideas.  The story of Joseph is far more than just a tale of one man forgiving his brothers for selling him into slavery in a fit of jealousy.  It contains symbolism with far-reaching ramifications laying out God's plan to remember His covenant.

My next post will stay of the Joseph theme, looking in more detail at Joseph's coat and what it symbolizes.

"the Spirit of God moved upon the face of the waters"

The creation account

The phrase in the heading has always been a bit mysterious. You may recognize it from the second verse of Genesis. The creation is a fascinating account chock full of symbolism. What to make of this phrase? Two important things are worth mentioning for a start. "Spirit" in this phrase is from the Hebrew word, "ruach", which can mean spirit, breath or wind. I will get back to that. Next, the symbolism of water. This is a complex symbol in ancient Hebrew culture with both positive and negative connotation. We have the pure, living waters, the fountain of righteousness, the symbolism of the life-giving substance that can be applied to our spiritual life. But it is also used as a chaos motif, especially when it is not confined within its bounds and when the tempest is raging. This is what we see in the very early stages of the creation account. The "darkness...upon the face of the deep" was frightening. But God did not remove the water. He separated the water and dry land and then "God saw that it was good" (Genesis 1:10).

Noah and the flood

I have begun to understand how fundamental the creation account was in the Israelite culture. It keeps getting referenced, both in the Bible and the Book of Mormon, sometimes more subtly than others. This post shows some examples of how the story about Noah and the flood refers to the creation account. It is another story where the chaos motif of water is used, but also with a positive connotation because the earth was baptized and got a new start. But there was no spirit moving upon the waters. Or was there? In Genesis 8:1

God made a wind to pass over the earth, and the waters assuaged

Recall that wind and spirit is the same word in Hebrew. Ruach is used both in Genesis 8:1 and 1:2, only translated differently into English. So in both cases we have a "ruach" before the separation of water and land. Just to underscore the reference to the creation account, the next sentence in Genesis 8:2 starts with "the fountains...of the deep". "Deep" is translated from the Hebrew "tehom" that is also found in Genesis 1:2. It can also be translated into "sea" and is therefore synonymous with "waters" (Hebr. mayim). But it has a more negative connotation (it is also sometimes translated into "abyss").

Moses and the parting of the Red Sea

This 'ruach' of God turns up again in Exodus 14 prior to separation of waters and land

And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind [Hebr. ruach] all that night, and made the sea dry land, and the waters were divided. (Exodus 14:21)

In English, the "Spirit of God" and the "east wind" sound like two completely different things. Not in Hebrew. As mentioned, both spirit and wind is the same, but in addition, the 'east' signifies that it comes from God. Same pattern again, quite unmistakably, especially when the "deep" (tehom) is referenced once more as the Israelites sing about their redemption from the Egyptians.

4 Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.

5 The depths [Hebr. tehom] have covered them: they sank into the bottom as a stone.

6 Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. (Exodus 15)

Summary of the three accounts

We have three accounts where the ruach of God turns up right before the beneficial separation of water and dry land contrasted by the frightening tehom. The table below shows the contrasting context for these Hebrew words in the three stories.

Hebrew word	Creation account	Noah and the flood	Moses and the parting of the Red Sea
Tehom	Darkness (Genesis 1:2)	Broke up to cause a great flood (Genesis 7:11)	Egyptians drowning (Exodus 15:5)
Ruach	Preceding the separation of water and dry land, pronounced “good” (Genesis 1:2, 10)	Causing the flood to recede and redeem Noah and his family (Genesis 8:1)	Causing the Red Sea to divide and redeem Israel (Exodus 14:21)

There is a clear pattern. But what does it all mean? I don't know if I really have the full answer to that, but the New Testament offers intriguing insight. 

Birth/creation and rebirth/new creation

Recall when Jesus was baptized. The Spirit descended upon the waters of Jordan in the from of a dove. I don't think it is coincidence that familiar symbolism from the Old Testament accounts discussed above shows up at this event. Even though the New Testament is written in Greek and not Hebrew, there is still the same spirit/wind dualism. "Pneuma" means both and is the word used for "Spirit" in John 1:32

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

The Spirit from heaven reminds us of the "ruach" from God in the Old Testament accounts, but especially Noah. After the earth had been baptized, Noah sent forth a dove that we can imagine moving upon the face of the waters. The last time the dove was sent out, it did not return and Noah never saw it again. One can speculate if the authors of the Gospels wanted to indicate symbolically that Noah's dove finally found its "rest" on the Savior.

In any case, this symbolism shows up again a couple of chapters later. In John 3, Nicodemus comes to Jesus to ask him questions. Jesus teaches him about birth and rebirth.

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3)

Jesus himself had been born of water and Spirit by John the baptist as quoted, and thereby set an example. He teaches Nicodemus that he set an example that everyone must follow to enter the kingdom of God. Then he goes on to say

The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:8)

Jesus uses a wordplay here since "wind" and "Spirit" both are the same word (not only in Greek, but also in Aramaic, the language that Jesus spoke).

These teachings by Jesus as recorded in John provides an excellent perspective into the passages from the Old Testament that we have discussed. The creation account is the birth of the earth. It is born of water and spirit. Later, at the time of Noah, we read about the rebirth of the earth, by water and spirit. Notice the similarity between the Hebrew "ruach" and "nuach" by the way, the latter meaning (divine) rest, a prevalent theme in the story of Noah from which also his name is derived. Even later, in Exodus, we learn about the spiritual rebirth of a covenant people, Israel. Again, water and "ruach" are the central components. The waters are a blessing and new beginning for the covenant people and a destructive force, the abyss ("tehom"), for the unrepentant sinners.

Jesus invites us to follow his example by becoming a new creation and entering into a covenant at the waters of baptism. The Old Testament teaches about these truths through deep symbolism.

"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)