"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)

Precepts of God and precepts of men

The word, 'precept' does not appear in the Book of Mormon very often. In fact, all occurrences are found in 2 Nephi 27 and 28. In these chapters, Nephi is paraphrasing Isaiah 28:13

But the word of the Lord was unto them precept upon precept

and quoting Isaiah 29:13

their fear toward me is taught by the precept of men

From Isaiah, Nephi gets the contrasting idea of precepts of God and precepts of men and expands on this in his comments in 2 Nephi 28. His teachings lay out this contrast. First he explains what those precepts of men are

5 And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men;

6 Behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work.

The precepts of men is that there is no God or he has done his work, therefore there are no miracles. This kind of language is repeated in Mormon and Moroni's writing, like Mormon 9 and Moroni 7. In 2 Nephi 28:26 and 31, Nephi goes on to explain

Yea, wo be unto him that hearkeneth unto the precepts of men, and denieth the power of God, and the gift of the Holy Ghost!

Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost. 

We see the same theme. Hearkening unto the precepts of men means denying God, his power, gifts and miracles. Compare with Moroni 7:35-36

has the day of miracles ceased? Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them?

and Mormon 9:7

And again I speak unto you who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues

and Moroni 10:7

And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God

The precepts of men lead us to do what Mormon and Moroni warn against; deny the things that God has given us for our benefit and progression. Nephi says "wo unto him" and "cursed is he" that hearkens unto these precepts. On the other hand

thus saith the Lord God:...blessed are those who hearken unto my precepts (2 Nephi 28:30)

Hearkening unto the precepts of God or the precepts of men is also an example of "The Two Ways", that we encounter all over the Book of Mormon. 

A major theme in the chapters 27-29 is the Book of Mormon that should come forth. 2 Nephi 28:30 that I just quoted, is clearly linked up to this theme. That is, an important part of the precepts that God wants to give his children is the Book of Mormon. The Book of Mormon testifies of Christ and his gifts and miracles. It counters the precepts of men. How fitting that the last authors of the Book of Mormon, Mormon and Moroni warn us against the unbelief that comes from the precepts of men in the latter days and urge us instead to receive the words that they wrote because they are the "words of Christ" (Moroni 10:26-27).

As Joseph Smith said:

“I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.”

Isaiah in 2 Nephi 26-27

I knew that Nephi is working Isaiah 29 into his text in these chapters, but I took a closer look and it's quite mind-blowing to see how this is done. In 2 Nephi 26, he starts quoting Isaiah 29:3. He continues all the way through to Isaiah 29:24, but with a lot of other text in between. Who knows, perhaps this Isaiah passage originally looked more like 2 Nephi 26-27, but comparing with Isaiah 29 as it looks now in the KJV demonstrates a very complex relationship between the two texts. This post must necessarily be very long, because to show this, I have to quote from 2 Nephi 26:15 to the end of chapter 27. 

When Nephi is quoting Isaiah, the text is marked with yellow. The italic text in brackets (three phrases) is the only part of Isaiah 29 that is not covered by Nephi. Everything else is covered from start to finish. So by reading only the yellow text below is basically the same as reading Isaiah 29:3-24. As you can see, Nephi is constantly jumping in and out of Isaiah 29. He jumps out of the Isaiah text, adds a phrase or two or drifts off into longer sequences, but always jumps back in right where he left off. Doing this, he still manages to keep a coherent text. It's quite amazing. In addition to that, he makes several other quotations and references to other parts of Isaiah in between (marked with green). I might have missed some of those, but anyway, here goes:

15 After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten.

16 For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust. [Moreover the multitude of thy strangers shall be like small dust]

17 For thus saith the Lord God: They shall write the things which shall be done among them, and they shall be written and sealed up in a book [Reference to Isaiah 29:11 to be quoted in the next chapter], and those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God.

18 Wherefore, as those who have been destroyed have been destroyed speedily; and the multitude of their terrible ones shall be as chaff that passeth away—yea, thus saith the Lord God: It shall be at an instant, suddenly—

19 And it shall come to pass, that those who have dwindled in unbelief shall be smitten by the hand of the Gentiles.

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block  (Reference to Isaiah 8:14-15 cited by Nephi earlier), that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor (Quote from Isaiah 3:15 cited by Nephi earlier).

21 And there are many churches built up which cause envyings, and strifes, and malice.

22 And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever.

23 For behold, my beloved brethren, I say unto you that the Lord God worketh not in darkness.

24 He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation.

25 Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price. (Reference to Isaiah 55:1, also quoted by Jacob in 2 Nephi 9:50).

26 Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say unto you, Nay.

27 Hath he commanded any that they should not partake of his salvation? Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance.

28 Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden.

29 He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.

30 Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love. And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish.

31 But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.

32 And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish.

33 For none of these iniquities come of the Lord; for he doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.

1 But, behold, in the last days, or in the days of the Gentiles—yea, behold all the nations of the Gentiles and also the Jews, both those who shall come upon this land and those who shall be upon other lands, yea, even upon all the lands of the earth, behold, they will be drunken with iniquity and all manner of abominations—

2 And when that day shall come they shall be visited of the Lord of Hosts, with thunder and with earthquake, and with a great noise, and with storm, and with tempest, and with the flame of devouring fire.

3 And all the nations that fight against Zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty; or like unto a thirsty man which dreameth, and behold he drinketh but he awaketh and behold he is faint, and his soul hath appetite; yea, even so shall the multitude of all the nations be that fight against Mount Zion.

4 For behold, all ye that doeth iniquity, stay yourselves and wonder, for ye shall cry out, and cry; yea, ye shall be drunken but not with wine, ye shall stagger but not with strong drink.

5 For behold, the Lord hath poured out upon you the spirit of deep sleep. For behold, ye have closed your eyes, and ye have rejected the prophets; and your rulers, and the seers hath he covered because of your iniquity.

6 And it shall come to pass that the Lord God shall bring forth unto you the [And the vision of all is become unto you as the] words of a book, and they shall be the words of them which have slumbered.

7 And behold the book shall be sealed; and in the book shall be a revelation from God, from the beginning of the world to the ending thereof. (Comment: Even though "the vision of all..." phrase is missing, this last statement by Nephi captures the essence of it. "The vision of all" (hazut hakkol) signifies all that Jehovah has revealed, past, present and future, just as Nephi puts it.)

8 Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. Wherefore the book shall be kept from them.

9 But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust, and he shall deliver these words unto another;

10 But the words which are sealed he shall not deliver, neither shall he deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof.

11 And the day cometh that the words of the book which were sealed shall be read upon the house tops; and they shall be read by the power of Christ; and all things shall be revealed unto the children of men which ever have been among the children of men, and which ever will be even unto the end of the earth.

12 Wherefore, at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein.

13 And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of men; for the Lord God hath said that the words of the faithful should speak as if it were from the dead.

14 Wherefore, the Lord God will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good will he establish his word; and wo be unto him that rejecteth the word of God!

15 But behold, it shall come to pass that the Lord God shall say unto him to whom he shall deliver the book: Take these words which are not sealed and deliver them to another, that he may show them unto the learned, saying: Read this, I pray thee. And the learned shall say: Bring hither the book, and I will read them.

16 And now, because of the glory of the world and to get gain will they say this, and not for the glory of God.

17 And the man shall say: I cannot bring the book, for it is sealed.

18 Then shall the learned say: I cannot read it.

19 Wherefore it shall come to pass, that the Lord God will deliver again the book and the words thereof to him that is not learned [saying, Read this, I pray thee]; and the man that is not learned shall say: I am not learned.

20 Then shall the Lord God say unto him: The learned shall not read them, for they have rejected them, and I am able to do mine own work; wherefore thou shalt read the words which I shall give unto thee.

21 Touch not the things which are sealed, for I will bring them forth in mine own due time; for I will show unto the children of men that I am able to do mine own work.

22 Wherefore, when thou hast read the words which I have commanded thee, and obtained the witnesses which I have promised unto thee, then shalt thou seal up the book again, and hide it up unto me, that I may preserve the words which thou hast not read, until I shall see fit in mine own wisdom to reveal all things unto the children of men.

23 For behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith.

24 And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him:

25 Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men—

26 Therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of their prudent shall be hid.

27 And wo unto them that seek deep to hide their counsel from the Lord! And their works are in the dark; and they say: Who seeth us, and who knoweth us? And they also say: Surely, your turning of things upside down shall be esteemed as the potter’s clay. But behold, I will show unto them, saith the Lord of Hosts, that I know all their works. For shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he had no understanding?

28 But behold, saith the Lord of Hosts: I will show unto the children of men that it is yet a very little while and Lebanon shall be turned into a fruitful field; and the fruitful field shall be esteemed as a forest.

29 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.

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

31 For assuredly as the Lord liveth they shall see that the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off;

32 And they 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 naught.

33 Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale.

34 But when he seeth his children, the work of my hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

35 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.