"We seldom get into trouble when we speak softly. It is only when we raise our voices that the sparks fly and tiny molehills become great mountains of contention."
Dusting Off a Theme from that Voice from the Dust, the Book of Mormon
by Jeff Lindsay
Last
week I presented a possible discovery of a Hebraic wordplay between
"dust" ('aphar in Hebrew) and "obscurity"
(possibly ʼôphel, related to ʼâphêl
in Hebrew) in 2 Nephi 1:23, where Lehi, about to return to the dust
himself, makes his final speech to his children and urges them to
shake off the chains that bind them and instead to put on garments of
righteousness and "arise from the dust."
This
verse caught my eye because of its link between "chains"
and "obscurity" (a word that can refer to darkness) as I
explored some of the connections between the Book of Moses and the
brass plates, following a hypothesis from Noel Reynolds.
Thanks
to David Bokovoy, I learned that this speech from Lehi plays a much
more important role in the Book of Mormon than I had previously
realized, and in further exploring this, I'd like to share some
additional observations.
At
the end of his life, the Book of Mormon prophet Lehi called his
children together and delivered a series of final sermons.
Facing the prospect of his own mortality, Lehi encouraged his sons to
wake up and avoid spiritual death. While facing physical
death, Lehi used resurrection imagery in his final effort to inspire
his sons:
O that ye would awake;
awake from a deep sleep,
yea, even from the sleep of hell,
and shake off the awful chains by which ye are bound,
which are the chains which bind the children of men,
that they are carried away captive down to the eternal gulf of misery
and woe.
Awake! and arise from the dust,
and hear the words of a trembling parent,
whose limbs ye must soon lay down in the cold and silent grave,
from whence no traveler can return;
a few more days and I go the way of all the earth…
Awake, my sons; put on the armor of righteousness.
Shake off the chains with which ye are bound,
and come forth out of obscurity,
and arise from the dust (2 Nephi 1:13-14, 23).[1]
Lehi’s
poem clearly draws its inspiration from Isaiah 52, a poetic text that
seeks to reverse the sufferings experienced by the exilic community
through a promise of royal restoration:
Awake, awake;
put on thy strength, O Zion;
Put on thy beautiful garments,
O Jerusalem, the holy city:
for henceforth
there shall no more come into thee
the uncircumcised and the unclean.
Shake thyself from the dust; arise, and sit down,
O Jerusalem:
loose thyself from the bands of thy neck,
O captive daughter of Zion (Isaiah 52:1-2)
Lehi’s
sermon features the dual imperative “awake, awake,” the
image of being loosed from bands, arising from the dust, and putting
on armor of righteousness/beautiful garments. The Book of
Mormon sermon, therefore, clearly echoes this poetic refrain from
Isaiah 52.
Many
people are puzzled by a phrase in Isaiah 52:2: "Shake thyself
from the dust; arise, and sit down." If you are shaking yourself
from the dust, why would you sit down in it after rising? But the
meaning is not to sit back down in the dust, but to arise and sit
on the throne that God has prepared. This will become clearer below.
Bokovoy
also observed that Nephi shows that he accepts Lehi's charge to
"awake" shortly after recording Lehi's speech when he
writes his Psalm: "Awake,
my soul! No longer droop in sin. Rejoice, O my heart, and give place
no more for the enemy of my soul (2 Nephi 4:28).
This
strengthens the case for Nephi as Lehi's successor and the legitimate
king over the Nephite people.
Two
chapters later, Jacob explains that he is about to read words from
Isaiah that Nephi asked him to discuss (2 Nephi 6:4). He then begins
reciting and quoting Isaiah, starting with Isaiah 49:22 and then
Isaiah 50, 51, and finally concludes with the passage that Lehi drew
upon, Isaiah 52:1-2 ("Awake, awake, … shake thyself from
the dust….")
Bokovoy
sees Jacob's use of this passage, following Nephi's assignment to
him, as further cementing the legitimacy of Nephi's reign and
establishing the authority of Nephi and Jacob.
Bokovoy
sees the issue of Nephite leadership and authority and the use of
Isaiah 52:1-2 as especially meaningful in light of a scholarly work
that establishes a connection between "rising from the dust"
and kingship, enthronement, and authority.
The
source is Walter Brueggemann, "From Dust to Kingship"
Zeitschrift für die alttestamentliche Wissenschaft, vol. 84, no.
1, 1972. You can see the
first page and the abstract online.
With
the help of a son at BYU, I was able to track down this article, and
found it to offer some gems of insight for the Book of Mormon, the
record we often call "a voice from the dust."
Brueggemann’s
study of this topic began with investigation of 1 Kings 16:2, where
the Lord tells Baasha that, “I exalted you out of the dust and
made you leader over my people Israel.” But then the antithesis
is given: “Behold I will utterly sweep away Baasha and his
house,” referring to Baasha losing his status as a ruler and
becoming dust again.
This
is tied to the Creation story, where we read that God formed man out
of the dust of the ground (Gen. 2:7), and that we are dust, and will
return to dust (Gen. 3:19).
I
should add that in light of modern science, we can say that we are
not only formed from the dust of the earth, but from the dust of the
stars and the cosmos, and that the whole earth has been formed from
the dust of space. Dust is such a fitting word to describe the
origins of our physical bodies and even the world around us. The
Creative work of God in bringing about His ultimate goals begins with
forming us from the dust.
Bruggeman
builds on the earlier work of J. Wijngaards, who observed that “dying
and rising” describe the voiding and renewing of covenant
relationships, and that calls to “turn” or “repent”
involve changing loyalties or entering into a new covenant.
He
also cites other scholars who found that New Testament themes of
resurrection are built on Israel’s ancient enthronement
rituals, and that when Christ was “raised up” from the
dead, the concept was dependent upon a variety of related Old
Testament passages.
“The
important gain of these studies is the recognition that the motifs of
covenant-renewal, enthronement, and resurrection cannot be kept in
isolation from each other but they run together and serve to
illuminate each other” (p. 1).
Bruggeman's
exploration of the dust theme in the scriptures led him to conclude
that rising from the dust is tied to divine covenants. To keep them
is to rise from the dust, but not only to rise, but to be endowed (my
word) with power and authority. Rising from the dust is a symbol of
enthronement.
To
break covenants is to return to the dust and to lose one's position
of authority. Dust is used to describe the status of the covenant
maker (pp. 2-3):
Behind
the creation formula lies a royal formula of enthronement. To be
taken “from the dust” means to be elevated from obscurity
to royal office and to return to dust means to be deprived of that
office and returned to obscurity.
Since
the royal office depends upon covenant with the appropriate god, to
be taken from the dust means to be accepted as a covenant-partner and
treated graciously; to return to the dust means to lose that covenant
relation.
…To
die and be raised is to be out of covenant and then back in covenant.
So also to be “from dust” is to enter into a covenant and
to return “to dust” is to have the covenant voided.
Dust
is not to be taken literally but as a figure for being out of
covenant, impotent and unimportant, or as Wijngaards has suggested,
“dead.” The dramatic movement of dust to life to dust
[Gen. 2:7, 3:9, 1 Kings 16:2-3] is in fact imagery describing the
fortune and standing of the royal occupant.
Bruggeman
explains that being in the covenant means having royal power and
authority, and being out of the covenant means losing such power and
status. Being in the dust, without power or authority, is contrasted
to “sitting with princes” in 1 Samuel 2:6-8. Thus “the
phrase ‘from the dust’ appears here also as a formula
relating to enthronement.”
Thus
"sitting" in 1 Samuel 2:6-8 is akin to the "sit"
in Is. 52:2, where "arising from the dust" and "sitting"
are both references to enthronement. The in 1 Samuel passage ends
with a reference to the creation: “for the pillars of the earth
are the Lord’s, and on them he has set the world.” (p. 3)
This reference points to the stability that comes from sound
kingship.
Brueggeman
goes on to explain that the theme of resurrection in the Old and New
Testaments is also clearly linked to rising from the dust, and he
points out that these related themes run into each other and
reinforce one another. Repentance, accepting and keeping covenants,
enthronement, and resurrection are tied together, as are the themes
of covenant breaking, dying, loss of power and status, and obscurity.
Brueggeman
explicitly identifies rising from the dust with departing from
"obscurity," precisely as Lehi has used it in 2 Nephi 1:23.
His finding that rising from the dust also related to kingship, to
enthronement, to covenant keeping, and resurrection also fits
beautifully with Book of Mormon usage.
Christ
also repeats Isaiah 52:1-2, and Moroni quotes it to conclude the Book
of Mormon, a fitting closure in light of Lehi's early words. Here is
Moroni 10:30-31:
And
again I would exhort you that ye would come unto Christ and lay hold
upon every good gift, and touch not the evil gift, nor the unclean
thing.
And
awake, and arise from the dust, O Jerusalem; yea, and put on thy
beautiful garments, O daughter of Zion; and strengthen thy stakes and
enlarge thy borders forever, that thou mayest no more be confounded,
that the covenants of the Eternal Father which he hath made unto
thee, O house of Israel, may be fulfilled.
This
is a call to enter into a covenant relationship with the Redeemer, to
acquire every gift that he offers — gifts that are good
(echoing Nephi's name perhaps), reminding us of Lehi's plea to his
children to "arise from the dust" and, in parallel to
putting on the armor of righteousness that Lehi spoke off (contrasted
with the chains Satan offers), Moroni asks us to put on our beautiful
garments, garments that are linked to (or a symbol of) the covenants
of the Father with us.
These
garments may well refer to the robes and garments of the temple,
where we lay hold of every good gift and learn to cast out Satan and
reject his evil gifts.
Satan's
gifts, like his chains, are those of darkness, or rather, the
"obscurity" that Lehi begged his wayward sons to flee. Come
forth out of obscurity, shun evil gifts and covenants, arise from the
dust, and put on beautiful garments tied to holy covenants from the
Father, and do this by coming unto Christ.
There's
even more to explore in Lehi's remarkable words, which I may touch
upon next time. There is so much more than meets the eye in the
remarkable and authentic ancient record that we have in the Book of
Mormon.
Jeff Lindsay has been defending the Church on the Internet since 1994, when he launched his
LDSFAQ website under JeffLindsay.com. He has also long been blogging about LDS matters on
the blog Mormanity (mormanity.blogspot.com). Jeff is a longtime resident of Appleton,
Wisconsin, who recently moved to Shanghai, China, with his wife, Kendra.
He works for an Asian corporation as head of intellectual property. Jeff and Kendra are the parents of 4 boys, 3 married and the the youngest on a mission.
He is a former innovation and IP consultant, a former professor, and former Corporate Patent
Strategist and Senior Research Fellow for a multinational corporation.
Jeff Lindsay, Cheryl Perkins and Mukund Karanjikar are authors of the book Conquering
Innovation Fatigue (John Wiley & Sons, 2009).
Jeff has a Ph.D. in Chemical Engineering from Brigham Young University and is a registered US
patent agent. He has more than 100 granted US patents and is author of numerous publications.
Jeff's hobbies include photography, amateur magic, writing, and Mandarin Chinese.