Talk: Chaos – Women’s Meeting at Ranch Creek

Genesis 1:1-2 reads:

1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

In Hebrew, there is one word that means the entire phrase of “in the beginning” – בְּרֵאשִׁית b’reishit – and it literally means “in [the] beginning [of]”.  In context, this could be read as “when”, and is used elsewhere in the scriptures for the beginning of a new reign of a new king, as in “when the new king began to reign…” as in describing a new dispensation, rather than a single moment of all things suddenly starting.

So in the beginning becomes when it was time for… but for what?

Creation, which is intricately and intrinsically related to chaos.

When in the beginning becomes when it was time for creation, it is implied that creation is in reference to a new world, or dispensation, even a new world patterned after an old world, or a previous world, in a way that was done before, thus setting apart this world as new. This world is new, not as in young, but as in comparison to where we were before, the way the reign of a new king comes as new dispensation rather than being qualified by age.

So if we have a new dispensation in a new world compared to the old world from which we come, who has declared it to be so?  Who is doing the creating of this creation?

The Joseph Smith translation emphasizes that the word for “God” – אֱלֹהִים elohim – is plural, and so his translation reads “the Gods” instead of just God.  The Hebrew word for “created” is ברא bara and implies a masculine “he”, which is why the rest of the world translates it simply as God and refers to that God as he.

However, when we dare to step aside from that tradition and simply read the text itself, literally, it does read as if a group (plural) of “gods” are doing some new work in some new place, because the word is explicitly plural.

It never meant “one god” until it began to be interpreted as such collectively during the time of Babylonian captivity, when “the gods” of the Israelites had to be distinguished from “the false gods” of the pagans around them.

Further, nouns in Hebrew grammatically agree based on the gender and number of people being referenced – so any plural word maintains its masculine form even when women are present as part of the group.   The feminine form of the word would only be given if not a single man were present.

This changes our understanding of the scriptures a great deal, when we understand that almost always the implied application is also to women – except for female specific passages that actually exclude men, rather than the other way around as is often assumed and misunderstood.

Going back to ברא bara, the word for what we read as “created”, we can also understand a great deal more than traditionally assumed.  First of all, the word is in present progressive rather than past tense.  It is not written as “In the beginning, God created” so much as it means “when the gods started this new and specific creative project which is even now ongoing”.

Even then, the creative project is not some kind of making of something new from nothing, so much as organizing what already was into what will be in this world – including differentiating between things:

Light and dark

Land and water

Food and shelter

Animals and People

This differentiation between what is what is also an allocation of roles, giving both assignment and purpose to each, “even gender roles to male and female” (John Walton, see references below).  Light isn’t just daytime, but in opposition to darkness.  Land isn’t just separated from water, but necessary for the next period of creation so that food and shelter can be found.  Once there is sufficient food, animals roam through this intricate ecosystem, each with a unique role and purpose, all living off the land and water provided them.  And all of this was for the physical, emotional, and spiritual nourishment of people – who came with their unique and complimentary roles.

Even when Adam names the animals, he is searching for his wife already, and names each one for the purpose.  He doesn’t name the animals because he has nothing better to do in the garden.  He names the animals because that is progression, discerning who each one is and what purpose they serve and learning ultimately of his own need for a companion like unto himself – that nothing else can meet his needs in the same way she can.

Further, ברא bara is always only used as a verb when God is the subject noun doing the creating, meaning that only God can create, meaning that only God can assign purpose and roles, meaning that our purpose here on Earth and the roles we have been given were assigned before we came here, by God, or in agreement with us as gods (little g) with Him as His children already.  So even in this little word, a premortal council is implied, both on a grand scale as well as in an individual ordaining and already prepared kind of way.

Forasmuch then as we are the offspring of God
(Acts 17:29)

That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.
(D&C 76:24)

The Spirit itself beareth witness with our spirit, that we are the children of God:
(Romans 8:17)

Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men.
(D&C 138:56)

And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God.
(Alma 13:3)

From this, “in the beginning, God created” becomes “when the gods were organized and authorized to start this specific creative project which is even now ongoing”.

The next piece also comes from the Hebrew, where the particle אֵת (et) is used in front of the direct object of the verb, answering the question of “what creative project?”   The answer, of course, is “the heavens and the earth”.

In Hebrew, this does not mean God appeared from nowhere to wave some kind of Harry Potter magic wand and create everything from nothing.   That concept of ex nihilo wasn’t even around until the 3rd century, and only came about because scholars argued a tension between world-formation and omnipotence of God.  But I argue that these are not in opposition, but rather world formation is evidence of the omnipotence of God – even in the very words of “in the beginning God created the heavens and the earth”.  The original writers were not concerned about limiting God by arguing about the way He created this world into a habitable place –

But were explaining who created the world

And by what authority.

Abraham 3:22-25 reads:

Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;

And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born.

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;

Thus, latter-day revelation is entirely consistent with the original meaning of that very first text.

Joseph Fielding Smith said,

The beginning was when the councils met and the decision was made to create this earth that the spirits who were intended for this earth, should come here and partake of the mortal conditions and receive bodies of flesh and bones. The doctrine has prevailed that matter was created out of nothing, but the Lord declares that the elements are eternal. Matter always did and, therefore, always will exist, and the spirits of men as well as their bodies were created out of matter. We discover in this revelation that the intelligent part of man was not created, but always existed.

He also said,

During the ages in which we dwelt in the pre-mortal state we not only developed our various characteristics and showed our worthiness and ability, or the lack of it, but we were also where such progress could be observed. It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed.

So when we are asking “God created what?” and answering “the heavens and the earth”, we see that we must go back again to ברא bara, because it is more about organizing than the way we use the word “created” today.  Just as we were organized before we came to earth, the earth itself was planned ahead of time and organized out of available matter and energy, rather than it was spontaneously brought forth.  As Joseph Smith said, the world was organized “the same as a man would organize materials and then work to build a ship.  Hence, we infer that God had materials to organize the world out of chaos–chaotic matter, which is element.”

This leads us to the next verse, Genesis 1:2, which is actually the second part of the first verse, and tells us more about these elements.

and darkness was upon the face of the deep.
And the Spirit of God moved upon the face of the waters.

(And Moses 2:1-2)

yea, in the beginning I created the heaven,
and the earth upon which thou standest.

And the earth was without form, and void;
and I caused darkness to come up upon the face of the deep;

and my Spirit moved upon the face of the water;
for I am God.

Collectively, if we consider what we learned about the first verse, then when he says “I created the heaven” we understand it to include creating us, premortal spirit children of Heavenly Parents.   When he says “I created the earth,” we understand it to mean planned and prepared and organized for us – the people who would one day live upon it, even when that same earth will be renewed and receive its paradisiacal glory.

But without that paradisiacal glory promised, the earth and all she has endured would be wasted.

And without the unfolding of those promises, the earth without be without purpose.

And without purpose, the earth would be empty, lonely even, devoid of the meaning of her existence.

And the earth was without form, and void;

That’s the phrase from which we get our word “chaos”.

Well, when the Hebrew scriptures were translated into Greek, or what was called the Septuagint, or the Greek translation of the Old Testament, this phrase was tricksy to translate and even trickier from the Greek into English (Strong’s 4045).

Chaos, in this sense, was more than just disorder or confusion.  In fact, you could argue there wasn’t any confusion at all.  Instead, it meant something more like a period of waiting for order to be brought about, the way the cold ground waits for snow to melt before the Spring flowers burst forth.

So when I first told my husband that I was asked to speak about living my faith despite the chaos of our lives, we had a pretty good laugh.

But it turned out to be one of the most profound topics I have ever been assigned.

Because of what chaos really means.

Chaos means that when life rages against us, like your mother being killed by a drunk driver after your father died of cancer, like having one miscarriage after another before finding out it’s because of ovarian cancer, like your home being filled with more foster children than you can chase down – even then, there are boundaries the adversary cannot cross (Psalm 104:9, Proverbs 8:29).

Chaos means that when your husband is drowning in a chemical depression from which you cannot rescue him, when you have to choose between paying your mortgage or your daughter’s medical equipment, when you have six preschool voices clamoring for baths and meals and homework help all while you are trying to get out the door to your night job just so everyone can eat again tomorrow, even then a firm foundation will be found beneath your feet, sufficient for your needs (Psalm 69:2).

Chaos means that when life is harder than you ever thought it could be, like fighting to keep you baby alive even though she was born unable to breathe, like taking your adopted children on visits with their biological families because it is the right thing to do, like sitting down as a family to plan the funeral of your daughter while she dances in the living room – even then, our spirits are strengthened like a fortress wall against the crashing waves of the sea (Exodus 15:8).

Chaos means that even when Heavenly Father allows you to be tested, and even gifts you with difficult experiences, it is only so that you can progress, only to teach you to swim.

You are not forgotten.

You are not alone.

You are loved.

(Psalm 69:15).

Even the disciples thought they would drown, and the Savior said,

“Why are you so afraid?”

Chaos means being “chosen in the furnace of affliction” (Isaiah 48:10),

But it is also knowing that you were chosen for good.

The Hebrew word for “chaos” implies a sinking into obscurity as if forgotten, a becoming nothing, failing to fulfill duties, falling prey to weakness.

It is a time of judgment.

But judgment does not have to mean condemnation, not if we have fulfilled who we were created to be.

Chaos is a waiting to be brought into order, with a capital “O”, as in Order of the Priesthood.

Chaos is a waiting for promises to be fulfilled, as in the way we cannot reach our full potential without the increased capacity that the atonement offers.

Chaos is a waiting for promises to be fulfilled, as in the way we cannot reach our full potential without the increased capacity that the atonement offers.

Chaos is a waiting for covenants to be kept,
so that judgment is not brought against us,
but rather ruled in our favor –
not because of who we are,
but because of Who He is,
Who our Parents are,
Who that means we will be.

It is a recognition of His power to do that, even claiming “The Son” in the bold approach we make toward the throne as Prodigal Children into the waiting arms of our Father (Hebrews 4:16; Luke 15:11-32).

Chaos is not disorder or confusion, but a “waiting for” and a “covered by” in the same way we talk about the atonement.

We see this more in the Hebrew than in the Greek.  The phrase ‘without form and void’ appears as תהו ובהו (tohu va-vohu) and is so difficult to translate because it is a play on words.

It emphasizes the extreme waste of the situation, like saying “a desert without water”, while also emphasizing its potential, like saying “a glass waiting to be filled”.

Chaos refers to how desperate our situation is without purpose or meaning if we do not have access to the power of the priesthood, while emphasizing our ultimate potential to progress as individuals and as families with access to the power of the priesthood.

We are the land waiting beneath the deep abyss, the great lifeless sea.

And the earth was without form, and void;
and I caused darkness to come up upon the face of the deep;

But He caused, He created, He organized us then to prepare us for now,
just as He now organizes us to prepare us for what is yet to come.

And what is to come is what we have been waiting for: to return home to our Father.

So that’s what happens in Mark chapter 6:  the Savior sends the disciples across the Sea of Galilee during the storm, straight into chaos.

But then he comes to them, walking on the water itself, demonstrating His power over the chaos.

This is the decisive moment in chaos, when the Savior models how to confront chaos with intentional action.

We must choose to either act in faith or be acted upon (2 Nephi 2:26).

We know there is chaos when we feel overwhelmed, but chaos is also the culprit anytime we feel negative, at a loss, or unqualified.

These are the moments we must press forward in faith, intentionally.

And we are able to do so, because He has not left us alone.

and my Spirit moved upon the face of the water;
for I am God.

Our lives, no matter our circumstances, are not tragic accidents.

Even when we make mistakes, it does not mean we have failed.

Our stories are still being written, in a present progressive way, just as “in the beginning”.

The atonement applies to us today, but also applies to our yesterdays, and even to our tomorrows not yet unfolded but already known.

Even in the presence of chaos, the Spirit of God exhibits purposeful action.

There is a reason to live.

There is a reason for life.

There is a reason to keep trying.

The very moment we try, the very moment we exhibit purposeful action, even with the smallest act of faith, He is already there, arms outstretched, pulling us from the water, rescuing us from the chaos.

The very moment we try, He declares, “Let there be light!”

He knows darkness is part of the deal.

But He doesn’t leave us there, in the dark, alone.

His plan is to separate us from the darkness, to chase the darkness out of us, that we may be filled with light because we are children of Light.

He does not condemn us for living in a world of darkness, nor does He shame us for the difficulties and challenges that come our way because of it.

He simply offers us Light.

And He says the light is “good”.

And it is after the light is “good” that it must be separated from darkness (Moses 2:3-4).

He calls the darkness what it is, just as we must be brave enough to face hard times for what they are and even name it out loud.

Because that’s how we are separated, or set apart from, or distinct from the darkness, by choosing “light” which is “good”.

And we know from Abraham that “good” means “obedient” (compare Moses 2 to Abraham 4).

And the Gods watched those things which they had ordered –

Ordered, with a capital O, as in Order of the Priesthood –

until they obeyed.

(Abraham 4:18).

This is “the joy of our redemption,
and the eternal life which God giveth unto all the obedient

(Moses 5:11)

He knew – even we knew – the entire plan of salvation “in the beginning”
but it could not be completed without our opportunity for intentional action,
even choosing faith,
even choosing faith despite the chaos,

Or maybe even in spite of it.

Because chaos means “without bones”,
like a spirit without a body,

And chaos means “not connected”
as in without the relationships we have through the sealing powers of the temple.

We were “without form, and void”,
which means not yet formed physically
and not yet sealed spiritually.

This was our work to be done, as we stepped out of the boat of premortality
and sent across the cold and painful depths of mortality.

Because “in the beginning” is not about a timeline.

It’s about who we are.

And who we are becoming.

With an eternal perspective, like walking on the celestial turf at the temple, there is no time or space.

Everything is seen in one widescreen panorama.

All the details of Creation, from “in the beginning” all the way into the eternities, all of this is superimposed into one brilliant thought, with lifetimes witnessed in decades that play out in less than a second.

There is no before or after.

This is only who we are.

Or, rather, only who He has said we already are. He says to us:

Peace, be still, and know that I am God.

(Psalm 46:10).

Peace, in Hebrew, is shalom.

But those layers of Hebrew meanings tell us more, when you look at each letter of the Hebrew word individually.  Originally, the letters formed pictures, and each picture represented meaning.  Words were formed when you put those pictures together to express meaning.

The first letter in “Shalom” means “strong teeth” such as “to destroy”.

The next letter is a shepherd’s staff, which implies authority.

The next one is a tent peg, like a stake, meaning “to attach”.

The last one is a picture of the abyss from “in the beginning”, or the water that symbolizes chaos.

When you read the word this way, the picture that you see is a word that means “to destroy the authority attached to chaos”.

Or, rather in modern English,

Peace comes through progression.

That’s what Heavenly Father does for us, through priesthood power.

That’s what the Savior does, through the atonement.

That’s what the Spirit does, through promptings that instruct and correct and comfort.

That’s what we do, every day, as we act in faith and raise ourselves and our families in a world of chaos, waiting for a world we will yet call home.

I have three third graders, and two kindergartners, and a toddler on palliative care.

How do I live my faith despite the chaos that surrounds me?

Like everything else on Planet Earth,
Like every other mother in this world,
I follow the Second Law of Thermodynamics:
I create order out of chaos.

I wake every morning before the children are up, so that I can have my own scripture study and prayers.

As the children stumble out of their beds, I greet them and start their rotations of bathroom breaks and toothbrushing and showers and scripture studies and morning prayers.

When we finish our breakfast, we have family scripture study and kneel at our chairs for family prayer.

And then we go about our day, doing the best we can.

In the evening, after dinner, we read the Book of Mormon together,
so very painfully slow with new readers
that it took us four years to get through for the first time –

But we did it!

And we have started it over “in the beginning”.

And each night, after they are tucked in and allegedly sleeping,

Nathan and I read our scriptures together
and say our couples’ prayers

So that we can be brave enough to step out of the boat again the next morning.

And before I go to sleep, I kneel again to say my even prayers for myself.

That’s how I create order from the chaos.

That’s how I create order from the chaos.

Because it doesn’t matter so much what happens in between,

As long as we can keep trying.

But it is from our prayers and scripture studies and temple trips

That we have the willingness and capacity to do the keep trying part.


In the name of Jesus Christ,


  1. ) Chaos (definition) – Oxford Illustrated American Dictionary, 1998.

(b) Chaos (definition) – Merriam-Webster Collegiate Dictionary, 2000.

  1. Schmitz, John E.J. (2007). The Second Law of Life: Energy, Technology, and the Future of Earth as We Know It, (pg. 6). William Andrew Publishing.
  2. Examples include: Rudolf Clausius, Mechanical Theory of Heat (1865), James Maxwell, Theory of Heat (1871), Willard Gibbs, On the Equilibrium of Heterogeneous Substances (1876), Ludwig Boltzmann, Lectures on Gas Theory (1895), Max Planck, Treatise on Thermodynamics (1897), etc., all checked using Google book keyword search (and physical index searching).
  3. Lewis, William and Rice, James. (1920). A System of Physical Chemistry, (pg. 48). Longmans and Green.
  4. Mixed-up-ness (in the collected Scientific Papers of J. Willard Gibbs (Longmans), the reader will find on page 418 of the first volume a number of unpublished fragments, one subject bearing the title: Entropy as mixed-up-ness, a planned, but never finished, chapter).
  5. Jordon, Michael. (1993). Encyclopedia of Gods, (pg. 55). New York: Facts on File, Inc.
  6. Chaos (etymology) – Online Etymology Dictionary.
  7. Perrot, Pierre. (1998). A to Z of Thermodynamics, (pg. 123). Oxford: Oxford University Press.
  8. Lerner, Lawrence S. (1997). Physics for Scientist and Engineers, (pg. 411). Jones & Barlett Publisher.
  9. Levere, Trevor H. (2001). Transforming Mater: A History of Chemistry from Alchemy to the Buckyball, (pg. 51). JHU Press.
  10. Van Helmont, J.R. (1663). Oriatrike, pg. 106. London.
  11. Boltzmann, Ludwig. (1964). Lectures on Gas Theory, (pgs. 9, 74). New York: Dover.
  12. Villani, Cédric. (2003). Topics in Optimal Transportation, (pg. 224). AMS Bookstore.
  13. Bentley, Richard. (1963). A Confutation of Atheism from the Origin and Frame of the World, Part II, 7. (as found in the 2005 Oxford Dictionary of Scientific Quotations).
  14. Greenberg, Gary. (2000). 101 Myths of the Bible – How the Ancient Scribes Invented Biblical History. Naperville, Illinois: SourceBooks, Inc.
  15. (a) Ibid, Greenberg, section: “Myth #1: In the beginning everything was without form and void”, (pgs. 11-12).

(b) O’Grady, John, F. (2005). Men in the Bible: The Good, the Bad, and the Ugly, (pgs. 3-4). Paulist Press.

  1. (a) Oakes, Lorna and Gahlin, Lucia. (2002). Ancient Egypt – an Illustrated Reference to the Myths, Religions, Pyramids, and Temples of the Land of the Pharaohs, (pg. 286, 300). Hermes House.

(b) Image of the god Heh: as he kneels on the hieroglyphic sign for gold, and clutches notched palm branches, symbolizing the passing of time, 18th Dynasty (1550-1292 BC); as found on the back of one of Tutankhamun’s thrones.

  1. Quote: Today, the theory of chaos can help with the answer. The second law of thermodynamics is, according to Arthur Eddington, the “supreme law of Nature”. … (Source: New Scientist, 1971, pg. 41).
  2. Angrist, Stanley W. and Helper, Loren G. (1967). Order and Chaos – Laws of Energy and Entropy. New York: Basic Books.
  3. Prigogine, Ilya. (1984). Order Out of Chaos – Man’s New Dialogue with Nature. New York: Bantam Books.
  4. Prigogine, Illya. (1996). The End of Certainty – Time, Chaos, and the New Laws of Nature. New York: The Free Press.

Alter, Robert (2004). The Five Books of Moses. W. W. Norton & Company. ISBN 0-393-33393-0.

Bandstra, Barry L. (1999). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth Publishing Company.

Bandstra, Barry L. (2008). Genesis 1–11: A Handbook on the Hebrew Text. Baylor University Press.

Blenkinsopp, Joseph (2011). Creation, Un-Creation, Re-Creation: A Discursive Commentary on Genesis 1–11. T&T Clarke International.

Dumbrell, William J. (2002). The Faith of Isarel: A Theological Survey of the Old Testament. Baker Academic.

Hamilton, Victor P (1990). The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament (NICOT). Grand Rapids: William B. Eerdmans Publishing Company. ISBN 0-8028-2521-4.

Knight, Douglas A (1990). “Cosmology”. In Watson E. Mills (General Editor). Mercer Dictionary of the Bible. Mercer University Press. ISBN 0-86554-402-6.

May, Gerhard (2004). Creatio ex nihilo. T&T Clarke International.

Nebe, Gottfried (2002). “Creation in Paul’s Theology”. In Hoffman, Yair; Reventlow, Henning Graf. Creation in Jewish and Christian Tradition. Sheffield Academic Press. ISBN 9780567573933.

Walton, John H. (2006). Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Baker Academic. ISBN 0-8010-2750-0.

Wenham, Gordon (2003). Exploring the Old Testament: A Guide to the Pentateuch. Exploring the Bible Series. 1. IVP Academic. p. 223.

Further reading

Curzon, David. Modern poems on the Bible: an anthology. Phila: Jewish Publication Society, 1994.

Full translation of Rashi on Genesis 1:1

“Genesis 1:1.” Online Parallel Bible. [1]

Jewish Publication Society. The Torah: The Five Books of Moses (3rd ed). Philadelphia: 1999.

Kselman, John S. “Genesis” in Harper’s Bible Dictionary.

Rosenbaum and Silberman. Pentateuch with Rashi’s Commentary.

The Oxford Annotated Bible with the Apocrypha

Torat Chaim Chumash. Mossad HaRav Kook. 1986

Urbach, Ephraim E. The Sages: the world and wisdom of the rabbis of the Talmud.

Von Rad, Gerhard. Genesis: A commentary. Phila: The Westminster Press, 1972

Joseph Fielding Smith, Church History and Modern Revelation, 1:401)..

(Joseph Fielding Smith, The Way to Perfection, 50–51).

[1] Foerster, ktizo, TDNT, Vol. III, p.1001.

About Emily

I am a member of The Church of Jesus Christ of Latter-day Saints since 2009. I serve as a Chaplain, and work as a counselor. I got bilateral cochlear implants in 2010, but will always love sign language. I choose books over television, and organics over processed. Nothing is as close to flying as ballroom dancing - except maybe running, when in the solo mood. I would rather be outside than anywhere else, especially at the river riding my bike or kayaking. PhD in Marriage and Family Therapy, and currently doing a post-doc in Jewish Studies and an MDiv in Pastoral Counseling. The best thing about Emily World is that it's always an adventure, even if (not so) grammatically precise. The only thing better than writing is being married to a writer. Nathan Christensen and I were married in the Oklahoma City temple on 13 October 2012, and have since fostered more than eighty-five children. We have adopted the six who stayed, and are totally and completely and helplessly in love with our family. Nathan writes musical theater, including "Broadcast" (a musical history of the radio) and an adaption of Lois Lowry's "The Giver". He served his mission in South Korea, has taught song-writing in New York City public schools, and worked as a theater critic for a Tucson newspaper. This is not an official Web site of The Church of Jesus Christ of Latter-day Saints.


Talk: Chaos – Women’s Meeting at Ranch Creek — 4 Comments

  1. Emily, o don’t know if it’s just me, but there appear to be missing words or phrases throughout. I thought maybe when it was cut and pasted that certain sections that were highlighted or something perhaps dropped out? I want to read the whole thing!

  2. I love this!

    This talk and other blog entries like it, where you talk about the Hebrew words and their meaning, always make me feel like I have been being taught by my Dad again. ( He passed away almost 10 years ago ) He was teaching himself Hebrew( in the years before his death) so that he could understand the scriptures better, and he often would use that to teach and explain what he had learned. It’s hard for me to put it into words how reading this made me feel. Thank you for sharing it!