D&C 107:41-45
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Doctrine & Covenants > Section 107
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Questions
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Lexical notes
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Exegesis
The Genealogy of Adam and the Blessing at Adam-ondi-Ahman
Verses 41-57 lay out a genealogy of Adam that is at once obviously connected to the similar genealogy in Moses 6:8-23; 8:1-11 and at the same time obviously to be read in light of the event of Adam-ondi-Ahman. A bit of reconstruction is presented in the following table:
Patriarch Adam's Age at Birth Adam's Age at Ordination Seth 130 199 Enos 235 369 Cainan 325 412 Mahalaleel 395 891 Jared 460 660 Enoch 622 647 Methuselah 687 787 Lamech 874 906 Noah deceased deceased
While the emphasis in this table is on ordination, it is clear from the text itself that there is a parallel emphasis on blessing. But the story, so far as blessing goes, is hardly so clear: Seth seems to have received his blessing only at Adam-ondi-Ahman, just before Adam's death, while Enoch received his at age sixty-five, which would have thus occurred during Adam's 687th year; moreover, while blessings are mentioned for Mahalaleel and Jared, none are specifically mentioned in relation to any of the other patriarchs (though it may be that the mention of Adam bestowing his last blessing on his posterity at Adam-ondi-Ahman may be meant to include the others).
All of this suggests the necessity of riddling out what is meant here by ordination as opposed to blessing: what is this blessing and why is it given only after ordination? Most likely, verse 42 provides the answer to this question, though this remains to be explored in any significant depth.
Verse 42
The promise given to Seth by Adam is interesting for a number of reasons. The context, of course, is that of the passing of the patriarchal order from Adam to Seth, and this verse therefore makes it clear that part of the patriarchal priesthood is a promise that some remnant of the patriarch's seed will be present at the last day (cf. Moses 7:52). This is especially interesting because of the role Seth played in replacing Abel (see on this, especially, Moses 6:2, where Adam explains "God hath appointed me another seed, instead of Abel, whom Cain slew"). The focus on Seth's seed should probably, then, be read in light of Abel's apparent lack of seed, which seems to have been understood quite negatively.
The promise of having a chosen seed that will last until the second coming (and will bless all nations through the priesthood) has been given to many other scriptural figures. For example:
Moses 7:52 says Enoch is promised there will be a remnant of his seed among all nations
Abraham 2:9-11 Abraham, after seeking for the “appointment of God unto the fathers concerning the seed” (Abr 1:4), is promised that in him and in his seed all the families of the earth will be blessed. References to this Abrahamic Covenant are also found in Gen 12:2-4, Gen 17:5-7, and Gen 22:17-18
Gen 26:3-5 renews the covenant with Isaac
Gen 35:9-12 renews the covenant with Jacob
Gen 49:26 specifically says the blessings of father Jacob will be upon Joseph. This is confirmed in Gen 50:34 JST and 2 Nephi 3:16 (“I will preserve thy seed forever.”)
D&C 110:12 renews the promise of a chosen seed to Joseph Smith and Oliver Cowdry: Elias commits the dispensation of the gospel of Abraham, “saying that in us and our seed all generations after us shall be blessed.”
D&C 84:34 We can become part of the promised seed of Abraham when we receive the Melchizedek Priesthood
Related links
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Ezra Taft Benson, “What I Hope You Will Teach Your Children about the Temple,” Ensign, Aug 1985, 6
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