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3 Ne 16:1-5

Home > The Book of Mormon > Third Nephi > Chapter 15b-16 > Verses 15:11-16:3 Previous page: Chapter 15b-16                      Next page: Verses 16:4-20 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Chapter 15b-16. The relationship of Verses 15:11-16:3 to the rest of Chapter 15b-16 is discussed at Chapter 15b-16. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 15:11-16:3 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne 15:12: Remnant of Joseph. Christ addressing the Nephites here as a remnant is significant, alluding to a covenantal promise first occurring in Deut 28:54. The very nature of the word remnant suggests an act of destruction. Although the destruction referred to in Deut 28 and most other Old Testament passages occurs in relation to an enemy nation or army (e.g. Deut 28:48ff), here the most recent destruction has been occassioned by the forces of nature. However, the fact that Christ says "remnant of Jacob" suggests that he is reminding them of the larger covenantal relationship he has with them. 3 Ne 15:22. The misunderstanding of those at Jerusalem on this point is interesting for a number of reasons. Perhaps the most fascinating one of all is the fact that the misunderstanding becomes here, for Christ, a sort of segue to discussing the intertwining roles of Israel and the Gentiles in the restoration of the Jews (under the Davidic covenant?). The misunderstanding is, in other words, of so radical a character that the Lord Himself sees it as deserving some sustained attention and explanation (not only during this discourse of the first day of visitation, but in another discourse of greater length the next day as well). There is the hint here that the misunderstanding itself is of importance, and some interpretive attention might therefore be paid to it. The misunderstanding is attributed in this text to "your [the Nephites'] brethren at Jerusalem" in verse 14. The phrase sounds felicitous, and, as an almost unconscious result, one tends to assume, while reading the content in 3 Nephi, that the "other fold" discourse was given to the Old World disciples. However, the hints in John's gospel suggest otherwise. The group he mentions immediately before Jesus delivers the discourse is one "of the Pharisees" (John 9:40), and the group he mentions immediately after the discourse--and more directly in connection with the discourse itself--is "the Jews" (a rather derogatory term throughout the gospel of John): "There was a division therefore again among the Jews for these sayings" (John 10:19). However, in short, "your brethren at Jerusalem" might be read, it seems clear from these references that the best interpretation would be to understand "brethren" less as tying the Nephites/Lamanites to those at Jerusalem through the brotherly bonds of discipleship than as pointing explicitly to a perhaps unfortunately literal brotherhood of blood. However, all of this seems to clash with verse 22. Here "they" (apparently the same "brethren at Jerusalem") who "understood not" are also those who will do the "preaching." The suggestion is, then, that the disciples are in question. There are two (broadly speaking) ways to handle these apparently disparate texts. One might, on the one hand, argue that the two are manifestly different, that there is little or no reason to try to reconcile them (and this position might have two variations: the biblical text might arguably have been corrupted, or Christ might be taking some liberties in teaching the Nephites, since they are not acquainted with the Johannine text at all). On the other hand, one might argue that the texts can quite easily be reconciled, and only thus can they be understood (and this position might also have at least two variations: one might argue that since the Johannine text does not explicitly state to whom the discourse was delivered, it must have been given to the disciples, or one might argue--and this seems to be, not only the most fruitful, but the least apologetic explanation--that, just as "the Gentiles" seems to be of rather broad referential value, the same might be said of "your brethren"). In the end, the most appealing of these possibilities is the second variation of the attempt to reconcile the texts: Christ's words ("your brethren at Jerusalem") are not meant to pick out a specific group (whether of apostate Jews or whether of loyal disciples), but are meant to point to Jews in the broadest sense (as Nephi's phrase, "those who are at Jerusalem," often does). In other words, though the discourse might at first be understood to be discussing just a specific group of Gentiles and an even more specific group of Jews, in the end, it is clear that what Jesus is teaching about here is a very broad theme of Jews and Gentiles, the interplay between two whole classes of people rather than between two small groups extracted from larger classes. And, after all, one should probably expect this broadening of the theme: the words to follow in the present discourse seem to work on that more global scale. 3 Ne 15:23-24. Given the incredibly broad classes in question, discovered through exegesis of the previous verse, verse 23 might be read as further exploring the roles these classes play in the larger scope of the unfolding history of the Abrahamic covenant. On the one hand, the Jews are those who have the opportunity to "hear my [Christ's] voice." On the other hand, the Gentiles "should not at any time hear my [again, Christ's] voice," receiving the manifestation of the Savior rather "by the Holy Ghost." When this distinction is further clarified in verse 24, there is almost an exclusion at work: while the Jews have heard and seen, called the sheep, and numbered among those chosen (?), the absolute non-reference to the Gentiles in the verse appears rather ominous. The classification at work in these two verses, then, seems to suggest that the Gentiles are only to receive the presence of God (or at least of the Son) through a sort of derivative means: they are not to hear His voice, nor to see Him, but are to receive the ministration of the Holy Ghost. Whether or not this is disparaging--and whether or not this classification might fall apart someday--can only be seen as the discourse of the following chapter unfolds. However, the issue is not so simple. Christ is not referring again to the Jews of the Old World in verse 24, but is speaking directly to the Nephites and Lamanites (etc.) who have gathered to hear his word in Bountiful. In other words, beyond Jews and Gentiles, Christ offers a preliminary classification of a third broad group: the Israelites (elsewhere in the Book of Mormon, the Nephites/Lamanites are offered as a sort of summary or token for the whole of Israel; cf. 1 Ne 22:7). In short, in these two verses together, the Savior opens up the following chapter's words by presenting three groups of vital importance in the unfolding history of the Abrahamic covenant: the Jews, the Gentiles, and Israel. The fact remains that the Gentiles appear to be, to some extent, excluded, relegated only to the experience of the Holy Ghost. The Jews, for the moment, only hear the voice of the Christ. But Israel, if verse 24 is representative over against verse 23, hears, sees, becomes, and is numbered. The Jews are not, in the end, the privileged, but Israel (whatever that classification means for now). 3 Ne 16:1. The chapter break is somewhat unfortunate here, since the discourse is clearly continued without a moment's pause from chapter 15 (hence, see the commentary at the endof that chapter for context). Read in light of the last two verses of the last chapter, in fact, it is clear that this first verse is an extension of the categorization at work concerning Israel (as over and against the Jews and the Gentiles). While the Nephites and Lamanites have been, to some extent at least, privileged as a sort of representative token of Israel, the Lord offers other Israelite groups that make up the remainder of this broader, classified group. Tying this verse quite explicitly to the last verse of chapter 15 is the word "sheep," marking these others as bound up with the Lamanites and Nephites as those to whom the Lord Himself not only speaks but appears. But even as Christ binds them together, He separates them, since He has not "been to minister" to these. In other words, by binding the Nephites and Lamanites to these other "lost" groups of Israel, the lack of visitation (or manifestation) He mentions is, effectively, already overcome, decidedly to be undone: Christ binds Himself to visit the other "lost" groups precisely by binding the Nephites and Lamanites to these others as "sheep." v 1-2 Most members of the church are confused about the other sheep and the 10 tribes even after years of studying and mentioning them in Gospel Doctrine and seminary classes. How could Joseph have possibly understood all this at such a young age and made-up such a bold statement and attribute it to the mouth of Jesus? 3 Ne 16:2-3. The implications of verse 1 are drawn out explicitly in verses 2-3: since Christ has neither offered His voice nor His visible appearance to these other groups, He has "a commandment of the Father" to go to them and number them His sheep as well. All sheep will thereby be gathered into "one fold," even as there is "one shepherd." These statements of action finish off the classification of three major groups, a classification that began with 3 Ne 15:23: Israel (who apparently hears and sees), the Jews (who apparently at least hear), and the Gentiles (who neither hear nor see, but receive the ministration of the Holy Ghost). Christ has obviously spent--due to the audience--the most time explaining the classification of Israel. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → 3 Ne 15:23: In verse 23 when Christ referred to the Gentiles that are not to hear his voice was He referring to specific group of Gentiles or to all Gentiles? Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 15b-16                      Next page: Verses 16:4-20

3 Ne 16:6-10

Home > The Book of Mormon > Third Nephi > Chapter 15b-16 > Verses 16:4-20 Previous page: Verses 15:11-16:3                      Next page: Chapters 17-18 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Chapter 15b-16. The relationship of Verses 16:4-20 to the rest of Chapter 15b-16 is discussed at Chapter 15b-16. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 16:4-20 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne 16:4-5. The classification worked out in the last five verses is now taken up into a rather complicated commandment, one explained at length and in a number of different ways in verse 4, and one that opens onto an entire discourse (beginning in the verse 5) about the history of the covenant. The commandment, perhaps, is simple: the Nephites/Lamanites are to "write these sayings after I [Christ] am gone." The commandment, perhaps, is not so simple: not only should one explore the meaning and reference of "sayings," it is not entirely clear what all might be implied by the act of writing (as opposed to understanding, etc.) that is commanded. Moreover, besides the (relatively simple) complexity of the commandment, the remainder of verse 4 offers a number of purposes for the commandment, the tenor of which does quite a bit to guide interpretation of the two points already mentioned. Clearly, these two verses need to be worked out at length. Whatever "sayings" Jesus has reference to, and whatever is fundamentally implied by their being committed to writing, the purposes for the commandment are clear, but need to be explored. While the "that," which followed "after I am gone," marks the following phrases as explaining the purpose of the commandment, the "if" that follows the "that" makes things somewhat more difficult: the purpose itself of the commandment is subject to a conditional situation. The conditional situation, then: "my people at Jerusalem," clarified quite explicitly as the disciples ("they who have seen me and been with me in my ministry"), do not seek a knowledge of the Nephites/Lamanites and other Israelite tribes. The conditional is quite specific, and apparently rather arcane: just in case the Old World disciples ask nothing of the lost tribes of Israel. On the one hand, such a situation does not seem at all likely: why wouldn't the disciples seek out an understanding of the long since dispersed seed of Abraham? On the other hand, perhaps the situation is entirely likely: so focused on survival in times of persecution, so expressly concerned with the proclamation of the Gospel to the Gentiles, and so completely taken up with the fundamentally radical Christian exegesis of the Old Testament, the disciples might never even raise the issue. Historically speaking, the latter seems to have been the case. This importance of this conditional situation is borne out by the following, explicitly stated purpose of the command. But before turning to that purpose, there is a curiosity at play in the conditional that might open things up some more. Christ draws into this question of seeking knowledge of Israel the theme of the Trinity (understood quite loosely). The knowledge of the lost tribes of Israel is to be sought by "ask[ing] the Father," explicitly "in my [the Son's] name," so as to receive such knowledge "by the Holy Ghost." Why Christ would couch the conditional situation in trinitarian language is not at first clear. And the remainder of verse 4 offers little help, though perhaps a hint from verse 5 opens the possibility of a solution: "the covenant" given to "all the people of the house of Israel" was given specifically by "the Father," while its actual fulfillment appears to be the work of the Son. In other words, verse 5 seems to suggest that the business of the Abrahamic covenant and the doctrine of the Trinity are closely connected, that the Father-Son-Holy Ghost complex is a question, first, of the work of the covenant. How that would be--and what that would mean--remains to be discussed. Perhaps it can only be worked out through careful consideration of the following chapters. The purpose, then, of the commandment: to preserve a written text that might be brought to the Gentiles (note: as opposed to the Jews/Christians), precisely so that the Gentiles might bring the remnant of the Jews (/Christians?) "to a knowledge of... their Redeemer." Looking at this express purpose of the commandment, one sees more clearly the importance of the conditional nature of it, as mentioned above: if the Jews/Christians do not seek a knowledge of scattered Israel, then the Gentiles will first know of these covenant people, and it will be their (the Gentiles') work to bring that knowledge to the Jews (/Christians?), so that they might be gathered again, and know of Jesus Christ. In other words, there seems to have been, at the time, two ways things might have unfolded: on the one hand, the Jews/Christians (the disciples, early Church--mostly Jews) might seek an understanding of Israel, and the covenant would be returned to them, etc.; or, on the other hand, the Lord might bring the records of Israel to the knowledge of the Gentiles, who would thereby bring the understanding of the covenant to the (consequently) scattered Jews (/Christians?). In short, the Jews were to receive an understanding of scattered Israel, but how that would happen remained to be decided (whether it would be direct or indirect). But though the two possibilities are laid out here, it becomes clear (and rather quickly) that one of these is already bound to happen, that one of these two possibilities is already dawning (as verse 5 itself makes clear): the Jews/Christians will not seek a knowledge of Israel. The consequence: the commandment is not really a hedge, not really conditional, not really a preparation for a possible situation that would undo God's plan; it is, in fact, the very establishment of God's plan (it was never really in the program to leave the Gentiles out of the story entirely). In other words, though it sounds here as if history might have gone either way, the appearance, in light of all the following discussion (hinted at in verse 5, but confirmed by the remaining chapters of instruction by Christ), is somewhat misleading. The Gentiles were a part of the plan already (in the end, Christ must appeal to Isaiah to make this point absolutely clear--but that is just the point: if Isaiah was already speaking of these things eight centuries earlier, then the Gentiles' role was not a conditional, and certainly not a new, thing). Rereading these verses, then, it is clear that the commandment to commit the Christic sayings to writing is a commandment to prepare for a grand unfolding of the history of the Abrahamic covenant. With that broad interpretive key, this verse might be found to hold a great deal of insight into the history of the covenant. However, though it is packed with compacted insight, it is really just a hint of what is to be expounded at length over the course of the remainder of 3 Nephi. Two keys to the interpretation of all the discourses of Christ on the Abrahamic covenant to come: first, one must understand that the covenant is bound up with Christ's doctrine of the Trinity (a doctrine that begins to be unfolded as early as 3 Nephi 11); second, one must understand that the Gentiles' role in the covenant is central, if surprising, and that detail is not arbitrarily decided upon in a late attempt to salvage the covenant, but is rather bound up within the very nature of the covenant itself (as is clear from the very beginning: all the nations of the earth are to be blessed in Abraham). 3 Ne 16:6. As the theme of the Gentiles really opens up in this verse (see the preceding two verses), the context in which this theme opens must be stated. And the context is rather clear: the Gentiles, marked here by their "belief..., in and of the Holy Ghost," are clearly--though perhaps only in the first place--those preached to and converted in the earliest Christian era. If verses 4-5 set up the possibility of exploring the role of the Gentiles in the history of the Abrahamic covenant, this verse begins to undertake that exploration from the very earliest moment of the Gentile involvement in that history. As before, the Gentiles are only to experience God through the manifestation of the Holy Ghost, but now the nature of that visitation is implicitly different. Whereas before it appeared that the limited visitation of the Gentiles was due simply to their being outside the original boundaries of the covenant, it now appears that there is a sort of test or trial at work in the visitation: the Gentiles are "blessed" because they are filled with "belief," though it is only "in and of the Holy Ghost." Since the verse goes on quite explicitly to state that that same Holy Ghost has witnessed to the Gentiles of both the Son and the Father, it seems clear that the Gentiles are blessed for overcoming a sort of distancing performed by God Himself. In other words, though they are ministered to from afar at first, they respond faithfully and move quickly toward the center, for which responsiveness they are blessed. Key to this faithful movement is the Trinitarian theme that again arises here (as [[3 Ne 16:4|before). The Gentile conversion is marked by their full involvement with the Trinity, with the three members of the Godhead at work. If verse 5 establishes the role of the Father in this Trinitarian, covenantal history as the One who covenants specifically with Israel, then this verse's admission that the Gentiles, through the Holy Ghost, have some access to--or, at the very least, witness of--the Father is rather significant: there is already a hint of a Gentile adoption at work in these verses. The blessing spoken by the Christ upon the Gentiles must be read in that light. 3 Ne 16:7. The belief of the Gentiles, initially explored in verse 6, is now set against the unbelief of Israel. If the Gentiles in question seem to be those of the earliest Christian era, then the Israelites in question seem also to be of the same time. The unbelief of Israel, then, seems to be the broad rejection of the Christian proclamation in the first few centuries of the common era. The paucity of good historical documentation from the era in question makes any detailed historical study of the subject rather difficult, but what Christ Himself says here seems rather clear: at the moment of first proclamation, the Gentiles receive the Holy Ghost, while Israel rejects the very presence of the Son. In other words, while the Gentiles receive only the most distant experience of God (the Holy Ghost), they receive it happily and so receive the witness of the Son and Father through the Holy Ghost; at the same time, the House of Israel (and the Nephites/Lamanites present on the occasion, along with the "other sheep" to be visited soon, seem to be the ones implied here), receiving more directly the undeniable visitation of the Son, will go on to leave off Son, Father, and ultimately the Holy Ghost. This broad scheme is interesting for a number of reasons. Perhaps most obvious is the complete lack of reference to the Jews in this comparison: this is not at all a question of the Gentiles and Jews, of the Jews who rejected Jesus versus the Gentiles who humbled themselves before the word of Saint Paul. Rather, the role of Jews is entirely left off until later, while the Gentiles and the lost (but not yet scattered?) tribes of Israel are compared as to their reception of the Christian dispensation. While Israel, as the covenant promised them, receive the presence of the Son in person, the Gentiles receive only the distant manifestation of the Holy Ghost; but the believing Gentiles maintain what they can of their visitation, while Israel broadly rejects theirs. The result of this discrepancy is a sort of reversal of the covenant (though with the aim, in the end, of fulfilling perfectly the covenant; see verse 11). Because Israel rejects and the Gentiles receive, the last day will be marked by a revelation to the Gentiles, and "the fulness of these things shall be made known unto them." The Gentiles are privileged, still believing, over the Israelites, who will have long since fallen away. The reversal, then: Israel, promised to be gathered together in the covenant, are only to receive their part in the covenant knowledge derivatively, second-hand. The ramifications of this reversal of sorts are the real subject matter of all of the following. 3 Ne 16:8-10. Suddenly, however, the spirit of this entire discourse changes with a turn of events introduced across three verses (though in the end the spirit of the discourse will have remained precisely the same). The subject shifts from the believing Gentiles to the unbelieving Gentiles, and a negative tone arises. But this shift from a happier theme to a more depressing one dissociate the present three verses from the preceding two: the last phrase of verse 10 ("I will bring the fulness of my gospel from among them") can only be read as tied to the last phrase of verse 7 ("the fulness of these things shall be made known unto them"). Some sort of continuity between the believing and unbelieving Gentiles is implied: the continuity is undeniably not a question of two opposing groups of Gentiles, one believing and one unbelieving, but it is rather a question of just one Gentile group passing through two phases, a time of belief and a time of unbelief. In other words, verses 8-10 follow verses 6-7 not to draw a distinction between those (one group of Gentiles) who believe and those (another group of Gentiles) who do not, but between the Gentiles at the first (believing) and the same Gentiles later (unbelieving): the continuity is meant to explain the rejection of a later grace offered in the name of an earlier Gentile belief. This shift from belief (in the Holy Ghost) to unbelief (qualified in a number of ways) is traced over the course of these three verses. In verse 8, the Gentiles function as the Lord's tool to scatter the Nephite/Lamanite remnant on the American continent, even to cast the remnant out of their midst, and to trod the same under their feet. This functioning is introduced with the word "notwithstanding," implying that the scattering performed is a work of great grace for the Gentiles, a manifestation of divine favor on their behalf. The same disposition on the Lord's part opens verse 9, where the "mercies" for the Gentiles are opposed to the "judgments" upon the house of Israel. In verse 9, much the same functioning is described again, though in stronger words: "smitten," "afflicted," even "slain," then "cast out," "hated," and becoming "a hiss and a byword among them." But this disposition of grace suddenly falls away in verse 10, where the wickedness of the Gentiles is put on display: they "sin against my gospel," "reject the fulness of my gospel," are "lifted up in the pride of their hearts above all nations," are "filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations...." Key in the list seems to be that the Gentiles are "lifted up in the pride of their hearts above all nations, and above all the people of the whole earth." The passage may have reference to Isaiah 10 (where Assyria is one of the Gentile nations already), where Assyria is subject to much the same transfer: there, in verses 5 and 6, Assyria is explicitly named an instrument in the hand of the Lord to punish His people, but Assyria goes on to exalt himself above all nations in verses 12-13, for which he is punished--perhaps more harshly than the Gentiles here. In fact, it must be admitted, in the end, that the punishment of the Gentiles is rather mild here: though it is no small thing to lose "the fulness of my gospel," it is something less than the absolute destruction one would expect from the God of Abraham, Isaac, and Jacob. However, the verses still to come will bring in questions of thorough destruction. Preparatory to that destruction--or really, grounding that destruction--is this loss of the gospel (a prevalent theme in the Book of Mormon: a people first loses the truth, and then the same people is destroyed). 3 Ne 16:11. The reversal of the Gentiles' belief (see the commentary for verses 8-10) reverses the reversal of the covenant (mentioned in the commentary for verse 7). The earlier Gentile belief in the manifestation (from a distance) of God, opposed to the earlier Israelite unbelief in the manifestation (much more direct) of God, had resulted in a reversal of the Abrahamic covenant: the fulness of the gospel, when brought again on the earth, was brought to those without the covenant, was brought to the once-believing regardless of the covenant. Verse 7 reads, in fact, as if the covenant itself were being abrogated. But with this verse, it becomes quite clear that the Gentile intermission was a step along the way to the Israelite reception of the fulness of the gospel. Here it is clear that the Lord's remembrance of "my covenant" is equivalent to "bring[ing] my gospel unto them." Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne 16:6: What does "in and of" the Holy Ghost mean? 3 Ne 16:10: "Fulness" is mentioned three times in this verse. Is it a possible interpretation that the Gentiles accept "some" of the Gospel and that "some" will be left for them and only the "fulness" will be taken from them? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 15:11-16:3                      Next page: Chapters 17-18

3 Ne 16:11-15

Home > The Book of Mormon > Third Nephi > Chapter 15b-16 > Verses 16:4-20 Previous page: Verses 15:11-16:3                      Next page: Chapters 17-18 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Chapter 15b-16. The relationship of Verses 16:4-20 to the rest of Chapter 15b-16 is discussed at Chapter 15b-16. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 16:4-20 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne 16:4-5. The classification worked out in the last five verses is now taken up into a rather complicated commandment, one explained at length and in a number of different ways in verse 4, and one that opens onto an entire discourse (beginning in the verse 5) about the history of the covenant. The commandment, perhaps, is simple: the Nephites/Lamanites are to "write these sayings after I [Christ] am gone." The commandment, perhaps, is not so simple: not only should one explore the meaning and reference of "sayings," it is not entirely clear what all might be implied by the act of writing (as opposed to understanding, etc.) that is commanded. Moreover, besides the (relatively simple) complexity of the commandment, the remainder of verse 4 offers a number of purposes for the commandment, the tenor of which does quite a bit to guide interpretation of the two points already mentioned. Clearly, these two verses need to be worked out at length. Whatever "sayings" Jesus has reference to, and whatever is fundamentally implied by their being committed to writing, the purposes for the commandment are clear, but need to be explored. While the "that," which followed "after I am gone," marks the following phrases as explaining the purpose of the commandment, the "if" that follows the "that" makes things somewhat more difficult: the purpose itself of the commandment is subject to a conditional situation. The conditional situation, then: "my people at Jerusalem," clarified quite explicitly as the disciples ("they who have seen me and been with me in my ministry"), do not seek a knowledge of the Nephites/Lamanites and other Israelite tribes. The conditional is quite specific, and apparently rather arcane: just in case the Old World disciples ask nothing of the lost tribes of Israel. On the one hand, such a situation does not seem at all likely: why wouldn't the disciples seek out an understanding of the long since dispersed seed of Abraham? On the other hand, perhaps the situation is entirely likely: so focused on survival in times of persecution, so expressly concerned with the proclamation of the Gospel to the Gentiles, and so completely taken up with the fundamentally radical Christian exegesis of the Old Testament, the disciples might never even raise the issue. Historically speaking, the latter seems to have been the case. This importance of this conditional situation is borne out by the following, explicitly stated purpose of the command. But before turning to that purpose, there is a curiosity at play in the conditional that might open things up some more. Christ draws into this question of seeking knowledge of Israel the theme of the Trinity (understood quite loosely). The knowledge of the lost tribes of Israel is to be sought by "ask[ing] the Father," explicitly "in my [the Son's] name," so as to receive such knowledge "by the Holy Ghost." Why Christ would couch the conditional situation in trinitarian language is not at first clear. And the remainder of verse 4 offers little help, though perhaps a hint from verse 5 opens the possibility of a solution: "the covenant" given to "all the people of the house of Israel" was given specifically by "the Father," while its actual fulfillment appears to be the work of the Son. In other words, verse 5 seems to suggest that the business of the Abrahamic covenant and the doctrine of the Trinity are closely connected, that the Father-Son-Holy Ghost complex is a question, first, of the work of the covenant. How that would be--and what that would mean--remains to be discussed. Perhaps it can only be worked out through careful consideration of the following chapters. The purpose, then, of the commandment: to preserve a written text that might be brought to the Gentiles (note: as opposed to the Jews/Christians), precisely so that the Gentiles might bring the remnant of the Jews (/Christians?) "to a knowledge of... their Redeemer." Looking at this express purpose of the commandment, one sees more clearly the importance of the conditional nature of it, as mentioned above: if the Jews/Christians do not seek a knowledge of scattered Israel, then the Gentiles will first know of these covenant people, and it will be their (the Gentiles') work to bring that knowledge to the Jews (/Christians?), so that they might be gathered again, and know of Jesus Christ. In other words, there seems to have been, at the time, two ways things might have unfolded: on the one hand, the Jews/Christians (the disciples, early Church--mostly Jews) might seek an understanding of Israel, and the covenant would be returned to them, etc.; or, on the other hand, the Lord might bring the records of Israel to the knowledge of the Gentiles, who would thereby bring the understanding of the covenant to the (consequently) scattered Jews (/Christians?). In short, the Jews were to receive an understanding of scattered Israel, but how that would happen remained to be decided (whether it would be direct or indirect). But though the two possibilities are laid out here, it becomes clear (and rather quickly) that one of these is already bound to happen, that one of these two possibilities is already dawning (as verse 5 itself makes clear): the Jews/Christians will not seek a knowledge of Israel. The consequence: the commandment is not really a hedge, not really conditional, not really a preparation for a possible situation that would undo God's plan; it is, in fact, the very establishment of God's plan (it was never really in the program to leave the Gentiles out of the story entirely). In other words, though it sounds here as if history might have gone either way, the appearance, in light of all the following discussion (hinted at in verse 5, but confirmed by the remaining chapters of instruction by Christ), is somewhat misleading. The Gentiles were a part of the plan already (in the end, Christ must appeal to Isaiah to make this point absolutely clear--but that is just the point: if Isaiah was already speaking of these things eight centuries earlier, then the Gentiles' role was not a conditional, and certainly not a new, thing). Rereading these verses, then, it is clear that the commandment to commit the Christic sayings to writing is a commandment to prepare for a grand unfolding of the history of the Abrahamic covenant. With that broad interpretive key, this verse might be found to hold a great deal of insight into the history of the covenant. However, though it is packed with compacted insight, it is really just a hint of what is to be expounded at length over the course of the remainder of 3 Nephi. Two keys to the interpretation of all the discourses of Christ on the Abrahamic covenant to come: first, one must understand that the covenant is bound up with Christ's doctrine of the Trinity (a doctrine that begins to be unfolded as early as 3 Nephi 11); second, one must understand that the Gentiles' role in the covenant is central, if surprising, and that detail is not arbitrarily decided upon in a late attempt to salvage the covenant, but is rather bound up within the very nature of the covenant itself (as is clear from the very beginning: all the nations of the earth are to be blessed in Abraham). 3 Ne 16:6. As the theme of the Gentiles really opens up in this verse (see the preceding two verses), the context in which this theme opens must be stated. And the context is rather clear: the Gentiles, marked here by their "belief..., in and of the Holy Ghost," are clearly--though perhaps only in the first place--those preached to and converted in the earliest Christian era. If verses 4-5 set up the possibility of exploring the role of the Gentiles in the history of the Abrahamic covenant, this verse begins to undertake that exploration from the very earliest moment of the Gentile involvement in that history. As before, the Gentiles are only to experience God through the manifestation of the Holy Ghost, but now the nature of that visitation is implicitly different. Whereas before it appeared that the limited visitation of the Gentiles was due simply to their being outside the original boundaries of the covenant, it now appears that there is a sort of test or trial at work in the visitation: the Gentiles are "blessed" because they are filled with "belief," though it is only "in and of the Holy Ghost." Since the verse goes on quite explicitly to state that that same Holy Ghost has witnessed to the Gentiles of both the Son and the Father, it seems clear that the Gentiles are blessed for overcoming a sort of distancing performed by God Himself. In other words, though they are ministered to from afar at first, they respond faithfully and move quickly toward the center, for which responsiveness they are blessed. Key to this faithful movement is the Trinitarian theme that again arises here (as [[3 Ne 16:4|before). The Gentile conversion is marked by their full involvement with the Trinity, with the three members of the Godhead at work. If verse 5 establishes the role of the Father in this Trinitarian, covenantal history as the One who covenants specifically with Israel, then this verse's admission that the Gentiles, through the Holy Ghost, have some access to--or, at the very least, witness of--the Father is rather significant: there is already a hint of a Gentile adoption at work in these verses. The blessing spoken by the Christ upon the Gentiles must be read in that light. 3 Ne 16:7. The belief of the Gentiles, initially explored in verse 6, is now set against the unbelief of Israel. If the Gentiles in question seem to be those of the earliest Christian era, then the Israelites in question seem also to be of the same time. The unbelief of Israel, then, seems to be the broad rejection of the Christian proclamation in the first few centuries of the common era. The paucity of good historical documentation from the era in question makes any detailed historical study of the subject rather difficult, but what Christ Himself says here seems rather clear: at the moment of first proclamation, the Gentiles receive the Holy Ghost, while Israel rejects the very presence of the Son. In other words, while the Gentiles receive only the most distant experience of God (the Holy Ghost), they receive it happily and so receive the witness of the Son and Father through the Holy Ghost; at the same time, the House of Israel (and the Nephites/Lamanites present on the occasion, along with the "other sheep" to be visited soon, seem to be the ones implied here), receiving more directly the undeniable visitation of the Son, will go on to leave off Son, Father, and ultimately the Holy Ghost. This broad scheme is interesting for a number of reasons. Perhaps most obvious is the complete lack of reference to the Jews in this comparison: this is not at all a question of the Gentiles and Jews, of the Jews who rejected Jesus versus the Gentiles who humbled themselves before the word of Saint Paul. Rather, the role of Jews is entirely left off until later, while the Gentiles and the lost (but not yet scattered?) tribes of Israel are compared as to their reception of the Christian dispensation. While Israel, as the covenant promised them, receive the presence of the Son in person, the Gentiles receive only the distant manifestation of the Holy Ghost; but the believing Gentiles maintain what they can of their visitation, while Israel broadly rejects theirs. The result of this discrepancy is a sort of reversal of the covenant (though with the aim, in the end, of fulfilling perfectly the covenant; see verse 11). Because Israel rejects and the Gentiles receive, the last day will be marked by a revelation to the Gentiles, and "the fulness of these things shall be made known unto them." The Gentiles are privileged, still believing, over the Israelites, who will have long since fallen away. The reversal, then: Israel, promised to be gathered together in the covenant, are only to receive their part in the covenant knowledge derivatively, second-hand. The ramifications of this reversal of sorts are the real subject matter of all of the following. 3 Ne 16:8-10. Suddenly, however, the spirit of this entire discourse changes with a turn of events introduced across three verses (though in the end the spirit of the discourse will have remained precisely the same). The subject shifts from the believing Gentiles to the unbelieving Gentiles, and a negative tone arises. But this shift from a happier theme to a more depressing one dissociate the present three verses from the preceding two: the last phrase of verse 10 ("I will bring the fulness of my gospel from among them") can only be read as tied to the last phrase of verse 7 ("the fulness of these things shall be made known unto them"). Some sort of continuity between the believing and unbelieving Gentiles is implied: the continuity is undeniably not a question of two opposing groups of Gentiles, one believing and one unbelieving, but it is rather a question of just one Gentile group passing through two phases, a time of belief and a time of unbelief. In other words, verses 8-10 follow verses 6-7 not to draw a distinction between those (one group of Gentiles) who believe and those (another group of Gentiles) who do not, but between the Gentiles at the first (believing) and the same Gentiles later (unbelieving): the continuity is meant to explain the rejection of a later grace offered in the name of an earlier Gentile belief. This shift from belief (in the Holy Ghost) to unbelief (qualified in a number of ways) is traced over the course of these three verses. In verse 8, the Gentiles function as the Lord's tool to scatter the Nephite/Lamanite remnant on the American continent, even to cast the remnant out of their midst, and to trod the same under their feet. This functioning is introduced with the word "notwithstanding," implying that the scattering performed is a work of great grace for the Gentiles, a manifestation of divine favor on their behalf. The same disposition on the Lord's part opens verse 9, where the "mercies" for the Gentiles are opposed to the "judgments" upon the house of Israel. In verse 9, much the same functioning is described again, though in stronger words: "smitten," "afflicted," even "slain," then "cast out," "hated," and becoming "a hiss and a byword among them." But this disposition of grace suddenly falls away in verse 10, where the wickedness of the Gentiles is put on display: they "sin against my gospel," "reject the fulness of my gospel," are "lifted up in the pride of their hearts above all nations," are "filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations...." Key in the list seems to be that the Gentiles are "lifted up in the pride of their hearts above all nations, and above all the people of the whole earth." The passage may have reference to Isaiah 10 (where Assyria is one of the Gentile nations already), where Assyria is subject to much the same transfer: there, in verses 5 and 6, Assyria is explicitly named an instrument in the hand of the Lord to punish His people, but Assyria goes on to exalt himself above all nations in verses 12-13, for which he is punished--perhaps more harshly than the Gentiles here. In fact, it must be admitted, in the end, that the punishment of the Gentiles is rather mild here: though it is no small thing to lose "the fulness of my gospel," it is something less than the absolute destruction one would expect from the God of Abraham, Isaac, and Jacob. However, the verses still to come will bring in questions of thorough destruction. Preparatory to that destruction--or really, grounding that destruction--is this loss of the gospel (a prevalent theme in the Book of Mormon: a people first loses the truth, and then the same people is destroyed). 3 Ne 16:11. The reversal of the Gentiles' belief (see the commentary for verses 8-10) reverses the reversal of the covenant (mentioned in the commentary for verse 7). The earlier Gentile belief in the manifestation (from a distance) of God, opposed to the earlier Israelite unbelief in the manifestation (much more direct) of God, had resulted in a reversal of the Abrahamic covenant: the fulness of the gospel, when brought again on the earth, was brought to those without the covenant, was brought to the once-believing regardless of the covenant. Verse 7 reads, in fact, as if the covenant itself were being abrogated. But with this verse, it becomes quite clear that the Gentile intermission was a step along the way to the Israelite reception of the fulness of the gospel. Here it is clear that the Lord's remembrance of "my covenant" is equivalent to "bring[ing] my gospel unto them." Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne 16:6: What does "in and of" the Holy Ghost mean? 3 Ne 16:10: "Fulness" is mentioned three times in this verse. Is it a possible interpretation that the Gentiles accept "some" of the Gospel and that "some" will be left for them and only the "fulness" will be taken from them? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 15:11-16:3                      Next page: Chapters 17-18

3 Ne 16:16-20

Home > The Book of Mormon > Third Nephi > Chapter 15b-16 > Verses 16:4-20 Previous page: Verses 15:11-16:3                      Next page: Chapters 17-18 This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Chapter 15b-16. The relationship of Verses 16:4-20 to the rest of Chapter 15b-16 is discussed at Chapter 15b-16. Story. Message. Themes, symbols, and doctrinal points emphasized in Verses 16:4-20 include: Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne 16:4-5. The classification worked out in the last five verses is now taken up into a rather complicated commandment, one explained at length and in a number of different ways in verse 4, and one that opens onto an entire discourse (beginning in the verse 5) about the history of the covenant. The commandment, perhaps, is simple: the Nephites/Lamanites are to "write these sayings after I [Christ] am gone." The commandment, perhaps, is not so simple: not only should one explore the meaning and reference of "sayings," it is not entirely clear what all might be implied by the act of writing (as opposed to understanding, etc.) that is commanded. Moreover, besides the (relatively simple) complexity of the commandment, the remainder of verse 4 offers a number of purposes for the commandment, the tenor of which does quite a bit to guide interpretation of the two points already mentioned. Clearly, these two verses need to be worked out at length. Whatever "sayings" Jesus has reference to, and whatever is fundamentally implied by their being committed to writing, the purposes for the commandment are clear, but need to be explored. While the "that," which followed "after I am gone," marks the following phrases as explaining the purpose of the commandment, the "if" that follows the "that" makes things somewhat more difficult: the purpose itself of the commandment is subject to a conditional situation. The conditional situation, then: "my people at Jerusalem," clarified quite explicitly as the disciples ("they who have seen me and been with me in my ministry"), do not seek a knowledge of the Nephites/Lamanites and other Israelite tribes. The conditional is quite specific, and apparently rather arcane: just in case the Old World disciples ask nothing of the lost tribes of Israel. On the one hand, such a situation does not seem at all likely: why wouldn't the disciples seek out an understanding of the long since dispersed seed of Abraham? On the other hand, perhaps the situation is entirely likely: so focused on survival in times of persecution, so expressly concerned with the proclamation of the Gospel to the Gentiles, and so completely taken up with the fundamentally radical Christian exegesis of the Old Testament, the disciples might never even raise the issue. Historically speaking, the latter seems to have been the case. This importance of this conditional situation is borne out by the following, explicitly stated purpose of the command. But before turning to that purpose, there is a curiosity at play in the conditional that might open things up some more. Christ draws into this question of seeking knowledge of Israel the theme of the Trinity (understood quite loosely). The knowledge of the lost tribes of Israel is to be sought by "ask[ing] the Father," explicitly "in my [the Son's] name," so as to receive such knowledge "by the Holy Ghost." Why Christ would couch the conditional situation in trinitarian language is not at first clear. And the remainder of verse 4 offers little help, though perhaps a hint from verse 5 opens the possibility of a solution: "the covenant" given to "all the people of the house of Israel" was given specifically by "the Father," while its actual fulfillment appears to be the work of the Son. In other words, verse 5 seems to suggest that the business of the Abrahamic covenant and the doctrine of the Trinity are closely connected, that the Father-Son-Holy Ghost complex is a question, first, of the work of the covenant. How that would be--and what that would mean--remains to be discussed. Perhaps it can only be worked out through careful consideration of the following chapters. The purpose, then, of the commandment: to preserve a written text that might be brought to the Gentiles (note: as opposed to the Jews/Christians), precisely so that the Gentiles might bring the remnant of the Jews (/Christians?) "to a knowledge of... their Redeemer." Looking at this express purpose of the commandment, one sees more clearly the importance of the conditional nature of it, as mentioned above: if the Jews/Christians do not seek a knowledge of scattered Israel, then the Gentiles will first know of these covenant people, and it will be their (the Gentiles') work to bring that knowledge to the Jews (/Christians?), so that they might be gathered again, and know of Jesus Christ. In other words, there seems to have been, at the time, two ways things might have unfolded: on the one hand, the Jews/Christians (the disciples, early Church--mostly Jews) might seek an understanding of Israel, and the covenant would be returned to them, etc.; or, on the other hand, the Lord might bring the records of Israel to the knowledge of the Gentiles, who would thereby bring the understanding of the covenant to the (consequently) scattered Jews (/Christians?). In short, the Jews were to receive an understanding of scattered Israel, but how that would happen remained to be decided (whether it would be direct or indirect). But though the two possibilities are laid out here, it becomes clear (and rather quickly) that one of these is already bound to happen, that one of these two possibilities is already dawning (as verse 5 itself makes clear): the Jews/Christians will not seek a knowledge of Israel. The consequence: the commandment is not really a hedge, not really conditional, not really a preparation for a possible situation that would undo God's plan; it is, in fact, the very establishment of God's plan (it was never really in the program to leave the Gentiles out of the story entirely). In other words, though it sounds here as if history might have gone either way, the appearance, in light of all the following discussion (hinted at in verse 5, but confirmed by the remaining chapters of instruction by Christ), is somewhat misleading. The Gentiles were a part of the plan already (in the end, Christ must appeal to Isaiah to make this point absolutely clear--but that is just the point: if Isaiah was already speaking of these things eight centuries earlier, then the Gentiles' role was not a conditional, and certainly not a new, thing). Rereading these verses, then, it is clear that the commandment to commit the Christic sayings to writing is a commandment to prepare for a grand unfolding of the history of the Abrahamic covenant. With that broad interpretive key, this verse might be found to hold a great deal of insight into the history of the covenant. However, though it is packed with compacted insight, it is really just a hint of what is to be expounded at length over the course of the remainder of 3 Nephi. Two keys to the interpretation of all the discourses of Christ on the Abrahamic covenant to come: first, one must understand that the covenant is bound up with Christ's doctrine of the Trinity (a doctrine that begins to be unfolded as early as 3 Nephi 11); second, one must understand that the Gentiles' role in the covenant is central, if surprising, and that detail is not arbitrarily decided upon in a late attempt to salvage the covenant, but is rather bound up within the very nature of the covenant itself (as is clear from the very beginning: all the nations of the earth are to be blessed in Abraham). 3 Ne 16:6. As the theme of the Gentiles really opens up in this verse (see the preceding two verses), the context in which this theme opens must be stated. And the context is rather clear: the Gentiles, marked here by their "belief..., in and of the Holy Ghost," are clearly--though perhaps only in the first place--those preached to and converted in the earliest Christian era. If verses 4-5 set up the possibility of exploring the role of the Gentiles in the history of the Abrahamic covenant, this verse begins to undertake that exploration from the very earliest moment of the Gentile involvement in that history. As before, the Gentiles are only to experience God through the manifestation of the Holy Ghost, but now the nature of that visitation is implicitly different. Whereas before it appeared that the limited visitation of the Gentiles was due simply to their being outside the original boundaries of the covenant, it now appears that there is a sort of test or trial at work in the visitation: the Gentiles are "blessed" because they are filled with "belief," though it is only "in and of the Holy Ghost." Since the verse goes on quite explicitly to state that that same Holy Ghost has witnessed to the Gentiles of both the Son and the Father, it seems clear that the Gentiles are blessed for overcoming a sort of distancing performed by God Himself. In other words, though they are ministered to from afar at first, they respond faithfully and move quickly toward the center, for which responsiveness they are blessed. Key to this faithful movement is the Trinitarian theme that again arises here (as [[3 Ne 16:4|before). The Gentile conversion is marked by their full involvement with the Trinity, with the three members of the Godhead at work. If verse 5 establishes the role of the Father in this Trinitarian, covenantal history as the One who covenants specifically with Israel, then this verse's admission that the Gentiles, through the Holy Ghost, have some access to--or, at the very least, witness of--the Father is rather significant: there is already a hint of a Gentile adoption at work in these verses. The blessing spoken by the Christ upon the Gentiles must be read in that light. 3 Ne 16:7. The belief of the Gentiles, initially explored in verse 6, is now set against the unbelief of Israel. If the Gentiles in question seem to be those of the earliest Christian era, then the Israelites in question seem also to be of the same time. The unbelief of Israel, then, seems to be the broad rejection of the Christian proclamation in the first few centuries of the common era. The paucity of good historical documentation from the era in question makes any detailed historical study of the subject rather difficult, but what Christ Himself says here seems rather clear: at the moment of first proclamation, the Gentiles receive the Holy Ghost, while Israel rejects the very presence of the Son. In other words, while the Gentiles receive only the most distant experience of God (the Holy Ghost), they receive it happily and so receive the witness of the Son and Father through the Holy Ghost; at the same time, the House of Israel (and the Nephites/Lamanites present on the occasion, along with the "other sheep" to be visited soon, seem to be the ones implied here), receiving more directly the undeniable visitation of the Son, will go on to leave off Son, Father, and ultimately the Holy Ghost. This broad scheme is interesting for a number of reasons. Perhaps most obvious is the complete lack of reference to the Jews in this comparison: this is not at all a question of the Gentiles and Jews, of the Jews who rejected Jesus versus the Gentiles who humbled themselves before the word of Saint Paul. Rather, the role of Jews is entirely left off until later, while the Gentiles and the lost (but not yet scattered?) tribes of Israel are compared as to their reception of the Christian dispensation. While Israel, as the covenant promised them, receive the presence of the Son in person, the Gentiles receive only the distant manifestation of the Holy Ghost; but the believing Gentiles maintain what they can of their visitation, while Israel broadly rejects theirs. The result of this discrepancy is a sort of reversal of the covenant (though with the aim, in the end, of fulfilling perfectly the covenant; see verse 11). Because Israel rejects and the Gentiles receive, the last day will be marked by a revelation to the Gentiles, and "the fulness of these things shall be made known unto them." The Gentiles are privileged, still believing, over the Israelites, who will have long since fallen away. The reversal, then: Israel, promised to be gathered together in the covenant, are only to receive their part in the covenant knowledge derivatively, second-hand. The ramifications of this reversal of sorts are the real subject matter of all of the following. 3 Ne 16:8-10. Suddenly, however, the spirit of this entire discourse changes with a turn of events introduced across three verses (though in the end the spirit of the discourse will have remained precisely the same). The subject shifts from the believing Gentiles to the unbelieving Gentiles, and a negative tone arises. But this shift from a happier theme to a more depressing one dissociate the present three verses from the preceding two: the last phrase of verse 10 ("I will bring the fulness of my gospel from among them") can only be read as tied to the last phrase of verse 7 ("the fulness of these things shall be made known unto them"). Some sort of continuity between the believing and unbelieving Gentiles is implied: the continuity is undeniably not a question of two opposing groups of Gentiles, one believing and one unbelieving, but it is rather a question of just one Gentile group passing through two phases, a time of belief and a time of unbelief. In other words, verses 8-10 follow verses 6-7 not to draw a distinction between those (one group of Gentiles) who believe and those (another group of Gentiles) who do not, but between the Gentiles at the first (believing) and the same Gentiles later (unbelieving): the continuity is meant to explain the rejection of a later grace offered in the name of an earlier Gentile belief. This shift from belief (in the Holy Ghost) to unbelief (qualified in a number of ways) is traced over the course of these three verses. In verse 8, the Gentiles function as the Lord's tool to scatter the Nephite/Lamanite remnant on the American continent, even to cast the remnant out of their midst, and to trod the same under their feet. This functioning is introduced with the word "notwithstanding," implying that the scattering performed is a work of great grace for the Gentiles, a manifestation of divine favor on their behalf. The same disposition on the Lord's part opens verse 9, where the "mercies" for the Gentiles are opposed to the "judgments" upon the house of Israel. In verse 9, much the same functioning is described again, though in stronger words: "smitten," "afflicted," even "slain," then "cast out," "hated," and becoming "a hiss and a byword among them." But this disposition of grace suddenly falls away in verse 10, where the wickedness of the Gentiles is put on display: they "sin against my gospel," "reject the fulness of my gospel," are "lifted up in the pride of their hearts above all nations," are "filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations...." Key in the list seems to be that the Gentiles are "lifted up in the pride of their hearts above all nations, and above all the people of the whole earth." The passage may have reference to Isaiah 10 (where Assyria is one of the Gentile nations already), where Assyria is subject to much the same transfer: there, in verses 5 and 6, Assyria is explicitly named an instrument in the hand of the Lord to punish His people, but Assyria goes on to exalt himself above all nations in verses 12-13, for which he is punished--perhaps more harshly than the Gentiles here. In fact, it must be admitted, in the end, that the punishment of the Gentiles is rather mild here: though it is no small thing to lose "the fulness of my gospel," it is something less than the absolute destruction one would expect from the God of Abraham, Isaac, and Jacob. However, the verses still to come will bring in questions of thorough destruction. Preparatory to that destruction--or really, grounding that destruction--is this loss of the gospel (a prevalent theme in the Book of Mormon: a people first loses the truth, and then the same people is destroyed). 3 Ne 16:11. The reversal of the Gentiles' belief (see the commentary for verses 8-10) reverses the reversal of the covenant (mentioned in the commentary for verse 7). The earlier Gentile belief in the manifestation (from a distance) of God, opposed to the earlier Israelite unbelief in the manifestation (much more direct) of God, had resulted in a reversal of the Abrahamic covenant: the fulness of the gospel, when brought again on the earth, was brought to those without the covenant, was brought to the once-believing regardless of the covenant. Verse 7 reads, in fact, as if the covenant itself were being abrogated. But with this verse, it becomes quite clear that the Gentile intermission was a step along the way to the Israelite reception of the fulness of the gospel. Here it is clear that the Lord's remembrance of "my covenant" is equivalent to "bring[ing] my gospel unto them." Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne 16:6: What does "in and of" the Holy Ghost mean? 3 Ne 16:10: "Fulness" is mentioned three times in this verse. Is it a possible interpretation that the Gentiles accept "some" of the Gospel and that "some" will be left for them and only the "fulness" will be taken from them? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 15:11-16:3                      Next page: Chapters 17-18

3 Ne 20:1-5

Home > The Book of Mormon > Third Nephi > Chapter 19-20a / Verses 19:1-20:9 Previous page: Chapter 17-18                      Next page: Chapter 20b-23a This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 19-20a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 19:4. We are given the names of the twelve "disciples whom Jesus had chosen." These twelve go on to preach to the multitude which is divided into twelve groups (v. 6). The text isn't explicit in identifying these as the same twelve people Jesus gives authority to baptize to as noted in 3 Ne 12:1, but that seems likely from the context. Also it seems likely that these are the same twelve people Nephi sees in a vision described in 1 Ne 12:7-10. Though we may think of these twelve as having a similar role to the twelve apostles, throughout the word "apostle" is never used to refer to these 12. Instead they are consistently referred to as disciples. In fact 1 Ne 12:9 distinguishes these twelve from the twelve apostles by explaining that the twelve apostles will judge the twelve tribes of Israel and this twelve will judge Nephi's seed. 3 Ne. 19:20: Chosen them out of the world. Jesus refers to the people here as those he has chosen and he thanks the Father that He gave the Holy Ghost to those he has chosen. "Chosen" could mean chosen in a broad sense--something like chosen to be Christ's people. Or it could be specific. These are the people chosen by Jesus to receive the Holy Ghost at this time. Maybe it doesn't matter as maybe these are two ways of describing what amounts to the same thing. The phrase "chosen them out of the world" could mean something like "of the people in the world, I have chosen these." Or it could mean that he chose these people to be "out of the world." See also verse 29 and John 15:19. 3 Ne. 19:14: Compared to Verse 19:34. In verse 14 we are told that the children spoke unto their fathers greater things than Jesus had revealed unto the people. Compare this to 3 Nephi 19:34 where we are told that the words Jesus prayed were "so great and marvelous ... that they cannot be written neither can they be uttered by man." How can the children reveal greater things than Jesus did, if what Jesus spoke is so great that it cannot be spoken by man? This seems like a contradiction if we assume that man here include all people (as it often does in the scriptures) and that what the children revealed is being judged on the same scale as the words Jesus prayed. Essentially then there are two ways to explain away what could appear as a contradiction: We could interpret the word man as not applying in the context of 19:34 to children. In this way think that the things Jesus spoke could not be spoken by man, but they could be spoken, and even greater things could be spoken, by children. We can draw a distinction between "revealing" and "praying." This could be done in different ways depending on how we interpret each word. For example, we might interpret the great words Jesus prayed as carrying with them a spiritual presence that made it impossible for others to pray as Jesus did. Then we might interpret the things the children spoke to their fathers as revealing greater truths than Jesus had revealed. Essentially then Jesus words are being judged as greater on one scale and the things the children revealed are greater on a different scale of revealed truths. 3 Ne. 19:30. This most likely refers to righteousness, not skin color. (See Tvedtnes article below.) Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 19:19: Christ says that the law has been fulfilled. What exactly does that mean? 3 Ne. 19:22: Jesus says that the people pray unto him because he is with them. Why does Jesus's presence give them reason to pray to him? 3 Ne. 19:31-36: In Verse 19:14 it says that the children spoke to their fathers greater things than Jesus had revealed? What does it mean to say that one revelation is greater than another? What is the scale on which such judgements are made? Take two truths that have been revealed to us, celestial marriage and the doctrine of repentance--what would it mean to say that one of them is greater? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 19:20. Brant Gardner argues that in this verse Christ is referring only to the twelve disciples he has chosen. 3 Ne. 19:22: Praying to Jesus. The June 1988 Ensign has a response to this question by Beth Spackman. She essentially says that although it seems to have been proper for the Nephites to pray to Jesus, we have been instructed to only pray to the Father. 3 Ne. 19:22: Praying to Jesus. Ben Spackman makes the point that pray in this verse may have more of the connotation to praise since there are many different Hebrew words for our one word pray in English. Ben also makes the point that in Old Testament times people prayed to Jehovah, so making the switch to praying to the Father may've been something the disciples hadn't been taught yet. 3 Ne. 19:30: White. See The Charge of "Racism" in the Book of Mormon by John A. Tvedtnes. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 17-18                      Next page: Chapter 20b-23a

3 Ne 20:6-10

Home > The Book of Mormon > Third Nephi > Chapter 19-20a / Verses 19:1-20:9 Previous page: Chapter 17-18                      Next page: Chapter 20b-23a This page would ideally always be under construction. You are invited to contribute. Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 19-20a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 19:4. We are given the names of the twelve "disciples whom Jesus had chosen." These twelve go on to preach to the multitude which is divided into twelve groups (v. 6). The text isn't explicit in identifying these as the same twelve people Jesus gives authority to baptize to as noted in 3 Ne 12:1, but that seems likely from the context. Also it seems likely that these are the same twelve people Nephi sees in a vision described in 1 Ne 12:7-10. Though we may think of these twelve as having a similar role to the twelve apostles, throughout the word "apostle" is never used to refer to these 12. Instead they are consistently referred to as disciples. In fact 1 Ne 12:9 distinguishes these twelve from the twelve apostles by explaining that the twelve apostles will judge the twelve tribes of Israel and this twelve will judge Nephi's seed. 3 Ne. 19:20: Chosen them out of the world. Jesus refers to the people here as those he has chosen and he thanks the Father that He gave the Holy Ghost to those he has chosen. "Chosen" could mean chosen in a broad sense--something like chosen to be Christ's people. Or it could be specific. These are the people chosen by Jesus to receive the Holy Ghost at this time. Maybe it doesn't matter as maybe these are two ways of describing what amounts to the same thing. The phrase "chosen them out of the world" could mean something like "of the people in the world, I have chosen these." Or it could mean that he chose these people to be "out of the world." See also verse 29 and John 15:19. 3 Ne. 19:14: Compared to Verse 19:34. In verse 14 we are told that the children spoke unto their fathers greater things than Jesus had revealed unto the people. Compare this to 3 Nephi 19:34 where we are told that the words Jesus prayed were "so great and marvelous ... that they cannot be written neither can they be uttered by man." How can the children reveal greater things than Jesus did, if what Jesus spoke is so great that it cannot be spoken by man? This seems like a contradiction if we assume that man here include all people (as it often does in the scriptures) and that what the children revealed is being judged on the same scale as the words Jesus prayed. Essentially then there are two ways to explain away what could appear as a contradiction: We could interpret the word man as not applying in the context of 19:34 to children. In this way think that the things Jesus spoke could not be spoken by man, but they could be spoken, and even greater things could be spoken, by children. We can draw a distinction between "revealing" and "praying." This could be done in different ways depending on how we interpret each word. For example, we might interpret the great words Jesus prayed as carrying with them a spiritual presence that made it impossible for others to pray as Jesus did. Then we might interpret the things the children spoke to their fathers as revealing greater truths than Jesus had revealed. Essentially then Jesus words are being judged as greater on one scale and the things the children revealed are greater on a different scale of revealed truths. 3 Ne. 19:30. This most likely refers to righteousness, not skin color. (See Tvedtnes article below.) Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 19:19: Christ says that the law has been fulfilled. What exactly does that mean? 3 Ne. 19:22: Jesus says that the people pray unto him because he is with them. Why does Jesus's presence give them reason to pray to him? 3 Ne. 19:31-36: In Verse 19:14 it says that the children spoke to their fathers greater things than Jesus had revealed? What does it mean to say that one revelation is greater than another? What is the scale on which such judgements are made? Take two truths that have been revealed to us, celestial marriage and the doctrine of repentance--what would it mean to say that one of them is greater? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 19:20. Brant Gardner argues that in this verse Christ is referring only to the twelve disciples he has chosen. 3 Ne. 19:22: Praying to Jesus. The June 1988 Ensign has a response to this question by Beth Spackman. She essentially says that although it seems to have been proper for the Nephites to pray to Jesus, we have been instructed to only pray to the Father. 3 Ne. 19:22: Praying to Jesus. Ben Spackman makes the point that pray in this verse may have more of the connotation to praise since there are many different Hebrew words for our one word pray in English. Ben also makes the point that in Old Testament times people prayed to Jehovah, so making the switch to praying to the Father may've been something the disciples hadn't been taught yet. 3 Ne. 19:30: White. See The Charge of "Racism" in the Book of Mormon by John A. Tvedtnes. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 17-18                      Next page: Chapter 20b-23a

3 Ne 20:11-15

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 20:16-20

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 20:21-25

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 20:26-30

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 20:31-35

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 20:36-40

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 20:41-46

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 21:1-5

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 21:6-10

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 21:11-15

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 21:16-20

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 21:21-25

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

3 Ne 21:26-29

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5 Previous page: Chapter 19-20a                      Next page: Chapters 23b-26 This page would ideally always be under construction. You are invited to contribute. Some of this chapter 22 content needs to get moved to Isaiah Summary This heading should be very brief. Click the link above and to the right to edit or add content to this heading. → Relationship to Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi. Story. Message. Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi. 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ? 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26. 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant. 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream." 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.) 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins? 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message? 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"? 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this? 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23) 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here? 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to? 3 Ne. 21:29: What's a rearward? 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly? 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married? 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings? 3 Ne. 22:1-2: Who is the married wife? 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"? 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them? 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people? 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse? 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets? 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog. 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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