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Lev 27:26-30

Home > The Old Testament > Leviticus > Chapter 27 Previous page: Chapters 23-26                              This is the last page for Leviticus This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → 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 "edit" link to edit or add content to this section. → 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 "edit" link to edit or add content to this section. → 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 "edit" link to edit or add content to this section. → 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 "edit" link to edit or add content to this section. → 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 "edit" link to edit or add content to this section. → 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: Chapters 23-26                              This is the last page for Leviticus

Isa 58:1-5

Home > The Old Testament > Isaiah > Chapters 55-59 Previous page: Chapter 54                              Next page: Chapters 60-66 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. → 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. → Isa 55. Scholars generally lump this chapter in with the fifteen previous as "Second Isaiah," a sixteen-chapter single prophecy connected in some way with the Day of Atonement (some have even suggested that this was a text used in some Day of Atonement celebrations). Chapter 55 would be, on such a model, the conclusion to the poetic/ritual text. Its place, as such, is quite interesting: after the announcement of chapter 52, the atonement experience of chapter 53, and the resultant marriage of chapter 54, there are some final words of exhortation offered to those listening. The role this chapter plays in the Book of Mormon is quite interesting. The Book of Mormon relies on the poetic text of "Second Isaiah" in a rather fascinating manner. It is quoted in order, from Isaiah 48 through Isaiah 54, though the quotations are spread out over the course of the Book of Mormon (48-49 are in 1 Nephi 20-21; 50-51 are in 2 Nephi 7-8; 52-53 are in Mosiah 13-14; and 54 is in 3 Nephi 22). The excerpt of the poetic text ends with chapter 54 of Isaiah, and chapter 55 is not quoted at any length. That is, the invitation that so profoundly marks the conclusion of the poem is not taken up into the Isaianic substructure of the Book of Mormon. But it might be noticed that the first two verses of this chapter do show up in the Book of Mormon, but out of place in the Isaianic substructure: they appear at the conclusion of 2 Nephi 9. Jacob, closing up his discourse (at the temple?) concerning atonement (on the Day of Atonement?), quotes these first two verses as a final invitation after everything that had been said. Isa 55:1: Buy. Webster's 1828 dictionary defines the word "buy" as follows "buy - verb intransitive - To negotiate, or treat about a purchase." NET note on oxymoron. The NET suggests that this statement is oxymoronic for rhetorical impact, meaning something like “Come and take freely what you normally have to pay for.” Cross-references. The term keceph ("money") is also used in 2nd Isaiah in the following passages: Isa 40:19; Isa 43:24; Isa 46:6 Isa 48:10; Isa 52:3; [[Isa 55:2]. A related idea of being sold (opposite "buy" in these verses) is expressed in Isa 50:1, where God asks to whom did God sell Israel (which is more directly related to Isa 52:3, "Ye have sold yourselves for nought; and ye shall be redeemed without money"). In another contrasting passage, Deut 2:6, Israel is commanded to buy meat and water "for money" from "the children of Esau" near mount Seir. In the Book of Mormon, the phrase "without money" is used in four different passages. In 2 Ne 9:50, Jacob gives the most complete quotation of this passage (verses 1 and 2, with some insertions), after quoting 2nd Isaiah. In 2 Ne 26:25, Nephi quotes part of verse 1. In Alma 1:20, only the phrase "without money and without price is quoted" though it's also related to God's there (as it is here in verse 3). In 3 Ne 20:38, Jesus uses the phrase "without money," but he is quoting Isa 52:3 (see this blog post by Joe Spencer for more regarding Jesus' use of Isa 52 in that speech; see also this blog post by Kirk C. for related discussion of God selling Israel in other Old Testament passages). Isa 56:5. Within the Temple, the Lord is going to give a place and a name. The Hebrew word translated as "place" is the Hebrew "yad". Yad is the arm of a man. It can also be translated as "sign." It is instructive to read this verse again, and instead of "place", read the verse with "sign" in its place. Isa 59:14. Rather than merely stating that "things are bad," Isaiah expresses this through the use of the following expressive action verbs in the poetic personification of judgment, justice, truth, and equity (honesty) respectively: turned away backward standeth afar off fallen in the street cannot enter Isa 59:20. If this verse is an example of synonymous parallellism, then Zion = "them that turn from transgression in Jacob". In other words, Isaiah's definition of "Zion" is, those among Jacob's descendants who "turn from transgression" [unto God]. This definition clearly fits with Isa 51:16 where Zion = "my people" and possibly Isa 60:14 where Zion = "the City of the LORD". However, most instances where Isaiah uses "Zion", the synonymous parallels in them suggest that Zion = Jerusalem (Isa 4:3-4, Isa 10:32, Isa 30:19, Isa 31:4-5,9; Isa 33:20; Isa 37:22,32; Isa 40:9; Isa 52:1-2). Perhaps Isaiah (and the LORD) focus on Jerusalem in its future Zion form. Isa 59:21. This verse seems to suggest that having the LORD's spirit upon us is the same as, or at least closely related to, having the LORD put words in our mouths (telling us what to preach/teach by the Spirit), and is reminiscent of Isa 51:16. This opens the possibility that when Isaiah speaks of "the mouth of the LORD", he is referring to that person (or persons) on Earth through whom the LORD speaks. See Isa 1:20; Isa 6:7; Isa 30:2; Isa 40:5-6; Isa 48:3-5. 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. → Isa 58:13. Then whose pleasure are we to do on the Sabbath? Whose words are we to speak? 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 54                              Next page: Chapters 60-66

Isa 58:6-10

Home > The Old Testament > Isaiah > Chapters 55-59 Previous page: Chapter 54                              Next page: Chapters 60-66 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. → 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. → Isa 55. Scholars generally lump this chapter in with the fifteen previous as "Second Isaiah," a sixteen-chapter single prophecy connected in some way with the Day of Atonement (some have even suggested that this was a text used in some Day of Atonement celebrations). Chapter 55 would be, on such a model, the conclusion to the poetic/ritual text. Its place, as such, is quite interesting: after the announcement of chapter 52, the atonement experience of chapter 53, and the resultant marriage of chapter 54, there are some final words of exhortation offered to those listening. The role this chapter plays in the Book of Mormon is quite interesting. The Book of Mormon relies on the poetic text of "Second Isaiah" in a rather fascinating manner. It is quoted in order, from Isaiah 48 through Isaiah 54, though the quotations are spread out over the course of the Book of Mormon (48-49 are in 1 Nephi 20-21; 50-51 are in 2 Nephi 7-8; 52-53 are in Mosiah 13-14; and 54 is in 3 Nephi 22). The excerpt of the poetic text ends with chapter 54 of Isaiah, and chapter 55 is not quoted at any length. That is, the invitation that so profoundly marks the conclusion of the poem is not taken up into the Isaianic substructure of the Book of Mormon. But it might be noticed that the first two verses of this chapter do show up in the Book of Mormon, but out of place in the Isaianic substructure: they appear at the conclusion of 2 Nephi 9. Jacob, closing up his discourse (at the temple?) concerning atonement (on the Day of Atonement?), quotes these first two verses as a final invitation after everything that had been said. Isa 55:1: Buy. Webster's 1828 dictionary defines the word "buy" as follows "buy - verb intransitive - To negotiate, or treat about a purchase." NET note on oxymoron. The NET suggests that this statement is oxymoronic for rhetorical impact, meaning something like “Come and take freely what you normally have to pay for.” Cross-references. The term keceph ("money") is also used in 2nd Isaiah in the following passages: Isa 40:19; Isa 43:24; Isa 46:6 Isa 48:10; Isa 52:3; [[Isa 55:2]. A related idea of being sold (opposite "buy" in these verses) is expressed in Isa 50:1, where God asks to whom did God sell Israel (which is more directly related to Isa 52:3, "Ye have sold yourselves for nought; and ye shall be redeemed without money"). In another contrasting passage, Deut 2:6, Israel is commanded to buy meat and water "for money" from "the children of Esau" near mount Seir. In the Book of Mormon, the phrase "without money" is used in four different passages. In 2 Ne 9:50, Jacob gives the most complete quotation of this passage (verses 1 and 2, with some insertions), after quoting 2nd Isaiah. In 2 Ne 26:25, Nephi quotes part of verse 1. In Alma 1:20, only the phrase "without money and without price is quoted" though it's also related to God's there (as it is here in verse 3). In 3 Ne 20:38, Jesus uses the phrase "without money," but he is quoting Isa 52:3 (see this blog post by Joe Spencer for more regarding Jesus' use of Isa 52 in that speech; see also this blog post by Kirk C. for related discussion of God selling Israel in other Old Testament passages). Isa 56:5. Within the Temple, the Lord is going to give a place and a name. The Hebrew word translated as "place" is the Hebrew "yad". Yad is the arm of a man. It can also be translated as "sign." It is instructive to read this verse again, and instead of "place", read the verse with "sign" in its place. Isa 59:14. Rather than merely stating that "things are bad," Isaiah expresses this through the use of the following expressive action verbs in the poetic personification of judgment, justice, truth, and equity (honesty) respectively: turned away backward standeth afar off fallen in the street cannot enter Isa 59:20. If this verse is an example of synonymous parallellism, then Zion = "them that turn from transgression in Jacob". In other words, Isaiah's definition of "Zion" is, those among Jacob's descendants who "turn from transgression" [unto God]. This definition clearly fits with Isa 51:16 where Zion = "my people" and possibly Isa 60:14 where Zion = "the City of the LORD". However, most instances where Isaiah uses "Zion", the synonymous parallels in them suggest that Zion = Jerusalem (Isa 4:3-4, Isa 10:32, Isa 30:19, Isa 31:4-5,9; Isa 33:20; Isa 37:22,32; Isa 40:9; Isa 52:1-2). Perhaps Isaiah (and the LORD) focus on Jerusalem in its future Zion form. Isa 59:21. This verse seems to suggest that having the LORD's spirit upon us is the same as, or at least closely related to, having the LORD put words in our mouths (telling us what to preach/teach by the Spirit), and is reminiscent of Isa 51:16. This opens the possibility that when Isaiah speaks of "the mouth of the LORD", he is referring to that person (or persons) on Earth through whom the LORD speaks. See Isa 1:20; Isa 6:7; Isa 30:2; Isa 40:5-6; Isa 48:3-5. 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. → Isa 58:13. Then whose pleasure are we to do on the Sabbath? Whose words are we to speak? 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 54                              Next page: Chapters 60-66

Isa 58:11-14

Home > The Old Testament > Isaiah > Chapters 55-59 Previous page: Chapter 54                              Next page: Chapters 60-66 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. → 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. → Isa 55. Scholars generally lump this chapter in with the fifteen previous as "Second Isaiah," a sixteen-chapter single prophecy connected in some way with the Day of Atonement (some have even suggested that this was a text used in some Day of Atonement celebrations). Chapter 55 would be, on such a model, the conclusion to the poetic/ritual text. Its place, as such, is quite interesting: after the announcement of chapter 52, the atonement experience of chapter 53, and the resultant marriage of chapter 54, there are some final words of exhortation offered to those listening. The role this chapter plays in the Book of Mormon is quite interesting. The Book of Mormon relies on the poetic text of "Second Isaiah" in a rather fascinating manner. It is quoted in order, from Isaiah 48 through Isaiah 54, though the quotations are spread out over the course of the Book of Mormon (48-49 are in 1 Nephi 20-21; 50-51 are in 2 Nephi 7-8; 52-53 are in Mosiah 13-14; and 54 is in 3 Nephi 22). The excerpt of the poetic text ends with chapter 54 of Isaiah, and chapter 55 is not quoted at any length. That is, the invitation that so profoundly marks the conclusion of the poem is not taken up into the Isaianic substructure of the Book of Mormon. But it might be noticed that the first two verses of this chapter do show up in the Book of Mormon, but out of place in the Isaianic substructure: they appear at the conclusion of 2 Nephi 9. Jacob, closing up his discourse (at the temple?) concerning atonement (on the Day of Atonement?), quotes these first two verses as a final invitation after everything that had been said. Isa 55:1: Buy. Webster's 1828 dictionary defines the word "buy" as follows "buy - verb intransitive - To negotiate, or treat about a purchase." NET note on oxymoron. The NET suggests that this statement is oxymoronic for rhetorical impact, meaning something like “Come and take freely what you normally have to pay for.” Cross-references. The term keceph ("money") is also used in 2nd Isaiah in the following passages: Isa 40:19; Isa 43:24; Isa 46:6 Isa 48:10; Isa 52:3; [[Isa 55:2]. A related idea of being sold (opposite "buy" in these verses) is expressed in Isa 50:1, where God asks to whom did God sell Israel (which is more directly related to Isa 52:3, "Ye have sold yourselves for nought; and ye shall be redeemed without money"). In another contrasting passage, Deut 2:6, Israel is commanded to buy meat and water "for money" from "the children of Esau" near mount Seir. In the Book of Mormon, the phrase "without money" is used in four different passages. In 2 Ne 9:50, Jacob gives the most complete quotation of this passage (verses 1 and 2, with some insertions), after quoting 2nd Isaiah. In 2 Ne 26:25, Nephi quotes part of verse 1. In Alma 1:20, only the phrase "without money and without price is quoted" though it's also related to God's there (as it is here in verse 3). In 3 Ne 20:38, Jesus uses the phrase "without money," but he is quoting Isa 52:3 (see this blog post by Joe Spencer for more regarding Jesus' use of Isa 52 in that speech; see also this blog post by Kirk C. for related discussion of God selling Israel in other Old Testament passages). Isa 56:5. Within the Temple, the Lord is going to give a place and a name. The Hebrew word translated as "place" is the Hebrew "yad". Yad is the arm of a man. It can also be translated as "sign." It is instructive to read this verse again, and instead of "place", read the verse with "sign" in its place. Isa 59:14. Rather than merely stating that "things are bad," Isaiah expresses this through the use of the following expressive action verbs in the poetic personification of judgment, justice, truth, and equity (honesty) respectively: turned away backward standeth afar off fallen in the street cannot enter Isa 59:20. If this verse is an example of synonymous parallellism, then Zion = "them that turn from transgression in Jacob". In other words, Isaiah's definition of "Zion" is, those among Jacob's descendants who "turn from transgression" [unto God]. This definition clearly fits with Isa 51:16 where Zion = "my people" and possibly Isa 60:14 where Zion = "the City of the LORD". However, most instances where Isaiah uses "Zion", the synonymous parallels in them suggest that Zion = Jerusalem (Isa 4:3-4, Isa 10:32, Isa 30:19, Isa 31:4-5,9; Isa 33:20; Isa 37:22,32; Isa 40:9; Isa 52:1-2). Perhaps Isaiah (and the LORD) focus on Jerusalem in its future Zion form. Isa 59:21. This verse seems to suggest that having the LORD's spirit upon us is the same as, or at least closely related to, having the LORD put words in our mouths (telling us what to preach/teach by the Spirit), and is reminiscent of Isa 51:16. This opens the possibility that when Isaiah speaks of "the mouth of the LORD", he is referring to that person (or persons) on Earth through whom the LORD speaks. See Isa 1:20; Isa 6:7; Isa 30:2; Isa 40:5-6; Isa 48:3-5. 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. → Isa 58:13. Then whose pleasure are we to do on the Sabbath? Whose words are we to speak? 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 54                              Next page: Chapters 60-66

Mal 3:6-10

Home > The Old Testament > Malachi 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 Old Testament. Malachi is one of the "Minor Prophets" of the Old Testament. The relationship of Malachi to the Old Testament as a whole, and to the other minor prophets in particular, is discussed at Old Testament: Organization. Story. Malachi is widely recognized to consist of a series of six disputations: Mal 1:1-5: Q: How has the Lord loved Israel? A: He loves and preserves Israel (Jacob) even more than his brother Edom (Esau). Mal 1:6-2:9: Q: How have the priests despised the Lord's name? A: They have improperly offered injured animals in sacrifice. Mal 2:10-16: Q: How has Israel been disloyal? A: The men of Israel have divorced the covenant wives of their youth to marry foreign women. Mal 2:17-3:6: Q: Why does the Lord allow the wicked to prosper? A: He will punish the wicked. Mal 3:7-12: Q: How has Israel left the Law of Moses and robbed God? It has failed to bring in tithes. Mal 3:13-4:6: Q: Why does the Lord not bless the righteous? A: He will bless the righteous. Message. Themes, symbols, and doctrinal points emphasized in Malachi include: Historical setting This heading should be brief and explain facts about the historical setting that will help a reader to understand the book. Click the link above and to the right to edit or add content to this heading. → A broader treatment of the history of ancient Israel, including Malachi, is found at Old Testament: Historical Overview. Discussion This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. 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. → Mal The six disputations of Malachi are arranged in two overlapping chiastic patterns. Mal 1:1-5: #1. The Lord is loyal to his covenant with Israel Mal 1:6-2:9: #2. The priests must perform temple ordinances with respect Mal 2:10-16: #3. Israel has been disloyal to its (marriage) covenants Mal 2:17-3:6: #4. The Lord will come out in judgment against the wicked Mal 3:1: Burning at the Second Coming. This is a significant passage often quoted at significant locations in other passages. Mal 3:7-12: #5. Lay members must support temple ordinances (through tithes) Mal 3:13-4:6: #6. The Lord will bless the righteous Here the people question the benefit of serving God when they see the success and prosperity of the wicked and proud. But God reveals an eventual outcome for those who fear God compared to those who are wicked. In the scriptures, the phrase "the great and dreadful day of the Lord" is frequently used. This phrase refers to the Lord's second coming. Great will be that day for those who have been faithful in following the Lord. But dreadful will be that day for those who have not kept the Lord's commandments, for they will be rewarded according to their actions. Mal 4:2: Calves of the stall. Like calves in a stall we will be protected and fed (spiritually) and be safe. Mal 4:4: Mount Horeb. Mount Horeb is another name for Mount Sinai, which is where the Law of Moses was given by God to Moses for the House of Israel (see reference). Outline and page map This heading contains an outline for the entire book. Items in blue or purple text indicate hyperlinked pages that address specific portions of the book. Click the link above and to the right to edit or add content to this heading. → 1. The Lord is loyal to his covenant with Israel (1:1-5) 2. The priests must perform temple ordinances with respect (1:6-2:9) 3. Israel has been disloyal to its (marriage) covenants (2:10-16) 4. The Lord will come out in judgment against the wicked (2:17-3:6) 5. The lay membership must support temple ordinances (through tithes) (3:7-12) 6. The Lord will bless the righteous (3:13-4:6) Points to ponder This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. → I have a question This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. → Mal 4:3. To whom is the Lord speaking or referring when he says "ye shall tread down the wicked?" Mal 4:5. How are Elijah the prophet and genealogy and temple work associated? And when is the dreadful day of the Lord? And why is it dreadful? Resources This heading is for listing links and print resources, including those cited in the notes. 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. → Translations Amplified • The Amplified Bible, 1987 update NASB • New American Standard Bible, 1995 update NIV • New International Version RSV • Revised Standard Version Related scriptures The book of Matthew is widely recognized as a chiasmus in which the Sermon on the Mount (Matt 5-7) is located in parallel with the Olivet Discourse (Matt 24-25). It appears that Third Nephi 11-30 is also organized as a chiasmus in which the Sermon on the Mount (3 Ne 12-14) is located in parallel with the last two chapters of Malachi (3 Ne 24-25). This raises questions about the relationship of Malachi 3-4 to the Sermon on the Mount. This also raises questions about what is similar between Malachi 3-4 and the Olivet Discourse so that they are both placed in parallel with the Sermon on the Mount, and what is different so that the Oliver Discourse is used in Matthew while the last two chapters of Malachi are instead used in Third Nephi. It is worth noting in this regard that all three of these passages are among the most widely repeated chapter-length passages in all of the scriptures, and are thus likely among the most important. Joseph Smith Translation The Joseph Smith Translation made no changes to the book of Malachi. Cited references Ehat, Andrew. The Words of Joseph Smith. (1991). Glazier-Smith, Beth. Malachi: The Divine Messenger. (Scholars Press, 1987). Hill. The Anchor Bible: Malachi. (1998). McComiskey, Thomas, ed. The Minor Prophets. (Baker Books, 1998). Steinmann. Andrew E. From Abraham to Paul: A Biblical Chronology. St. Louis: Concordia Publishing House, 2011. (ISBN 0758627998). BS637.3 .S74 2011. Wayment, Thomas A., ed. The Complete Joseph Smith Translation of the Old Testament. Salt Lake City: Deseret Book Co., 2009. (ISBN 1606411314) BX8630 .A2 2009. Other resources Church of Jesus Christ of Latter-day Saints. "Malachi: Behold, I Will Send You Elijah the Prophet." In Old Testament: First Kings to Malachi (Institute Manual), vol. 2, third ed. (PDF version), ch. 34, p. 351-56. Salt Lake City, Utah: Church of Jesus Christ of Latter-day Saints, 2003. Mal 3:7-12: Tithing. Daniel L. Johnson, "The Law of Tithing," Ensign, Nov 2006, pp. 35–36. Elder Johnson taught that the law of tithing was instituted from the beginning. "We know from the scriptures that Abraham was blessed through his obedience to this law, and we now have that same law as it was reiterated by the Savior during His visit to the inhabitants of the American continent almost 2,000 years ago." "What a marvelous law! He who has not only the power and the means to bless His children temporally and spiritually but also the desire to do so, has provided to us the key to those blessings that we both need and desire." Mal 4:5: Spirit of Elijah. See "The Spirit of Elijah" by J. Stapley at the BCC blog for some brief comments about how this passage has been understood among Mormons. 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 are preferable to footnotes.                                                                  Return to The Old Testament

Mal 3:11-15

Home > The Old Testament > Malachi 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 Old Testament. Malachi is one of the "Minor Prophets" of the Old Testament. The relationship of Malachi to the Old Testament as a whole, and to the other minor prophets in particular, is discussed at Old Testament: Organization. Story. Malachi is widely recognized to consist of a series of six disputations: Mal 1:1-5: Q: How has the Lord loved Israel? A: He loves and preserves Israel (Jacob) even more than his brother Edom (Esau). Mal 1:6-2:9: Q: How have the priests despised the Lord's name? A: They have improperly offered injured animals in sacrifice. Mal 2:10-16: Q: How has Israel been disloyal? A: The men of Israel have divorced the covenant wives of their youth to marry foreign women. Mal 2:17-3:6: Q: Why does the Lord allow the wicked to prosper? A: He will punish the wicked. Mal 3:7-12: Q: How has Israel left the Law of Moses and robbed God? It has failed to bring in tithes. Mal 3:13-4:6: Q: Why does the Lord not bless the righteous? A: He will bless the righteous. Message. Themes, symbols, and doctrinal points emphasized in Malachi include: Historical setting This heading should be brief and explain facts about the historical setting that will help a reader to understand the book. Click the link above and to the right to edit or add content to this heading. → A broader treatment of the history of ancient Israel, including Malachi, is found at Old Testament: Historical Overview. Discussion This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. 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. → Mal The six disputations of Malachi are arranged in two overlapping chiastic patterns. Mal 1:1-5: #1. The Lord is loyal to his covenant with Israel Mal 1:6-2:9: #2. The priests must perform temple ordinances with respect Mal 2:10-16: #3. Israel has been disloyal to its (marriage) covenants Mal 2:17-3:6: #4. The Lord will come out in judgment against the wicked Mal 3:1: Burning at the Second Coming. This is a significant passage often quoted at significant locations in other passages. Mal 3:7-12: #5. Lay members must support temple ordinances (through tithes) Mal 3:13-4:6: #6. The Lord will bless the righteous Here the people question the benefit of serving God when they see the success and prosperity of the wicked and proud. But God reveals an eventual outcome for those who fear God compared to those who are wicked. In the scriptures, the phrase "the great and dreadful day of the Lord" is frequently used. This phrase refers to the Lord's second coming. Great will be that day for those who have been faithful in following the Lord. But dreadful will be that day for those who have not kept the Lord's commandments, for they will be rewarded according to their actions. Mal 4:2: Calves of the stall. Like calves in a stall we will be protected and fed (spiritually) and be safe. Mal 4:4: Mount Horeb. Mount Horeb is another name for Mount Sinai, which is where the Law of Moses was given by God to Moses for the House of Israel (see reference). Outline and page map This heading contains an outline for the entire book. Items in blue or purple text indicate hyperlinked pages that address specific portions of the book. Click the link above and to the right to edit or add content to this heading. → 1. The Lord is loyal to his covenant with Israel (1:1-5) 2. The priests must perform temple ordinances with respect (1:6-2:9) 3. Israel has been disloyal to its (marriage) covenants (2:10-16) 4. The Lord will come out in judgment against the wicked (2:17-3:6) 5. The lay membership must support temple ordinances (through tithes) (3:7-12) 6. The Lord will bless the righteous (3:13-4:6) Points to ponder This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. → I have a question This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. → Mal 4:3. To whom is the Lord speaking or referring when he says "ye shall tread down the wicked?" Mal 4:5. How are Elijah the prophet and genealogy and temple work associated? And when is the dreadful day of the Lord? And why is it dreadful? Resources This heading is for listing links and print resources, including those cited in the notes. 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. → Translations Amplified • The Amplified Bible, 1987 update NASB • New American Standard Bible, 1995 update NIV • New International Version RSV • Revised Standard Version Related scriptures The book of Matthew is widely recognized as a chiasmus in which the Sermon on the Mount (Matt 5-7) is located in parallel with the Olivet Discourse (Matt 24-25). It appears that Third Nephi 11-30 is also organized as a chiasmus in which the Sermon on the Mount (3 Ne 12-14) is located in parallel with the last two chapters of Malachi (3 Ne 24-25). This raises questions about the relationship of Malachi 3-4 to the Sermon on the Mount. This also raises questions about what is similar between Malachi 3-4 and the Olivet Discourse so that they are both placed in parallel with the Sermon on the Mount, and what is different so that the Oliver Discourse is used in Matthew while the last two chapters of Malachi are instead used in Third Nephi. It is worth noting in this regard that all three of these passages are among the most widely repeated chapter-length passages in all of the scriptures, and are thus likely among the most important. Joseph Smith Translation The Joseph Smith Translation made no changes to the book of Malachi. Cited references Ehat, Andrew. The Words of Joseph Smith. (1991). Glazier-Smith, Beth. Malachi: The Divine Messenger. (Scholars Press, 1987). Hill. The Anchor Bible: Malachi. (1998). McComiskey, Thomas, ed. The Minor Prophets. (Baker Books, 1998). Steinmann. Andrew E. From Abraham to Paul: A Biblical Chronology. St. Louis: Concordia Publishing House, 2011. (ISBN 0758627998). BS637.3 .S74 2011. Wayment, Thomas A., ed. The Complete Joseph Smith Translation of the Old Testament. Salt Lake City: Deseret Book Co., 2009. (ISBN 1606411314) BX8630 .A2 2009. Other resources Church of Jesus Christ of Latter-day Saints. "Malachi: Behold, I Will Send You Elijah the Prophet." In Old Testament: First Kings to Malachi (Institute Manual), vol. 2, third ed. (PDF version), ch. 34, p. 351-56. Salt Lake City, Utah: Church of Jesus Christ of Latter-day Saints, 2003. Mal 3:7-12: Tithing. Daniel L. Johnson, "The Law of Tithing," Ensign, Nov 2006, pp. 35–36. Elder Johnson taught that the law of tithing was instituted from the beginning. "We know from the scriptures that Abraham was blessed through his obedience to this law, and we now have that same law as it was reiterated by the Savior during His visit to the inhabitants of the American continent almost 2,000 years ago." "What a marvelous law! He who has not only the power and the means to bless His children temporally and spiritually but also the desire to do so, has provided to us the key to those blessings that we both need and desire." Mal 4:5: Spirit of Elijah. See "The Spirit of Elijah" by J. Stapley at the BCC blog for some brief comments about how this passage has been understood among Mormons. 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 are preferable to footnotes.                                                                  Return to The Old Testament

3 Ne 24:6-10

Home > The Book of Mormon > Third Nephi > Chapter 23b-26 / Verses 23:6-26:21 Previous page: Chapter 20b-23a                      Next page: Chapters 27-28 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. → Scope of page. Third Nephi Chapter 24-25 contains the Lord's quotation of Malachi chapters 3-4. This page is not intended, however, to address Malachi. It is intended only to address the use of Malachi in Third Nephi. It is therefore suggested that readers consult the pages that do address Malachi 3-4 before viewing this page that addresses Third Nephi 24-25. Contributors are likewise asked to respect this distinction. The idea is that a reader should be able to find content about an original passage from Malachi on the wiki page addressing that passage. This page addressing Third Nephi 24-25 should be limited to discussing the use of Malachi in Third Nephi. Relationship to Third Nephi. The relationship of Chapters 23b-26 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. 26:9. We learn that the more that we learn and believe, the more blessings and knowledge we will receive from the Lord. 3 Ne. 26:11. This verse shows that the Lord, at least sometimes, keeps us from having knowledge in order to try our faith. Compare D&C 19:21-22. There the Lord gives another reason for withholding knowledge: because the receiver is not ready for it. 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. → Chapter 24-25. Of all things the Savior could have had them add to their scriptures, He chooses the third and fourth chapters of Malachi. Though we are told in verse 1 that "he expounded them," we are hardly introduced to the way these two chapters were interpreted by Joseph Smith. Why would the Savior have quoted these two chapters, and what influence has this quotation had on the history of the Church? 3 Ne. 26:3: This verse speaks of the elements melting together with fervent heat. Is this related to the state of the earth as a "sea of glass" spoken of in Revelation (see links below)? 3 Ne. 26:3: Here it says that the Earth will be wrapped up like a scroll and the heavens and Earth should pass away. What is meant here by "pass away"? 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. 23:9, 13. Hel 14:25 gives the prophecy of Samuel that "many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many." 3 Ne. 23:9, 13. Matt 27:52-53 provides a record of what looks like a fulfillment of this prophesy. 3 Ne. 26:3. Revelations speaks of the earth being a "sea of glass." See scriptures with this phrase here. 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 20b-23a                      Next page: Chapters 27-28

3 Ne 24:11-15

Home > The Book of Mormon > Third Nephi > Chapter 23b-26 / Verses 23:6-26:21 Previous page: Chapter 20b-23a                      Next page: Chapters 27-28 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. → Scope of page. Third Nephi Chapter 24-25 contains the Lord's quotation of Malachi chapters 3-4. This page is not intended, however, to address Malachi. It is intended only to address the use of Malachi in Third Nephi. It is therefore suggested that readers consult the pages that do address Malachi 3-4 before viewing this page that addresses Third Nephi 24-25. Contributors are likewise asked to respect this distinction. The idea is that a reader should be able to find content about an original passage from Malachi on the wiki page addressing that passage. This page addressing Third Nephi 24-25 should be limited to discussing the use of Malachi in Third Nephi. Relationship to Third Nephi. The relationship of Chapters 23b-26 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. 26:9. We learn that the more that we learn and believe, the more blessings and knowledge we will receive from the Lord. 3 Ne. 26:11. This verse shows that the Lord, at least sometimes, keeps us from having knowledge in order to try our faith. Compare D&C 19:21-22. There the Lord gives another reason for withholding knowledge: because the receiver is not ready for it. 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. → Chapter 24-25. Of all things the Savior could have had them add to their scriptures, He chooses the third and fourth chapters of Malachi. Though we are told in verse 1 that "he expounded them," we are hardly introduced to the way these two chapters were interpreted by Joseph Smith. Why would the Savior have quoted these two chapters, and what influence has this quotation had on the history of the Church? 3 Ne. 26:3: This verse speaks of the elements melting together with fervent heat. Is this related to the state of the earth as a "sea of glass" spoken of in Revelation (see links below)? 3 Ne. 26:3: Here it says that the Earth will be wrapped up like a scroll and the heavens and Earth should pass away. What is meant here by "pass away"? 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. 23:9, 13. Hel 14:25 gives the prophecy of Samuel that "many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many." 3 Ne. 23:9, 13. Matt 27:52-53 provides a record of what looks like a fulfillment of this prophesy. 3 Ne. 26:3. Revelations speaks of the earth being a "sea of glass." See scriptures with this phrase here. 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 20b-23a                      Next page: Chapters 27-28

D&C 59:11-15

Home > Doctrine & Covenants > Section 59 Previous section: D&C 58                         Next section: D&C 60 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. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 58 Next section in chronological order: D&C 60 Click the edit link above and to the right to add historical setting For a brief overview of D&C 59 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 8 or Church History in the Fulness of Times, chapter 9. 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. → Also see the Talk Tab. D&C 59:5. The list of commandments beginning in this verse number seven (in terms of "thou shalt's"). These seven commandments appear at first to stand against the ten commandments of the Old Testament (although, upon close study of Ex 20:1ff, one finds that the commandments there might also be read as numbering seven). The seven-fold character of the commandments here culminates in the "thou shalt" of the sabbath day, the seventh commandment thereby presenting the seven-fold existence of the saints. The ordering of commandments here also suggests a possibly interesting parallel between the first six days of creation. The first three days of creation seem to be follow an interesting parallel pattern by the next three days of creation (4th through 6th days). On the first and fourth day of creation, light and dark are the primary elements at work. On the first and fourth commandment listed here seem primarily related to love (love God with all thy heart vs. not committing adultery). Throughout the scriptures, God is described as both light and love, and the at-one-ment symbolized by the unity of husband and wife is a rich symbol for the central atoning message of the gospel with the purpose of saving mankind from eternal darkness. On the second and fourth days of creation, air and water are the primary elements at work—heaven is created from the waters on the second day and the fowls and fishes are created on the fourth day. Similarly, the second and fourth commandment listed here are loving versus killing one's neighbor. This taking of life might be viewed as the meeting of body and spirit as air and water become the meeting place between God's light above and man's mortality on earth below. On the third and sixth days of creation, the earth, grass and herbs and land-dwelling animals (including man and woman) are created. Likewise, the third and sixth commandments have to do with not stealing and showing gratitude for earthly possessions. D&C 59:9. The seventh commandment here (of seven) is the "thou shalt" of the sabbath day. The point is interesting because of the clear tie between the position of seventh commandment and the significance of seven in the sabbath commandment. If Ex 20:1ff is read as a series of seven commandments rather than ten (as it might justifiably be--see commentary there), then the same connection seems to exist elsewhere. In short, the commandments themselves seem to be tied explicitly to seven days of the week, and the holiness of the sabbath seems to have something to do with the seven-fold holiness of the people maintained through obedience. D&C 59:12-13. Keeping in mind D&C 59:10, where the Lord has instructed us that the Sabbath day is a day to rest from our "labors," these verses provide a useful distinction that gives a very useful legal definition of "labors." The Lord defines certain things that are to be done and then said that these are the only things to be done. Since "labors" constitute the things not to be done, this specification of the thing to be done effectively defines "labors" by defining what they are not. Perhaps some more definition is wanting, but to get an idea of what the Lord means by "labors" is an extremely useful tool for those who truly wish to keep the Sabbath day holy. D&C 59:21: hand. This word points to the work of God, His activity in the world, His interruption of things by His ability to create, produce, etc. If this verse points at all to gratitude, it would seem that gratitude is a recognition of this interposition of the hand of God. D&C 59:21. It is certainly significant that the question of confessing God's hand in all things comes before man's obedience. The verse seems to put an emphasis on confessing before acting, before doing. If this emphasis is justifiably read into this verse, then it might be said that foundational to obedience is the work of confession--not of sins but of God's omnipotence. If obedience is an issue of agency--of one's ability to fulfill, or not to fulfill, a commission from God--then agency itself seems to be grounded on a confession that God's hand is "in all things," that before man's "agency" is God's acting, moving, doing, accomplishing, creating, etc. This verse, as the foregoing suggests, might thus be read as a powerful clarification of the "doctrine" of agency. This doctrine cannot be understood as a universal ability, an absolute freedom, a correlate of man's "co-eternality" with God. Agency is dependent primarily on man's subservient relation to God. D&C 59:23. The Lord promises us that if we're faithful we'll receive "his reward, even peace in this world, and eternal life in the world to come." The phrase "his reward" indicates that the two items following (peace in this world and eternal life in the world to come) are two parts of the same reward. One possibility is that peace in this world comes after we receive an assurance that we will receive eternal life in the next. (On this point, see the related link about President Romney below.) Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → 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. → D&C 59:10. What are the labors we are to rest from? See D&C 59:12-13. D&C 59:12. What are oblations? D&C 59:13-14. Why did the Lord not say simply joy or rejoicing instead of saying fasting and then indicate that joy or rejoicing is what He means in this context by fasting? D&C 59:21. What does it mean to confess the Lord's hand in all things? Specifically what does it mean to confess the Lord's had in people's evil actions? D&C 59:21. How do the last couple of verses about not using the earth to excess or by extortion affect how we read this verse? 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. → Previous editions. The oldest surviving copy of D&C 59 is __. D&C 59 was first published in __. D&C 59 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 59 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 59: Related passages that interpret or shed light on D&C 59. Doctrinal references cited on this page. Historical references cited on this page. Other resources. D&C 59:21. See Jacob J.'s musings on this verse at the New Cool Thang blog here. D&C 59:23. President Marion G. Romney spoke about verse 23 in the 1949 October conference. He explains the different between the peace the world offers, and the peace the Savior offers. And he explains what it means to have your calling and election made sure. more 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 section: D&C 58                         Next section: D&C 60

D&C 59:16-20

Home > Doctrine & Covenants > Section 59 Previous section: D&C 58                         Next section: D&C 60 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. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 58 Next section in chronological order: D&C 60 Click the edit link above and to the right to add historical setting For a brief overview of D&C 59 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 8 or Church History in the Fulness of Times, chapter 9. 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. → Also see the Talk Tab. D&C 59:5. The list of commandments beginning in this verse number seven (in terms of "thou shalt's"). These seven commandments appear at first to stand against the ten commandments of the Old Testament (although, upon close study of Ex 20:1ff, one finds that the commandments there might also be read as numbering seven). The seven-fold character of the commandments here culminates in the "thou shalt" of the sabbath day, the seventh commandment thereby presenting the seven-fold existence of the saints. The ordering of commandments here also suggests a possibly interesting parallel between the first six days of creation. The first three days of creation seem to be follow an interesting parallel pattern by the next three days of creation (4th through 6th days). On the first and fourth day of creation, light and dark are the primary elements at work. On the first and fourth commandment listed here seem primarily related to love (love God with all thy heart vs. not committing adultery). Throughout the scriptures, God is described as both light and love, and the at-one-ment symbolized by the unity of husband and wife is a rich symbol for the central atoning message of the gospel with the purpose of saving mankind from eternal darkness. On the second and fourth days of creation, air and water are the primary elements at work—heaven is created from the waters on the second day and the fowls and fishes are created on the fourth day. Similarly, the second and fourth commandment listed here are loving versus killing one's neighbor. This taking of life might be viewed as the meeting of body and spirit as air and water become the meeting place between God's light above and man's mortality on earth below. On the third and sixth days of creation, the earth, grass and herbs and land-dwelling animals (including man and woman) are created. Likewise, the third and sixth commandments have to do with not stealing and showing gratitude for earthly possessions. D&C 59:9. The seventh commandment here (of seven) is the "thou shalt" of the sabbath day. The point is interesting because of the clear tie between the position of seventh commandment and the significance of seven in the sabbath commandment. If Ex 20:1ff is read as a series of seven commandments rather than ten (as it might justifiably be--see commentary there), then the same connection seems to exist elsewhere. In short, the commandments themselves seem to be tied explicitly to seven days of the week, and the holiness of the sabbath seems to have something to do with the seven-fold holiness of the people maintained through obedience. D&C 59:12-13. Keeping in mind D&C 59:10, where the Lord has instructed us that the Sabbath day is a day to rest from our "labors," these verses provide a useful distinction that gives a very useful legal definition of "labors." The Lord defines certain things that are to be done and then said that these are the only things to be done. Since "labors" constitute the things not to be done, this specification of the thing to be done effectively defines "labors" by defining what they are not. Perhaps some more definition is wanting, but to get an idea of what the Lord means by "labors" is an extremely useful tool for those who truly wish to keep the Sabbath day holy. D&C 59:21: hand. This word points to the work of God, His activity in the world, His interruption of things by His ability to create, produce, etc. If this verse points at all to gratitude, it would seem that gratitude is a recognition of this interposition of the hand of God. D&C 59:21. It is certainly significant that the question of confessing God's hand in all things comes before man's obedience. The verse seems to put an emphasis on confessing before acting, before doing. If this emphasis is justifiably read into this verse, then it might be said that foundational to obedience is the work of confession--not of sins but of God's omnipotence. If obedience is an issue of agency--of one's ability to fulfill, or not to fulfill, a commission from God--then agency itself seems to be grounded on a confession that God's hand is "in all things," that before man's "agency" is God's acting, moving, doing, accomplishing, creating, etc. This verse, as the foregoing suggests, might thus be read as a powerful clarification of the "doctrine" of agency. This doctrine cannot be understood as a universal ability, an absolute freedom, a correlate of man's "co-eternality" with God. Agency is dependent primarily on man's subservient relation to God. D&C 59:23. The Lord promises us that if we're faithful we'll receive "his reward, even peace in this world, and eternal life in the world to come." The phrase "his reward" indicates that the two items following (peace in this world and eternal life in the world to come) are two parts of the same reward. One possibility is that peace in this world comes after we receive an assurance that we will receive eternal life in the next. (On this point, see the related link about President Romney below.) Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → 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. → D&C 59:10. What are the labors we are to rest from? See D&C 59:12-13. D&C 59:12. What are oblations? D&C 59:13-14. Why did the Lord not say simply joy or rejoicing instead of saying fasting and then indicate that joy or rejoicing is what He means in this context by fasting? D&C 59:21. What does it mean to confess the Lord's hand in all things? Specifically what does it mean to confess the Lord's had in people's evil actions? D&C 59:21. How do the last couple of verses about not using the earth to excess or by extortion affect how we read this verse? 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. → Previous editions. The oldest surviving copy of D&C 59 is __. D&C 59 was first published in __. D&C 59 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 59 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 59: Related passages that interpret or shed light on D&C 59. Doctrinal references cited on this page. Historical references cited on this page. Other resources. D&C 59:21. See Jacob J.'s musings on this verse at the New Cool Thang blog here. D&C 59:23. President Marion G. Romney spoke about verse 23 in the 1949 October conference. He explains the different between the peace the world offers, and the peace the Savior offers. And he explains what it means to have your calling and election made sure. more 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 section: D&C 58                         Next section: D&C 60

D&C 59:21-24

Home > Doctrine & Covenants > Section 59 Previous section: D&C 58                         Next section: D&C 60 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. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 58 Next section in chronological order: D&C 60 Click the edit link above and to the right to add historical setting For a brief overview of D&C 59 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 8 or Church History in the Fulness of Times, chapter 9. 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. → Also see the Talk Tab. D&C 59:5. The list of commandments beginning in this verse number seven (in terms of "thou shalt's"). These seven commandments appear at first to stand against the ten commandments of the Old Testament (although, upon close study of Ex 20:1ff, one finds that the commandments there might also be read as numbering seven). The seven-fold character of the commandments here culminates in the "thou shalt" of the sabbath day, the seventh commandment thereby presenting the seven-fold existence of the saints. The ordering of commandments here also suggests a possibly interesting parallel between the first six days of creation. The first three days of creation seem to be follow an interesting parallel pattern by the next three days of creation (4th through 6th days). On the first and fourth day of creation, light and dark are the primary elements at work. On the first and fourth commandment listed here seem primarily related to love (love God with all thy heart vs. not committing adultery). Throughout the scriptures, God is described as both light and love, and the at-one-ment symbolized by the unity of husband and wife is a rich symbol for the central atoning message of the gospel with the purpose of saving mankind from eternal darkness. On the second and fourth days of creation, air and water are the primary elements at work—heaven is created from the waters on the second day and the fowls and fishes are created on the fourth day. Similarly, the second and fourth commandment listed here are loving versus killing one's neighbor. This taking of life might be viewed as the meeting of body and spirit as air and water become the meeting place between God's light above and man's mortality on earth below. On the third and sixth days of creation, the earth, grass and herbs and land-dwelling animals (including man and woman) are created. Likewise, the third and sixth commandments have to do with not stealing and showing gratitude for earthly possessions. D&C 59:9. The seventh commandment here (of seven) is the "thou shalt" of the sabbath day. The point is interesting because of the clear tie between the position of seventh commandment and the significance of seven in the sabbath commandment. If Ex 20:1ff is read as a series of seven commandments rather than ten (as it might justifiably be--see commentary there), then the same connection seems to exist elsewhere. In short, the commandments themselves seem to be tied explicitly to seven days of the week, and the holiness of the sabbath seems to have something to do with the seven-fold holiness of the people maintained through obedience. D&C 59:12-13. Keeping in mind D&C 59:10, where the Lord has instructed us that the Sabbath day is a day to rest from our "labors," these verses provide a useful distinction that gives a very useful legal definition of "labors." The Lord defines certain things that are to be done and then said that these are the only things to be done. Since "labors" constitute the things not to be done, this specification of the thing to be done effectively defines "labors" by defining what they are not. Perhaps some more definition is wanting, but to get an idea of what the Lord means by "labors" is an extremely useful tool for those who truly wish to keep the Sabbath day holy. D&C 59:21: hand. This word points to the work of God, His activity in the world, His interruption of things by His ability to create, produce, etc. If this verse points at all to gratitude, it would seem that gratitude is a recognition of this interposition of the hand of God. D&C 59:21. It is certainly significant that the question of confessing God's hand in all things comes before man's obedience. The verse seems to put an emphasis on confessing before acting, before doing. If this emphasis is justifiably read into this verse, then it might be said that foundational to obedience is the work of confession--not of sins but of God's omnipotence. If obedience is an issue of agency--of one's ability to fulfill, or not to fulfill, a commission from God--then agency itself seems to be grounded on a confession that God's hand is "in all things," that before man's "agency" is God's acting, moving, doing, accomplishing, creating, etc. This verse, as the foregoing suggests, might thus be read as a powerful clarification of the "doctrine" of agency. This doctrine cannot be understood as a universal ability, an absolute freedom, a correlate of man's "co-eternality" with God. Agency is dependent primarily on man's subservient relation to God. D&C 59:23. The Lord promises us that if we're faithful we'll receive "his reward, even peace in this world, and eternal life in the world to come." The phrase "his reward" indicates that the two items following (peace in this world and eternal life in the world to come) are two parts of the same reward. One possibility is that peace in this world comes after we receive an assurance that we will receive eternal life in the next. (On this point, see the related link about President Romney below.) Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → 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. → D&C 59:10. What are the labors we are to rest from? See D&C 59:12-13. D&C 59:12. What are oblations? D&C 59:13-14. Why did the Lord not say simply joy or rejoicing instead of saying fasting and then indicate that joy or rejoicing is what He means in this context by fasting? D&C 59:21. What does it mean to confess the Lord's hand in all things? Specifically what does it mean to confess the Lord's had in people's evil actions? D&C 59:21. How do the last couple of verses about not using the earth to excess or by extortion affect how we read this verse? 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. → Previous editions. The oldest surviving copy of D&C 59 is __. D&C 59 was first published in __. D&C 59 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 59 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 59: Related passages that interpret or shed light on D&C 59. Doctrinal references cited on this page. Historical references cited on this page. Other resources. D&C 59:21. See Jacob J.'s musings on this verse at the New Cool Thang blog here. D&C 59:23. President Marion G. Romney spoke about verse 23 in the 1949 October conference. He explains the different between the peace the world offers, and the peace the Savior offers. And he explains what it means to have your calling and election made sure. more 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 section: D&C 58                         Next section: D&C 60

D&C 64:21-25

Home > Doctrine & Covenants > Section 64 Previous section: D&C 63                         Next section: D&C 66 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. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order: D&C 63 Next section in chronological order: D&C 66 Click the edit link above and to the right to add historical setting For a brief overview of D&C 64 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 8 or Church History in the Fulness of Times, chapter 10. 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. → D&C 64:9: The greater sin. What God does is to help us repent and grow into something more than we are now. (Moses 1:39). He wants us to outgrow and no longer be the same people who used to commit sins. He promises that when we repent and outgrow those prior sins, they will be forgotten and will be remembered no more. (__). Understood from this perspective, failing to forgive is one of the most unGodlike things we can do. Regardless of whether failing to forgive counts as a demerit or a sin, being someone who is unwilling to forgive makes us be unlike our Heavenly Father and not live a Celestial law. Failing to forgive, as hard as it sometimes is, thus stops our own forward progress regardless of what other people may do. Also see Stephen's personal thoughts on this verse here (Ethesis blog entry, Feb 24, 2006). D&C 64:23-24: Tithing and burning. The connection between tithing and burning in verse 23 hints at Malachi, and then verse 24 confirms this by quoting Mal 4:1. There, the apostate temple priesthood is condemned by the Lord in a dialogue, precisely because they have "robbed" the tithes and offerings (that other Israelites have brought to the temple?) (Mal 3:8-12). Those of the priesthood who repent in response to this condemnation together write up a "book of remembrance," into which their names are inserted (Mal 3:16). This makes all the difference when in 4:1 the coming of the Lord to the temple is announced: those who are not written in the book are burned, as this revelation here announces as well. That Elijah's return is then promised in Mal 4:5-6 might at first seem odd, but the point seems to be that the "book of remembrance" written up is something that remains to be sealed up by the powers of the fullness of the priesthood. All of this might be read into the Doctrine and Covenants. The connections between these two verses and Malachi are quite obvious. And then these same kinds of connections are obvious in D&C 85, where the relation between tithing and the law of consecration begins to be clarified. In fact, in that revelation, the "book of remembrance" and the sealing together of "fathers" and "children" are also mentioned, drawing these themes together. That the temple is in question in Malachi becomes relevant in D&C 97:10-14, where tithing is specifically gathered for the building of a temple in Zion (where this, D&C 64, is received, and where this law has particular application, according to verse 22 here). Finally, D&C 119 confirms all of these themes by laying out the law of tithing quite broadly (and again in connection with the law of consecration). These themes, all gathered together, suggest something about the relation between this revelation (section 64) and the revelation of the law of consecration (section 42): apparently the latter was given before the former because of the complete interconnectedness of consecration and tithing, an interconnectedness that makes tithing not a preparation for consecration but a token of its already being kept. That is: tithing is what one does after consecration, according to the collective witness of these several revelations. In this register, it is interesting that D&C 64 once concluded the Book of Commandments. Coming essentially as the culmination of a series of revelations connected with Zion and its establishment in Jackson County, Missouri, this section provided the people returning to the environs of Eden with the law of consecration, in connection with the law of sacrifice or tithing. All of this deserves more thought. Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → 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. → D&C 64:10. Why does the Lord require us to forgive all men? Why must we forgive even those who the Lord will not forgive (see verse 7)? D&C 64:36. What does it mean to be "of the blood of Ephraim"? Does this somehow relate behavior with heredity or biology? D&C 64:36. How can verse 36 be understood without falling into a facile ethnocentrism? 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. → Previous editions. The oldest surviving copy of D&C 64 is __. D&C 64 was first published in __. D&C 64 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 64 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 64: Related passages that interpret or shed light on D&C 64. Doctrinal references cited on this page. Historical references cited on this page. Other resources. 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 section: D&C 63                         Next section: D&C 66

D&C 119:1-7

Home > Doctrine & Covenants > Section 119 Previous section: D&C 118                         Next section: D&C 120 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. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order D&C 118 Next section in chronological order D&C 120 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. → D&C 119:1-4. What verse 1 describes as handing over "all their surplus property" is a reference to what is commonly called the law of consecration: the saints are here being commanded to give everything over that is not needed. What is curious about this is that this verse calls that obedience to the law of consecration "the beginning of the tithing of my people." Though we often talk about the fact that the word tithing is derived from a "tenth," it is clear that tithing as used here has a broader meaning. It seems to include any sacrifice which the Lord requires of us related to material wealth. Verse 3 is clear that this beginning of tithing--"all their surplus property"--comes before tithing. It seems to be a one-time event associated with receiving an inheritance in the land of Zion (verse 5). After that point the "standing law unto them forever" is paying "one-tenth of all their interest annually." (Note that while the first tithe is of property, what we would call assets, the second tithe is of interest, what we would call income.) Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → 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. → 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. → Previous editions. The oldest surviving copy of D&C 119 is __. D&C 119 was first published in __. D&C 119 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 119 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 119: Related passages that interpret or shed light on D&C 119. Doctrinal references cited on this page. Historical references cited on this page. Other resources. D&C 119:1-7. Steven C. Harper. "'All Things Are the Lord’s': The Law of Consecration in the Doctrine and Covenants," The Doctrine and Covenants: Revelations in Context, ed. Andrew H. Hedges, J. Spencer Fluhman, and Alonzo L. Gaskill (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book, 2008), 212–28. Brother Harper explains the Law of Consecration in the Doctrine and Covenants and that this law is still in force. In doing so he discusses the verses in this chapter. D&C 119:3-4.Daniel L. Johnson, "The Law of Tithing," Ensign, Nov 2006, pp. 35–36. Elder Johnson refers to this text as he clearly defines what tithing is and is not, and then goes on to explain why the Lord requires his people to pay tithing. 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 section: D&C 118                         Next section: D&C 120

D&C 120:1-1

Home > Doctrine & Covenants > Section 120 Previous section: D&C 119                         Next section: D&C 121-123 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. → Historical setting This heading should explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the link above and to the right to edit or add content to this heading. → Received: Prior section in chronological order D&C 119 Next section in chronological order D&C 121 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. → Complete outline and page map This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. → 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. → 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. → Previous editions. The oldest surviving copy of D&C 120 is __. D&C 120 was first published in __. D&C 120 was first included in the Doctrine & Covenants in the 18__ edition. The text of D&C 120 in significant editions of the Doctrine & Covenants can be found at: <NEED TO UPDATE REFERENCES> 1835 Doctrine & Covenants, sec. 42, p. 171 1844 Doctrine & Covenants, sec. 42, p. 254-55 1876 Doctrine & Covenants, sec. 17, p. 103-04 1921 Doctrine & Covenants, sec. 17, p. 23-24 current 1981 Doctrine & Covenants, sec. 17, p. 27-28 Changes to the text of D&C 120: Related passages that interpret or shed light on D&C 120. Doctrinal references cited on this page. Historical references cited on this page. Other resources. 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 section: D&C 119                         Next section: D&C 121-123

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