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Matt 18:1-5

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Matt 18:6-10

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Matt 18:11-15

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Matt 18:16-20

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Matt 18:21-25

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Matt 18:26-30

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Matt 18:31-35

Home > The New Testament > Matthew > Chapter 18 Previous page: Chapters 14-17                      Next page: Chapters 19-20 This page would ideally always be under construction. You are invited to contribute. Summary This section 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. → Matt 18:6-8: Offending little ones and onself. At one level the "little ones" in verse 6 are little children. At another level they are the true followers of Jesus Christ. Verse 3, tells us all to "become as little children." That Jesus is referring not only to little children per se, but also to his true followers, may explain the otherwise odd phrase "which believe in me." Verse 7 talks about offense without referring to an object. Now in verse 8 Jesus talks of offending one's own self. The fact that later in verse 10 Jesus says "despise not of of these little ones" suggests that he hasn't left off talking about offending little ones. So why interject here a discussion of self-offense? One interpretation is that what is meant is more like "if thy hand is offensive." Alternatively, since (as noted above) Jesus is telling us all to be little children, verses 8 and 9 are telling us how to do that--to become like little children we must stop acting in ways offensive to little children--stop offending our own selves. 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. → Matt 18:6. It is curious that the phrase "which believe in me" is appended to "one of these little ones." Is it worse to offend children who believe in Christ than those who do not? Matt 18:10. What should we make of the last part of this verse "in heaven their angels do always behold the face of my Father which is in heaven." What does it mean that they have angels? Also, this sentence seems to suggest that some angels always behold God's face while others do not. What is the point of making this distinction? Matt 18:6-10. Little children. What does it mean that we are to become as little children? Despite having sat through many lessons on this subject I can't say that I feel very confident at all that I have a good answer. One question I have is how children were perceived at the time of Christ. I remember at some point in college learning that before the early 19th century children were not thought of as innocent. (I am probably getting this all wrong so please someone who knows something about the history of how children were perceived through the ages, straighten me out.) But regardless, it doesn't really seem to make sense to try to be innocent does it? We have left the Garden of Eden. We are not innocent. In my mind to be innocent is not to know right from wrong. So, knowing right, we can try to be good, but we shouldn't try to be innocent. Maybe it mainly means something like "be humble." Thoughts? 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. → Matt 18:6-10. Margaret S. Lifferth, "Behold Your Little Ones," Ensign, Nov 2006, pp. 74–76. Sister Lifferth offers encouragement to those who work with children. "Brothers and sisters, as a mother and a Primary leader, I know this work with children is not easy. Protecting, teaching, and loving children can be demanding, often discouraging, sometimes exhausting, and occasionally the fruits of our efforts are long delayed. But it is precisely because it is not easy to bring children to the Savior that we must come to Him ourselves. As we seek Him and His Spirit to help us, we will see a miracle. We will recognize that our own hearts are changing and we too are becoming 'submissive, meek, humble, patient, [and] full of love' (see Mosiah 3:19)." Matt 18:6. The Juniper Tree recorded by the Brothers Grimm (use of millstone paralleling this text) 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 14-17                      Next page: Chapters 19-20

Luke 10:1-5

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:6-10

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:11-15

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:16-20

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:21-25

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:26-30

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:31-35

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

Luke 10:36-42

Home > The New Testament > Luke > Chapters 9b-19 > Chapters 9b-13 / Verses 9:51-13:35 Previous page: Chapters 9b-19                      Chapters 14-19 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. → Luke 10:29: Neighbor. is the English translation of the Greek plesion, the neuter of a derivative of pelas (near). Luke 10:25-37. This is the Good Samaritan story. It is well known as a story of the brotherhood of all mankind and doing good even to someone outside our own sphere. The early Christians saw this as an allegory of the Plan of Salvation. See the article The Good Samaritan and Eternal Life by John W. Welch in the related links sections. Luke 11:11: Stone. Most modern translations take this "stone" in this verse as a superfluous word due to transcription error. See here for details and various translations. (Cf. Matt 7:9.) Luke 11:12: Egg and scorpion. A possible similarity between an egg and a scorpion being alluded to here is how a scorpion can roll up into a ball that looks like an egg. The pairings in this passage (and in Matt 7:9ff) suggest similar objects where one gives sustenance and the other does not. 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. → Luke 11:9. Many times it seems people pray to be relieved of tribuations and yet tribulations continue. How can this empirical observation be reconciled with 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 "edit" link to edit or add content to this section. → Luke 10:25-37. John W. Welch, "The Good Samaritan and Eternal Life," BYU Magazine, Spring 2002. In this article, Welch reviews the writings of early Christian writers such as Origen, who lived in the first half of the the 3rd century. Origen understands the allegory like this: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the pandochium (that is, the stable [inn]), which accepts all [pan-] who wish to enter, is the Church. And further, the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming. See a similar article by Welch in the Ensign: "The Good Samaritan: Forgotten Symbols," Feb 2007, pp. 40–47. Luke 10:25-37. Great commentary in: Walsh, John W. 'The Good Samaritan: Forgotten Symbols' Ensign. February, 2007. Luke 11:9. Jim F.'s Santa-god. See "Santa-god and the Second Naivete" by Jim F. at the T&S blog. Luke 12:23. James E. Faust, "Spiritual Nutrients," Ensign, Nov 2006, pp. 53–55. Elder Faust said: "Human beings...need to be replenished spiritually. The human spirit needs love. It also needs to be 'nourished up in the words of faith and of good doctrine' (1 Tim 4:6)." 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 9b-19                      Chapters 14-19

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