Feast upon the Word - User contributions [en]

Jonah 1:11-17

2010-09-24T16:35:57Z

JennyW: /* Related links */

[[The Old Testament]] > [[Jonah]] > [[Jonah 1|Chapter 1]]
{|
| [[Jonah 1:6-10|Previous (Jonah 1:6-10)]] ||             || [[Jonah 2:1-5|Next (Jonah 2:1-5)]]
|}
== Questions ==
* Why do the mariners leave Jonah's destiny in his own hands to such a degree?

* How does this casting (in verse 12) compare with and connect with the other castings throughout the chapter?

* Why do the men try so much to save Jonah's life? Is there are comparison between Jonah's charity and theirs here?

* The men are the first to address Jehovah in verse 14; what is the significance of this?

* The men again fear the Lord in verse 16, even performing sacrifice; how does this relate to Jonah, and especially to his temple prayer in chapter 2?

* Why a great fish?

* What does all of this suggest for the sign of the prophet Jonah mentioned by Christ?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''
On verse 17, see Matthew 12:38–41 and Luke 11:29–32 (Christ references Jonah)

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{|
| [[Jonah 1:6-10|Previous (Jonah 1:6-10)]] ||             || [[Jonah 2:1-5|Next (Jonah 2:1-5)]]
|}

Jonah 1:11-17

2010-09-24T16:31:52Z

JennyW: /* Related links */

[[The Old Testament]] > [[Jonah]] > [[Jonah 1|Chapter 1]]
{|
| [[Jonah 1:6-10|Previous (Jonah 1:6-10)]] ||             || [[Jonah 2:1-5|Next (Jonah 2:1-5)]]
|}
== Questions ==
* Why do the mariners leave Jonah's destiny in his own hands to such a degree?

* How does this casting (in verse 12) compare with and connect with the other castings throughout the chapter?

* Why do the men try so much to save Jonah's life? Is there are comparison between Jonah's charity and theirs here?

* The men are the first to address Jehovah in verse 14; what is the significance of this?

* The men again fear the Lord in verse 16, even performing sacrifice; how does this relate to Jonah, and especially to his temple prayer in chapter 2?

* Why a great fish?

* What does all of this suggest for the sign of the prophet Jonah mentioned by Christ?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''
On verse 17, see [Matthew 12:38–41] and [Luke 11:29–32] (Christ references Jonah)

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{|
| [[Jonah 1:6-10|Previous (Jonah 1:6-10)]] ||             || [[Jonah 2:1-5|Next (Jonah 2:1-5)]]
|}

Jonah 1:11-17

2010-09-24T16:27:44Z

JennyW: /* Related links */

[[The Old Testament]] > [[Jonah]] > [[Jonah 1|Chapter 1]]
{|
| [[Jonah 1:6-10|Previous (Jonah 1:6-10)]] ||             || [[Jonah 2:1-5|Next (Jonah 2:1-5)]]
|}
== Questions ==
* Why do the mariners leave Jonah's destiny in his own hands to such a degree?

* How does this casting (in verse 12) compare with and connect with the other castings throughout the chapter?

* Why do the men try so much to save Jonah's life? Is there are comparison between Jonah's charity and theirs here?

* The men are the first to address Jehovah in verse 14; what is the significance of this?

* The men again fear the Lord in verse 16, even performing sacrifice; how does this relate to Jonah, and especially to his temple prayer in chapter 2?

* Why a great fish?

* What does all of this suggest for the sign of the prophet Jonah mentioned by Christ?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''
On verse 17, see [[Matthew 12:38–41]] and [[Luke 11:29–32]] (Christ references Jonah)

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{|
| [[Jonah 1:6-10|Previous (Jonah 1:6-10)]] ||             || [[Jonah 2:1-5|Next (Jonah 2:1-5)]]
|}

Matt 1:1-5

2009-09-26T04:51:56Z

JennyW: /* Related links */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}
== Questions ==
===Verses 1-16===
It is clear that Matthew is not giving an exact genealogy. For example, he tells us that there were fourteen generations between each of the three important events in Israel’s history—from Abraham, to David, to the Babylonian captivity, to the coming of Christ: three groups of fourteen generations each, culminating in the birth of Christ. But if we compare this genealogy to the other genealogies in the Old Testament we can see that this is incorrect. Why would Matthew knowingly give us a genealogy that isn’t accurate? (Notice that Ezra does something similar: he omits six generations of priests from his genealogy. Compare Ezra 7:1-5 to 1 Chronicles 6:3-15.)

Genealogies in the Bible rarely mention women, but this one mentions three: Tamar (spelled “Thamar” here, verse 3), Rahab (here "Rachab," verse 5), Ruth (verse 5), and Bathsheba, the wife of Uriah (spelled “Urias” here—verse 6). Why would Matthew mention these women? What are the stories about these women? Do those stories have anything to do with the story of Mary and Joseph? If Matthew’s audience is the Jews, why might he include these particular women in the genealogy? (See the lexical notes for [[Matt 1:6|verse 6]].)

===Verse 1===
By using the phrase "book of the genealogy," Matthew deliberately imitates passages such as Genesis 2:4 and 5:1. Why? What is he trying to tell us about what follows?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

Julie M Smith has a useful overview concerning the women included in Matthew's genealogy published in Segullah Spring 2008 (available here[http://segullah.org/spring2008/whythesewomen.php]).

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{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}

Matt 1:1-5

2009-09-26T04:51:34Z

JennyW: /* Related links */

[[The New Testament]] > [[Matthew]] > [[Matthew 1|Chapter 1]]
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}
== Questions ==
===Verses 1-16===
It is clear that Matthew is not giving an exact genealogy. For example, he tells us that there were fourteen generations between each of the three important events in Israel’s history—from Abraham, to David, to the Babylonian captivity, to the coming of Christ: three groups of fourteen generations each, culminating in the birth of Christ. But if we compare this genealogy to the other genealogies in the Old Testament we can see that this is incorrect. Why would Matthew knowingly give us a genealogy that isn’t accurate? (Notice that Ezra does something similar: he omits six generations of priests from his genealogy. Compare Ezra 7:1-5 to 1 Chronicles 6:3-15.)

Genealogies in the Bible rarely mention women, but this one mentions three: Tamar (spelled “Thamar” here, verse 3), Rahab (here "Rachab," verse 5), Ruth (verse 5), and Bathsheba, the wife of Uriah (spelled “Urias” here—verse 6). Why would Matthew mention these women? What are the stories about these women? Do those stories have anything to do with the story of Mary and Joseph? If Matthew’s audience is the Jews, why might he include these particular women in the genealogy? (See the lexical notes for [[Matt 1:6|verse 6]].)

===Verse 1===
By using the phrase "book of the genealogy," Matthew deliberately imitates passages such as Genesis 2:4 and 5:1. Why? What is he trying to tell us about what follows?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
|             ||             || [[Matt 1:6-10|Next (Matt 1:6-10)]]
|}

Julie M Smith has a useful overview concerning the women included in Matthew's genealogy published in Segullah Spring 2008 (available here[http://segullah.org/spring2008/whythesewomen.php]).

D&C 135:1-7

2009-09-14T04:03:11Z

JennyW: /* Exegesis */

[[Doctrine & Covenants]] > [[Doctrine & Covenants 135|Section 135]]
{|
| [[D&C 134:6-12|Previous (D&C 134:6-12)]] ||             || [[D&C 136:1-5|Next (D&C 136:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

'''1. To seal the testimony'''
It is interesting to note just how thoroughly the Lord uses the "law of witnesses" (Matt 18:16 "that in the mouth of two or three witnesses every word may be established"). It is not sufficient in this case for just Joseph to be martyred, for full effect, for full sealing it takes at least two so Hyrum died as well. Furthermore note how many are left alive to "witness" the deaths: John Taylor and Willard Richards, another two witnesses.

== Exegesis ==
* ''Click the edit link above and to the right to add exegesis''
'''V. 3'''
The claim here that Joseph Smith has done more for the salvation of men in this world save Jesus than any other man is supported by an interesting list: he translates, publishes, sends forth the fulness of the gospel (which is specifically contextualized as being contained in the Book of Mormon), brings forth revelations and commandments in the form of another book, and brings forth "many other wise documents and instructions." From that point, the support shifts to Joseph's gathering a people and founding a city.

The majority of the support, then, for the claim is found in Joseph's work with texts: his translation, writing, recording, publishing, and sharing of texts forms a foundation for his greatness, which is in part summarized by the reception of a name that cannot be erased from the historical consciousness.

Understanding Joseph's mission and accomplishments in terms of his ability to produce and disseminate texts brings such texts into an intriguing salvific light. Put another way, next to Christ and his atoning mission, the next most important act for the salvation of mankind has been centered around texts and their transmission. If we are in any way either to emulate Joseph or acknowledge his mission, it is likely that we are also to be involved in the production, sharing, and interpretation of texts.

'''V. 6'''
The phrase "shall their names go down to posterity as gems for the sanctified" contains an interesting image: the names, Joseph and Hyrum, being transmitted as gems—physical items of great worth.

There are several connotations in this image. The first is found in D&C 101:3, wherein the Lord, chastening the Saints, also reaffirms their intrinsic value: "Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels." In other words, to be recognized as part of God's family / lineage leads to being Christ's (being under the atonement) at a specific time—the time when Christ will "come to make up my jewels." The imagery here is open: jewels in his crown (points that reflect the light of his authority), jewels created (carved, faceted, etc.) by Christ, jewels gathered by Christ (due to their preciousness?). In any case, being recognized by Christ, belonging to Christ, and being a jewel of Christ are all somewhat thematically parallel here. It is not far to then take this image of Christ's jewels and apply the same thematic undertones to the image of Joseph and Hyrum's names being transmuted into similar jewels or gems.

Another intriguing connection is found in both D&C 130: 10-11 ("10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; 11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word") and, of course, Revelation 2:17 itself ("17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it").

The imagery of the phrase in verse 6 here relies and plays upon the imagery of the white stone inscribed with a new name—it is not Joseph and Hyrum themselves who will go down to posterity as gems, but their names. The implication is that these names—Joseph and Hyrum—will act as "gems for the sanctified." Who are the sanctified? Those who will enter the Celestial Kingdom. And what are "gems for the sanctified"? Quite possibly Urim and Thummim. How do the Urim and Thummim act? As stones inscribed with a new name, yes, but also as revelators—as a stone through which the fulness of the gospel may be seen and comprehended or translated into one's understanding. In a sense, then, what is being said here in this verse is that understanding the names Joseph and Hyrum (understanding what those names denote, namely, the Prophet and the Patriarch, their lives, and their mission) will lead to sanctification. Of course, this is not a simplistic equation whereby knowing the names Joseph and Hyrum gives one salvation. But the image of Joseph and Hyrum acting as a type of key through which the gospel is opened and understood is quite powerful. It implies that part of our heritage as Saints—the spiritual posterity of Joseph and Hyrum themselves—is the reception and care of these precious names, their history, and their mission.

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[D&C 134:6-12|Previous (D&C 134:6-12)]] ||             || [[D&C 136:1-5|Next (D&C 136:1-5)]]
|}

D&C 135:1-7

2009-09-14T04:02:10Z

JennyW: /* Exegesis */

[[Doctrine & Covenants]] > [[Doctrine & Covenants 135|Section 135]]
{|
| [[D&C 134:6-12|Previous (D&C 134:6-12)]] ||             || [[D&C 136:1-5|Next (D&C 136:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

'''1. To seal the testimony'''
It is interesting to note just how thoroughly the Lord uses the "law of witnesses" (Matt 18:16 "that in the mouth of two or three witnesses every word may be established"). It is not sufficient in this case for just Joseph to be martyred, for full effect, for full sealing it takes at least two so Hyrum died as well. Furthermore note how many are left alive to "witness" the deaths: John Taylor and Willard Richards, another two witnesses.

== Exegesis ==
* ''Click the edit link above and to the right to add exegesis''
V. 3
The claim here that Joseph Smith has done more for the salvation of men in this world save Jesus than any other man is supported by an interesting list: he translates, publishes, sends forth the fulness of the gospel (which is specifically contextualized as being contained in the Book of Mormon), brings forth revelations and commandments in the form of another book, and brings forth "many other wise documents and instructions." From that point, the support shifts to Joseph's gathering a people and founding a city.

The majority of the support, then, for the claim is found in Joseph's work with texts: his translation, writing, recording, publishing, and sharing of texts forms a foundation for his greatness, which is in part summarized by the reception of a name that cannot be erased from the historical consciousness.

Understanding Joseph's mission and accomplishments in terms of his ability to produce and disseminate texts brings such texts into an intriguing salvific light. Put another way, next to Christ and his atoning mission, the next most important act for the salvation of mankind has been centered around texts and their transmission. If we are in any way either to emulate Joseph or acknowledge his mission, it is likely that we are also to be involved in the production, sharing, and interpretation of texts.

V. 6
The phrase "shall their names go down to posterity as gems for the sanctified" contains an interesting image: the names, Joseph and Hyrum, being transmitted as gems—physical items of great worth.

There are several connotations in this image. The first is found in D&C 101:3, wherein the Lord, chastening the Saints, also reaffirms their intrinsic value: "Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels." In other words, to be recognized as part of God's family / lineage leads to being Christ's (being under the atonement) at a specific time—the time when Christ will "come to make up my jewels." The imagery here is open: jewels in his crown (points that reflect the light of his authority), jewels created (carved, faceted, etc.) by Christ, jewels gathered by Christ (due to their preciousness?). In any case, being recognized by Christ, belonging to Christ, and being a jewel of Christ are all somewhat thematically parallel here. It is not far to then take this image of Christ's jewels and apply the same thematic undertones to the image of Joseph and Hyrum's names being transmuted into similar jewels or gems.

Another intriguing connection is found in both D&C 130: 10-11 ("10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; 11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word") and, of course, Revelation 2:17 itself ("17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it").

The imagery of the phrase in verse 6 here relies and plays upon the imagery of the white stone inscribed with a new name—it is not Joseph and Hyrum themselves who will go down to posterity as gems, but their names. The implication is that these names—Joseph and Hyrum—will act as "gems for the sanctified." Who are the sanctified? Those who will enter the Celestial Kingdom. And what are "gems for the sanctified"? Quite possibly Urim and Thummim. How do the Urim and Thummim act? As stones inscribed with a new name, yes, but also as revelators—as a stone through which the fulness of the gospel may be seen and comprehended or translated into one's understanding. In a sense, then, what is being said here in this verse is that understanding the names Joseph and Hyrum (understanding what those names denote, namely, the Prophet and the Patriarch, their lives, and their mission) will lead to sanctification. Of course, this is not a simplistic equation whereby knowing the names Joseph and Hyrum gives one salvation. But the image of Joseph and Hyrum acting as a type of key through which the gospel is opened and understood is quite powerful. It implies that part of our heritage as Saints—the spiritual posterity of Joseph and Hyrum themselves—is the reception and care of these precious names, their history, and their mission.

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[D&C 134:6-12|Previous (D&C 134:6-12)]] ||             || [[D&C 136:1-5|Next (D&C 136:1-5)]]
|}

D&C 135:1-7

2009-09-14T03:30:25Z

JennyW: /* Exegesis */

D&C 135:1-7

2009-09-13T21:53:57Z

JennyW:

D&C 135:1-7

2009-09-13T21:53:27Z

JennyW:

Mosiah 19:21-25

2008-05-25T16:48:58Z

JennyW: /* v.24 */

[[The Book of Mormon]] > [[Mosiah]] > [[Mosiah 19|Chapter 19]]
{|
| [[Mosiah 19:16-20|Previous (Mosiah 19:16-20)]] ||             || [[Mosiah 19:26-29|Next (Mosiah 19:26-29)]]
|}
== Questions ==
===Verse 21===
* How could these men have been able to grab and kill the king, but not the priests?
===Verse 24===
* To what does the word ''ceremony'' refer?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''
v.24 The use of the word "ceremony" is curious. It does not seem to describe the meeting unless some ritual occurred that is not recorded.
:This is the only time "ceremony" is used in ancient scripture. One other use is in Official Declaration 1.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== v.24 ==

Regarding the use of "ceremony" in verse 24, it's possible that it is a reference to some type of ritual killing or death of a king. The text prior to verse 24 contains a sense of building urgency and the implication that the actions could be happening quickly, one right after the other. For example, we are told that the people were "angry" (v. 19) and that they acted in anger when they "caused that he should suffer, even unto death by fire" (v. 19). In the following verses "they were ''about'' to take the priests" (v. 21, emphasis added), the priests "fled" (v. 21), the people "were ''about'' to return" (v. 22, emphasis added) when they met the men of Gideon, and they immediately tell the men of Gideon everything. The textual image is that of an impassioned people acting on their impulses; the men of Gideon could very well have arrived in the middle of events not yet wrapped up, and it is possible that there remained some unfinished ritual or ceremony with regards to Noah's death that the people had yet to perform, especially if he was offered in their anger as a sacrifice so that the people could regain their families.

Another possibility is discussed by Hugh Nibley in the transcripts of his Book of Mormon class. He sees the word as a clear reference to some type of reconciliation or peace ceremony in which two factions—the men of Gideon versus the men who originally left their families and followed Noah into the wilderness—ritually agree to not fight against each other. Given the political context at the time, it is not unlikely that some kind of formal treaty or ritual of reconciliation would be performed.

The use of the word "ceremony" stands out awkwardly among these verses, in the same way that Mosiah 17:11 stands out among its neighboring verses. In addition to its possible reference as a "ritual killing" or "death of a king," the word "ceremony" could denote an execution. In
Mosiah 17:9, Abinadi refuses to recall his words, and then, in v. 10 he proclaims his suffering, death, and refusal to recall his words as testimonies. He levels his own evidence, as it were, against the king and his priests, and in v. 11, Noah responds with fear. The following verses--Abinadi's prophecy--are famous, but the overlooked preceeding verses lend a sense that not only was Abinadi making a prophetic statement in verses 15-19--he was pronouncing another sentance. His own death would be evidence of their corruption--evidence which could justify their own trial and eventual execution.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Mosiah 19:16-20|Previous (Mosiah 19:16-20)]] ||             || [[Mosiah 19:26-29|Next (Mosiah 19:26-29)]]
|}

Mosiah 18:6-10

2008-05-24T21:36:02Z

JennyW: /* Exegesis */

[[The Book of Mormon]] > [[Mosiah]] > [[Mosiah 18|Chapter 18]]
{|
| [[Mosiah 18:1-5|Previous (Mosiah 18:1-5)]] ||             || [[Mosiah 18:11-15|Next (Mosiah 18:11-15)]]
|}
== Questions ==
===Verse 7===
* How could a "goodly number" of people gather to a "thicket of small trees" without being observed?
===Verse 8===
* What does it mean to "come into the fold of God"
* How are we called the people of God? What does it mean to be his people?
* How do we "bear one another's burdens"?
===Verse 9===
* What does it mean to mourn with those who mourn? Is this different in some way than comforting those who morn? (We are told that our savior comforts those who mourn in [[Isa 61:2]]).
* How can we "stand as a witness of God at all times and in all things, and in all places"? How can we know how well we are doing at this?
* How much should we desire our own redemption and eternal life? Is it selfish to be motivated by our own eternal rewards?
===Verse 10===
* What does it mean to covenant to serve the LORD and keep his commandments?
* How can "his Spirit" be poured out "more abundantly" upon us? What does this terminology add to our understanding of the gift of the Holy Ghost?

== Lexical notes ==
* [http://www.webster.com/cgi-bin/dictionary?sourceid=Mozilla-search&va=mourn Merriam-Webster] defines mourn (verse 9) as "to feel or express grief or sorrow." In the scriptures mourning is usually used in the context of expressing grief over someone's death.

== Exegesis ==
One way to understand the phrase those that mourn (verse 9) is to think about anyone who is experiencing grief or sorrow. In this way we have a responsibility to connect with the people around us in grief and sorrow and share in that sorrow.

Another interpretation is to take those that mourn as a reference to those who mourn for the Savior, his death and suffering. In that case we are asked if we are willing to join the community of people who mourn for the sins of this world and the resulting suffering and death that our Savior went through in order to save us from those sins. A similar invitation is given in the hymn "He Died the Great Redeemer Died." (See the related link below.)

It is also interesting to note the way verse 9 introduces the themes that will then be played out in the narratives of chapters 19-24. If we look at the two main stories of trial and deliverance—the people of Limhi and the people of Alma—we have both an example of a people who mourn and a people who stand in need of comfort.

The people of Limhi will fight battle after battle, both in their defense and in their pursuit of freedom. Their losses are extremely numerous (enough so that in Mosiah 21:17 Limhi has to command the remaining men to help support the widows and their children): throughout this process they are truly a people acquainted with mourning.

The people of Alma will be persecuted by Amulon: they will be in bondage, they will carry impossibly heavy burdens, they will be refused the comfort of vocal prayer. As such, they will truly be a people who stand in need of comfort.

== Related links ==
* He Died! The Great Redeemer Died [http://www.lds.org/churchmusic/detailmusicPlayer/index.html?searchlanguage=1&searchcollection=1&searchseqstart=192&searchsubseqstart=%20&searchseqend=192&searchsubseqend=ZZZ] "Come Saints and drop a tear or two, For him who groaned beneath your load."
=== Verse 8-9 ===
* H. David Burton, "[http://lds.org/conference/talk/display/0,5232,23-1-602-2,00.html Tender Hearts and Helping Hands]," ''Ensign'', May 2006, pp. 8–11. Bishop Burton speaks of the charitable outpouring of assistance provided by church members in response to natural disasters and civil unrest. "This modern-day humanitarian effort is a wonderful manifestation of the charity that burns within the souls of those whose hearts are tender and whose hands are ready to help. This selfless service truly demonstrates the pure love of Christ."

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{|
| [[Mosiah 18:1-5|Previous (Mosiah 18:1-5)]] ||             || [[Mosiah 18:11-15|Next (Mosiah 18:11-15)]]
|}

Mosiah 19:21-25

2008-05-24T21:21:13Z

JennyW: /* Exegesis */

[[The Book of Mormon]] > [[Mosiah]] > [[Mosiah 19|Chapter 19]]
{|
| [[Mosiah 19:16-20|Previous (Mosiah 19:16-20)]] ||             || [[Mosiah 19:26-29|Next (Mosiah 19:26-29)]]
|}
== Questions ==
* Verse 24: To what does the word ''ceremony'' refer?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''
v.24 The use of the word "ceremony" is curious. It does not seem to describe the meeting unless some ritual occurred that is not recorded.
:This is the only time "ceremony" is used in ancient scripture. One other use is in Official Declaration 1.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

Regarding the use of "ceremony" in verse 24, it's possible that it is a reference to some type of ritual killing or death of a king. The text prior to verse 24 contains a sense of building urgency and the implication that the actions could be happening quickly, one right after the other. For example, we are told that the people were "angry" (v. 19) and that they acted in anger when they "caused that he should suffer, even unto death by fire" (v. 19). In the following verses "they were ''about'' to take the priests" (v. 21, emphasis added), the priests "fled" (v. 21), the people "were ''about'' to return" (v. 22, emphasis added) when they met the men of Gideon, and they immediately tell the men of Gideon everything. The textual image is that of an impassioned people acting on their impulses; the men of Gideon could very well have arrived in the middle of events not yet wrapped up, and it is possible that there remained some unfinished ritual or ceremony with regards to Noah's death that the people had yet to perform, especially if he was offered in their anger as a sacrifice so that the people could regain their families.

== Related links ==
* ''Click the edit link above and to the right to add related links''

----
{|
| [[Mosiah 19:16-20|Previous (Mosiah 19:16-20)]] ||             || [[Mosiah 19:26-29|Next (Mosiah 19:26-29)]]
|}