Feast upon the Word - User contributions [en]

Alma 12:31-37

2008-06-22T01:53:12Z

Kim M.: /* Verse 31 */

[[The Book of Mormon]] > [[Alma]] > [[Alma 12|Chapter 12]]
{|
| [[Alma 12:26-30|Previous (Alma 12:26-30)]] ||             || [[Alma 13:1-5|Next (Alma 13:1-5)]]
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== Questions ==
===Verse 31===
* ''Gods.'' Why is “Gods” capitalized in this verse? Usually it is capitalized only when it is used as the name of Deity, not when it is used to refer to an office or position. In what ways are we like Gods? Why is that significant?

* ''Placing themselves vs. being placed.'' What is the difference? Is Alma correcting himself by using the second phrase?

===Verses 31-32===
* ''Wherefore.'' Both verses 31 and 32 begin in the same way, “wherefore” in one case and “therefore” in the other, but the two mean the same. That suggests that they logically follow from verse 30. How so? What things has the Lord done to make it possible for us to return to him?

===Verse 33===
* What does it mean to say that God called on men "in the name of his Son?"

===Verse 36===
* ''Provocation.'' What is the first provocation? What is the last provocation?

===Verse 37===
* ''Rest of God.'' What does “the rest of God” mean? How do we enter into it? How does chapter 13 relate to "the rest of God"?

* ''Ye vs. us.'' Why does Alma switches from second person plural in verse 36 to first person plural in verse 37.

== Lexical notes ==
===Verses 36-37===
* ''"Rest of the Lord" and "rest of God."'' In these verses, the phrases "rest of the Lord" (v. 36) and "rest of God" (v. 37) seem to be used in parallel. They could also signify the following chiastic arrangement of thoughts:
A: if ye harden your hearts ye will not enter into the ''rest of the Lord'' (v. 36)
B: your iniquity ''provoketh'' God (v. 36)
C: let us repent (v. 37)
B': that we ''provoke'' not the Lord our God (v. 37)
A': let us enter into the ''rest of God'' (v. 37)

== Exegesis ==
===Verse 31===
Alma here brings to bear on each other two sets of commandments: the "first commandments" and a second set of commandments imposed because the first set was "transgressed." This doubling of the commandments is of some significance, especially given the flavor of the following verse: God's words had at once to be transgressed and yet never violated, never brought to naught. This doubling of the word through which it is at once annulled and yet maintained deserves careful attention.

Also of interest is the peculiar phrasing in the beginning of this verse. The verse starts with a use of the term "commandments" without any indication as to whether these commandments given were what will later be referred to as the first commandments or the second commandments. If we consider the similar phrasing in the beginning of verse 32, it seems the commandments being referred to are the second commandments—that is, commandments given after the transgression of the first commandments.

Another issue in this verse that deserves careful attention is the way in which the transgression of the first commandments allows "men" to "act according to their wills and pleasures." How could the first commandments have been transgressed if men were not in a "state to act" before the first commandments were given? This question, which seems a rather natural, albeit implicit, question arising from this verse, may help us understand the why "the commandments" described at the beginning of both this verse and verse 32, is not more explicit. That is, perhaps Alma is trying to describe something that does not lend itself to analytic description. If the separation between the first commandments and later/second commandments is not meaningful until after the first commandments have been transgressed, then it would only make sense to refer to such a distinction in retrospect. In this sense, then, the transgression of the first commandments may be something very different from the kind of acting according to one's will that is later described. That is, we might take the transgression of the first commandments as being juxtaposed, even contrasted, to the acting according to one's will that seems to accompany the second commandments.

===Verse 36: Provocation===
The first provocation seems to refer to the time when the children of Israel hardened their hearts against the Lord after leaving Egypt. See [[Num 14:23]], [[Ps 106:7]], [[Heb 3:8|Heb 3:8, 15-19]], and [[D&C 84:23|D&C 84:23-25]].

Alternatively, the first provocation in this context may be referring to the cherubim that God sent to ensure Adam and Eve would experience physical death as a consequence of partaking of the fruit of the tree of knowledge of good and evil. In this case, the second provocation would seem to refer to spiritual death. On this reading, the last part of the verse about "the last death, as well as the first" offers a parallel description of the same events described by the first and second provocation.

===Verse 37: Second commandments===
If the first commandments were to multiply and replenish the earth and not partake of the fruit of the tree of knowledge of good and evil, then the second commandments are most likely referring to the commandment to repent described in verses 32-33.

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

----
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Alma 12:31-37

2008-06-22T01:52:42Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 12|Chapter 12]]
{|
| [[Alma 12:26-30|Previous (Alma 12:26-30)]] ||             || [[Alma 13:1-5|Next (Alma 13:1-5)]]
|}
== Questions ==
===Verse 31===
* ''Gods.'' Why is “Gods” capitalized in this verse? Usually it is capitalized only when it is used as the name of Deity, not when it is used to refer to an office or position. In what ways are we like Gods? Why is that significant?

* ''Placing themselves'' versus ''being placed.'' What is the difference? Is Alma correcting himself by using the second phrase?

===Verses 31-32===
* ''Wherefore.'' Both verses 31 and 32 begin in the same way, “wherefore” in one case and “therefore” in the other, but the two mean the same. That suggests that they logically follow from verse 30. How so? What things has the Lord done to make it possible for us to return to him?

===Verse 33===
* What does it mean to say that God called on men "in the name of his Son?"

===Verse 36===
* ''Provocation.'' What is the first provocation? What is the last provocation?

===Verse 37===
* ''Rest of God.'' What does “the rest of God” mean? How do we enter into it? How does chapter 13 relate to "the rest of God"?

* ''Ye vs. us.'' Why does Alma switches from second person plural in verse 36 to first person plural in verse 37.

== Lexical notes ==
===Verses 36-37===
* ''"Rest of the Lord" and "rest of God."'' In these verses, the phrases "rest of the Lord" (v. 36) and "rest of God" (v. 37) seem to be used in parallel. They could also signify the following chiastic arrangement of thoughts:
A: if ye harden your hearts ye will not enter into the ''rest of the Lord'' (v. 36)
B: your iniquity ''provoketh'' God (v. 36)
C: let us repent (v. 37)
B': that we ''provoke'' not the Lord our God (v. 37)
A': let us enter into the ''rest of God'' (v. 37)

== Exegesis ==
===Verse 31===
Alma here brings to bear on each other two sets of commandments: the "first commandments" and a second set of commandments imposed because the first set was "transgressed." This doubling of the commandments is of some significance, especially given the flavor of the following verse: God's words had at once to be transgressed and yet never violated, never brought to naught. This doubling of the word through which it is at once annulled and yet maintained deserves careful attention.

Also of interest is the peculiar phrasing in the beginning of this verse. The verse starts with a use of the term "commandments" without any indication as to whether these commandments given were what will later be referred to as the first commandments or the second commandments. If we consider the similar phrasing in the beginning of verse 32, it seems the commandments being referred to are the second commandments—that is, commandments given after the transgression of the first commandments.

Another issue in this verse that deserves careful attention is the way in which the transgression of the first commandments allows "men" to "act according to their wills and pleasures." How could the first commandments have been transgressed if men were not in a "state to act" before the first commandments were given? This question, which seems a rather natural, albeit implicit, question arising from this verse, may help us understand the why "the commandments" described at the beginning of both this verse and verse 32, is not more explicit. That is, perhaps Alma is trying to describe something that does not lend itself to analytic description. If the separation between the first commandments and later/second commandments is not meaningful until after the first commandments have been transgressed, then it would only make sense to refer to such a distinction in retrospect. In this sense, then, the transgression of the first commandments may be something very different from the kind of acting according to one's will that is later described. That is, we might take the transgression of the first commandments as being juxtaposed, even contrasted, to the acting according to one's will that seems to accompany the second commandments.

===Verse 36: Provocation===
The first provocation seems to refer to the time when the children of Israel hardened their hearts against the Lord after leaving Egypt. See [[Num 14:23]], [[Ps 106:7]], [[Heb 3:8|Heb 3:8, 15-19]], and [[D&C 84:23|D&C 84:23-25]].

Alternatively, the first provocation in this context may be referring to the cherubim that God sent to ensure Adam and Eve would experience physical death as a consequence of partaking of the fruit of the tree of knowledge of good and evil. In this case, the second provocation would seem to refer to spiritual death. On this reading, the last part of the verse about "the last death, as well as the first" offers a parallel description of the same events described by the first and second provocation.

===Verse 37: Second commandments===
If the first commandments were to multiply and replenish the earth and not partake of the fruit of the tree of knowledge of good and evil, then the second commandments are most likely referring to the commandment to repent described in verses 32-33.

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

----
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Alma 12:31-37

2008-06-22T01:51:43Z

Kim M.: /* Verse 31 */

[[The Book of Mormon]] > [[Alma]] > [[Alma 12|Chapter 12]]
{|
| [[Alma 12:26-30|Previous (Alma 12:26-30)]] ||             || [[Alma 13:1-5|Next (Alma 13:1-5)]]
|}
== Questions ==
===Verse 31===
* ''Gods.'' Why is “Gods” capitalized in this verse? Usually it is capitalized only when it is used as the name of Deity, not when it is used to refer to an office or position. In what ways are we like Gods? Why is that significant?

* ''Placing themselves'' versus ''being placed.'' What is the difference? Is Alma correcting himself by using the second phrase?

===Verses 31-32===
* ''Wherefore.'' Both verses 31 and 32 begin in the same way, “wherefore” in one case and “therefore” in the other, but the two mean the same. That suggests that they logically follow from verse 30. How so? What things has the Lord done to make it possible for us to return to him?

===Verse 36===
* ''Provocation.'' What is the first provocation? What is the last provocation?

===Verse 37===
* ''Rest of God.'' What does “the rest of God” mean? How do we enter into it? How does chapter 13 relate to "the rest of God"?

* ''Ye vs. us.'' Why does Alma switches from second person plural in verse 36 to first person plural in verse 37.

== Lexical notes ==
===Verses 36-37===
* ''"Rest of the Lord" and "rest of God."'' In these verses, the phrases "rest of the Lord" (v. 36) and "rest of God" (v. 37) seem to be used in parallel. They could also signify the following chiastic arrangement of thoughts:
A: if ye harden your hearts ye will not enter into the ''rest of the Lord'' (v. 36)
B: your iniquity ''provoketh'' God (v. 36)
C: let us repent (v. 37)
B': that we ''provoke'' not the Lord our God (v. 37)
A': let us enter into the ''rest of God'' (v. 37)

== Exegesis ==
===Verse 31===
Alma here brings to bear on each other two sets of commandments: the "first commandments" and a second set of commandments imposed because the first set was "transgressed." This doubling of the commandments is of some significance, especially given the flavor of the following verse: God's words had at once to be transgressed and yet never violated, never brought to naught. This doubling of the word through which it is at once annulled and yet maintained deserves careful attention.

Also of interest is the peculiar phrasing in the beginning of this verse. The verse starts with a use of the term "commandments" without any indication as to whether these commandments given were what will later be referred to as the first commandments or the second commandments. If we consider the similar phrasing in the beginning of verse 32, it seems the commandments being referred to are the second commandments—that is, commandments given after the transgression of the first commandments.

Another issue in this verse that deserves careful attention is the way in which the transgression of the first commandments allows "men" to "act according to their wills and pleasures." How could the first commandments have been transgressed if men were not in a "state to act" before the first commandments were given? This question, which seems a rather natural, albeit implicit, question arising from this verse, may help us understand the why "the commandments" described at the beginning of both this verse and verse 32, is not more explicit. That is, perhaps Alma is trying to describe something that does not lend itself to analytic description. If the separation between the first commandments and later/second commandments is not meaningful until after the first commandments have been transgressed, then it would only make sense to refer to such a distinction in retrospect. In this sense, then, the transgression of the first commandments may be something very different from the kind of acting according to one's will that is later described. That is, we might take the transgression of the first commandments as being juxtaposed, even contrasted, to the acting according to one's will that seems to accompany the second commandments.

===Verse 36: Provocation===
The first provocation seems to refer to the time when the children of Israel hardened their hearts against the Lord after leaving Egypt. See [[Num 14:23]], [[Ps 106:7]], [[Heb 3:8|Heb 3:8, 15-19]], and [[D&C 84:23|D&C 84:23-25]].

Alternatively, the first provocation in this context may be referring to the cherubim that God sent to ensure Adam and Eve would experience physical death as a consequence of partaking of the fruit of the tree of knowledge of good and evil. In this case, the second provocation would seem to refer to spiritual death. On this reading, the last part of the verse about "the last death, as well as the first" offers a parallel description of the same events described by the first and second provocation.

===Verse 37: Second commandments===
If the first commandments were to multiply and replenish the earth and not partake of the fruit of the tree of knowledge of good and evil, then the second commandments are most likely referring to the commandment to repent described in verses 32-33.

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

----
{|
| [[Alma 12:26-30|Previous (Alma 12:26-30)]] ||             || [[Alma 13:1-5|Next (Alma 13:1-5)]]
|}

Alma 12:21-25

2008-06-22T01:49:37Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 12|Chapter 12]]
{|
| [[Alma 12:16-20|Previous (Alma 12:16-20)]] ||             || [[Alma 12:26-30|Next (Alma 12:26-30)]]
|}
== Questions ==
===Verse 23===
* It appears that Alma's main concern about Adam and Eve partaking the fruit was the truthfulness of God. Why does the veracity of God's word hold such weight for Alma?

===Verse 24===
* ''Probationary.'' What does it mean to say that life is probationary? Is the word being used as it is when we speak of criminals on probation? If so, is the implication that we have already been convicted? Alma teaches here that life is the time given us to repent. How do we avoid a belief in original sin given these teachings?

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

== Exegesis ==
===Verse 21===
Antionah's question is decisive because he draws explicitly on [[Gen 3:24]], that is, on the conclusion of the Fall story as it is recorded in [[Gen 2|Gen 2-3]]. But it must be clear at the same time that Antionah seems to draw on something more than just what is recorded in Genesis: the Genesis text is hardly as specific as Antionah is. The Genesis text reads: "So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life." The precision with which most of Antionah's quotation and the Genesis text match up is remarkable, and this very precision highlights the few differences between them: though the Genesis text implies that Adam and Eve are to be kept from the tree of life, there is no specific mention of entering or partaking, and certainly not of living forever! (It is perhaps also worth mentioning that the Genesis text mentions only the man here, while Antionah has reference to "our first parents," perhaps an echo of Lehi's discourse to his son Jacob—especially [[2 Ne 2:15]]. It is probably worth exploring the filiation that seems to obtain between Antionah's reading and the remarkably theological discourse of Lehi.) What is to be made of this difference? More importantly, perhaps: how does this difference alter the direction in which Alma takes his discourse?

As it turns out, the difference is hardly a minor one: it is the business of living forever that is the most important element of "the scripture" for Antionah. His conclusion draws on that phrasing only: "And thus we see that there was no possible chance that they should live forever." Although it seems that Antionah is familiar with some scripture, it seems he is not familiar with Jacob's teachings in [[2 Ne 9:13]], 15.

===Verse 25===
One way to read this verse is to consider the possibility of Adam and Eve partaking of the fruit of the tree of life before having time to prepare to meet God. If this were the case, Adam and Eve would not have died before becoming immortal, and would therefore not be resurrected (emphasis on the ''re-'' prefix, that is, without dying, it does not make sense to be raised from the dead as the term ''resurrection'' implies).

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

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Alma 10:21-25

2008-06-22T01:46:45Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 10|Chapter 10]]
{|
| [[Alma 10:16-20|Previous (Alma 10:16-20)]] ||             || [[Alma 10:26-32|Next (Alma 10:26-32)]]
|}
== Questions ==
* v. 22 - Why does Amulek feel the need to distinguish the threatened destruction from the method of Noah's day?

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

== Exegesis ==
* v. 24 - It's clear that the people are particularly incensed at Amulek's attack on the realm of law and its officers, betraying a focus on the political. (See also [[Alma 8:12]], [[Alma 10:13]], and [[Alma 10:19|Alma 10:19-20]].)

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

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Alma 9:1-5

2008-06-22T01:43:17Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 9|Chapter 9]]
{|
| [[Alma 8:26-32|Previous (Alma 8:26-32)]] ||             || [[Alma 9:6-10|Next (Alma 9:6-10)]]
|}
== Questions ==
* What does although mean in verse 2?
* v. 1 - How did Alma view Amulek's role as his companion? Why does he speak of "tak[ing] Amulek?" Is this the language of God, or Alma's interpretation of it?

== Lexical notes ==
* The although in verse 2 has confused some readers. To make sense of although here read it as even though (see the Oxford English Dictionary). Today we might say even if in place of even though. Under this interpretation the people are saying something like "do you expect us to believe something only one person tells us no matter how crazy it is?" See [[Mark 14:29]] for another reference in the scriptures to where although is used to mean "even though" or "even if."

== 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''

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{|
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Alma 9:6-10

2008-06-22T01:40:07Z

Kim M.: /* Lexical notes */

[[The Book of Mormon]] > [[Alma]] > [[Alma 9|Chapter 9]]
{|
| [[Alma 9:1-5|Previous (Alma 9:1-5)]] ||             || [[Alma 9:11-15|Next (Alma 9:11-15)]]
|}
== Questions ==
* vv. 8-11: Prophets in the Book of Mormon often begin their calls to repentance by reminding the people of what the Lord has done for their ancestors. (For example, Alma the Younger did this in his sermon in [[Alma 5]].) Why? Were a modern prophet delivering a sermon like this, to what might he refer to remind us of what the Lord has done?

== 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''

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{|
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|}

Alma 9:6-10

2008-06-22T01:39:39Z

Kim M.: /* Lexical notes */

[[The Book of Mormon]] > [[Alma]] > [[Alma 9|Chapter 9]]
{|
| [[Alma 9:1-5|Previous (Alma 9:1-5)]] ||             || [[Alma 9:11-15|Next (Alma 9:11-15)]]
|}
== Questions ==
* vv. 8-11: Prophets in the Book of Mormon often begin their calls to repentance by reminding the people of what the Lord has done for their ancestors. (For example, Alma the Younger did this in his sermon in [[Alma 5]].) Why? Were a modern prophet delivering a sermon like this, to what might he refer to remind us of what the Lord has done?

== 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''

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Alma 9:6-10

2008-06-22T01:38:48Z

Kim M.: /* Lexical notes */

[[The Book of Mormon]] > [[Alma]] > [[Alma 9|Chapter 9]]
{|
| [[Alma 9:1-5|Previous (Alma 9:1-5)]] ||             || [[Alma 9:11-15|Next (Alma 9:11-15)]]
|}
== Questions ==
* vv. 8-11: Prophets in the Book of Mormon often begin their calls to repentance by reminding the people of what the Lord has done for their ancestors. (For example, Alma the Younger did this in his sermon in [[Alma 5]].) Why? Were a modern prophet delivering a sermon like this, to what might he refer to remind us of what the Lord has done?

== Lexical notes ==
* The (singular) "hand of God" (v. 9) appears to be contrasted with the (plural) "hands" of enemies and brethren (v. 10)

== 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''

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Alma 8:16-20

2008-06-22T01:36:33Z

Kim M.: /* Verse 17 */

[[The Book of Mormon]] > [[Alma]] > [[Alma 8|Chapter 8]]
{|
| [[Alma 8:11-15|Previous (Alma 8:11-15)]] ||             || [[Alma 8:21-25|Next (Alma 8:21-25)]]
|}
== Questions ==
===Verse 17===
* To what phrase do the parenthesis apply and why use the parenthesis at all?
* To whom does "thy people" refer? Is it the Nephites as a whole, or the members of the church in particular?

===Verse 20===
* ''Nephite''. Why does Amulek bother to state that he is a Nephite? Isn't Ammonihah a Nephite city?

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

== Exegesis ==
* ''Amulek is a Nephite'' Apparently, not everyone in Ammonihah is a Nephite, or considers themselves to be a Nephite, and so it is important for Amulek to so announce himself to Alma. This may be further evidence that Ammonihah is predominantly a Mulekite city, named after a prominent Mulekite (see commentary on [[Alma 8:7]]). If so, this would shed even more light on why the people were studying to "destroy the liberty of the people" (v.17). If Ammonihah was a predominantly Mulekite city, perhaps they were seeking to break away from the new Nephite-ruled complex chiefdom based out of Zarahemla.

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

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{|
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Alma 10:16-20

2008-06-22T01:28:52Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 10|Chapter 10]]
{|
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|}
== 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''

== Exegesis ==
* v. 19-20 - It's interesting that Amulek addresses the political realm to which the people are bound (see [[Alma 8:12]], [[Alma 10:13]], and [[Alma 10:24]]). He makes particular mention of Mosiah--a profoundly political figure in the Book of Mormon--and places the Lord in the role of ''judge.'' Amulek's attempt to interweave the call to repentance with their favored political language fails, however, and is only finally distracted by teachings of the resurrection in the following chapters.

== Related links ==
=== Verse 17 ===
* Anthony D. Perkins, "[http://lds.org/conference/talk/display/0,5232,23-1-646-28,00.html ‘The Great and Wonderful Love’]," ''Ensign'', Nov 2006, pp. 76–78. Elder Perkins suggests three snares used by the adversary: the snare of false inadequacy, the snare of exaggerated imperfection, and the snare of needless guilt.

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Alma 10:16-20

2008-06-22T01:24:28Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 10|Chapter 10]]
{|
| [[Alma 10:11-15|Previous (Alma 10:11-15)]] ||             || [[Alma 10:21-25|Next (Alma 10:21-25)]]
|}
== 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''

== Exegesis ==
* v. 19-20 - It's interesting that Amulek addresses the political realm that the people seem so bound to (see [[Alma 8:12]], [[Alma 10:13]], and [[Alma 10:24]]).
** He makes particular mention of Mosiah--a profoundly political figure in the Book of Mormon
** He places the Lord in the role of ''judge''
* Amulek's attempt to interweave the call to repentance with their favored political language fails, however, and is only finally distracted by teachings of the resurrection in the following chapters.

== Related links ==
=== Verse 17 ===
* Anthony D. Perkins, "[http://lds.org/conference/talk/display/0,5232,23-1-646-28,00.html ‘The Great and Wonderful Love’]," ''Ensign'', Nov 2006, pp. 76–78. Elder Perkins suggests three snares used by the adversary: the snare of false inadequacy, the snare of exaggerated imperfection, and the snare of needless guilt.

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{|
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Alma 10:21-25

2008-06-22T01:20:22Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 10|Chapter 10]]
{|
| [[Alma 10:16-20|Previous (Alma 10:16-20)]] ||             || [[Alma 10:26-32|Next (Alma 10:26-32)]]
|}
== 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''

== Exegesis ==
* v. 24 - It's clear that the people are particularly incensed at Amulek's attack on the realm of law and its officers, betraying a focus on the political. (See also [[Alma 8:12]], [[Alma 10:13]], and [[Alma 10:19|Alma 10:19-20]].)

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

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| [[Alma 10:16-20|Previous (Alma 10:16-20)]] ||             || [[Alma 10:26-32|Next (Alma 10:26-32)]]
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Alma 10:11-15

2008-06-22T01:15:49Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 10|Chapter 10]]
{|
| [[Alma 10:6-10|Previous (Alma 10:6-10)]] ||             || [[Alma 10:16-20|Next (Alma 10:16-20)]]
|}
== Questions ==
'''Verse 11'''
"my women" Is it possible that Amulek had more than one wife? Or possibly, these are his sisters?

'''Verse 12'''
In what sense has more than one person testified of the things the people of Ammonihah are accused of? Why does Alma accuse them and mention things to come, but Amulek doesn't?

'''Verses 13-15, 27, 32'''
How are the conditions described here similar to those found today?

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

== Exegesis ==
* That the people intend to "deliver them to their ''judges'' that they might be ''judged'' according to the ''law''" (v. 13, emphasis added) could be seen as symptomatic of an emphasis on the political in this society. (See also [[Alma 8:12]], [[Alma 10:24]], and [[Alma 10:19|Alma 10:19-20]].

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

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Alma 8:11-15

2008-06-22T01:08:38Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 8|Chapter 8]]
{|
| [[Alma 8:6-10|Previous (Alma 8:6-10)]] ||             || [[Alma 8:16-20|Next (Alma 8:16-20)]]
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== 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''

== Exegesis ==
* It appears that the people of Ammonihah recognize power only in the political--they reject Alma's authority over them on the premise that he is no longer the chief judge. This obsession with the political is reemphasized in the following chapters (see [[Alma 10:13]], [[Alma 10:24]]). It's also possible to understand some of Amulek's later discourse as addressing this situation ([[Alma 10:19|Alma 10:19-20]]).

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

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Alma 8:11-15

2008-06-22T01:07:45Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 8|Chapter 8]]
{|
| [[Alma 8:6-10|Previous (Alma 8:6-10)]] ||             || [[Alma 8:16-20|Next (Alma 8:16-20)]]
|}
== 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''

== Exegesis ==
It appears that the people of Ammonihah recognize power only in the political--they reject Alma's authority over them on the premise that he is no longer the chief judge. This obsession with the political is reemphasized in the following chapters (see [[Alma 10:13]], [[Alma 10:24]]). It's also possible to understand some of Amulek's later discourse as addressing this situation ([[Alma 10:19|Alma 10:19-20]]).

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

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| [[Alma 8:6-10|Previous (Alma 8:6-10)]] ||             || [[Alma 8:16-20|Next (Alma 8:16-20)]]
|}

Alma 8:11-15

2008-06-22T01:03:47Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 8|Chapter 8]]
{|
| [[Alma 8:6-10|Previous (Alma 8:6-10)]] ||             || [[Alma 8:16-20|Next (Alma 8:16-20)]]
|}
== 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''

== Exegesis ==
It appears that the people of Ammonihah recognize power only in the political--they reject Alma's authority over them on the premise that he is no longer the chief judge. This obsession with the political is reemphasized in the following chapters (see Alma 10:13, Alma 10:24). It's also possible to understand some of Amulek's later discourse as addressing this situation (Alma 10:19-20).

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

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{|
| [[Alma 8:6-10|Previous (Alma 8:6-10)]] ||             || [[Alma 8:16-20|Next (Alma 8:16-20)]]
|}

Hel 5:1-5

2007-10-24T18:49:15Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Helaman]] > [[Helaman 5|Chapter 5]]
{|
| [[Hel 4:21-26|Previous (Hel 4:21-26)]] ||             || [[Hel 5:6-10|Next (Hel 5:6-10)]]
|}
== Questions ==
* Why all the angel references? Is this the only "angel" text in the Book of Mormon? Why is it placed ''here''? Does it show a longing for the outpouring of miracles in the past, similar to what members of the church feel today? Did Mormon make these connections as he abridged the text, or was it in Helaman/Nephi/whoever's orginal record, and Mormon luckily managed to keep the important details?

== Lexical notes ==
Helaman was the father of Nephi and Lehi from this chapter.

== Exegesis ==
Verse 5 begins the thematic of angelic visitation that pervades this chapter. Although many references point explicitly to the Savior's visit to the Americas in 3 Nephi 8-18, many also point to Nephite historical accounts of angelic encounters. We will deal first with the historical experiences, and second with the anticipation of Christ's visit to the Nephites.
* Parallels with other Nephite prophets who saw angels
** v. 4 ~ Nephi yields up the judgment seat in favor of preaching the gospel, similar to Alma (Alma 4:18-19), whose angel experience is recorded in Alma 36:6
** v. 6 ~ Helaman tells his sons that they are named for Lehi and Nephi who came out of Jerusalem, both of whom conversed with angels (1 Ne 1:5-15, 11:14)
** v. 10 ~ Amulek's words are recounted; Amulek's angel = Alma 10:7
** v. 10 ~ Zeezrom; no explicity mention of an angelic encounter for Zeezrom, but he seems to have an experience similar to Alma's--bedridden and miserable until repentance occurs and his sins are forgiven (Alma 15:3-12). Is it possible that he also similarly experiences an angel or messenger sent from God? Perhaps Alma acts ''as'' that messenger?
* Events and Details that parallel Nephite historical angel encounters
** "A pillar of fire" (Hel 5:24,44)--the ''only'' other time that a pillar of fire is mentioned in the Book of the Mormon is in the first chapter, with Lehi. This phraseology could descend from Exodus, but it also points explicitly to Lehi's vision of the heavens and the throne of God, including "numberless concourses of angels" (1 Ne 1:8)
** "The earth shook" (Hel 5:27,31,33)--this is similar to the shaking of the earth that accompanies Alma's angel experience
*** How does this connect with the jail-escape stories in Acts?
*** Another jail-escape: Alma and Amulek leaving Ammonihah (which is specifically referenced in Hel 5:10!), as recounted in Alma 14:23-29
** "The faces...did shine exceedingly" (Hel 5:36)--Abindadi was sent as a messenger from God, paralleling Nephi and Lehi sent as angels? Also points to Moses? (Mosiah 13:5)
** "Encircled about," "in the midst of" (Hel 5:44)--reminiscent of Lehi's vision of the angels encircling God's throne; the image of a circle, and eternal round, etc.
*** Alma: "encircled about by the bands of death" (Alma 5:7), "encircled about with the matchless bounty of his love" (Alma 26:25), "encircled them in the arms of safety" (Alma 34:16)
** Unspeakable Tongues--"marvelous words which cannot be uttered by man" (Hel 5:33), "they could speak forth marvelous words" (Hel 5:45)--speaking with the tonges of angels? Points back to 2 Nephi 32:3
** Specific mention of the word "angel"
*** "The faces of Nephi and Lehi...did shine exceedingly, even as the faces of '''angels'''" (Hel 5:36)
*** "They do converse with the '''angels''' of God" (Hel 5:39)
*** "'''Angels''' came down out of heaven and ministered unto them" (Hel 5:48).
It seems likely that Nephi and Lehi are being rendered ''as angels''--their names, explicit references to other men who've encountered angels, their roles as messengers of God, and their apparently easy conversance with the heavens.
Even more explicit than the past historical encounters, however, is the anticipation of Christ's visitation.
* "Shake the whole earth as if it was about to divide asunder" (3 Ne 8:6), "quakings of the earth" (3 Ne 8:19)
*'''"The earth shook," (Hel 5:27), "the earth shook exceedingly" (Hel 5:31), "the earth shook again" (Hel 5:32), "the earth shook as if it were about to divide asunder" (Hel 5:33)'''
* "There was darkness upon the face of the land" (3 Ne 8:19), "there was thick darkness upon all the face of the land" (3 Ne 8:20), "the darkness was dispersed" (3 Ne 10:9)
* '''"They were overshadowed with a cloud of darkness, and an awfuul solemn fear came upon them" (Hel 5:28), "the cloud of darkness...did not disperse" (Hel 5:31), "cloud of darkness" and "fear" (Hel 5:34), "the cloud of darkness shall be removed from overshadowing you" (Hel 5:41), "the cloud of darkness was dispersed" (Hel 5:43)'''
* "A voice heard" (3 Ne 9:1), "there came a voice" (3 Ne 10:3), "a voice as if it came out of heaven" (3 Ne 11:3), "they heard the voice and they understood it not" (3 Ne 11:4), "again the third time they did hear the voice" (3 Ne 11:5)
* '''"There came a voice as if it were above the cloud of darkness" (Hel 5:29), "the third time the voice came" (Hel 5:33)'''
* "It was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice it did pierce them that did hear to the center, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul, and did cause their hearts to burn" (3 Ne 11:3)
* '''"It was not a voice of thunder, neither was it a voice of a great tumultuous noise, but behold, it was a still voice of perfect mildness, as if it had been a whisper, and it did pierce even to the very soul" (Hel 5:30)'''
* "Except they shall repent" (3 Ne 9:2), "that the blood of the prophets and the saints shall not come any more unto me" (3 Ne 9:5-11), "repent of your sins" (3 Ne 9:13), "the Father commandeth all men, everwhere, to repent and believe in me" (3 Ne 11:32), "ye must repent" (3 Ne 11:37, 38)
* '''"Repent ye, repent ye, and seek no more to destroy my servants" (Hel 5:29), "you must repent" (Hel 5:41)'''
* "Him will I baptize with fire and with the Holy Ghost" (3 Ne 9:20), "I will baptize you with fire and with the Holy Ghost" (3 Ne 12:1), "they shall be visited with fire and with the Holy GHost, and shall receive a remission of their sins" (3 Ne 12:2), "they shall be filled with the Holy Ghost" (3 Ne 12:6)
* '''"The Holy Spirit of God did come down from heaven and did enter into their hearts, and they were filled as if with fire" (Hel 5:45)'''
* "Round about him, and Jesus stood in the midst" (3 Ne 17:12), "Jesus stood in the midst" (3 Ne 17:13), "midst of fire" (3 Ne 17:24), "encircled about with fire" (3 Ne 17:24)
* '''"Encircled about, as if by fire" (Hel 5:23), "standing in the midst of fire" (Hel 5:23), "they were encircled about" (Hel 5:44), "as if in the mdist of a flaming fire" (Hel 5:44)'''
* "They saw the heavens open, and they saw angels descending" (3 Ne 17:24), "angels did minister unto them" (3 Ne 17:24)
* '''"They did lift their eyes to heaven...as if talking or lifting their voices to some being whome they beheld" (Hel 5:36), "they do converse with the angels of God" (Hel 5:39), "they saw the heavens open; and angels came down out of heaven and ministered unto them" (Hel 5:48)'''
* "Cannot be written" (3 Ne 17:15), "No tongue can speak" (3 Ne 17:17)
* '''"Marvelous words which cannot be uttered by man" (Hel 5:33)'''

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

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Hel 5:1-5

2007-10-24T15:44:28Z

Kim M.: /* Questions */

Talk:Alma 32:41-43

2007-10-21T16:07:26Z

Kim M.: /* Duality */

==Duality==
Kim, because I'm trying to think about the first seven verses so much right now, I'm wondering whether and how this might extend to the two groups who are facing off on the hill. Not only is one repentant/humble (at least eventually) while the other is unrepentant/proud, but what more might be said? Keep up the good work. --[[User:Joe Spencer|Joe Spencer]] 05:44, 21 October 2007 (CEST)

I'm sorry--I know you're wanting us to focus on the first 7 verses of Alma 32, but so far I have no thoughts. This "calls" to me more. I thought I'd acclimate myself to the Wiki by adding some of the thoughts I've gathered on the Book of Mormon so far. I chafe slightly at the thought of being limited to Alma 32:1-7. If something comes to me, I'll be sure to add it. (P.S. Still not sure how to add comments to the discussion pages in an organized manner; help?)--[[User:Kim M.]]

Talk:Alma 32:41-43

2007-10-21T16:06:47Z

Kim M.: /* Duality */

Talk:Alma 32:41-43

2007-10-21T16:06:07Z

Kim M.:

Alma 45:6-10

2007-10-21T14:41:41Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 45|Chapter 45]]
{|
| [[Alma 45:1-5|Previous (Alma 45:1-5)]] ||             || [[Alma 45:11-15|Next (Alma 45:11-15)]]
|}
== 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''

== Exegesis ==
In these opening verses (v. 2-8), Alma spontaneously, almost randomly, comes to Helaman and asks him very directly: "Believes thou the words which I spake unto thee concerning those records which have been kept?" (v. 2). This is followed by further questions about the state of Helaman's testimony. These questions are rapid-fire, point-blank, almost urgent in their quick succession. Is it possible that Alma knows his time is up, that he is being called to return to the Lord, and is quickly finishing his business?
It's also possible that the reason Helaman has not yet recieved the records (as the context of Alma 36 would imply) is that he maintained misgivings about the church and his role as guardian of the plates. Is Alma sounding out the state of his son's faith? The very first question asked is about the records and what Alma has said about them in Alma 36.
It's interesting, also, to note that Alma does not ask if Helaman will keep ''the Lord's'' commandments, in verses 6 and 7, but whether he will keep ''Alma's'' commands in particular--perhaps regarding the care of the records? Only after Helaman responds affirmatively (v. 7) does Alma say, "Blessed art thou," prophesy to his son, and then immediately leave, never to be heard from/seen again (v. 18).
It appears that Helaman had misgivings about assuming the responsibility of the records and needed time to come to terms with it. Finally, Alma comes to him and urgently sounds out his son's faith, entrusts him with the records and a final prophesy, and then leaves the land of Zarahemla, presumably translated (v. 19).

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

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Alma 44:21-24

2007-10-21T14:36:40Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 44|Chapter 44]]
{|
| [[Alma 44:16-20|Previous (Alma 44:16-20)]] ||             || [[Alma 45:1-5|Next (Alma 45:1-5)]]
|}
== Questions ==
* v. 24 ~ It is apparent that Alma has not yet passed the plates on to his son, Helaman. Why is that? Alma's discourse in Alma 36 was contextualized precisely by the event of passing on the records. Is it possible that Helaman wasn't quite prepared, or even had misgivings about his role as record-keeper (see Alma 45:2-8)?

== 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''

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Alma 44:16-20

2007-10-21T14:35:14Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 44|Chapter 44]]
{|
| [[Alma 44:11-15|Previous (Alma 44:11-15)]] ||             || [[Alma 44:21-24|Next (Alma 44:21-24)]]
|}
== Questions ==
* v. 18 ~ The Nephite soldier is said to have "prophesied"--was this prophesy as we think of it today? What ''is'' prophecy, and what does it have to do with this soldier's seemingly spontaneous, perhaps somewhat arrogant, bold speech?

== 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''

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Alma 44:16-20

2007-10-21T14:34:48Z

Kim M.: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 44|Chapter 44]]
{|
| [[Alma 44:11-15|Previous (Alma 44:11-15)]] ||             || [[Alma 44:21-24|Next (Alma 44:21-24)]]
|}
== Questions ==
* The Nephite soldier is said to have "prophesied"--was this prophesy as we think of it today? What ''is'' prophecy, and what does it have to do with this soldier's seemingly spontaneous, perhaps somewhat arrogant, bold speech?

== 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''

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{|
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Alma 44:6-10

2007-10-21T14:33:33Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 44|Chapter 44]]
{|
| [[Alma 44:1-5|Previous (Alma 44:1-5)]] ||             || [[Alma 44:11-15|Next (Alma 44:11-15)]]
|}
== Questions ==
* v. 7 ~ The nature of covenants. Are these "covenants" as we think of them today? Or merely oaths/promises? (It is called an "oath" up until verse 14, where it specifically mentions the "covenant of peace.") If the former, how can it be a ''true'' covenant when the only other option is destruction?
* v. 8-9 ~ Zarahemnah refuses on the grounds that he won't be able to ''keep'' the oath? Isn't this honorable--refusing to promise something you won't be able to do? Or is it proud--''refusing'' to take the oath, because he doesn't ''want'' to maintain peace for the rest of his life? Which of the two does Zarahemnah mean when he says "we will not suffer ourselves to take an oath unto you, which we know that we shall break"? He goes on to speak of his ''children'' as also being unable to keep this oath--how can he speak for them? Does this support the latter interpretation of his refusal?

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

== Exegesis ==
'''Verse 10'''

An interesting distinction arises beginning in this verse. Although in verse 8 Zarahemnah surrenders "his sword and his cimeter and his bow," in verse 10 Moroni returns "the sword and the weapons of war." This distinction between "sword" and "weapons of war" continues until verse 20.
The sword is further singled out in verse 12, where Zarahemnah rushes to kill Moroni, who is defended by one of his soldiers: "as he raised his sword, behold, one of Moroni's soldiers smote it even to the earth, ''and it broke by the hilt''" (emphasis added). Not only is the word "sword" distinguished from the all-inclusive "weapons of war," but this dramatic moment is related in detail; Zarahemnah's sword is shattered at the hilt and falls to the earth, followed by the shameful scalping of this Lamanite leader, who the retreats to hide among the throng of his armies, leaving the borken sword at Moroni's feet.
What does the sword symbolize in this culture? Is it involved in a kind of ritual of surrender? Or does it have something to do with the sword of Laban and its role in the legitimacy of Nephite government?

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

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Alma 44:6-10

2007-10-21T14:30:18Z

Kim M.: /* Questions */

Alma 32:41-43

2007-10-20T22:45:14Z

Kim M.: /* Exegesis */

[[The Book of Mormon]] > [[Alma]] > [[Alma 32|Chapter 32]]
{|
| [[Alma 32:36-40|Previous (Alma 32:36-40)]] ||             || [[Alma 33:1-5|Next (Alma 33:1-5)]]
|}
== 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''

== Exegesis ==
'''Verse 42'''

Verse 42 introduces something akin to dualism--identical adjectives that are yet different and organized hierarchically: "''sweet'' above all that is ''sweet''," "''white'' above all that is ''white''," "''pure'' above all that is ''pure''" (emphasis added). Although this dualism reaches a culmination in verse 42, it is consistently hinted at throughout the chapter:
* Two communities: The poor in heart vs. the rich Zoramites (v. 3)
** This is further underscored, quite dramatically, when Alma ''physically turns'' from one group to the other
* Two humilities: True humility vs. compelled humility (v. 16)/Humility arising from ''seeing'' and humility arising from ''hearing'' (see above Exegesis on v. 13-14)
* Two seeds: Good vs. bad (v. 32)
* Word/Words: Singular vs. plural (v. 22 and 26, for example)
* Two Trees
** There is a possibility that Alma is presenting two different Trees, as well--the tree grown within you from the planting of the seed (v. 37), and the Tree of Life (v. 41-43). It remains unclear, however, whether these trees are separate or one and the same.
** It is also possible that there is a dualism between the Tree of ''Knowledge'' and the Tree of Life. In v. 34, Alma points out that the fruit of the one tree is perfect ''knowledge'', while the fruit of the second tree, described in v. 42, is the fruit of the Tree of Life, as described in Lehi's vision (1 Ne 8:11-12)
** This second reading suports the Exegesis on v. 19 above--it was the fruit of the Tree of Knowledge that led to Adam and Eve's expulsion from the Garden and the presence of God. A life of knowledge could be viewed as similarly damning. It is also interesting to note that Alma used the word "transgression" in v. 19, as well as the question "after ye have ''tasted'' [of the fruit]...is your knolwedge perfect?" in v. 35, both of which strongly emphasize Garden/Fall imagery.
If we continue to delve deeper into the subtleties of the text, other dualisms emerge:
* Two faiths: Faith vs. knowledge
** Alma's entire discourse fleshes out the (seeming) dialectic between faith and knowledge, but in v. 27, he points out that knowledge must be based on faith ("exercise a particle of faith"; see commentary) and introduces a growing process of faith that leads to knowledge
** In this sense, knowledge that extends ''out of'' faith, thus becoming a 'faith beyond faith', is beneficial.
** See also Exegesis on v. 16 (seventh and eight paragraphs), v. 17 (third paragraph), and v. 18 (second and third paragraphs)
* Christ vs. principles
** As mentioned above, Alma distinguishes "''the'' Word," and "words."
** In one sense, Alma may be working with the Zoramites on their level, assuming their language, and walking them through many little "words"/principles in hopes of eventually bringing them to the Word/Christ.
* Innocence
** From the garden of Eden imagery emerges the possibility of viewing Alma's discourse as an attempt to lead the Zoramites back into the garden--into the presence of God.
** Because Adam and Eve were in a "state of inncoence" in the Garden (2 Ne 2:23), it is possible that in order to return to God, we too must be innocent in some way
** Is it possible that Alma is describing this innocence as an 'innocence beyond innocence' through acquisition of faith-based knowledge? We want to be innocent again, but with a new type of knowledge?
Alma's dualism opens up many interpretive possibilities. One option is that he is drawing a distinction between Terrestrial and Celestial existence, both of which are similarly sweet, white, and pure, but the Celestial remains ''beyond normal'' sweetness, whiteness, and purity. In other words, Terrestrial and Celestial lives may not differ in outward manifestations, but their motives are entirely other (see Exegesis for v. 16, fourth paragraph)

== Related links ==
* Compare Alma's advice for nourishing a seed of faith here (esp. v. 41, have desire and nourish this desire with faith, diligence and patience) to Nephi's steps in having the mysteries of God unfolded in [[1 Ne 10:17|1 Ne 10:17-19]] and [[1 Ne 11:1]]: (1) have a desire to know and (2) have faith.

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1 Kgs 17:1-5

2007-08-15T13:16:44Z

Kim M.: /* Questions */

[[The Old Testament]] > [[1 Kings]] > [[1 Kings 17|Chapter 17]]
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== Questions ==
What does Elijah mean when he says "before whom I stand?" Is he expressing confidence in himself before the Lord, regarding the Lord above anyone else? Is it in comparison to Ahab? Could it perhaps refer to holding the priesthood (Deuteronomy 18:7) or having made a covenant (Deuteronomy 29:10)?

Is the instruction to "get thee hence, and turn thee eastward" merely directional?

== 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 ==
===Verse 1===
* ''Drought caused by Jehovah, not Baal.'' See John A. Tvedtnes, [http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1990.htm/ensign%20july%201990.htm/elijah%20champion%20of%20israels%20god.htm?f=templates$fn=document-frame.htm$3.0$q=$x=$nc=8351 “Elijah: Champion of Israel’s God,”] (''Ensign,'' July 1990, p. 52) for a discussion of beliefs regarding Baal as the weather-god.

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1 Ne 11:12-23

2007-07-07T17:09:17Z

Kim M.: /* Verse 12 */

[[The Book of Mormon]] > [[First Nephi]] > [[First Nephi 11|Chapter 11]]
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== Questions ==
===Verse 11===
* What has Nephi seen so far?
* When he asks for "the interpretation thereof," what does he want to have explained for him?
* Nephi identifies the Spirit as the Spirit of the Lord. Does he mean the Holy Ghost or the Son?
* Why does Nephi tell us that he spoke with the Spirit as one person speaks with another? How is that relevant to this particular story?
* How does the vision that follows correlate with Lehi's vision and, if what follows is an interpretation of the beautiful tree, what does that tell us about Lehi's vision?

===Verse 12===
* Do you see any significance in the repetition of "look" in verses [[1 Ne 11:8|8]] and 12?
* Does the repeated command to "look" take on extra significance from Nephi's statement that he had "seen many afflictions in the course of [his] days" (1 Ne 1:1)?
* How does the vision that Nephi has answer his quest for an interpretation of the tree that he saw in vision?
* Why doesn't Lehi's dream include this interpretation of the tree?

===Verse 13===
* What do you make of the fact that verses 13 and 15 describe the virgin in the same language used in [[1 Ne 11:8|verses 8-9]] to describe the tree?
* In the Old Testament, the prophets frequently have to deal with people who worship the goddess Asherah, whose symbol is a pole or tree. In Canaanite religion, Asherah was the queen of heaven, the consort of El, and the mother of the gods. Does Nephi's vision help us understand better why the Israelites might have found Canaanite religion so easy to adopt?

===Verse 14===
* An angel appears before Nephi and continues the pattern of asking him questions about his beliefs and, now, what he has seen. What is the point of that pattern?

== Lexical notes ==
===Verse 11===
* "The Spirit of the Lord" is a phrase used in the scripture [http://scriptures.lds.org/query?words=%22spirit+of+the+Lord%22&newsearch=ok&OT=1&NT=1&BM=1&DC=1&PGP=1&TX=1&SM=1&search.x=46&search.y=12 71 times]. Looking at the other references this title seems most closely identified with the role of the Holy Ghost.

===Verse 13===
* "Fair and white" is a [http://dictionary.reference.com/search?q=hendiadys hendiadys], in other words, it uses two words, connected by "and," to say the same thing.
===Verse 15===
* "Beautiful and fair": another [http://dictionary.reference.com/search?q=hendiadys hendiadys].

== Exegesis ==
As noted in the lexical notes, the Spirit of the Lord, is often used with a role generally associated with the Holy Ghost. By itself verse 11 is unclear whether the title here refers to the Holy Ghost or the Son of God. The nevertheless in "I beheld that he was in the form of a man; yet nevertheless, I knew that it was the Spirit of the Lord" and the title "Spirit ..." both suggest that the being Nephi spoke with did not have a body. Of course, not having a body is a characteristic of both the Holy Ghost and the Son at this time. However, this same title "Spirit of the Lord" is used to refer to a being in the New Testament at the time that Jesus did have a body. Assuming that the title consistently refers to the same being throughout the scriptures, suggests that this is the Holy Ghost. Note however that there are other examples where the same title in the scriptures is applied to different members of the Godhead. The fact the Godhead is one in purpose may explain why the scriptures don't make more of a point of always making it clear which member of the Godhead is playing what role. It may that it is a matter of little significance.

== Related links ==
===Verse 11===
* See comments [[User:67.2.139.229/Spirit of Lord|here]] about Elder Bruce R. McConkie's interpretation of the Spirit of the Lord as a reference to Jesus Christ.
===Verse 13===
* ''[http://farms.byu.edu/display.php?table=jbms&id=223 "Nephi and His Asherah"]'': In this FARMS article, Daniel C. Peterson discusses the connection Nephi may have made between the virgin mother described in this verse and the symbolism of the tree in Lehi's dream based on ancient Canaanite and Israelite associations. (''Journal of Book of Mormon Studies'', Volume: 9 Issue: 2 Provo, Utah: FARMS, 2000, pp. 16–25)

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