Feast upon the Word - User contributions [en]

Alma 31:16-20

2008-07-21T12:39:22Z

Kleatham: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 31|Chapter 31]]
{|
| [[Alma 31:11-15|Previous (Alma 31:11-15)]] ||             || [[Alma 31:21-25|Next (Alma 31:21-25)]]
|}
== Questions ==
* How could these people have been so deceived as to believe that God had manifested unto them that there should be no Christ?
===Verse 16===
* What do the Zoramites mean when they claim that the tradition of their brethren "was handed down to them by the childishness of their fathers"? Why the term "childishness"?

== Lexical notes ==
===Verse 16===
* ''"Elected."'' Interestingly, this is the only passage in the Book of Mormon that uses any form of the word ''elect''. The word ''chosen'' is used many times in the Book of Mormon in a way that seems very similar to the meaning of the word ''elected'' (cf. [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=H972 ''bachiyr''] in Hebrew and [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G1588 ''eklectos''] in Greek). The reason this word is used here, and only here in the Book of Mormon, might be related to the theological connotations the word had to Joseph Smith's ears at the time of translation when, for example, a Pauline doctrine of election might have been heavily discussed, though more research on this would have to be done to give this idea anything more than a purely speculative basis.

== Exegesis ==
===Verse 17===
''"The same yesterday, today, and forever."'' It seems this is a true teaching that the Zoramites were familiar with (cf. [[1 Ne 10:18]]; [[2 Ne 2:4]]; [[2 Ne 27:23]]), but had perhaps twisted to mean that, strictly and technically speaking, if God is the same yesterday, today, and forever, then he would remain without a physical, bodily presence in this world. So this phrase seems to more closelyl lnk the idea in verse 15 that God is a spirit, and "wilt be forever," to their conclusion that there would be no Christ. However, this seems a bit inconsistent with the idea that God electing the Zoramaties: if God is literally and technically taken to be the same yesterday, today, and forever, how can God elect a people who were split off from the Nephites? Is this election of a new people a new action on the part of God?

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

----
{|
| [[Alma 31:11-15|Previous (Alma 31:11-15)]] ||             || [[Alma 31:21-25|Next (Alma 31:21-25)]]
|}

Alma 31:16-20

2008-07-21T12:37:56Z

Kleatham: /* Questions */

[[The Book of Mormon]] > [[Alma]] > [[Alma 31|Chapter 31]]
{|
| [[Alma 31:11-15|Previous (Alma 31:11-15)]] ||             || [[Alma 31:21-25|Next (Alma 31:21-25)]]
|}
== Questions ==
* How could these people have been so deceived as to believe that God had manifested unto them that there should be no Christ?
* What do the Zoramites mean when they claim that the tradition of their brethren "was handed down to them by the childishness of their fathers"? Why the term "childishness"?

== Lexical notes ==
===Verse 16===
* ''"Elected."'' Interestingly, this is the only passage in the Book of Mormon that uses any form of the word ''elect''. The word ''chosen'' is used many times in the Book of Mormon in a way that seems very similar to the meaning of the word ''elected'' (cf. [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=H972 ''bachiyr''] in Hebrew and [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G1588 ''eklectos''] in Greek). The reason this word is used here, and only here in the Book of Mormon, might be related to the theological connotations the word had to Joseph Smith's ears at the time of translation when, for example, a Pauline doctrine of election might have been heavily discussed, though more research on this would have to be done to give this idea anything more than a purely speculative basis.

== Exegesis ==
===Verse 17===
''"The same yesterday, today, and forever."'' It seems this is a true teaching that the Zoramites were familiar with (cf. [[1 Ne 10:18]]; [[2 Ne 2:4]]; [[2 Ne 27:23]]), but had perhaps twisted to mean that, strictly and technically speaking, if God is the same yesterday, today, and forever, then he would remain without a physical, bodily presence in this world. So this phrase seems to more closelyl lnk the idea in verse 15 that God is a spirit, and "wilt be forever," to their conclusion that there would be no Christ. However, this seems a bit inconsistent with the idea that God electing the Zoramaties: if God is literally and technically taken to be the same yesterday, today, and forever, how can God elect a people who were split off from the Nephites? Is this election of a new people a new action on the part of God?

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

----
{|
| [[Alma 31:11-15|Previous (Alma 31:11-15)]] ||             || [[Alma 31:21-25|Next (Alma 31:21-25)]]
|}

User:Kleatham

2007-12-04T14:35:22Z

Kleatham:

User:Kleatham

2007-12-04T14:20:15Z

Kleatham:

My name is Keith Leatham and I live in Springville, Utah. I am a professor of mathematics education at [http://www.byu.edu Brigham Young University]. You can go to my [http://mathed.byu.edu/kleatham BYU homepage] to learn more about my work there.

I am using this space to organize and share some of the results of my personal scripture study. I welcome insights from others on these ponderings.

===Renewed in Your Faith===
The phrase "renewed in your faith" appears twice in my patriarchal blessing, so this got me thinking about the use of this phrase in the LDS community. The phrase is not scriptural, but variations on it are used by many of the general authorities.

Acts 20:6-10

2007-11-24T13:59:14Z

Kleatham: /* Exegesis */

[[The New Testament]] > [[The Acts]] > [[The Acts 20|Chapter 20]]
{|
| [[Acts 20:1-5|Previous (Acts 20:1-5)]] ||             || [[Acts 20:11-15|Next (Acts 20:11-15)]]
|}
== 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 ==
''Click the edit link above and to the right to add exegesis''
===Verses 7-10===
Paul performs two miracles here. The more obvious one is raising the dead. The less obvious one is his display of complete meekness in immediately embracing someone who had "fallen into a deep sleep" because of his preaching.

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

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{|
| [[Acts 20:1-5|Previous (Acts 20:1-5)]] ||             || [[Acts 20:11-15|Next (Acts 20:11-15)]]
|}

D&C 76:6-10

2007-11-11T13:36:53Z

Kleatham: /* Verse 7 */

[[Doctrine & Covenants]] > [[Doctrine & Covenants 76|Section 76]]
{|
| [[D&C 76:1-5|Previous (D&C 76:1-5)]] ||             || [[D&C 76:11-15|Next (D&C 76:11-15)]]
|}
== Questions ==
===Verse 6===
* What is an "eternal" glory?

===Verse 7===
* What is a "mystery"?
* What does it mean to have "all the hidden mysteries" revealed? Is there a difference between a mystery and a "hidden mystery"?
* What is the difference between "days" of old and "ages" to come? Is there any deeper significance to using these two different ways of expressing periods of time?
* What does it mean to "make known" something? Is this just another way of saying "reveal"? How does the LORD make things known to us?
* What does the phrase "good pleasure of my will" mean?

===Verse 8===
* What are the "wonders" of eternity?

===Verse 9===
* What is the "wisdom of the wise"? How does it perish before revealed wisdom and understanding? How does latter day revelation stack up against modern science?
* What is the "understanding of the prudent"? Who are "the prudent"?
* Are these statements hyberbolic or is there a greater meaning that we're missing here?

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

== Exegesis ==
===Verse 7===
* ''the good pleasure of my will.'' In this preface to the revelation (verses 1-10) we are told in general terms of the blessings which are given to those who fear and serve God. We will then see in verses 11 and on, how this blessing was made manifest to Joseph and Sidney. What is made manifest to them is given here: the pleasure of God's will concerning the things pertaining to his kingdom or, as verse 10 puts it, the secrets of God's will. This language is closely related to [[Eph 1:5|Eph 1:5, 9]]. The point here, as there, seems to be that how and why God deals with us as he does, is not obvious to our own understanding. A similar point is made in [[Matt 20:1-16]] and [[Matt 25:37|Matt 25:37-39, 44]]: God's will concerning our reward will often be different than the expectations of those he rewards.

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

----
{|
| [[D&C 76:1-5|Previous (D&C 76:1-5)]] ||             || [[D&C 76:11-15|Next (D&C 76:11-15)]]
|}

D&C 76:6-10

2007-11-11T13:33:45Z

Kleatham: /* Verse 7 */

[[Doctrine & Covenants]] > [[Doctrine & Covenants 76|Section 76]]
{|
| [[D&C 76:1-5|Previous (D&C 76:1-5)]] ||             || [[D&C 76:11-15|Next (D&C 76:11-15)]]
|}
== Questions ==
===Verse 6===
* What is an "eternal" glory?

===Verse 7===
* What is a "mystery"?
* What does it mean to have "all the hidden mysteries" revealed? Is there a difference between a mystery and a "hidden mystery"?
* What is the difference between "days" of old and "ages" to come? Is there any deeper significance to using these two different ways of expressing periods of time?
* What does it mean to "make known" something? Is this just another way of saying "reveal"? How does the LORD make things known to us?
* What does the phrase "good pleasure of my will" mean?

===Verse 8===
* What are the "wonders" of eternity?

===Verse 9===
* What is the "wisdom of the wise"? How does it perish before revealed wisdom and understanding? How does latter day revelation stack up against modern science?
* What is the "understanding of the prudent"? Who are "the prudent"?
* Are these statements hyberbolic or is there a greater meaning that we're missing here?

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

== Exegesis ==
===Verse 7===
* ''the good pleasure of my will.'' In this preface to the revelation (verses 1-10) we are told in general terms of the blessings which are given to those who fear and serve God. We will then see in verses 11 and on, how this blessing was made manifest to Joseph and Sidney. What is made manifest to them is given here: the pleasure of God's will concerning the things pertaining to his kingdom or, as verse 10 puts it, the secrets of God's will. This language is closely related to [[Eph 1:5, 9]]. The point here, as there, seems to be that how and why God deals with us as he does, is not obvious to our own understanding. A similar point is made in [[Matt 20:1-16]] and [[Matt 25:37-39, 44]]: God's will concerning our reward will often be different than the expectations of those he rewards.

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

----
{|
| [[D&C 76:1-5|Previous (D&C 76:1-5)]] ||             || [[D&C 76:11-15|Next (D&C 76:11-15)]]
|}

Alma 50:1-51:37

2007-11-10T14:58:07Z

Kleatham: /* Related links */

[[The Book of Mormon]] > [[Alma]] > [[Alma 50|Chapter 50]]
{|
| [[Alma 50:26-30|Previous (Alma 50:26-30)]] ||             || [[Alma 50:36-40|Next (Alma 50:36-40)]]
|}
== 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 ==
''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''
See [[3 Ne 4]] for a similar tactic of the Nephites preventing their enemies from fleeing to regrou--Gidgiddoni heading off Zemnarihah.

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{|
| [[Alma 50:26-30|Previous (Alma 50:26-30)]] ||             || [[Alma 50:36-40|Next (Alma 50:36-40)]]
|}

3 Ne 4:21-25

2007-11-10T14:57:12Z

Kleatham: /* Related links */

[[The Book of Mormon]] > [[Third Nephi]] > [[Third Nephi 4|Chapter 4]]
{|
| [[3 Ne 4:16-20|Previous (3 Ne 4:16-20)]] ||             || [[3 Ne 4:26-30|Next (3 Ne 4:26-30)]]
|}
== Questions ==
* Why wouldn't Gidgidoni want the Robbers to just run away? Why would he send out his army to attack them? Does this offer a model for how we should deal with evil and temptations that we encounter?

== 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''
See [[Alma 50]] for a similar tactic of the Nephites preventing their enemies from fleeing to regroup--Moroni heading off Morianton.

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{|
| [[3 Ne 4:16-20|Previous (3 Ne 4:16-20)]] ||             || [[3 Ne 4:26-30|Next (3 Ne 4:26-30)]]
|}

Alma 50:1-51:37

2007-11-10T14:55:50Z

Kleatham: /* Related links */

[[The Book of Mormon]] > [[Alma]] > [[Alma 50|Chapter 50]]
{|
| [[Alma 50:26-30|Previous (Alma 50:26-30)]] ||             || [[Alma 50:36-40|Next (Alma 50:36-40)]]
|}
== 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 ==
''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''
See [[3 Ne 4]] for a similar tactic of the Nephites preventing their enemies from fleeing to regroup.

----
{|
| [[Alma 50:26-30|Previous (Alma 50:26-30)]] ||             || [[Alma 50:36-40|Next (Alma 50:36-40)]]
|}

Site:Feedback

2007-11-08T14:06:52Z

Kleatham: /* Prioritized list of enhancements desired */

This is the feedback page. The admin ([[User:Matthewfaulconer]]) watches this page. This a great place to log global problems. Don't log problems here that you could fix on your own by editing content. If you can fix something, please do.

===Prioritized list of enhancements desired===
# add action=purge link (like we have on the sunday school lesson pages) to each chapter_all page.
# Add a help icon or link by each section of the commentary page. (currently on hold due to the fact that the help icon url info shows up in the recent changes which is quite ugly. need to think through another solution.)
# Fix two links on [[Special:Booksources]] (B&N and PriceSCAN)
# Move the edit link above each section down a bit?--change skin?
# Allow a user to delete any sub-page of their own user page
# Make the recent changes page so that users by default filter out changes to user pages and user discussion pages. Add a flag so that users can include those changes in the list of pages if they desire.
# Change look and feel to make it look less like wikipedia. See [[site:proposed look and feel]].
# I really like the idea of having the "questions" section, but I think its purpose could be broadened. Right now it is recommended that these be questions people have of the scriptures, that eventually someone might answer in the exegesis section and then remove the question. But I think really good questions are an excellent source for lessons and for personal studies. So, I would love to see questions here that are simply asked in order to make people think. I could read these questions and they could spark my own scripture study, or I might use them in lessons that I teach. Is there a place in this wiki to compile such questions? Could the purpose of this section simply be expanded to allow and encourage this?

===Prioritized bugs (most severe first)===

===Potential Bug===
* I just realized that I never think to check the discussion portions of the commentary when I am moving along adding questions and exegesis to various passages. Is there any way to make it obvious that there is something in the discussion portion, so that users wouldn't have to remember to click on that tab to see what else might be written? Otherwise, I wonder if the discussions will fade from our memories, remain hidden from view, and become relegated to obscurity. --Sterling

::Sterling, if the "discussion" tab is blue, there is content there, whereas if it is red, there is not content. Is that what you had in mind, or did you mean something else? Thanks for all your contributions! --[[User:RobertC|RobertC]] 14:15, 21 October 2007 (CEST)

::RobertC: I didn't realize that. The intent seems good, but maybe it could be improved. For instance, the "move" and "watch" tabs are also blue, even if they presumably have no user-added content. Should "move" and "watch" be red? Would this help people to catch on to the distinction between empty and non-empty tabs? --Sterling

:::Good idea, Sterling. Thoughts, Matthew? --[[User:RobertC|RobertC]] 22:11, 21 October 2007 (CEST)

Hmmm...I can see why this is confusing but not sure if it will be less confusing to change it (and I'm not sure how). The idea is that a red link means a page that doesn't exist. The problem is that people seem to have different ways of thinking about whether a page already exists. In my mind (and maybe it is jsut that I have become accustomed to the convention--or maybe I just tend to think of things in a too "systems-like" way) the move and watch pages do exist--you can click on them and see the page with the functionality that is there to move or watch. In contrast a discussion page with a red link really doesn't exist yet. I get it that if you go there you'll see something (the blank page template). This is the page that shows when the page doesn't exist...eee that's confusing. In any case, I think this may be a case where it is better to stick with the existing convention than try to create a new one especially since I think no matter what convention you use, someone will be confused. Note though that this is a little extra comlicated because I created a bunch of "blank template pages" for all the commentary pages and these really could be considered pages that don't yet exist. Uck. Sorry about the confusion. If it is any solace I'm not sure how to change the color of these links to be consistent with a different definition of not existing even if I wanted to.--[[User:Matthewfaulconer|Matthew Faulconer]] 09:18, 27 October 2007 (CEST) PS sorry it took me so long to respond to this one.

:That actually makes sense to me Matthew, thanks for explaining (but I've also been accused of thinking in too systems-like a way...). --[[User:RobertC|RobertC]] 22:21, 27 October 2007 (CEST)

===Notes on caching===
# Pages are cached on the server page for performance. However, once a page is edited you should no longer receive the cached copy of the older page. An exception to the rule comes into play when the edited content shows on this page because of a [http://en.wikipedia.org/wiki/Wikipedia:Transclusion transclusion]. In that case the page will not update until the page cache expires (about a day) and users will continue to get the old version of the page. This problem can manually be solved by forcing the cache to purge and to re-generate the page. This is done by adding "?action=purge" after the URL. If you are seeing this problem in a case unrelated to transclusion, please add it to the bug list.

===Completed items===
# Add default text for all articles
# Add verse redirects to articles
# Create a table of contents so people don't have to search to find a scripture
# Add table of contents to left nav
# Add a sandbox link to the edit page
# Add text to new user page to encourage people to login using their real name
# Show pane with scripture in it from scriptures.lds.org site
# Determine the copyright license to be used for things posted to this site. (Though we will want to revisit this again.)
# Create a page of links to other on-line scripture study resources.
# Some caching problems have been noticed. This means that you think you have the most recent version of a page, but you don't. To get the most recent version you may have to explicitly refresh the page. How this is done depends on your browser. Try both ctrl-f5 and ctrl-r. Between these two action most all browsers are covered. (This bug has been fixed. Please let Matthew Faulconer know if you continue to see problems).
# Change all articles so that Exegesis comes after Lexical notes.
# Change all articles. Change subheading "thought questions" to just "questions." This makes it clear that people can also post questions where they are looking for an answer under this heading.
#*<i>Note related to the above two items: I made these changes to the commentary pages through the back-end tables. I did not add any history about this change. That means that when you compare the history of a previous item to the current commentary, it may appear that the changes I made as part of the backend were part of what that author did. Just a heads up.</i>--[[User:Matthewfaulconer|Matthew Faulconer]]
# Fixed "what links here" so it displays a complete list of other commentary pages and verse redirects that link to that page. (I think I added all of the links. Let [[User:Matthewfaulconer]] know if you see anything missing.)
# Make the table of contents so that it shows a list of all articles in each chapter rather than going directly to the article for the first verses and requiring users to click "next" to get to the verse they want.
# Add a link for chapter inclusions so a user can see the entire chapter at once.
# Add the introductory material to the Book of Mormon content. The introduction, the testimony of eight witnesses, the testimony of three witnesses, and the testimony of the prophet Joseph Smith are all missing.
# Add commentary pages for the Abraham Facsimiles.
# Added Captcha for new users and edits. See [[Site:Captcha]]
# Make some sort of quick tutorial on how to edit an article (John created tour)
# When a user that is not logged in first clicks on the edit page prompt them with a note that says they are not logged in--would they like to login or create an account. Allow them to go ahead and edit anonymously if they prefer. (When we put in the CAPTCHA stuff, it pretty much accomplished this same thing.)
# style sheet not consistently loading (Has anyone else noticed this problem?) The affect is that the text of the page comes up but without any formatting.
The next two issues related to caching seem to have gone away when several changes were made to address caching problem. Please re-add these bugs to the list above if they show up again.
# cached edit pages. Previous versions of the edit pages are sometimes cached resulting in the following scenario. A) go to a page. B) go to the edit version of the page and edit it and save. C) go back to the page. D) (you decide to edit it further) go back to the edit version. (note the same copy pulled up in b, without your changes is shown--though you may not happen to notice). E) add some new edit (but don't re-apply the edit in b) and save F) note that you have the edit from E but not B.
# the random link page has stopped working. It will give the same page over and over again--like it is being cached somewhere.

Morm 1:1-5

2007-11-08T14:00:08Z

Kleatham: /* Exegesis */

[[The Book of Mormon]] > [[Mormon]] > [[Mormon 1|Chapter 1]]
{|
| [[4 Ne 1:46-49|Previous (4 Ne 1:46-49)]] ||             || [[Morm 1:6-10|Next (Morm 1:6-10)]]
|}
== 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 ==
''Click the edit link above and to the right to add exegesis''
===Verses 3-4===
Ammaron is setting forth quite the daunting task here. First of all, he is calling Mormon, a 10 year old boy, to a sacred calling that will not be taking place for 14 years. In the mean time, he is asking Mormon to remember, starting at age 10, all the affairs of the people of Nephi. Being "quick to observe" [[(Morm 1:2)]] is one thing, but being a 10 year old boy who is aware of and can remember the affairs of an entire people is quite another. Mormon's book reveals, however, that he did exactly what he was called to do, and was able to remember much. How? Well, for one thing, at a very young age he is asked to lead the Nephite armies. So, Mormon had first hand experience with the affairs of the people. He was in on it all. And second, we learn of the righteousness of Mormon [[(Morm 1:15)]]. Thus, although "the Holy Ghost did not come upon any" [[(Morm 1:14)]] others, it clearly came upon him. Certainly Mormon relied on the gifts of the Spirit, in particular, in bringing "all things to your remembrance" [[(John 14:26)]].

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

----
{|
| [[4 Ne 1:46-49|Previous (4 Ne 1:46-49)]] ||             || [[Morm 1:6-10|Next (Morm 1:6-10)]]
|}

Moro 1:1-4

2007-11-04T15:28:18Z

Kleatham: /* verse 4 */

[[The Book of Mormon]] > [[Moroni]] > [[Moroni 1|Chapter 1]]
{|
| [[Ether 15:31-34|Previous (Ether 15:31-34)]] ||             || [[Moro 2:1-3|Next (Moro 2:1-3)]]
|}
== Questions ==
===Verse 1===
===Verse 2===
===Verse 3===
===Verse 4===
* Why was Moroni unsure of whether the words would be of worth to the Lamanites?

== 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''

===Verse 4===

Moroni prefaces this final book in the Book of Mormon by stating his hope that what he will write will be "of worth" to future generations of his people. The footnote on "worth" appropriately references [[2 Ne 3:12]]. This verse is a portion of a prophecy made by Joseph of Egypt, cited by Lehi in his final father's blessing to his son Joseph. Moroni may very well have had this prophecy in mind as he prayerfully considered what he should write in his remaining time alive. In fact, the Joseph prophecy outlines several of the primary purposes of the Book of Mormon (in this case in tandem with the Bible). This then leads to the question: To what extent does the Book of Moroni address these purposes? Let's consider them one by one.

====Confounding of false doctrines and laying down of contentions====
*One must receive the gift of the Holy Ghost ([[Moro 2]]) and priesthood ordination ([[Moro 3]]) by one who has authority and by the laying on of hands.
*There are specific prayers that are to be said when priesthood holders administer the sacrament ([[Moro 4-5]]).
*The Church of Jesus Christ keeps track of and cares for its members ([[Moro 6: 4]]), meets together often to worship and partake of the sacrament ([[Moro 6:5-6]], in a manner which is led by the Holy Ghost ([[Moro 6:9]])), and requires continual repentance ([[Moro 6: 7-8]]).
====Establishing peace among the house of Israel====
*Lasting and everlasting peace come when individuals develop faith, hope and charity ([[Moro 7]]).
*Infant baptism is not of God ([[Moro 8]]).
*Salvation is in Christ ([[Moro 10]]).
====Bringing Israel to the knowledge of their fathers====
*Pride destroyed the Nephites ([[Moro 8:27]]).
*The Nephites and Lamanites turned from the Lord and became extremely wicked and depraved ([[Moro 9]]).
====Bringing Israel to the knowledge of the Lord's covenants====
*There are both prerequisites as well as continuing expectations associated with baptism ([[Moro 6:1-4]]).

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

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{|
| [[Ether 15:31-34|Previous (Ether 15:31-34)]] ||             || [[Moro 2:1-3|Next (Moro 2:1-3)]]
|}

Moro 1:1-4

2007-11-04T15:27:38Z

Kleatham: /* Exegesis */

[[The Book of Mormon]] > [[Moroni]] > [[Moroni 1|Chapter 1]]
{|
| [[Ether 15:31-34|Previous (Ether 15:31-34)]] ||             || [[Moro 2:1-3|Next (Moro 2:1-3)]]
|}
== Questions ==
===Verse 1===
===Verse 2===
===Verse 3===
===Verse 4===
* Why was Moroni unsure of whether the words would be of worth to the Lamanites?

== 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''

===verse 4===

Moroni prefaces this final book in the Book of Mormon by stating his hope that what he will write will be "of worth" to future generations of his people. The footnote on "worth" appropriately references [[2 Ne 3:12]]. This verse is a portion of a prophecy made by Joseph of Egypt, cited by Lehi in his final father's blessing to his son Joseph. Moroni may very well have had this prophecy in mind as he prayerfully considered what he should write in his remaining time alive. In fact, the Joseph prophecy outlines several of the primary purposes of the Book of Mormon (in this case in tandem with the Bible). This then leads to the question: To what extent does the Book of Moroni address these purposes? Let's consider them one by one.

====Confounding of false doctrines and laying down of contentions====
*One must receive the gift of the Holy Ghost ([[Moro 2]]) and priesthood ordination ([[Moro 3]]) by one who has authority and by the laying on of hands.
*There are specific prayers that are to be said when priesthood holders administer the sacrament ([[Moro 4-5]]).
*The Church of Jesus Christ keeps track of and cares for its members ([[Moro 6: 4]]), meets together often to worship and partake of the sacrament ([[Moro 6:5-6]], in a manner which is led by the Holy Ghost ([[Moro 6:9]])), and requires continual repentance ([[Moro 6: 7-8]]).
====Establishing peace among the house of Israel====
*Lasting and everlasting peace come when individuals develop faith, hope and charity ([[Moro 7]]).
*Infant baptism is not of God ([[Moro 8]]).
*Salvation is in Christ ([[Moro 10]]).
====Bringing Israel to the knowledge of their fathers====
*Pride destroyed the Nephites ([[Moro 8:27]]).
*The Nephites and Lamanites turned from the Lord and became extremely wicked and depraved ([[Moro 9]]).
====Bringing Israel to the knowledge of the Lord's covenants====
*There are both prerequisites as well as continuing expectations associated with baptism ([[Moro 6:1-4]]).

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

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Matt 28:16-20

2007-10-21T14:56:49Z

Kleatham: /* Questions */

[[The New Testament]] > [[Matthew]] > [[Matthew 28|Chapter 28]]
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== Questions ==
===Verse 17===
*It is fairly common for us to speak of worshiping the Lord, but not so common to speak of worshiping Him in His presence. We read that the Nephites also worshipped Jesus when He appeared to them (see [[3 Ne 11:17]] and [[3 Ne 17:10]]). What might it mean to worship Jesus in His presence? Just what were the disciples (and the Nephites) doing?
* ''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 ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
===Verse 20===
* ''Post-baptismal teaching.'' See [http://faithpromotingrumor.wordpress.com/2007/03/26/a-note-on-a-footnote-in-mt-2820/ this post] by Mogget at the ''FPR'' blog regarding the LDS footnote which suggests "teaching" here refers to post-baptismal teaching.

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3 Ne 18:1-5

2007-10-16T13:57:28Z

Kleatham: /* Questions */

[[The Book of Mormon]] > [[Third Nephi]] > [[Third Nephi 18|Chapter 18]]
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== Questions ==
'''Verse 5'''
How do we reconcile Jesus' statement here that ''one'' shall be given the power to administer the sacrament with the revealed practice of any worthy priest (see [[D&C 20:46]]) or worthy Melchizedek priesthood holder having this power?
* ''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 ==
''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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Josh 9:1-5

2007-10-07T14:43:18Z

Kleatham: /* Exegesis */

[[The Old Testament]] > [[Joshua]] > [[Joshua 9|Chapter 9]]
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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 ==

== Verse 2 ==
This story demonstrates that being "with one accord" is not reserved for the righteous. The Lord wants us to be united, but only in doing His will. It is not enough to be united in the same cause; we must be united in His cause.

''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 13:1-5

2007-10-07T13:32:30Z

Kleatham: /* Verse 2 */

[[The Book of Mormon]] > [[Alma]] > [[Alma 13|Chapter 13]]
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__TOC__

== Questions ==
===Concerning the priesthood here in general===
The priesthood seems to have come a long way since [[Mosiah 18:18]]. How have these developments come about, and what is their significance? What, especially, is the significance of the dissolution of the monarchy and its associated royal priesthood? How does the royal priesthood play into the understanding Alma here offers of the priesthood?

===Verse 3===
* Alma tells us that those called have "''chosen'' good." Is this a reference to good choices in pre-mortality or is this good choices in mortality known to God through his foreknowledge?
* Alma states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today?

== Lexical notes ==
===Verse 1===
* ''Cite.'' Webster's dictionary in 1828 gives as the first definition of cite "To call upon officially, or authoritatively; to summon; to give legal or official notice, as to a defendant to appear in court, to answer or defend." This is about the same as [http://www.m-w.com/dictionary/cite the first definition] given today by Merriam Webster (mw). The [http://www.m-w.com/dictionary/cite 4th definition] given today by mw "to bring forward or call to another's attention especially as an example, proof, or precedent" might seem the most natural reading of the phrase "I would cite your minds forward to the time ...", but interestingly no similar definition is given in the 1828 version.

* ''Forward.'' In English the use of forward in relation to time indicates a temporal movement into the future. So, for example, when one ''looks forward'' to dinner one is awaiting the dinner that hasn't happened yet. "In Hebrew, the past is often described using words that mean "front" or "before." For example, [http://bible1.crosswalk.com/Lexicons/Hebrew/heb.cgi?search=6924&version=kjv&type=eng ''qedem''] means both "in front" and "aforetime." This word also means "eastward"—since the sun comes ''from'' the east, the intertemporal connotation of facing east seems to be looking to the beginning or origin of time. See also [http://bible1.crosswalk.com/Lexicons/Hebrew/heb.cgi?number=06440&version=kjv ''paniym''].

==Brief explanation ==
''Click the edit link above and to the right to add a brief explanation of the text''

== In-depth analysis ==
===Verses 1-20: Why talk about the priesthood here?===
A surface reading of Alma's discourse to the people of Ammonihah might suggest that the first twenty verses of Alma 13 are out of place in a longer call to repentance. What immediately precedes these verses discussing the priesthood presents an invitation to Alma's hearers to repent and so enter into the "rest of God" (see [[Alma 12:37]]). What immediately follows these verses presents what might be read as a still stronger invitation to repent (see [[Alma 13:21]]), and again with a sense of hope: "for the day of salvation draweth nigh." The similarity of the discussion on repentance before and after these twenty verses emphasizes the dissimilarity of the priesthood discussion in the middle.

So, why a discussion of the priesthood here?
* Alma's discussion of the priesthood provides support for his authority as a high priest to call the people of Ammonihah to repentance. [[Alma 13:1-5/Authority of high priest|Additional support for this reading.]]
* Alma's discussion of the priesthood isn't an interruption of his call to repentance but integral to it because it is a discussion of the blessings that come to those who repent. As noted above, Alma invites hearers to repent and enter into the rest of God. These verses suggest that to be ordained to the high priesthood is to enter into the rest of God. [[Alma 13:1-5/Priesthood and rest|Additional support for this reading.]]

===Verse 1===
====And again====
In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:30|Alma 12:30-32]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."

====Cite your minds forward====
This phrase has often confused readers of the Book of Mormon because in it Alma appears to invite his listeners to move forward to the past. The problem is all the more difficult because Alma goes on in the second verse to use the same word, "forward," to point to something apparently still future. Hence, while it might be suggested that because in the Hebrew idiom the past is in front of one one moves forward towards the past, such a reading would be inconsistent with the way Alma uses "forward" in verse 2. Some sort of contradiction between the "forward" of verse 1 and the "forward" of verse 2 seems inevitable.

It might be suggested that the point of departure for the minds Alma cites, however, is not the moment in which Alma is speaking to the people of Ammonihah, but rather the "first commandments" mentioned in [[Alma 12:31]]. In that passage, Alma makes reference not only to "first commandments," but also to "second commandments" (see [[Alma 12:37]]), and it might therefore be suggested that Alma is citing his hearers to move forward from the earlier, first commandments to the later, second commandments ("forward" here signifying, then, a temporal movement toward the future, just as, apparently, in verse 2) thus reconciling the difficulty between verses 1 and 2. However, a close reading of the entire passage (beginning with [[Alma 12:20]]) and how this first verse of Alma 13 picks up from that discussion seems to question such a reading. It is clear that throughout the passage "first" has reference to the "temporal" commandment that, being disobeyed, resulted in the surety of physical death. "Second," then, has reference to the "spiritual" commandments that bear the threat of a "second death." Verses 32-37 speak only and explicitly of these "second commandments" and not of the first. The consequence seems to be that when Alma 13:1 makes reference to "these commandments" (or more literally to the "time when the Lord God gave these commandments unto his children"), Alma is not inviting his readers to shift from the first to the second commandments: his hearers have already been hearing about these second commandments for six verses. Hence, reference to the two sets of commandments does not seem to reconcile the temporal difficulty.

The temporal difficulty: it might, in fact, be that the entire difficulty is ultimately the result of a missed difference between the modern and ancient understandings of temporality. Hebrew terms for temporal concepts are universally spatio-directional, are always--more important still--words tied to one's bodily situatedness in the world. While this might be read as suggesting that temporality was thought through the body or as fundamentally inseparable from space, it might also imply that the Hebrews did not think temporally. This might be confirmed by the fact that there is no past, present, and future tenses in Biblical Hebrew (rather, there are only the perfect, imperfect, and imperative tenses). Moreover, the word "time" as it appears throughout the Old Testament is a translation of a word that might best be rendered "event" or "happening." Whatever exactly the Hebrews thought of time, it is at least clear that it is at some distance from modern thinking, and this certainly suggests that the difficulty of "forward" in verses 1 and 2 here derives from a cultural misunderstanding rather than some implicit contradiction in the text.

But it remains to be said what Alma is trying to do in verse 1. As mentioned in the lexical notes above, the word "cite" had the meaning in Joseph Smith's day of a legal summons, of an order to present oneself in court to stand as a witness. In fact, the word "forward" in verse 1 is most simply read as a basic qualifier of the "citation" Alma performs: his hearers are "cited forward," are invited or summoned to step forward to present themselves at the scene of an event (the "time" or event in which Adam and Eve received commandments and orders of the priesthood from God). In other words, it appears that Alma invites the people of Ammonihah (!) to witness the primordial ordination scene, to be tried by its overwhelming presence/reality. If this is what Alma was trying to do, the "temporal" difficulty of verse 1 entirely disappears.

But this reading seems to ignore at least two difficulties. First, Alma does not cite his hearers, but their minds (which seems to suggest that "forward" should not be read spatio-directionally). Second, Alma's citation comes only after having already dwelt on the subject for--as pointed out above--six verses. Perhaps both of these objections should be dealt with at once. No modern concept like "mind" seems to have existed among the Hebrews, the closest equivalent being the Hebrew ''nphsh'', which means something more like situatedness in the world or among things in general. Words etymologically related to "mind" suggest that even this word once meant something other than that mental, non-physical part of man that thinks on the world. As such, Alma's invitation might be read as a summons to one's entire ''being'', one's entire existence in the world, and not just the physical body or just the non-physical thinking part of man. If this is a good reading, then the invitation is not redundant, nor is it canceled by the fact that Alma had already spent six verses discussing "the time when the Lord God gave these commandments unto his children." Rather, Alma takes six verses to set the stage, to establish the scene, to set the event in play, and ''then'' he invites his hearers to enter the drama, to be thrown into the world of Adam and Eve. Considering the temple themes that seem to pervade the remainder of chapter 13, this citation to bring one's entire being to the Adamic drama is highly significant.

====Lord God====
In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" refers to the Father. This is consistent with how "God" is used at the end of Alma 12. Especially in verse 33 it seems that God refers to the Father since he explicitly talks about his "Only Begotten Son."

====These commandments====
As noted above "these commandments" seems to refer to the second commandments after Adam and Eve's transgression. See [[Alma 12:32]].

====Priests====
It isn't clear what office in the priesthood today would correspond with what Alma calls priests here. Though in this verse Alma calls them priests, other verses tell us that these priests are ordained to a higher priesthod. [[Alma 13:6|Verse 6]] tells us that they were ordained to the "high priesthood of the holy order of God." [[Alma 13:9]] says they become high priests. [[Alma 13:14|Verse 14]] gives Melchizedek as an example of one of these High Priests. This may suggest that by priest in verse 1 Alma means what we would call Elders or High Priests today. Another possible interpretation is that the ordination spoken of here corresponds to receiving temple ordinances.

====Priests to teach these things====
"These things" refers back to the commandments given (see 'These commandments' above). The fact that the priests are ordained to teach is an interesting departure from the picture that the Old Testament presents of the Levitical system of priests, where their primary function was to offer sacrifices. Even the mention of Melchizedek in verse 15 describes him as one who did "preach repentance." This may reflect a difference in the purpose from the Levitical priesthood and the higher priesthood spoken of here (see 'Priests' above). It may also reflect an earlier understanding of priesthood than that contained in our modern Bible, which was compiled into its present form long after Lehi left Jerusalem. In that case, this Book of Mormon account can be seen as the restoration of "plain and precious" teachings about the priesthood that didn't make it into later biblical scriptures.

=== Verse 2 ===
This verse tells us that the manner of priesthood ordination can be used to help people know how to look forward to Christ for redemption. Consider three ways the manner of ordination may have helped people know how to look forward to Christ for redemption:
*# It may be that the ordination process included signs that would help people understand how Jesus Christ would be nailed to the cross. This would then be a way for them to identify Christ and his wounds when he appeared after the resurrection ([[3 Ne 11:14|3 Ne 11:14-15)]].
*# It may be that Alma is trying to help the people understand how they can receive redemption from their sins despite the fact that Christ hadn't yet suffered for those sins. Under this view, Alma is saying that to understand how they could receive redemption before Christ suffered for their sins, they can look to the priesthood as a type or shadow. In like manner priests are called and prepared from the foundation of the world to their calling, so Christ was prepared from the foundation of the world to redeem his people. In both cases the plans were made at the foundation of the world based on choices that God, through his foreknowledge, knew would take place (see verse 5).
*# The "manners" that are being compared here may be the actions one goes through in order to qualify for what is given. Perhaps Alma is saying that the process of qualifying for priesthood ordination is the same as the process of qualifying for redemption--as outlined in verse 3.

=== Verse 3 ===
This verse could be interpreted in different ways. Some possibilities are:
* These priests were called and prepared in the pre-existence because of their faith and good works in this life according to the foreknowledge of God.
* These priests were prepared in the pre-existince because of their faith and good works in this life (according to the foreknowledge of God) and then called in this life after having been left to choose good or evil and then having chosen good and exercised faith.

==== Preparatory redemption ====
The very phrase, "preparatory redemption," seems to be paradoxical: a redemption implies some sort of completion, while preparatoriness implies a lack of completion. In other words, a "preparatory redemption" would be a completion that is marked with incompletion because it points towards another completion still to come. The word "preparatory" even hints that eventual completion will be of the same general character as the incomplete completion of the present: this redemption is to give way to a fuller, more real redemption eventually. But as soon as the issue is phrased this way, the difficulty disappears, or at least becomes part of a broader scriptural theme: redemption is always granted first in a preparatory manner and eventually in a complete manner. Perhaps the clearest parallel to Alma's phrase here is Paul's word to the Ephesians: "ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession" (see [[Eph 1:13]]-14). Paul speaks to the saints of having received a redemption of sorts, but one that is ultimately preparatory, separated from its eventual fulfillment ("redemption") by a ''promise'', by ''hope''.

This gap between two redemptions (the one promising or pointing towards the other) might well be read in terms of ritual as well: ordinances are dramatic enactments of a redemption still to come. Every ordinance might well be called a "preparatory redemption" in the same sense discussed immediately above. That some sort of ordinance--some sort of dramatic enactment of one's redemption--is what Alma might be talking about is further suggested (and greatly strengthened) by the fact that this "preparatory redemption" is there described as the that according to which and with which a "holy calling" was prepared. The implication seems to be that Alma is speaking of an ordinance that at once dramatically embodies one's redemption ''and'' issues a "holy calling" to the participant. What Latter-day Saints call the endowment might not be far from Alma's mind.

=== Verse 5 ===
==== Same standing ====
Alma tells us that these priests were in the first place on the same standing with their brethren. We might wonder how they could be on the same standing as their brethren "in the first place" if they were called from the foundation of the world to a holy calling. If we interpret verse 3 as suggesting that the actual calling doesn't take place until this life, then the "same standing" could refer to the fact that none of them had yet been called. Another possibility is that this "same standing" refers to the time before they were called in the pre-existence. Finally, it could be that this same standing is not a specific time but a logical precedence. God through his foreknowledge knows who will do what and therefore who to call, but logically all are on the same standing as all could choose to do good. For all these interpretations, Alma's point seems to be that everyone was on equal footing to receive this calling.

== Related links ==

* See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].

* See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]

* See a simplified reworking of the text by [http://home.comcast.net/~openskyvisions/Alma_13_1-20.html Steven Barton]

* See an [[User:RobertC/Outlines/Alma 13-16|outline of Alma 13-16 here]] (from the Sunday School manual).

* For an explanation of Hebrew versus Greek thought, including the Hebrew thought on time noted in the lexical notes, see pages 146-147 in Appendix 2, ''Scripture Study: Tools and Suggestions'' Faulconer, J.E. (1999).

* See a short but incredible look at a possible transcription error (on Mormon's part--not Joseph's) in Alma 13 written by [http://farms.byu.edu/pdf.php?filename=MTI3MjM2MjY3OC0xMi0yLnBkZg==&type=amJtcw== Grant Hardy (JBMS)].

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