Difference between revisions of "3 Ne 11:31-41"
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== Exegesis == | == Exegesis == | ||
| − | '' | + | ===Verse 31=== |
| + | Christ states quite bluntly that He is about to delare His "doctrine." The phrase, "my doctrine," might well be connected with [[2 Ne 31:2]], where Nephi states that he is about to declare "the doctrine of Christ." In both cases (2 Nephi 31 and 3 Nephi 11), the doctrine in question seems to be the interrelation of the Father, Son, and Holy Ghost (see especially [[2 Ne 31:21]]). That the term "doctrine" is interesting. Though the term is used in a number of different circumstances in the Book of Mormon as translated, it might be significant that one of these is a quotation of Isaiah (specifically of [[Isa 29:24]]), found in [[2 Ne 27:35]]). If Isaiah's text might be understood as a point of departure for understanding the Nephite use of the term, the Hebrew word ''lqh'' comes into play (this is the word in the Hebrew text of Isaiah 29). The word is translated "learning" elsewhere in the KJV, but it means quite literally a "take" on things, a way of "taking" things up. If there had been disputations to this point on Christ's doctrine, He here offers His take on things, His way of taking them. While it might be said that this makes "doctrine" a rather subjective thing, it might well be responded that Christ invites one to come to Him, not to some objective reality He discusses. That Christ explicitly states here that this is "''my'' doctrine" makes the point clear: one is to trust Him here, one is to follow Him, whether or not what He says conforms to some scientific or otherwise objective view of the world. | ||
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| + | ===Verse 32=== | ||
| + | With this verse, the "doctrine of Christ" begins to unfold. It begins with a move that at once more radically subjectivizes the doctrine than the last verse and yet objectivizes it just as much. The "doctrine" is Christ's ''and'' the Father's. In fact, it is a doctrine given to the Son by the Father. More radically subjective: subjective enough that the Son could only receive it from another ''person'' (as it were), not from objective criteria. Yet objective: the doctrine is held by at least two now, a real take offered through the Son to all. This double way of understanding the role of the "doctrine" here offers a sort of criticism of the categories of subjectivity and objectivity: the "doctrine of Christ" outstrips these categories entirely. The doctrine is beyond questions of subjectivity and objectivity. | ||
| + | |||
| + | All of this opens onto the question of the interrelation of the Father and the Son, as well as the role of the Holy Ghost. And here, the doctrine of the trinity begins to unfold. | ||
== Related links == | == Related links == | ||
Revision as of 11:27, 2 September 2006
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Questions
- In verse 35 and following verses, what does it mean to "bear record" and what is its significance?
Lexical notes
- Click the edit link above and to the right to add lexical notes
Exegesis
Verse 31
Christ states quite bluntly that He is about to delare His "doctrine." The phrase, "my doctrine," might well be connected with 2 Ne 31:2, where Nephi states that he is about to declare "the doctrine of Christ." In both cases (2 Nephi 31 and 3 Nephi 11), the doctrine in question seems to be the interrelation of the Father, Son, and Holy Ghost (see especially 2 Ne 31:21). That the term "doctrine" is interesting. Though the term is used in a number of different circumstances in the Book of Mormon as translated, it might be significant that one of these is a quotation of Isaiah (specifically of Isa 29:24), found in 2 Ne 27:35). If Isaiah's text might be understood as a point of departure for understanding the Nephite use of the term, the Hebrew word lqh comes into play (this is the word in the Hebrew text of Isaiah 29). The word is translated "learning" elsewhere in the KJV, but it means quite literally a "take" on things, a way of "taking" things up. If there had been disputations to this point on Christ's doctrine, He here offers His take on things, His way of taking them. While it might be said that this makes "doctrine" a rather subjective thing, it might well be responded that Christ invites one to come to Him, not to some objective reality He discusses. That Christ explicitly states here that this is "my doctrine" makes the point clear: one is to trust Him here, one is to follow Him, whether or not what He says conforms to some scientific or otherwise objective view of the world.
Verse 32
With this verse, the "doctrine of Christ" begins to unfold. It begins with a move that at once more radically subjectivizes the doctrine than the last verse and yet objectivizes it just as much. The "doctrine" is Christ's and the Father's. In fact, it is a doctrine given to the Son by the Father. More radically subjective: subjective enough that the Son could only receive it from another person (as it were), not from objective criteria. Yet objective: the doctrine is held by at least two now, a real take offered through the Son to all. This double way of understanding the role of the "doctrine" here offers a sort of criticism of the categories of subjectivity and objectivity: the "doctrine of Christ" outstrips these categories entirely. The doctrine is beyond questions of subjectivity and objectivity.
All of this opens onto the question of the interrelation of the Father and the Son, as well as the role of the Holy Ghost. And here, the doctrine of the trinity begins to unfold.
Related links
- Click the edit link above and to the right to add related links
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