Difference between revisions of "Site:SS lessons/DC lesson 3"

From Feast upon the Word (http://feastupontheword.org). Copyright, Feast upon the Word.
Jump to: navigation, search
m (Wikipedia python library)
 
Line 14: Line 14:
 
{{Incl|:JS-H 1:1-5|}}
 
{{Incl|:JS-H 1:1-5|}}
 
{{Incl|:JS-H 1:6-10|}}
 
{{Incl|:JS-H 1:6-10|}}
{{Incl|:JS-H 1:11-15|}}
+
{{Incl|:JS-H 1:11-16|}}
 
{{Incl|:JS-H 1:16-20|}}
 
{{Incl|:JS-H 1:16-20|}}
 
{{Incl|:JS-H 1:21-25|}}
 
{{Incl|:JS-H 1:21-25|}}

Revision as of 00:59, 22 May 2012

This page allows you to see in one place all the commentary pages for the reading assignment for this Doctrine & Covenants Gospel Doctrine lesson. Click on the heading to go to a specific page. Click the edit links below to edit text on any page.


Acts 3:16-20

Home > The New Testament > Acts > Chapters 1-5
Previous page: Acts                      Next page: Chapters 6-12


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Discussion

This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • Acts 1:1: Theophilus. The name Theophilus (verse 1) means "lover of God." The "former treatise" mentioned in the first verse refers to the book of Luke. Bible scholars almost universally believe that the books of Luke and Acts were written by the same person. Note that both are addressed to Theophilus, and the writing styles of the two books are very similar.
  • Acts 1:3: Passion. The Greek word pascho, translated in verse 3 as "passion," means "suffering" in this context. The Joseph Smith Translation here uses the word "sufferings."
  • Acts 1:11-15. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Acts 1:21-26: Selection of Matthias. Matthias was chosen to take Judas' place as one of the twelve apostles. He was not merely filling a vacancy in the quorum, but actually taking Judas' spot as one of the original twelve. This is why the one chosen had to have been a disciple of Christ since the baptism of John. What does it mean for Matthias to become one of the original twelve? For one thing, it means that when Christ comes in his glory and the twelve Apostles of the Lamb (who are "righteous forever") will stand on the right hand of Christ, each of them crowned with glory, to judge the twelve tribes of Israel, rather than Judas being among them, Matthias will be.
  • Acts 2:38: Gift of the Holy Ghost. This verse marks one of only two places in the entire Bible where the phrase "gift of the Holy Ghost" appears. Significantly, in the other (Acts 10:45), the gift mentioned cannot be the gift given through the ordinance of laying on hands, since the reference there specifically describes a group of Gentiles (those gathered at Cornelius' house) who had not yet been baptized. Perhaps, at least to some degree, that other mention of the "gift of the Holy Ghost" (written into the same book as this one, and by the same author) should be taken as a guide for interpreting what is in question here. If taken this way, the question of the "gift of the Holy Ghost" becomes a rather complex one: what is the role of the ordinance of laying on hands, if one can receive the "gift of the Holy Ghost" without it?
Then again, it is clear that the sequence in this verse is perfectly parallel to, say, the fourth article of faith; and this seems to suggest that the "gift of the Holy Ghost" as mentioned here is to be read as the result of the laying on of hands. But this precisely sets up the problem that must be worked out: that the "gift of the Holy Ghost" is mentioned only twice in the Bible (both in Acts), but in opposing ways (as something tied to the ordinance of the laying on of hands, and then as something not tied to that ordinance), calls for some rethinking of the very meaning of the phrase. What is the "gift of the Holy Ghost," and how should it be understood?
  • Acts 3:22-26: Restitution of all things. On grounds of the BoM parallel starting in v. 22, compare v. 21 ("restitution of all things ... since the world began") to 3 Nephi 20:22, which expounds events of the same time frame in detail. What do we learn by comparing vv. 22-26 with the extremely similar passage in 3 Nephi 20:23-26? See also commentaries on those verses.
  • Acts 5:28. Ananias is forgetting that when Pilate washed his hands of the blood of Christ, "all the people [said] His blood be on us, and on our children." Peter is right, of course, to blame the Jews for the death of Christ. See 2 Ne 10:3
  • Acts 5:30: Hanged on a tree. Peter's and the apostles' use of the phrase hanged on a tree connects the Jesus's crucifixion with the instruction to Israel related to hanging in Deut 21:22-23. See also Gal 3:13. Why does Peter say Christ was "hanged on a tree" rather than something like "nailed to a cross"? Can we read the hanging of Judas into this at all?

Points to ponder

This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. →

I have a question

This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. →

  • Acts 1:21-26. If it is true that the Lord did not appoint new apostles following the death of the original apostles, then it would seem that the original twelve (including Matthias and excluding Judas) are somehow essentially different from all other apostles. This includes both primitive apostles such as Paul and Barnabas, as well as modern apostles. How are we to think about this difference?
  • Acts 1:21-26. Does the authority of today's apostles really rest on the assumption that Christ appointed new members to the quorum in the primitive church?
  • Acts 2:3: Cloven tongues. Is there any interpretation as to what constitutes "cloven tongues like as of fire"? Was there a literal manifestation of something that looked like "cloven tongues like as of fire"? If so, was this identical manifestation seen at the Kirtland temple dedication?
  • Acts 2:16-21. Why does Peter mention this prophecy of the last days at this time? What significance might it have to him and his listeners?
  • Acts 2:30. Is this oath recorded in the Old Testament? If so, where?
  • Acts 2:30. Why would God choose to to have Christ come through the line of David and Bathsheba (See also Matt 1:6)?
  • Acts 4:2. Are the Sadducees grieved because Peter and John are preaching about Jesus or about the resurrection?
  • Acts 4:5-6. Why is there a break between verse 5 and 6?
  • Acts 4:7. Why did they ask what name the apostles had been acting in? Why is that important to them?
  • Acts 4:32. How can a thing that one possesses be considered not one's own?

Resources

This heading is for listing links and print resources, including those cited in the notes. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves, such as the date of King Solomon’s death or the nuanced definition of a Greek word. In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources are preferable to footnotes.




Previous page: Acts                      Next page: Chapters 6-12

Acts 3:21-26

Home > The New Testament > Acts > Chapters 1-5
Previous page: Acts                      Next page: Chapters 6-12


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Discussion

This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • Acts 1:1: Theophilus. The name Theophilus (verse 1) means "lover of God." The "former treatise" mentioned in the first verse refers to the book of Luke. Bible scholars almost universally believe that the books of Luke and Acts were written by the same person. Note that both are addressed to Theophilus, and the writing styles of the two books are very similar.
  • Acts 1:3: Passion. The Greek word pascho, translated in verse 3 as "passion," means "suffering" in this context. The Joseph Smith Translation here uses the word "sufferings."
  • Acts 1:11-15. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Acts 1:21-26: Selection of Matthias. Matthias was chosen to take Judas' place as one of the twelve apostles. He was not merely filling a vacancy in the quorum, but actually taking Judas' spot as one of the original twelve. This is why the one chosen had to have been a disciple of Christ since the baptism of John. What does it mean for Matthias to become one of the original twelve? For one thing, it means that when Christ comes in his glory and the twelve Apostles of the Lamb (who are "righteous forever") will stand on the right hand of Christ, each of them crowned with glory, to judge the twelve tribes of Israel, rather than Judas being among them, Matthias will be.
  • Acts 2:38: Gift of the Holy Ghost. This verse marks one of only two places in the entire Bible where the phrase "gift of the Holy Ghost" appears. Significantly, in the other (Acts 10:45), the gift mentioned cannot be the gift given through the ordinance of laying on hands, since the reference there specifically describes a group of Gentiles (those gathered at Cornelius' house) who had not yet been baptized. Perhaps, at least to some degree, that other mention of the "gift of the Holy Ghost" (written into the same book as this one, and by the same author) should be taken as a guide for interpreting what is in question here. If taken this way, the question of the "gift of the Holy Ghost" becomes a rather complex one: what is the role of the ordinance of laying on hands, if one can receive the "gift of the Holy Ghost" without it?
Then again, it is clear that the sequence in this verse is perfectly parallel to, say, the fourth article of faith; and this seems to suggest that the "gift of the Holy Ghost" as mentioned here is to be read as the result of the laying on of hands. But this precisely sets up the problem that must be worked out: that the "gift of the Holy Ghost" is mentioned only twice in the Bible (both in Acts), but in opposing ways (as something tied to the ordinance of the laying on of hands, and then as something not tied to that ordinance), calls for some rethinking of the very meaning of the phrase. What is the "gift of the Holy Ghost," and how should it be understood?
  • Acts 3:22-26: Restitution of all things. On grounds of the BoM parallel starting in v. 22, compare v. 21 ("restitution of all things ... since the world began") to 3 Nephi 20:22, which expounds events of the same time frame in detail. What do we learn by comparing vv. 22-26 with the extremely similar passage in 3 Nephi 20:23-26? See also commentaries on those verses.
  • Acts 5:28. Ananias is forgetting that when Pilate washed his hands of the blood of Christ, "all the people [said] His blood be on us, and on our children." Peter is right, of course, to blame the Jews for the death of Christ. See 2 Ne 10:3
  • Acts 5:30: Hanged on a tree. Peter's and the apostles' use of the phrase hanged on a tree connects the Jesus's crucifixion with the instruction to Israel related to hanging in Deut 21:22-23. See also Gal 3:13. Why does Peter say Christ was "hanged on a tree" rather than something like "nailed to a cross"? Can we read the hanging of Judas into this at all?

Points to ponder

This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. →

I have a question

This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. →

  • Acts 1:21-26. If it is true that the Lord did not appoint new apostles following the death of the original apostles, then it would seem that the original twelve (including Matthias and excluding Judas) are somehow essentially different from all other apostles. This includes both primitive apostles such as Paul and Barnabas, as well as modern apostles. How are we to think about this difference?
  • Acts 1:21-26. Does the authority of today's apostles really rest on the assumption that Christ appointed new members to the quorum in the primitive church?
  • Acts 2:3: Cloven tongues. Is there any interpretation as to what constitutes "cloven tongues like as of fire"? Was there a literal manifestation of something that looked like "cloven tongues like as of fire"? If so, was this identical manifestation seen at the Kirtland temple dedication?
  • Acts 2:16-21. Why does Peter mention this prophecy of the last days at this time? What significance might it have to him and his listeners?
  • Acts 2:30. Is this oath recorded in the Old Testament? If so, where?
  • Acts 2:30. Why would God choose to to have Christ come through the line of David and Bathsheba (See also Matt 1:6)?
  • Acts 4:2. Are the Sadducees grieved because Peter and John are preaching about Jesus or about the resurrection?
  • Acts 4:5-6. Why is there a break between verse 5 and 6?
  • Acts 4:7. Why did they ask what name the apostles had been acting in? Why is that important to them?
  • Acts 4:32. How can a thing that one possesses be considered not one's own?

Resources

This heading is for listing links and print resources, including those cited in the notes. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves, such as the date of King Solomon’s death or the nuanced definition of a Greek word. In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources are preferable to footnotes.




Previous page: Acts                      Next page: Chapters 6-12

Acts 20:26-30

Home > The New Testament > Acts > Chapters 13-21a / Verses 13:1-21:14
Previous page: Chapters 6-12                      Next page: Chapters 21b-28


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Discussion

This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • Acts 17:28-29: Offsrping. The word translated as "offspring" in these verses is the Greek γένος (genos), a cousin of the English words "genus" and "genetic." The Greek word can mean not just "children" or "descendants," but also "type" or "kind," as in Matthew 13:47 or 1 Corinthians 14:10.
The context of these verses as well as Paul's use of the word genos strongly suggest that humans are God's children in more than a symbolic or philosophical sense. Paul's words go beyond saying that people were created by God, but that they are in some way the same type of creature as God is. If we were to see God, Paul tells us in verse 29, we wouldn't see a statue but rather someone very much like ourselves.
  • Acts 17:30: Winked at. "Winked at" is translated here from the Greek ὑπεροράωv (hyperoraō) which means to overlook, take no notice of, to not attend to. See Thayer's lexicon.
  • Acts 17:30-31. It is interesting to see how Paul deals with what is to the Athenians a new commandment Paul is bringing to them--to leave idolatry and worship the living God. Paul ties the change, i.e. the new commandment "now commandeth all men every where to repent," with the final judgment and Jesus's resurrection. The need to repent is obviously tied to the final judgment. But, in order for the judgment to have a purpose, their must be a resurrection of the judged. And, Paul tells us, we are given assurance of this resurrection of all men by the fact that Jesus resurrected.
  • Acts 20:7-10. 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.

Points to ponder

This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. →

I have a question

This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. →

  • Acts 16:10. Why does the writer change from the third person to the first person?
  • Acts 18:10. What does the Lord mean in verse 10 by "I have much people in this city"? Is he saying that there are a lot of people in the city? Is he referring specifically to his people, the Jews?
  • Acts 19:36. What is the town clerk saying in this verse? In verses 26-27, Demetrius said that the temple of Diana was in danger of being despised because of the preaching of Paul in persuading people that there be no gods which are made of hands. Is it correct to say that Demetrius was worried Paul would be very effective and the townclerk was dismissing that, i.e. saying essentially "don't worry we all know that the Ephesians will always worship Diana"?
  • Acts 21:11-14. Where is this prophesy fulfilled? The Roman tribune actually bond Paul- not the Jews... (Acts 21:33)

Resources

This heading is for listing links and print resources, including those cited in the notes. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

  • Acts 20:28: God's Own Blood. See Kevin Barney's post at BCC for an in depth textual analysis of the phrase "church of God, which he hath purchased with his own blood".

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves, such as the date of King Solomon’s death or the nuanced definition of a Greek word. In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources are preferable to footnotes.




Previous page: Chapters 6-12                      Next page: Chapters 21b-28

2 Thes 2:1-5

Home > The New Testament > Second Thessalonians


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting

This heading should be brief and explain facts about the historical setting that will help a reader to understand the book. Click the link above and to the right to edit or add content to this heading. →

Discussion

This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Chapter 1

Chapter 2

  • 2 Thes 2:1-3: Second Coming. Paul's teaching about the Second Coming in these verses seems incongruent with his words in 1 Thes 5:2-3. In one case he tells the Thessalonians to watch carefully because Christ will come suddenly when you least expect it. On the other hand, he says that the Great Apostasy has to happen first and that they should not be troubled by those who say that the day of Christ is at hand.
When Paul warned the saints in Thessalonica that the day of Christ would come suddenly as a thief in the night and that they should be prepared, they seem to have misunderstood. While he probably meant that they should watch their lives to be “children of the day… not of the night” (1 Thes 5:5) so that they would always be ready for Christ’s coming (if you're always ready, you won't be caught off-guard, if it's always day-time then a thief can't come in the night) some of the Thessalonians took him more literally. They thought that the day of Christ’s coming was imminent. Some even stopped working (see 2 Thes 3:11-12).
So it is that Paul had to reassure the Thessalonians that they should not be soon shaken by spirit, word, or letter as that the day of Christ is at hand. He tells them of one of the things that must happen before the second coming is that there must be a falling away. Since that hadn’t happened yet, it's implied that the second coming has not yet occurred, and may be a ways off yet.
  • 2 Thes 2:2: At hand. The Greek phrase os oti enesteken ("at hand" in the KJV) is rendered "already here" in the NET and NRSV translations, with a similar connotation given by other contemporary translations. If this is the case (though that several modern scholars still defend the meaning given by the KJV), then this verse doesn't eliminate the possibility that Paul believes the Second Coming is imminent, but is clarifying that it has not already happened.

Chapter 3

Complete outline and page map

This heading contains an outline for the entire book. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Points to ponder

This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. →

I have a question

This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. →

Resources

This heading is for listing links and print resources, including those cited in the notes. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Translations

These are still pointed at Matthew

  • Amplified • The Amplified Bible, 1987 update
  • NASB • New American Standard Bible, 1995 update
  • NIV • New International Version
  • NRSV • New Revised Standard Version
  • RSV • Revised Standard Version

Joseph Smith Translation

The Joseph Smith Translation made changes to the following verses in 2 Thessalonians. This list is complete:[1]

  • 2 Thes 1:1, 9
  • 2 Thes 2:2-3, 7-9

Cited references

  • Wayment, Thomas A., ed. The Complete Joseph Smith Translation of the New Testament. Salt Lake City: Deseret Book Co., 2005. (ISBN 1590384393) BX8630 .A2 2005.

Other resources

  • 2 Thes 2:3. Russell M. Nelson, "The Gathering of Scattered Israel," Ensign, Nov 2006, pp. 79–82. "All previous dispensations were limited in time and location. They were limited in time because each ended in apostasy. They were limited in location to a relatively small segment of planet earth... This dispensation of the fulness of times would not be limited in time or in location. It would not end in apostasy, and it would fill the world" (see D&C 128:18).

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves, such as the date of King Solomon’s death or the nuanced definition of a Greek word. In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources are preferable to footnotes.

  1. Wayment, The Complete Joseph Smith Translation of the New Testament, p. 288.


                                                                 Return to The New Testament

2 Tim 4:1-5

Home > The New Testament > Second Timothy


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Historical setting

This heading should be brief and explain facts about the historical setting that will help a reader to understand the book. Click the link above and to the right to edit or add content to this heading. →

Discussion

This heading is for more detailed discussions of all or part of a passage. Discussion may include the meaning of a particular word, how a doctrinal point is developed throughout the passage, insights to be developed in the future, and other items. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • 2 Tim 3:15. Paul reminds Timothy how Timothy has known the scriptures since being a baby, and that these scriptures were a source of wisdom leading to salvation. (Paul would have had to be referring to what is now known as the Old Testament, since that is what would have been seen as scripture at that time.) Paul then goes on further to explain the value of scripture. This section of the book is in the context of a discussion about the perils of the end times, a time when there is much evil, persecution and suffering. Paul here sees the scriptures as an anchor of sorts, something that can help keep us faithful in a world dominated by unfaithfulness.

Complete outline and page map

This heading contains an outline for the entire book. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Points to ponder

This heading is for prompts that suggest ways in which all or part of this passage can influence a person's life. Click the link above and to the right to edit or add content to this heading. →

I have a question

This heading is for unanswered questions and is an important part of the continual effort to improve this wiki. Please do not be shy, as even a basic or "stupid" question can identify things that need to be improved on this page. Click the link above and to the right to edit or add content to this heading. →

Resources

This heading is for listing links and print resources, including those cited in the notes. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Translations

These are still pointed at Matthew

  • Amplified • The Amplified Bible, 1987 update
  • NASB • New American Standard Bible, 1995 update
  • NIV • New International Version
  • NRSV • New Revised Standard Version
  • RSV • Revised Standard Version

Joseph Smith Translation

The Joseph Smith Translation made changes to the following verses in 2 Timothy. This list is complete:[1]

  • 2 Tim 1:2, 9
  • 2 Tim 2:5, 8, 11
  • 2 Tim 3:13, 16
  • 2 Tim 4:1-2, 22

Cited references

  • Wayment, Thomas A., ed. The Complete Joseph Smith Translation of the New Testament. Salt Lake City: Deseret Book Co., 2005. (ISBN 1590384393) BX8630 .A2 2005.

Other resources

  • 2 Tim 3:5. Stanley G. Ellis, "He Trusts Us!," Ensign, Nov 2006, pp. 51–52. Elder Ellis asks: "How can we as priesthood holders have a form of godliness but deny the power thereof? Could it be that we hold the priesthood but do not exercise it? Visit our families rather than home teach them? Pray for someone in an ordinance or ordination instead of blessing them? Do the Lord's work the best way we know how without first pleading to know and do His will in His way?"
  • 2 Tim 4:3-4. L. Tom Perry, "The Plan of Salvation," Ensign, Nov 2006, pp. 69–72. Elder Perry states: "Many people in the world today continue to struggle to find answers to life's most basic questions. The cries of 'Lo, here' and 'Lo, there' only grow louder and many, many times more confusing. Technology has multiplied the confusion by spreading these messages throughout the airwaves... We need not be confused. The answers to the puzzling questions regarding the purpose of life have again been given to mankind for our guidance."

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves, such as the date of King Solomon’s death or the nuanced definition of a Greek word. In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources are preferable to footnotes.

  1. Wayment, The Complete Joseph Smith Translation of the New Testament, p. 291-92.


                                                                 Return to The New Testament

Morm 1:11-15

Home > The Book of Mormon > Mormon > Chapter 1-2
Previous page: Mormon                      Next page: Chapter 3-4


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Mormon. The relationship of Chapters 1-2 to the rest of Mormon is addressed at Mormon.

Story. Chapters 1-2 consists of ____ major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapters 1-2 include:

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • Morm 1:3-4. 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]).
  • Morm 1:11-15. Samuel The Lamanite had warned them because they procrastinated their repentance and because of their wickedness they lost gifts of the Lord and the Gifts of the spirit. How would that be to not have any gifts of the spirit or gifts of the Lord
  • Morm 2:4-6. Mormon introduces the names of 3 cities and lands: Angola, David and Joshua. They are not mentioned prior to this time in the Book of Mormon. It is very logical that new cities had sprung up over the prior 300 years, but if I were making up the book, I think I would have just stuck to using some of the many names I had already used. Why add more complexity at this late a time in my project and risk tripping myself up and exposing a flaw in my fraud? It is a small evidence to me that Joseph Smith didn't write the book because of this.
  • Morm 2:6-10. It is interesting to see his perspective on why the Nephites would lose in battle, it is similar to that of captain Moroni. When captain Moroni made preparations for battle he made the people prepare spiritually and physically. When the Nephites loss it was due to the fact that weren't prepared spiritually or were spiritually weak, the same perspective is seen here with Mormon.
  • Morm 2:6-10: One complete revolution. See this comment and ensuing discussion at the Feast blog. Also compare the phrase "one continual round" in Morm 8:8.
  • Morm 2:13. Mormon tells us that the sorrow the people felt was not leading them to repentance. As Paul puts it, it was not godly sorrow (see 2 Cor 7:10). At this time, the Nephites are consumed with wickedness, not hoping for any salvation in the future, instead cursing God and wishing to die because they would not repent of their sins. In order to repent properly we must feel godly sorrow for the misdeeds that we have committed, but from verse 13, we read that the Nephites sorrowing was that of the 'damned.' Let us always to remember to sorrow for our sins in a way that is acceptable to the Lord or we will be faced with ultimate destruction similar to that of the Nephites.
  • Morm 2:21-25. It is interesting to note that the Nephites hadn't become so hardened yet that they didn't care just about their own lives. They were inspired only after Mormon made then aware of the danger their families lives were in. So at least they still cared for their families and were willing to die for them to stand out numbered and be willing to protect them.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

  • It's amazing that the Lord trusted a ten year old with the fate of the sacred records. Mormon must have been a very faithful person.
  • Can you imagine being 16 yrs old and being the leader of about a 40,000 people army? I believe that even though he was of large stature it was much more than that--he had to be pretty bright. People noticed this even when he was young. The prophet Ammaron realized this when Mormon was just 10 years old. But to be the leader of an army at that age really says quite a lot.
  • It is always interesting to see how people react to tribulation. Basically there are two ways people react when they recieve tribulation and both have to do with their testimony of Christ and a knowledge of God's plan for us. The first reaction is to blame and curse and God for the afflictions they experience in their lives. What a sad and lonely way to live your life. It truly represents misunderstanding of God and why we are here. It shows the depth that their testimony was rooted on. The second reaction to tribulation is that of understanding and repentance. When something goes wrong in these individuals lives they draw closer to the Lord and lean on him for support and comfort. It is sad when people dont have faith when faith is the thing that is needed the most. I know in times of hardship in my own life it is truly only because of God and his answers to my prayers have I gotten through those times.

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • Morm 1:5: Why does Mormon mention he is a descendant of Nephi and his father's name is Mormon here? What does that have to do with remembering Ammaron's commandments to him?
  • Morm 1:13: Mormon mentions that the Lord took away His disciples from amnong them. Does this mean that the three Nephites were simply not allowed to preach to the people anymore or were they literally taken away? Where were they taken to?
  • Morm 1:18: Mormon says that the Lamanites began to "hide up their treasure in the Earth". What does he mean by this?
  • Morm 2:1-5: Why would the Nephite armies appoint Mormon to be their leader at 16 years old? Throughout the scriptures several men are appointed to be righteous leaders at fairly young ages. What is the significance of this?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Mormon                      Next page: Chapter 3-4

D&C 1:11-15

Home > Doctrine & Covenants > Section 1
Previous section: D&C 65                         Next section: D&C 67


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the "edit" link to edit or add content to this headng. →

Relationship to Doctrine & Covenants. The relationship of Section 1 to the Doctrine & Covenants as a whole is discussed at Doctrine & Covenants: Unities.

Audience. D&C 1 is addressed to "ye people of my church" and to "all men" as the Lord's Preface to the Book of his Commandments published to the "inhabitants of the earth" (D&C 1:-2, 6, 11, 34)

Story. D&C 1 is the preface or introduction to the Doctrine & Covenants. D&C 1 consists of five major sections. It opens and closes with statements that the Lord’s word is unstoppable; it will go forth and it will be fulfilled, whether spoken by himself or his servants. In between these two statements, the Lord gives three lists: (1) reasons why the Lord's anger is kindled against the world, (2) reasons why the Lord's servants are to preach these commandments to the world, and (3) reasons why these commandments have been given to his servants.

  • Verses 1:1-10: The Lord’s word will go forth and be fulfilled
  • Verses 1:11-16: The Lord's anger is kindled against the world and wicked will be cut off
  • Verses 1:17-23: The Lord's servants are to preach these commandments to the world
  • Verses 1:24-33: The Lord gave these commandments to his servants
  • Verses 1:34-39: The Lord’s word will be fulfilled

Message. Themes, symbols, and doctrinal points emphasized in D&C 1 include:

Historical setting

This heading should be brief and explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the "edit" link to edit or add content to this section. →

  • Received: November 1, 1831 at Hiram, Ohio[1]
  • First section in chronological order: D&C 2
  • Prior section in chronological order: D&C 65
  • Next section in chronological order: D&C 67

The immediate setting of D&C 1 was a conference at Hiram, Ohio attended by ten elders including Joseph Smith. The conference was held on November 1-2, 1831, a year and a half after the organization of the Church. The purpose of the conference was to make plans for publishing Joseph Smith’s revelations for the first time. The conference determined to print several thousand copies of the revelations in book form under the name Book of Commandments. D&C 1 was received on the first day of this conference.[2]

William McLellin later recalled that:

A committee had been appointed to draft a preface [to the Book of Commandments], consisting of himself [William McLellin], [Oliver] Cowdery and [probably] Sidney Rigdon, but when they made their report the conference picked it all to pieces. The conference then requested Joseph to inquire of the Lord about it, and he said that he would if the people would bow in prayer with him. This they did, and Joseph prayed. When they arose, Joseph dictated by the Spirit the Preface found in the book of Doctrine & Covenants [D&C 1] while sitting by a window of the room in which the conference was sitting, and Sidney Rigdon wrote it down.[3]

In Revelation Book 1 the following explanation introduces D&C 1:

A Preface or instructions upon the Book of Commandments which were given of the Lord unto his Church through him who he appointed to this work by the voice of his Saints through the prayer of faith.[4]

From this background we learn that D&C 1 is the Preface or Introduction to the Doctrine & Covenants, the book of the Lord’s commandments to the inhabitants of the earth. It is thus intended to orient the reader to the content and purpose of the entire Doctrine & Covenants.

For a brief overview of D&C 1 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 9 or Church History in the Fulness of Times, chapter 10.

Discussion

This heading is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this heading. →

  • D&C 1:2: The penetrating voice of the Lord. The mention here of the eye, the ear, and the heart is clearly reminiscent of Isa 6:9-10. The question here is, not the prophetic mission of Isaiah, but the "voice of the Lord" Himself. However, if one considers the implications of Isaiah's prophetic call (see the commentary for Isaiah 6 at Isa 6:1ff), there is little apparent difference between the message in this passage and the message there: the "voice of the Lord" in Isaiah 6 is a voice of silence that only becomes spoken when taken into the mouth of the prophet (cf. 2 Ne 32:3, etc.), and something similar seems to be at work here in this revealed preface to the Doctrine and Covenants. Perhaps most significant in the phrasing of this issue as it appears in this verse is the concluding "be penetrated." Whereas "see" and "hear" match up perfectly with Isaiah's wording, "penetrate" is unique here. At the same time, however, it beautifully expresses the same spirit that permeates Isaiah: the violence of "penetrate" matches the (necessary) violence of the message, and the saturation implied in Isaiah's babbling manner of delivering the message is powerfully embodied in "penetrate." In short, the voice comes to all just to penetrate, to find its way to the penetralis, the inner shrine or the Holy of Holies.
  • D&C 1:2: None shall escape. Curiously doubling this is the phrase in the first half of the verse: "there is none to escape." Rather than the more common "there is none that shall not hear," etc., the Lord phrases this concept in terms of escape. Those who hear the voice are without means of escaping, without means of getting out of the hold of this "voice of the Lord." Doubling the penetration, which works its way to the inner recesses of one's person, is a hold (a "cape") out ("es" or "ex") of which none can get, an outward seizure accomplished by the freezing voice of the Lord. It might be well to parallel this hold to the "eye" and "ear" of the second part of the verse: this voice will take hold on the eye and on the ear, will take up a hold that cannot be undone by those thereby held. The voice will come in such complete saturation that those hearing and those seeing will be frozen and held.
Escape seems an interesting word choice here also because it is almost always used in scriptures to describe how the righteous will escape judgment in contrast to the wicked who will not. For example, a righteous remnant is described as escaping the judgment that will befall the wicked majority of Israel (e.g. Isa 37:31-32; 45:20; Jer 44:28; Ezek 6:8-9; see also [[Rom 2:3 for specific mention of escaping judgment and D&C 97:22, 25 for the question-answer form "vengeance cometh speedily upon the ungodly . . . and who shall escape it? . . . Zion shall escape if she observe to do all things whatsover I have commanded her." Thus, the choice of the word escape here which includes the righteous and the wicked, read in light of the more conventional use of the term escape, seems to highlight—by way of analogy with the judgment of the wicked—the violent nature of the heart being penetrated. That is, the conspicuous lack of qualification here for the righteous suggests the violent effect the word of God has on everyone's heart. This seems to echo other scriptural phrase that use violent/dramatic terms for the repentance process, e.g. abase, submit, subject, etc. The lack of qualification for the righteous here also brings the story of Jonah to mind which stands out amongst scriptural texts in that the messenger who tries to escape cannot.
  • D&C 1:16: Idolatry. Idolatry seems only to be mentioned one other time in the Doctrine and Covenants (D&C 52:39), although it is a prominent theme of earlier prophets (see the Bible Dictionary and Topical Guide entries). One reason the otherwise infrequent reference to idolatry may be given here is that in the subsequent verses Joseph's call as a prophet is given and explained. Idolatry then serves as a rhetorical device linking Joseph's prophetic calling to the common theme of idolatry spoken against by many former prophets. Related themes, such as worldliness, riches, vanity, pride, etc. are discussed at length in the Doctrine and Covenants, but in terms other than idolatry per se, thus making the occurrence here notable.
  • D&C 1:18. This verse introduces a most curious moment of divine logic, a moment in which the Lord Himself provides reasons for doing His work. Though other moments in scripture present the Lord offering reasons for a particular action, this might be the only occasion in all of scripture where the Lord simply lays out all the reasons He has for getting a plan of salvation under way, for sending messengers to bring further light and knowledge. The list of reasons is surprisingly long (several verses, at any rate), and all of these reasons present vital points of understanding. Each might be considered in turn.
The first of the Lord's reasons for putting together in the first place a plan of salvation is offered in this first verse, but the anticipatory sense that characterizes the first reason complicates it from the beginning. The first reason, quite clearly, is that "all this" is done so "that it might be fulfilled, which was written by the prophets." The point seems quite clear: the prophets are to be fulfilled, and all of this is to that fulfillment. The Lord gets the work of salvation underway precisely so that the prophets are not ashamed, so that their word is confirmed by historical completion. But then there seems to be some difficulty here, because the next verse goes on as if it were quoted quite specifically the word of the prophets. It must be pointed out--even if a little early here--that verse 19 does not quote any known prophecy. It is closest, perhaps, to 1 Cor 1:27, but there is still something of an important gap between the phrasing of verse 19 and that saying by Paul. All in all, though the prophets are here cited, there does not seem to be any particular saying the Lord has in mind: one is to read verse 19 (and the verses that follow it) as a sort of summary of the prophetic message over all. A first--and a major--consequence: the great majority of the weight of the "reasons" the Lord offers to justify His saving activity in the last days is to be felt in this first mention of things, since the following verses are collectively a sort of explanation of the ancient prophet message. Hence, detailed attention must first be paid to this initiating verse 18.
The difficulty, however, of working out the meaning of verse 18 from the start is that the following verses, precisely because they summarize the prophetic work of so many millennia, seem to be the undergirding of why the Lord would desire to confirm the prophets at all. For present purposes, the work must begin, unfortunately, somewhat blindly.
The question to be asked, then, is this: is the whole plan of salvation, as issued through the Prophet Joseph and according to this "last dispensation," entirely motivated by a desire to confirm the ancient prophets? Or perhaps the question to ask is this: if the Lord feels to undertake a justification of sorts, is He here justifying Himself or the prophets? In the end, however the question is asked, the thrust of the difficulty here is bound up with the intertwined roles of the prophet and his God. One must interpret the relation between God and His messengers from the very beginning. The question is perhaps all the more important in the first part of the twenty-first century, because of the radical reinterpretation of the prophetic role that is underway in biblical criticism. If the prophet has been decided now to be a rather political figure, one attuned to contemporary events and one, hence, without the extra-temporal visions that allow his/her words to transcend her/his age, why on earth or in heaven would the Lord feel to justify words one might quite simply bury in the historical melieux of the past? A necessary answer emerges precisely here: the prophets are being misunderstood if they are completely swallowed up in their own history.
What verse 18, especially as it opens the following few verses, accomplishes is this: God is stripped, as it were, of His absoluteness. One must be careful in stating the point, but it seems quite clear. God is, according to the relativization at work in verse 18, not one to offer absolute reasons for things. The opening of a last dispensation is not simply to bring about "new things," unknown before, but also to hark back to the "former things," to bring the former things out in the new things, just as "Second Isaiah" works out and reinterprets "First Isaiah." In short, if Joseph is a prophet, he cannot--absolutely must not--be separated from the former prophets: the message is the same, and the sender of the messengers is the same. If only a few verses after this, the Lord will quite explicitly introduce the necessity of recognizing the historical context into which the modern prophetic activity falls, He quite explicitly introduces here the necessity of recognizing also that these same prophets transcend their historical context because they are fulfilling ancient prophecies. And with that, the Lord can turn to specifications in the next few verses.
  • D&C 1:18-24: A chiasm. As soon as one turns to the passage in which the Lord lays out His very broad interpretation of what has been prophesied all along, one notices that there is a specific structure at work in these verses:
  • And also gave commandments to others, that they should proclaim these things unto the world;
  • and all this that it might be fulfilled, which was written by the prophets--
  • The weak things of the world shall come forth and break down the mighty and strong ones...
  • But that every man might speak in the name of God the Lord, even the Savior of the world;
  • That faith also might increase in the earth;
  • That mine everlasting covenant might be established;
  • That the fulness of my gospel might be proclaimed by the weak and the simple... before kings and rulers.
  • Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness,
  • after the manner of their language, that they might come to understanding.
The chiastic structure highlights the fact that this is the Lord's voice in this revelation, but it also accomplishes a couple of interesting poetic things: verse 21 is set at the center of things, and the whole passage is wrapped about with the Lord's clear statement of purpose. Moreover, the everlasting covenant is set parallel to every man's speaking in the name of God the Lord, which is certainly suggestive. Also, the doubling of the word "commandments" seems to highlight the nature of what the Doctrine and Covenants (perhaps more strictly, the Book of Commandments) is all about. At any rate, the structure opens the possibility of considering the passage as a whole.
  • D&C 1:30: Only true and living church. Although it may be possible to read this as meaning "the only true church" and "the only living church," this reading seems strained because of the fact that the word church is only used once. Instead, a more natural way of reading this phrase seems to be that the church is being described as the only one which is both true and living.

Outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of the section. Click the "edit" link to edit or add content to this heading. →

A. Lord’s word will go forth and be fulfilled (1-10)

• Lord's voice will go to all, there is none that shall not hear (1-2)
• the rebellious will be sorrowful for iniquities will become public (3)
• Lord's servants are his voice, so none shall stay them (4-6a)
• this same authority applies to Book of Commandments, so all shall be fulfilled (6b-7)
• Lord's servants have been given power to seal up the wicked unto Second Coming (8-10)
B. Lord's anger is kindled against the world and wicked will be cut off (11-16)
• Lord warns those who will hear to prepare because his anger is kindled against the world (11-13)
• those who will not hear the Lord's voice will be cut off because they: (14)
• have strayed from his ordinances;
• have broken his covenant; and
• seek after idols that will perish when Babylon falls (15-16)
B. Lord's servants to preach these commandments to the world (17-23)
• Lord commands his servants to proclaim these things to the world (17-18a)
• so the weak might break down the strong so that: (18b-19)
• every man might speak in name of Lord rather than counseled by neighbor;
• faith might increase rather than trusting in the arm of flesh; and
• Lord's covenant might be established (19-22)
B. Lord gave these commandments to his servants (24-33)
• Lord gave these commandments to his servants (24)
• so they might come to understanding so that:
• his servants might be instructed, corrected, chastened, and strengthened;
• Joseph Smith might translate the Book of Mormon; and
• his servants might have power to lay the foundation of the Church (25-30)
• but light will be taken from those who repent not (31-33)

A. Lord’s word will be fulfilled (34-39)

• Lord speaks to entire earth and is willing that all should know these things (34-35a)
• the hour is nigh that peace taken from earth and Lord will return in judgment (35b-36)
• search these commandments, for all shall be fulfilled (37)
• whether by Lord's own voice or servants, it is the same (38)
• the Holy Ghost bears record of these truths (39)

Unanswered questions

This heading is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this heading. →

Prompts for life application

This heading is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this heading. →

Prompts for further study

This heading is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this heading. →

Resources

This heading is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this heading. →

Previous editions.

  • D&C 1 was written down by Sidney Rigdon as it was received during a conference on November 1, 1831. The oldest surviving copy is the one copied by John Whitmer into Revelation Book 1, p. 125-27 soon after its receipt.
  • D&C 1 was first published and first received widespread circulation in the March 1833 issue (p. 78) of The Evening and the Morning Star newspaper printed by William Phelps in Jackson County, Missouri.[5]
  • D&C 1 was first included in the Doctrine & Covenants as Chapter 1 in the 1833 Book of Commandments, which was also printed by William Phelps during 1833.

Related passages that interpret or shed light on D&C 1.

  • D&C 1 was immediately followed by D&C 67 and D&C 68. These three sections comprise a group that were all received during the first conference called to consider publishing Joseph Smith's revelations. These sections address the content and truthfulness of the revelations contained in the Doctrine & Covenants. In contrast, D&C 69 and D&C 70, which were received at another conference later that month, address the mechanics of getting the revelations published.
  • D&C 1 was followed two days later by D&C 133. These two sections are the bookends of the Doctrine & Covenants. D&C 1 appears at the beginning as a Preface, while D&C 133 was placed at the end as an Appendix. Both sections quote many of the same Bible passages.

Parallel passages.

Doctrinal references cited on this page.

Historical references cited on this page.

  • Kelly, William H. Interview with William McLellin, 13 September 1881. In "Letter from Elder W.H. Kelly." In The Saints’ Herald (1 March 1882) Vol. 29 / No. 5, p.66-68. Plano, Illinois, Lamoni, Iowa and Independence, Missouri: Reorganized Church of Latter-day Saints (now Community of Christ), 1860-present.

Other resources.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

  1. Revelation Book 1, p.125
  2. Minute Book 2 (1 Nov 1831), p.15-16
  3. Kelly, Interview with William McLellin.
  4. Revelation Book 1, p.125
  5. "Revelations." In The Evening and the Morning Star, original series (March 1833) Vol. 1 / No. 10, p. 78.

Previous section: D&C 65                         Next section: D&C 67

D&C 1:16-20

Home > Doctrine & Covenants > Section 1
Previous section: D&C 65                         Next section: D&C 67


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the "edit" link to edit or add content to this headng. →

Relationship to Doctrine & Covenants. The relationship of Section 1 to the Doctrine & Covenants as a whole is discussed at Doctrine & Covenants: Unities.

Audience. D&C 1 is addressed to "ye people of my church" and to "all men" as the Lord's Preface to the Book of his Commandments published to the "inhabitants of the earth" (D&C 1:-2, 6, 11, 34)

Story. D&C 1 is the preface or introduction to the Doctrine & Covenants. D&C 1 consists of five major sections. It opens and closes with statements that the Lord’s word is unstoppable; it will go forth and it will be fulfilled, whether spoken by himself or his servants. In between these two statements, the Lord gives three lists: (1) reasons why the Lord's anger is kindled against the world, (2) reasons why the Lord's servants are to preach these commandments to the world, and (3) reasons why these commandments have been given to his servants.

  • Verses 1:1-10: The Lord’s word will go forth and be fulfilled
  • Verses 1:11-16: The Lord's anger is kindled against the world and wicked will be cut off
  • Verses 1:17-23: The Lord's servants are to preach these commandments to the world
  • Verses 1:24-33: The Lord gave these commandments to his servants
  • Verses 1:34-39: The Lord’s word will be fulfilled

Message. Themes, symbols, and doctrinal points emphasized in D&C 1 include:

Historical setting

This heading should be brief and explain facts about the historical setting that will help a reader to understand the section. This may include issues that prompted the section, its subsequent implementation, and the extent of circulation through its first inclusion in the Doctrine & Covenants. Click the "edit" link to edit or add content to this section. →

  • Received: November 1, 1831 at Hiram, Ohio[1]
  • First section in chronological order: D&C 2
  • Prior section in chronological order: D&C 65
  • Next section in chronological order: D&C 67

The immediate setting of D&C 1 was a conference at Hiram, Ohio attended by ten elders including Joseph Smith. The conference was held on November 1-2, 1831, a year and a half after the organization of the Church. The purpose of the conference was to make plans for publishing Joseph Smith’s revelations for the first time. The conference determined to print several thousand copies of the revelations in book form under the name Book of Commandments. D&C 1 was received on the first day of this conference.[2]

William McLellin later recalled that:

A committee had been appointed to draft a preface [to the Book of Commandments], consisting of himself [William McLellin], [Oliver] Cowdery and [probably] Sidney Rigdon, but when they made their report the conference picked it all to pieces. The conference then requested Joseph to inquire of the Lord about it, and he said that he would if the people would bow in prayer with him. This they did, and Joseph prayed. When they arose, Joseph dictated by the Spirit the Preface found in the book of Doctrine & Covenants [D&C 1] while sitting by a window of the room in which the conference was sitting, and Sidney Rigdon wrote it down.[3]

In Revelation Book 1 the following explanation introduces D&C 1:

A Preface or instructions upon the Book of Commandments which were given of the Lord unto his Church through him who he appointed to this work by the voice of his Saints through the prayer of faith.[4]

From this background we learn that D&C 1 is the Preface or Introduction to the Doctrine & Covenants, the book of the Lord’s commandments to the inhabitants of the earth. It is thus intended to orient the reader to the content and purpose of the entire Doctrine & Covenants.

For a brief overview of D&C 1 in historical relation to the rest of the Doctrine & Covenants, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapter 9 or Church History in the Fulness of Times, chapter 10.

Discussion

This heading is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this heading. →

  • D&C 1:2: The penetrating voice of the Lord. The mention here of the eye, the ear, and the heart is clearly reminiscent of Isa 6:9-10. The question here is, not the prophetic mission of Isaiah, but the "voice of the Lord" Himself. However, if one considers the implications of Isaiah's prophetic call (see the commentary for Isaiah 6 at Isa 6:1ff), there is little apparent difference between the message in this passage and the message there: the "voice of the Lord" in Isaiah 6 is a voice of silence that only becomes spoken when taken into the mouth of the prophet (cf. 2 Ne 32:3, etc.), and something similar seems to be at work here in this revealed preface to the Doctrine and Covenants. Perhaps most significant in the phrasing of this issue as it appears in this verse is the concluding "be penetrated." Whereas "see" and "hear" match up perfectly with Isaiah's wording, "penetrate" is unique here. At the same time, however, it beautifully expresses the same spirit that permeates Isaiah: the violence of "penetrate" matches the (necessary) violence of the message, and the saturation implied in Isaiah's babbling manner of delivering the message is powerfully embodied in "penetrate." In short, the voice comes to all just to penetrate, to find its way to the penetralis, the inner shrine or the Holy of Holies.
  • D&C 1:2: None shall escape. Curiously doubling this is the phrase in the first half of the verse: "there is none to escape." Rather than the more common "there is none that shall not hear," etc., the Lord phrases this concept in terms of escape. Those who hear the voice are without means of escaping, without means of getting out of the hold of this "voice of the Lord." Doubling the penetration, which works its way to the inner recesses of one's person, is a hold (a "cape") out ("es" or "ex") of which none can get, an outward seizure accomplished by the freezing voice of the Lord. It might be well to parallel this hold to the "eye" and "ear" of the second part of the verse: this voice will take hold on the eye and on the ear, will take up a hold that cannot be undone by those thereby held. The voice will come in such complete saturation that those hearing and those seeing will be frozen and held.
Escape seems an interesting word choice here also because it is almost always used in scriptures to describe how the righteous will escape judgment in contrast to the wicked who will not. For example, a righteous remnant is described as escaping the judgment that will befall the wicked majority of Israel (e.g. Isa 37:31-32; 45:20; Jer 44:28; Ezek 6:8-9; see also [[Rom 2:3 for specific mention of escaping judgment and D&C 97:22, 25 for the question-answer form "vengeance cometh speedily upon the ungodly . . . and who shall escape it? . . . Zion shall escape if she observe to do all things whatsover I have commanded her." Thus, the choice of the word escape here which includes the righteous and the wicked, read in light of the more conventional use of the term escape, seems to highlight—by way of analogy with the judgment of the wicked—the violent nature of the heart being penetrated. That is, the conspicuous lack of qualification here for the righteous suggests the violent effect the word of God has on everyone's heart. This seems to echo other scriptural phrase that use violent/dramatic terms for the repentance process, e.g. abase, submit, subject, etc. The lack of qualification for the righteous here also brings the story of Jonah to mind which stands out amongst scriptural texts in that the messenger who tries to escape cannot.
  • D&C 1:16: Idolatry. Idolatry seems only to be mentioned one other time in the Doctrine and Covenants (D&C 52:39), although it is a prominent theme of earlier prophets (see the Bible Dictionary and Topical Guide entries). One reason the otherwise infrequent reference to idolatry may be given here is that in the subsequent verses Joseph's call as a prophet is given and explained. Idolatry then serves as a rhetorical device linking Joseph's prophetic calling to the common theme of idolatry spoken against by many former prophets. Related themes, such as worldliness, riches, vanity, pride, etc. are discussed at length in the Doctrine and Covenants, but in terms other than idolatry per se, thus making the occurrence here notable.
  • D&C 1:18. This verse introduces a most curious moment of divine logic, a moment in which the Lord Himself provides reasons for doing His work. Though other moments in scripture present the Lord offering reasons for a particular action, this might be the only occasion in all of scripture where the Lord simply lays out all the reasons He has for getting a plan of salvation under way, for sending messengers to bring further light and knowledge. The list of reasons is surprisingly long (several verses, at any rate), and all of these reasons present vital points of understanding. Each might be considered in turn.
The first of the Lord's reasons for putting together in the first place a plan of salvation is offered in this first verse, but the anticipatory sense that characterizes the first reason complicates it from the beginning. The first reason, quite clearly, is that "all this" is done so "that it might be fulfilled, which was written by the prophets." The point seems quite clear: the prophets are to be fulfilled, and all of this is to that fulfillment. The Lord gets the work of salvation underway precisely so that the prophets are not ashamed, so that their word is confirmed by historical completion. But then there seems to be some difficulty here, because the next verse goes on as if it were quoted quite specifically the word of the prophets. It must be pointed out--even if a little early here--that verse 19 does not quote any known prophecy. It is closest, perhaps, to 1 Cor 1:27, but there is still something of an important gap between the phrasing of verse 19 and that saying by Paul. All in all, though the prophets are here cited, there does not seem to be any particular saying the Lord has in mind: one is to read verse 19 (and the verses that follow it) as a sort of summary of the prophetic message over all. A first--and a major--consequence: the great majority of the weight of the "reasons" the Lord offers to justify His saving activity in the last days is to be felt in this first mention of things, since the following verses are collectively a sort of explanation of the ancient prophet message. Hence, detailed attention must first be paid to this initiating verse 18.
The difficulty, however, of working out the meaning of verse 18 from the start is that the following verses, precisely because they summarize the prophetic work of so many millennia, seem to be the undergirding of why the Lord would desire to confirm the prophets at all. For present purposes, the work must begin, unfortunately, somewhat blindly.
The question to be asked, then, is this: is the whole plan of salvation, as issued through the Prophet Joseph and according to this "last dispensation," entirely motivated by a desire to confirm the ancient prophets? Or perhaps the question to ask is this: if the Lord feels to undertake a justification of sorts, is He here justifying Himself or the prophets? In the end, however the question is asked, the thrust of the difficulty here is bound up with the intertwined roles of the prophet and his God. One must interpret the relation between God and His messengers from the very beginning. The question is perhaps all the more important in the first part of the twenty-first century, because of the radical reinterpretation of the prophetic role that is underway in biblical criticism. If the prophet has been decided now to be a rather political figure, one attuned to contemporary events and one, hence, without the extra-temporal visions that allow his/her words to transcend her/his age, why on earth or in heaven would the Lord feel to justify words one might quite simply bury in the historical melieux of the past? A necessary answer emerges precisely here: the prophets are being misunderstood if they are completely swallowed up in their own history.
What verse 18, especially as it opens the following few verses, accomplishes is this: God is stripped, as it were, of His absoluteness. One must be careful in stating the point, but it seems quite clear. God is, according to the relativization at work in verse 18, not one to offer absolute reasons for things. The opening of a last dispensation is not simply to bring about "new things," unknown before, but also to hark back to the "former things," to bring the former things out in the new things, just as "Second Isaiah" works out and reinterprets "First Isaiah." In short, if Joseph is a prophet, he cannot--absolutely must not--be separated from the former prophets: the message is the same, and the sender of the messengers is the same. If only a few verses after this, the Lord will quite explicitly introduce the necessity of recognizing the historical context into which the modern prophetic activity falls, He quite explicitly introduces here the necessity of recognizing also that these same prophets transcend their historical context because they are fulfilling ancient prophecies. And with that, the Lord can turn to specifications in the next few verses.
  • D&C 1:18-24: A chiasm. As soon as one turns to the passage in which the Lord lays out His very broad interpretation of what has been prophesied all along, one notices that there is a specific structure at work in these verses:
  • And also gave commandments to others, that they should proclaim these things unto the world;
  • and all this that it might be fulfilled, which was written by the prophets--
  • The weak things of the world shall come forth and break down the mighty and strong ones...
  • But that every man might speak in the name of God the Lord, even the Savior of the world;
  • That faith also might increase in the earth;
  • That mine everlasting covenant might be established;
  • That the fulness of my gospel might be proclaimed by the weak and the simple... before kings and rulers.
  • Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness,
  • after the manner of their language, that they might come to understanding.
The chiastic structure highlights the fact that this is the Lord's voice in this revelation, but it also accomplishes a couple of interesting poetic things: verse 21 is set at the center of things, and the whole passage is wrapped about with the Lord's clear statement of purpose. Moreover, the everlasting covenant is set parallel to every man's speaking in the name of God the Lord, which is certainly suggestive. Also, the doubling of the word "commandments" seems to highlight the nature of what the Doctrine and Covenants (perhaps more strictly, the Book of Commandments) is all about. At any rate, the structure opens the possibility of considering the passage as a whole.
  • D&C 1:30: Only true and living church. Although it may be possible to read this as meaning "the only true church" and "the only living church," this reading seems strained because of the fact that the word church is only used once. Instead, a more natural way of reading this phrase seems to be that the church is being described as the only one which is both true and living.

Outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of the section. Click the "edit" link to edit or add content to this heading. →

A. Lord’s word will go forth and be fulfilled (1-10)

• Lord's voice will go to all, there is none that shall not hear (1-2)
• the rebellious will be sorrowful for iniquities will become public (3)
• Lord's servants are his voice, so none shall stay them (4-6a)
• this same authority applies to Book of Commandments, so all shall be fulfilled (6b-7)
• Lord's servants have been given power to seal up the wicked unto Second Coming (8-10)
B. Lord's anger is kindled against the world and wicked will be cut off (11-16)
• Lord warns those who will hear to prepare because his anger is kindled against the world (11-13)
• those who will not hear the Lord's voice will be cut off because they: (14)
• have strayed from his ordinances;
• have broken his covenant; and
• seek after idols that will perish when Babylon falls (15-16)
B. Lord's servants to preach these commandments to the world (17-23)
• Lord commands his servants to proclaim these things to the world (17-18a)
• so the weak might break down the strong so that: (18b-19)
• every man might speak in name of Lord rather than counseled by neighbor;
• faith might increase rather than trusting in the arm of flesh; and
• Lord's covenant might be established (19-22)
B. Lord gave these commandments to his servants (24-33)
• Lord gave these commandments to his servants (24)
• so they might come to understanding so that:
• his servants might be instructed, corrected, chastened, and strengthened;
• Joseph Smith might translate the Book of Mormon; and
• his servants might have power to lay the foundation of the Church (25-30)
• but light will be taken from those who repent not (31-33)

A. Lord’s word will be fulfilled (34-39)

• Lord speaks to entire earth and is willing that all should know these things (34-35a)
• the hour is nigh that peace taken from earth and Lord will return in judgment (35b-36)
• search these commandments, for all shall be fulfilled (37)
• whether by Lord's own voice or servants, it is the same (38)
• the Holy Ghost bears record of these truths (39)

Unanswered questions

This heading is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this heading. →

Prompts for life application

This heading is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this heading. →

Prompts for further study

This heading is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this heading. →

Resources

This heading is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this heading. →

Previous editions.

  • D&C 1 was written down by Sidney Rigdon as it was received during a conference on November 1, 1831. The oldest surviving copy is the one copied by John Whitmer into Revelation Book 1, p. 125-27 soon after its receipt.
  • D&C 1 was first published and first received widespread circulation in the March 1833 issue (p. 78) of The Evening and the Morning Star newspaper printed by William Phelps in Jackson County, Missouri.[5]
  • D&C 1 was first included in the Doctrine & Covenants as Chapter 1 in the 1833 Book of Commandments, which was also printed by William Phelps during 1833.

Related passages that interpret or shed light on D&C 1.

  • D&C 1 was immediately followed by D&C 67 and D&C 68. These three sections comprise a group that were all received during the first conference called to consider publishing Joseph Smith's revelations. These sections address the content and truthfulness of the revelations contained in the Doctrine & Covenants. In contrast, D&C 69 and D&C 70, which were received at another conference later that month, address the mechanics of getting the revelations published.
  • D&C 1 was followed two days later by D&C 133. These two sections are the bookends of the Doctrine & Covenants. D&C 1 appears at the beginning as a Preface, while D&C 133 was placed at the end as an Appendix. Both sections quote many of the same Bible passages.

Parallel passages.

Doctrinal references cited on this page.

Historical references cited on this page.

  • Kelly, William H. Interview with William McLellin, 13 September 1881. In "Letter from Elder W.H. Kelly." In The Saints’ Herald (1 March 1882) Vol. 29 / No. 5, p.66-68. Plano, Illinois, Lamoni, Iowa and Independence, Missouri: Reorganized Church of Latter-day Saints (now Community of Christ), 1860-present.

Other resources.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

  1. Revelation Book 1, p.125
  2. Minute Book 2 (1 Nov 1831), p.15-16
  3. Kelly, Interview with William McLellin.
  4. Revelation Book 1, p.125
  5. "Revelations." In The Evening and the Morning Star, original series (March 1833) Vol. 1 / No. 10, p. 78.

Previous section: D&C 65                         Next section: D&C 67

D&C 128:16-20

Home > Doctrine & Covenants > Section 128 > Verses 128:6-18
Previous page: Verses 128:1-5                      Next page: Verses 128:19-25


This page would ideally always be under construction. You are invited to contribute.


Summary

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Section 128. The relationship of Verses 128:6-18 to the rest of Section 128 is discussed at D&C 128.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Verses 128:6-18 include:

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 128:6. This verse builds on the ideas introduced in verse 5, and so some of the ambiguity of the previous verse is retained here. Is "this very subject" referring specifically to the salvation of those who "should die without a knowledge of the gospel" or more generally to the salvation of the dead and perhaps how this relates to "the book of life"?
The situation, apparently, in Rev 20 is the final judgment, after the wrapping up of the earthly events, at the time of a new heaven and a new earth, etc., etc. It is specifically the dead who stand before God while "books" are opened. At the same time, another "book" is opened, namely, the "book of life." There seems quite clearly to be here a reference to the one record versus the many records: the one book corresponding to the general book, while the books being opened--not the book of life, but these other books--correspond to the many books in which so many records are kept.
When John says that "the dead were judged out of those things which were written in the books," it is not obvious whether books here should be read to include the book of life or not. On the one hand, it may be that the "the book of life" has no direct bearing on the judgment of the dead, but pertains only to the living. In other words, "the book of life" might be taken as a book for the living--at the time of the wrapping up of all things, while the books (many records) are the books that contain "the record of their works," the works of the dead. In short, at the judgment, there may be two separate kind of books for the judgment to be performed: there will be a "book of life" for the living, and so many "books" for the dead, and the judgment will proceed with them. On other hand, the gathering of the many books into the one book described above (cf. verse 4) suggests some sort of important relationship between the many books and the single book (the book of life in this case). Joseph elaborates on this in the subsequent verses.
  • D&C 128:7. Joseph points out explicitly that "the dead were judged out of those things which were written in the books" rather than "the book of life," emphasized by the word "but." He explains matter-of-factly: "consequently, the books spoken of must be the books which contained the record of their works, and refer to the records which are kept on the earth. In other words, so many books are precisely earthly books, and the earthly books are tied to the dead. He goes on to explain that there is also "the book which was the book of life," and that it "is kept in heaven." The idea of the one book is that it is not an earthly record at all, but a record kept in heaven. And now there seems to be a clue given as to why Revelation has been quoted: so many books, with their records, must have their legitimate records transfered into the heavenly book, into the book of life, so that the dead might be saved from death. The contrast between the judgment of the dead with the book of life suggests that resurrection seems has something to do with what is written in the book of life. Once the records are transfered, there seems to be the implication that the dead will no longer be dead, no longer be without their names in the "book of life," or the "book of the living."
Joseph then goes on to point out that all of this agrees precisely with what he had written in section 127: "that in all your recordings it may be recorded in heaven." The particularity with which the ordinances must be performed and recorded has something to do with this ability to transfer the records from the books of the dead on earth into the book of the living in heaven, and all of this precisely for the resurrection of the dead. All of this seems to reflect back onto verse 5 a resolution of the ambiguities there: the ordinance prepared from the foundation of the world seems precisely to be the ordinance of recording on earth and so recording in heaven. But, again, this is still rather vague: that there is simply an ordinance of writing in two places or witnesses testifying that something has been performed does not seem to be such a shocking thing. If the dead are judged by the "records which are kept on earth," then the book in heaven might be taken as somewhat superfluous, at least without further explanation.
  • D&C 128:8. Joseph explains quite clearly that the nature of the ordinance is a question of the priesthood, or at least of its power--and that by the revelation of Jesus Christ. This power is "that whatsoever you bind on earth shall be bound in heaven" and vice versa. Joseph then offers a different "translation," substituting "record" for "bind." It should be noted that Joseph does not offer a corrected translation here, but "a different view of the translation." That is, he suggests that "to bind" might just be "to record," or that the two are somehow intertwined or connected. This explicit connection between writing and priesthood at once simplifies and complicates things greatly. On the one hand, the question becomes far simpler: the possibility of transferring a record from the books to the book is a question of the priesthood, the binding power that allows for the books to be tied together with the book. On the other hand, it seems a strange thing to suggest that the power of the priesthood is itself confined to the act of writing, rather than to acting (since the ordinance is performed by the speaker, not by the one who takes down a record of the event).
This growing difficulty becomes still more difficult with the latter part of the verse. It seems simple enough that the dead are to be judged according to their works whether they have performed them or some other, but now when Joseph mentions "the ordinance which God has prepared for their salvation from before the foundation of the world," the reference does not seem to be the book/books business, but rather the ordinance of baptism for the dead. That is, since Joseph explicitly mentions the distinction between attending to ordinances on one's own and receiving them by proxy, it seems clear that the ordinance being referred to in the final phrase is the ordinance of baptism for the dead. But then it is not quite clear that that is what is referred to: any ordinance performed in proxy is going to require the same transfer or translation as does the tying together of the books and the book. That is, what seems to be at the root of both questions, whether of work for the dead or of transferring records, is the ability to transfer or translate. At this point, the apparent equivalence between "bind" and "record" becomes somewhat more curious: might the baptism of someone living as effected for someone dead be called a sort of translation or a transfer? The ordinance and preparation set up before the foundation of the world for the salvation of the dead seem to have been more directly tied with this business of translation or transfer, with this question of binding through recording or recording through binding that is at work in these verses. One must admit that the language is rather difficult to work through.
The relationship between the several books and the single book of life which began in verse 6 here begins to be fleshed out more carefully. In verse 7, the relationship was merely claimed, and by a reference to a rather vague phrase in the previous letter/section: "that in all your recordings it may be recorded in heaven." The "it may be recorded" of this earlier statement is now strengthened: "whatsoever you bind[/record] on earth shall be bound[/recorded] in heaven." The relationship, then, between the many books on earth and the single book in heaven seems, through the priesthood, to be absolute. Thus, although it might seem to be a bit unnecessary to have the book in heaven open if judgment is based on the books on earth, in fact it seems this relationship between heaven and earth is key to what Joseph is saying in this letter.
If the book of life is only written upon or altered by power of the priesthood, an implicit question to consider might be whether sins are recorded in the book of heaven. Ordinances are the only thing that seem to be discussed in terms of what is written in the book of life, so perhaps we are only justified in thinking about something like a list of names being written in the book of life of those who have received ordinances by the power of the priesthood. If this is the case, then perhaps the description of the book in heaven as the "book of life" is telling: it only records the names of those who will be granted life in heaven.
  • D&C 128:9. The next verse only complicates things more, since the priesthood becomes there a question of doing something "in authority, in the name of the Lord." In other words, it is to write (to be an author or to have author-ity), and to do it "in the name of the Lord," that is, apparently, as the Lord, or as a proxy for Him. There seems to be at work in every priesthood ordinance a sort of translation: the person performing the ordinance is transcribed as Christ, as the Lord, acting and speaking in His name, and hence, acting as if Him. What makes it a law (a lex, a written or read thing) is precisely this translation of oneself and the fact that there is "kept a proper and faithful record of the same." There seems to be a proliferation of writing references throughout this business, and it becomes more and more complex--even as it becomes simpler and simpler--with every word.
However, the point of verse 9 is not to explicate the priesthood further so much as it is to lessen the shock of the doctrine: this "may seem to some to be a very bold doctrine that we talk of," but it is the same thing ever given when the priesthood is given. And it is "according to the decrees of the great Jehovah." The language is quite clear that this is as shocking as can be, but it perhaps should not be. In other words, this all amounts to a complete rereading of the scriptures, and that is why it is as familiar as possible and yet the most shocking thing of all. Verse 10 will offer just such a rereading explicitly.
  • D&C 128:12. This verse seems to state that "the ordinance of baptism for the dead" existed before the "ordinance of baptism by water" for the living, which was then later "instituted to form a relationship" with the previously existing baptism for the dead. This adds even more detail to D&C 128:5, where we read that baptism for the dead was ordained before the foundations of the world. As baptism symbolizes death and rebirth, baptism for the dead is an ordinance created to both makes possible and forshadows the resurrection of those who die without hearing the gospel. According to the timeline given here, baptism for the living would have been instigated at a later date to allow the living to also receive this foreshadowing. Baptism for the living and the dead are not the only priesthood ordinances that serves as a physical foreshadowing of future events and blessings (cf. Alma 13:2).
  • D&C 128:15. This verse makes it clear that fathers and children cannot be saved without each other, and that this ordinance of baptism for the dead was instigated to allow children to save their fathers, and perhaps for fathers to also save their dead children. The themes outlined in this section clearly relate baptism for the dead to other patriarchal priesthood practices outlined in Moses 6:1-5.
  • D&C 128:17: Heart of the fathers. The earliest quotation of this scripture is in Malachi 4:6. There, as here, the word "heart" is singular. The scripture is also referred to in 3 Nephi 25:6, where "heart" is also singular: "the heart of the fathers." On the other hand, in Luke 1:17 and D&C 27:9, 98:16, and 110:15, the quotation is plural: "the hearts of the fathers."

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 128:12: This ordinance? Two ordinances are mentioned at the beginning of this verse--baptism by water and resurrection (for more info on resurrection as a priesthood ordinance, see below). Which of these ordinances is the one that was "instituted to form a relationship with the ordinance of baptism for the dead?
  • Form a relationship? What might the Lord mean when he says that the ordinance of baptism by water (or resurrection?) was instituted to "form a relationship" with the ordinance of baptism for the dead? Does this indicate that baptism for the dead (or resurrection) existed before baptism for the living? Why might such a relationship have been desirable?
  • D&C 128:14: Key of knowledge. What does the phrase "key of knowledge" mean here? In what sense is knowledge related to the sealing power? How does this help us understand the nature of knowledge?
  • D&C 128:17. Is it significant that Malachi refers to the heart (singular) of the fathers rather than the hearts (plural) of the fathers? (See the lexical notes for this verse, below.)
  • D&C 128:18. There must be a welding link between the fathers and the children or the earth will be cursed. Given what the scriptures teach about binding, record, priesthood, etc., what might one say about the nature of that welding link?
  • D&C 128:18. If we understand the nature of that welding link, what might that say about our relations to our children and our parents? to our history? to our culture?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

  • Resurrection is a Priesthood Ordinance. This was taught by President Brigham Young (Journal of Discourses, 15:137-139) and then reaffirmed by President Spencer W. Kimball in an April 1977 General Conference Talk.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Verses 128:1-5                      Next page: Verses 128:19-25

D&C 128:21-25

Home > Doctrine & Covenants > Section 128 > Verses 128:19-25
Previous page: Verses 128:6-18                      This is the last page for Section 128


This page would ideally always be under construction. You are invited to contribute.


Summary

This section should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Section 128. The relationship of Verses 128:19-25 to the rest of Section 128 is discussed at D&C 128.

Story.

Message. Themes, symbols, and doctrinal points emphasized in Verses 128:19-25 include:

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • D&C 128:20: A voice of the Lord in the wilderness. This phrase occurs several other places in scripture, most likely originating in Isa 40:3 and being applied to John the Baptist (cf. Matt 3:3; Mark 1:3; Luke 3:4; John 1:23). Interestingly, D&C 88:66 adds the following note of explanation after using this phrase: "in the wilderness, because you cannot see him."

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • D&C 128:20. Is there a connection between the voice of Michael on the banks of the Susquehanna river, and the voice of Peter, James, and John in the wilderness? Are these separate events?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Verses 128:6-18                      This is the last page for Section 128

JS-H 1:1-5

Home > The Pearl of Great Price > Joseph Smith-History


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Pearl of Great Price. The relationship of Joseph Smith-History to the Pearl of Great Price as a whole is discussed at The Pearl of Great Price.

Story. Joseph Smith-History consists of excerpts from Joseph Smith's history in three general groups:

  • JSH 1:55-75: Translation of the Book of Mormon and restoration of the Aaronic Priesthood.

Message. Themes, symbols, and doctrinal points emphasized in Joseph Smith-History include:

Historical setting

This heading should explain facts about the historical setting that will help a reader to understand Joseph Smith-History. Click the link above and to the right to edit or add content to this heading. →

For a brief overview of Joseph Smith-History D&C 69 in historical relation to the Doctrine & Covenants and other events of the Restoration, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapters 1-3 or Church History in the Fulness of Times, chapters 3-5.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:6: Opinions. The word "opinion/s" occurs also in 1 Kgs 18:21; Job 32:6, 10, 17; Alma 40:20; D&C 134:4, 7; JS-H 1:10. In each of these usages, the word seems to connote a sense of weakness relative to faithful decisions. This is perhaps best illustrated in 1 Kgs 18:21 where Elijah seems to rebuke the people for "halt[ing] . . . between two opinions." This might be related to the usage here, and in JS-H 1:10, where opinions are expressed in a way that lend themselves to being contestable and generating strife. The actual experience and subsequent testimony that Joseph Smith has and exhibits might be read as contrasting with "mere opinions" that other religious leaders are expressing. Although other usages of the word "opinion" seem to have a positive connotation as it relates to the restrictions of government power not infringing on the rights to opinions (e.g., D&C 134:4, 9]]), or as it is used to sign-post scriptural speculation (e.g., Alma 40:20), these usages can still be read as underscoring the limited nature of opinions.
  • JS-H 1:19: Corrupt. According to Webster's 1828 dictionary, the word "corrupt" referred primarily to something that was spoiled or tainted; less common meanings included being depraved, wicked, in error or not genuine. Since then, the word has more commonly come to refer to dishonesty as influenced by money or power, although today's meaning does not appear to have been the most common understanding of the word at the time this was written.

Complete outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Professors. In verse 19, does "professors" refer to those who professed the Christian faith of the time, or to the instructors at the Christian colleges and/or seminaries of the time?
  • JS-H 1:49: "All that he had related to me the previous night." Why did the fourth visit occur at an opposite time (day) as the previous three (night)?
  • JS-H 1:60: "No sooner was it known that I had them." Did the community find out about the gold plates because Joseph needed a scribe?

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Corrupt. Why would the Lord call all Christian creeds an "abomination" (v. 19)?
  • JS-H 1:19: How should this understanding of Christian creeds influence our views of other churches and our interactions with other Christians?
  • JS-H 1:19: How do other churches have a form of godliness, but deny the power thereof (v. 19)?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of Joseph Smith-History is __.
  • Joseph Smith-History was first published in __.
  • Joseph Smith-History was first canonized in the 1878 edition of the Pearl of Great Price.
  • Changes to the text of Joseph Smith-History:

Related passages that interpret or shed light on Joseph Smith-History.

  • See D&C 2-18

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Institute Manual

  • Andrus, Hyrum L. Doctrinal Commentary on the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1972. (ISBN 0877470685).
  • Clark, James R. The Story of the Pearl of Great Price. Salt Lake City, Utah: Bookcraft, 1973. (ISBN ____).
  • Doxey, Roy W. Walk with the Lord: Teachings of the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1973. (ISBN 0877475024).
  • Draper, Richard D., S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse by Verse Commentary. Salt Lake City, Utah: Deseret Book, 2005. (ISBN 9781590381878) (ISBN 1590381878) BX8629.P53D73 2005. - A recent and excellent verse by verse resource.
  • Elieson, Marc S. Principles of the Pearl of Great Price: A Topical Commentary. Lubbock, Texas: Enterprise Books, 2001. (ISBN 0970516606).
  • Johansen, Jerald R. A Commentary on the Pearl of Great Price: A Jewel Among the Scriptures, Bountiful, Utah: Horizon Publishers & Distributors, Inc., 1985. (ISBN 0882902695).
  • Millet, Robert L. and Kent P. Jackson. Studies in Scripture, Vol. 2: The Pearl of Great Price. Salt Lake City, Utah: Randall Book Co., 1985. (ISBN 0934126747). - Long out of print and expensive on the used market, but has some good articles.
  • Nibley, Hugh W. Teachings of the Pearl of Great Price. Provo, Utah: FARMS. - Transcripts of lectures to an Honors Pearl of Great Price class at BYU, winter semester 1986.
  • Peterson, H. Donl. The Pearl of Great Price: A History and Commentary. Salt Lake City, Utah: Deseret Book Company, 1987. (ISBN 0875790968) (ISBN 0875796656) BX8629.P53P48 1987.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



                                                                 Return to top of page

JS-H 1:6-10

Home > The Pearl of Great Price > Joseph Smith-History


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Pearl of Great Price. The relationship of Joseph Smith-History to the Pearl of Great Price as a whole is discussed at The Pearl of Great Price.

Story. Joseph Smith-History consists of excerpts from Joseph Smith's history in three general groups:

  • JSH 1:55-75: Translation of the Book of Mormon and restoration of the Aaronic Priesthood.

Message. Themes, symbols, and doctrinal points emphasized in Joseph Smith-History include:

Historical setting

This heading should explain facts about the historical setting that will help a reader to understand Joseph Smith-History. Click the link above and to the right to edit or add content to this heading. →

For a brief overview of Joseph Smith-History D&C 69 in historical relation to the Doctrine & Covenants and other events of the Restoration, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapters 1-3 or Church History in the Fulness of Times, chapters 3-5.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:6: Opinions. The word "opinion/s" occurs also in 1 Kgs 18:21; Job 32:6, 10, 17; Alma 40:20; D&C 134:4, 7; JS-H 1:10. In each of these usages, the word seems to connote a sense of weakness relative to faithful decisions. This is perhaps best illustrated in 1 Kgs 18:21 where Elijah seems to rebuke the people for "halt[ing] . . . between two opinions." This might be related to the usage here, and in JS-H 1:10, where opinions are expressed in a way that lend themselves to being contestable and generating strife. The actual experience and subsequent testimony that Joseph Smith has and exhibits might be read as contrasting with "mere opinions" that other religious leaders are expressing. Although other usages of the word "opinion" seem to have a positive connotation as it relates to the restrictions of government power not infringing on the rights to opinions (e.g., D&C 134:4, 9]]), or as it is used to sign-post scriptural speculation (e.g., Alma 40:20), these usages can still be read as underscoring the limited nature of opinions.
  • JS-H 1:19: Corrupt. According to Webster's 1828 dictionary, the word "corrupt" referred primarily to something that was spoiled or tainted; less common meanings included being depraved, wicked, in error or not genuine. Since then, the word has more commonly come to refer to dishonesty as influenced by money or power, although today's meaning does not appear to have been the most common understanding of the word at the time this was written.

Complete outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Professors. In verse 19, does "professors" refer to those who professed the Christian faith of the time, or to the instructors at the Christian colleges and/or seminaries of the time?
  • JS-H 1:49: "All that he had related to me the previous night." Why did the fourth visit occur at an opposite time (day) as the previous three (night)?
  • JS-H 1:60: "No sooner was it known that I had them." Did the community find out about the gold plates because Joseph needed a scribe?

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Corrupt. Why would the Lord call all Christian creeds an "abomination" (v. 19)?
  • JS-H 1:19: How should this understanding of Christian creeds influence our views of other churches and our interactions with other Christians?
  • JS-H 1:19: How do other churches have a form of godliness, but deny the power thereof (v. 19)?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of Joseph Smith-History is __.
  • Joseph Smith-History was first published in __.
  • Joseph Smith-History was first canonized in the 1878 edition of the Pearl of Great Price.
  • Changes to the text of Joseph Smith-History:

Related passages that interpret or shed light on Joseph Smith-History.

  • See D&C 2-18

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Institute Manual

  • Andrus, Hyrum L. Doctrinal Commentary on the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1972. (ISBN 0877470685).
  • Clark, James R. The Story of the Pearl of Great Price. Salt Lake City, Utah: Bookcraft, 1973. (ISBN ____).
  • Doxey, Roy W. Walk with the Lord: Teachings of the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1973. (ISBN 0877475024).
  • Draper, Richard D., S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse by Verse Commentary. Salt Lake City, Utah: Deseret Book, 2005. (ISBN 9781590381878) (ISBN 1590381878) BX8629.P53D73 2005. - A recent and excellent verse by verse resource.
  • Elieson, Marc S. Principles of the Pearl of Great Price: A Topical Commentary. Lubbock, Texas: Enterprise Books, 2001. (ISBN 0970516606).
  • Johansen, Jerald R. A Commentary on the Pearl of Great Price: A Jewel Among the Scriptures, Bountiful, Utah: Horizon Publishers & Distributors, Inc., 1985. (ISBN 0882902695).
  • Millet, Robert L. and Kent P. Jackson. Studies in Scripture, Vol. 2: The Pearl of Great Price. Salt Lake City, Utah: Randall Book Co., 1985. (ISBN 0934126747). - Long out of print and expensive on the used market, but has some good articles.
  • Nibley, Hugh W. Teachings of the Pearl of Great Price. Provo, Utah: FARMS. - Transcripts of lectures to an Honors Pearl of Great Price class at BYU, winter semester 1986.
  • Peterson, H. Donl. The Pearl of Great Price: A History and Commentary. Salt Lake City, Utah: Deseret Book Company, 1987. (ISBN 0875790968) (ISBN 0875796656) BX8629.P53P48 1987.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



                                                                 Return to top of page

JS-H 1:11-16

JS-H 1:11-16

JS-H 1:16-20

Home > The Pearl of Great Price > Joseph Smith-History


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Pearl of Great Price. The relationship of Joseph Smith-History to the Pearl of Great Price as a whole is discussed at The Pearl of Great Price.

Story. Joseph Smith-History consists of excerpts from Joseph Smith's history in three general groups:

  • JSH 1:55-75: Translation of the Book of Mormon and restoration of the Aaronic Priesthood.

Message. Themes, symbols, and doctrinal points emphasized in Joseph Smith-History include:

Historical setting

This heading should explain facts about the historical setting that will help a reader to understand Joseph Smith-History. Click the link above and to the right to edit or add content to this heading. →

For a brief overview of Joseph Smith-History D&C 69 in historical relation to the Doctrine & Covenants and other events of the Restoration, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapters 1-3 or Church History in the Fulness of Times, chapters 3-5.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:6: Opinions. The word "opinion/s" occurs also in 1 Kgs 18:21; Job 32:6, 10, 17; Alma 40:20; D&C 134:4, 7; JS-H 1:10. In each of these usages, the word seems to connote a sense of weakness relative to faithful decisions. This is perhaps best illustrated in 1 Kgs 18:21 where Elijah seems to rebuke the people for "halt[ing] . . . between two opinions." This might be related to the usage here, and in JS-H 1:10, where opinions are expressed in a way that lend themselves to being contestable and generating strife. The actual experience and subsequent testimony that Joseph Smith has and exhibits might be read as contrasting with "mere opinions" that other religious leaders are expressing. Although other usages of the word "opinion" seem to have a positive connotation as it relates to the restrictions of government power not infringing on the rights to opinions (e.g., D&C 134:4, 9]]), or as it is used to sign-post scriptural speculation (e.g., Alma 40:20), these usages can still be read as underscoring the limited nature of opinions.
  • JS-H 1:19: Corrupt. According to Webster's 1828 dictionary, the word "corrupt" referred primarily to something that was spoiled or tainted; less common meanings included being depraved, wicked, in error or not genuine. Since then, the word has more commonly come to refer to dishonesty as influenced by money or power, although today's meaning does not appear to have been the most common understanding of the word at the time this was written.

Complete outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Professors. In verse 19, does "professors" refer to those who professed the Christian faith of the time, or to the instructors at the Christian colleges and/or seminaries of the time?
  • JS-H 1:49: "All that he had related to me the previous night." Why did the fourth visit occur at an opposite time (day) as the previous three (night)?
  • JS-H 1:60: "No sooner was it known that I had them." Did the community find out about the gold plates because Joseph needed a scribe?

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Corrupt. Why would the Lord call all Christian creeds an "abomination" (v. 19)?
  • JS-H 1:19: How should this understanding of Christian creeds influence our views of other churches and our interactions with other Christians?
  • JS-H 1:19: How do other churches have a form of godliness, but deny the power thereof (v. 19)?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of Joseph Smith-History is __.
  • Joseph Smith-History was first published in __.
  • Joseph Smith-History was first canonized in the 1878 edition of the Pearl of Great Price.
  • Changes to the text of Joseph Smith-History:

Related passages that interpret or shed light on Joseph Smith-History.

  • See D&C 2-18

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Institute Manual

  • Andrus, Hyrum L. Doctrinal Commentary on the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1972. (ISBN 0877470685).
  • Clark, James R. The Story of the Pearl of Great Price. Salt Lake City, Utah: Bookcraft, 1973. (ISBN ____).
  • Doxey, Roy W. Walk with the Lord: Teachings of the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1973. (ISBN 0877475024).
  • Draper, Richard D., S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse by Verse Commentary. Salt Lake City, Utah: Deseret Book, 2005. (ISBN 9781590381878) (ISBN 1590381878) BX8629.P53D73 2005. - A recent and excellent verse by verse resource.
  • Elieson, Marc S. Principles of the Pearl of Great Price: A Topical Commentary. Lubbock, Texas: Enterprise Books, 2001. (ISBN 0970516606).
  • Johansen, Jerald R. A Commentary on the Pearl of Great Price: A Jewel Among the Scriptures, Bountiful, Utah: Horizon Publishers & Distributors, Inc., 1985. (ISBN 0882902695).
  • Millet, Robert L. and Kent P. Jackson. Studies in Scripture, Vol. 2: The Pearl of Great Price. Salt Lake City, Utah: Randall Book Co., 1985. (ISBN 0934126747). - Long out of print and expensive on the used market, but has some good articles.
  • Nibley, Hugh W. Teachings of the Pearl of Great Price. Provo, Utah: FARMS. - Transcripts of lectures to an Honors Pearl of Great Price class at BYU, winter semester 1986.
  • Peterson, H. Donl. The Pearl of Great Price: A History and Commentary. Salt Lake City, Utah: Deseret Book Company, 1987. (ISBN 0875790968) (ISBN 0875796656) BX8629.P53P48 1987.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



                                                                 Return to top of page

JS-H 1:21-25

Home > The Pearl of Great Price > Joseph Smith-History


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Pearl of Great Price. The relationship of Joseph Smith-History to the Pearl of Great Price as a whole is discussed at The Pearl of Great Price.

Story. Joseph Smith-History consists of excerpts from Joseph Smith's history in three general groups:

  • JSH 1:55-75: Translation of the Book of Mormon and restoration of the Aaronic Priesthood.

Message. Themes, symbols, and doctrinal points emphasized in Joseph Smith-History include:

Historical setting

This heading should explain facts about the historical setting that will help a reader to understand Joseph Smith-History. Click the link above and to the right to edit or add content to this heading. →

For a brief overview of Joseph Smith-History D&C 69 in historical relation to the Doctrine & Covenants and other events of the Restoration, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapters 1-3 or Church History in the Fulness of Times, chapters 3-5.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:6: Opinions. The word "opinion/s" occurs also in 1 Kgs 18:21; Job 32:6, 10, 17; Alma 40:20; D&C 134:4, 7; JS-H 1:10. In each of these usages, the word seems to connote a sense of weakness relative to faithful decisions. This is perhaps best illustrated in 1 Kgs 18:21 where Elijah seems to rebuke the people for "halt[ing] . . . between two opinions." This might be related to the usage here, and in JS-H 1:10, where opinions are expressed in a way that lend themselves to being contestable and generating strife. The actual experience and subsequent testimony that Joseph Smith has and exhibits might be read as contrasting with "mere opinions" that other religious leaders are expressing. Although other usages of the word "opinion" seem to have a positive connotation as it relates to the restrictions of government power not infringing on the rights to opinions (e.g., D&C 134:4, 9]]), or as it is used to sign-post scriptural speculation (e.g., Alma 40:20), these usages can still be read as underscoring the limited nature of opinions.
  • JS-H 1:19: Corrupt. According to Webster's 1828 dictionary, the word "corrupt" referred primarily to something that was spoiled or tainted; less common meanings included being depraved, wicked, in error or not genuine. Since then, the word has more commonly come to refer to dishonesty as influenced by money or power, although today's meaning does not appear to have been the most common understanding of the word at the time this was written.

Complete outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Professors. In verse 19, does "professors" refer to those who professed the Christian faith of the time, or to the instructors at the Christian colleges and/or seminaries of the time?
  • JS-H 1:49: "All that he had related to me the previous night." Why did the fourth visit occur at an opposite time (day) as the previous three (night)?
  • JS-H 1:60: "No sooner was it known that I had them." Did the community find out about the gold plates because Joseph needed a scribe?

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Corrupt. Why would the Lord call all Christian creeds an "abomination" (v. 19)?
  • JS-H 1:19: How should this understanding of Christian creeds influence our views of other churches and our interactions with other Christians?
  • JS-H 1:19: How do other churches have a form of godliness, but deny the power thereof (v. 19)?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of Joseph Smith-History is __.
  • Joseph Smith-History was first published in __.
  • Joseph Smith-History was first canonized in the 1878 edition of the Pearl of Great Price.
  • Changes to the text of Joseph Smith-History:

Related passages that interpret or shed light on Joseph Smith-History.

  • See D&C 2-18

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Institute Manual

  • Andrus, Hyrum L. Doctrinal Commentary on the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1972. (ISBN 0877470685).
  • Clark, James R. The Story of the Pearl of Great Price. Salt Lake City, Utah: Bookcraft, 1973. (ISBN ____).
  • Doxey, Roy W. Walk with the Lord: Teachings of the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1973. (ISBN 0877475024).
  • Draper, Richard D., S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse by Verse Commentary. Salt Lake City, Utah: Deseret Book, 2005. (ISBN 9781590381878) (ISBN 1590381878) BX8629.P53D73 2005. - A recent and excellent verse by verse resource.
  • Elieson, Marc S. Principles of the Pearl of Great Price: A Topical Commentary. Lubbock, Texas: Enterprise Books, 2001. (ISBN 0970516606).
  • Johansen, Jerald R. A Commentary on the Pearl of Great Price: A Jewel Among the Scriptures, Bountiful, Utah: Horizon Publishers & Distributors, Inc., 1985. (ISBN 0882902695).
  • Millet, Robert L. and Kent P. Jackson. Studies in Scripture, Vol. 2: The Pearl of Great Price. Salt Lake City, Utah: Randall Book Co., 1985. (ISBN 0934126747). - Long out of print and expensive on the used market, but has some good articles.
  • Nibley, Hugh W. Teachings of the Pearl of Great Price. Provo, Utah: FARMS. - Transcripts of lectures to an Honors Pearl of Great Price class at BYU, winter semester 1986.
  • Peterson, H. Donl. The Pearl of Great Price: A History and Commentary. Salt Lake City, Utah: Deseret Book Company, 1987. (ISBN 0875790968) (ISBN 0875796656) BX8629.P53P48 1987.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



                                                                 Return to top of page

JS-H 1:26-30

Home > The Pearl of Great Price > Joseph Smith-History


This page would ideally always be under construction. You are invited to contribute.


Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Relationship to Pearl of Great Price. The relationship of Joseph Smith-History to the Pearl of Great Price as a whole is discussed at The Pearl of Great Price.

Story. Joseph Smith-History consists of excerpts from Joseph Smith's history in three general groups:

  • JSH 1:55-75: Translation of the Book of Mormon and restoration of the Aaronic Priesthood.

Message. Themes, symbols, and doctrinal points emphasized in Joseph Smith-History include:

Historical setting

This heading should explain facts about the historical setting that will help a reader to understand Joseph Smith-History. Click the link above and to the right to edit or add content to this heading. →

For a brief overview of Joseph Smith-History D&C 69 in historical relation to the Doctrine & Covenants and other events of the Restoration, see Historical Overview of the Restoration Scriptures. For lengthier discussions of the historical setting, see Historical Context of the Doctrine & Covenants, chapters 1-3 or Church History in the Fulness of Times, chapters 3-5.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:6: Opinions. The word "opinion/s" occurs also in 1 Kgs 18:21; Job 32:6, 10, 17; Alma 40:20; D&C 134:4, 7; JS-H 1:10. In each of these usages, the word seems to connote a sense of weakness relative to faithful decisions. This is perhaps best illustrated in 1 Kgs 18:21 where Elijah seems to rebuke the people for "halt[ing] . . . between two opinions." This might be related to the usage here, and in JS-H 1:10, where opinions are expressed in a way that lend themselves to being contestable and generating strife. The actual experience and subsequent testimony that Joseph Smith has and exhibits might be read as contrasting with "mere opinions" that other religious leaders are expressing. Although other usages of the word "opinion" seem to have a positive connotation as it relates to the restrictions of government power not infringing on the rights to opinions (e.g., D&C 134:4, 9]]), or as it is used to sign-post scriptural speculation (e.g., Alma 40:20), these usages can still be read as underscoring the limited nature of opinions.
  • JS-H 1:19: Corrupt. According to Webster's 1828 dictionary, the word "corrupt" referred primarily to something that was spoiled or tainted; less common meanings included being depraved, wicked, in error or not genuine. Since then, the word has more commonly come to refer to dishonesty as influenced by money or power, although today's meaning does not appear to have been the most common understanding of the word at the time this was written.

Complete outline and page map

This heading contains an outline for the entire section. Items in blue or purple text indicate hyperlinked pages that address specific portions of this section. Click the link above and to the right to edit or add content to this heading. →

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Professors. In verse 19, does "professors" refer to those who professed the Christian faith of the time, or to the instructors at the Christian colleges and/or seminaries of the time?
  • JS-H 1:49: "All that he had related to me the previous night." Why did the fourth visit occur at an opposite time (day) as the previous three (night)?
  • JS-H 1:60: "No sooner was it known that I had them." Did the community find out about the gold plates because Joseph needed a scribe?

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • JS-H 1:19: Corrupt. Why would the Lord call all Christian creeds an "abomination" (v. 19)?
  • JS-H 1:19: How should this understanding of Christian creeds influence our views of other churches and our interactions with other Christians?
  • JS-H 1:19: How do other churches have a form of godliness, but deny the power thereof (v. 19)?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Previous editions.

  • The oldest surviving copy of Joseph Smith-History is __.
  • Joseph Smith-History was first published in __.
  • Joseph Smith-History was first canonized in the 1878 edition of the Pearl of Great Price.
  • Changes to the text of Joseph Smith-History:

Related passages that interpret or shed light on Joseph Smith-History.

  • See D&C 2-18

Doctrinal references cited on this page.

Historical references cited on this page.

Other resources.

Institute Manual

  • Andrus, Hyrum L. Doctrinal Commentary on the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1972. (ISBN 0877470685).
  • Clark, James R. The Story of the Pearl of Great Price. Salt Lake City, Utah: Bookcraft, 1973. (ISBN ____).
  • Doxey, Roy W. Walk with the Lord: Teachings of the Pearl of Great Price. Salt Lake City, Utah: Deseret Book Company, 1973. (ISBN 0877475024).
  • Draper, Richard D., S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse by Verse Commentary. Salt Lake City, Utah: Deseret Book, 2005. (ISBN 9781590381878) (ISBN 1590381878) BX8629.P53D73 2005. - A recent and excellent verse by verse resource.
  • Elieson, Marc S. Principles of the Pearl of Great Price: A Topical Commentary. Lubbock, Texas: Enterprise Books, 2001. (ISBN 0970516606).
  • Johansen, Jerald R. A Commentary on the Pearl of Great Price: A Jewel Among the Scriptures, Bountiful, Utah: Horizon Publishers & Distributors, Inc., 1985. (ISBN 0882902695).
  • Millet, Robert L. and Kent P. Jackson. Studies in Scripture, Vol. 2: The Pearl of Great Price. Salt Lake City, Utah: Randall Book Co., 1985. (ISBN 0934126747). - Long out of print and expensive on the used market, but has some good articles.
  • Nibley, Hugh W. Teachings of the Pearl of Great Price. Provo, Utah: FARMS. - Transcripts of lectures to an Honors Pearl of Great Price class at BYU, winter semester 1986.
  • Peterson, H. Donl. The Pearl of Great Price: A History and Commentary. Salt Lake City, Utah: Deseret Book Company, 1987. (ISBN 0875790968) (ISBN 0875796656) BX8629.P53P48 1987.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



                                                                 Return to top of page

For efficiency this page is pulled from a cached copy. The cache should update about once a day. If you'd like to see the most up to date version, refresh the cache by clicking here.