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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 7:56-60

Home > The New Testament > Acts > Chapters 6-12
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Summary

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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 7:55. This is one of the very few places in the Bible where all three members of the Godhead appear. This verse and the following also support the view that God (the Father) and Jesus are separate beings.
  • Acts 10:44-47: The gift of the Holy Ghost. What is the gift of the Holy Ghost? And what is its relation to with speaking with tongues in the way the Gentiles do in these verses (verse 46)?
The fact that the the Jewish Christians conclude that the Gentiles have received the gift of the Holy Ghost because they see them speak with tongues (vv 45-46) tells us that they saw speaking in tongues as evidence that the gift of the Holy Ghost had been received. Generalizing, it would seem that speaking in tongues requires the gift of the Holy Ghost. (Note though that Paul tells us in Corinthians 12 that the reverse is not true (i.e. not all who receive the gift of the Holy Ghost need speak with tongues). There (see vv 1-11) Paul tells us that different people will receive different gifts, the gifts of the Spirit are divided "to every man severally as [the Spirit] will" 1 Cor 12:11.)
A related question these verses raise is the relationship between baptism and the gift of the Holy Ghost. Can one receive the gift of the Holy Ghost without baptism?
Certainly the text affirms this specific case where unbaptized people do receive the gift of the Holy Ghost. (Verse 45 identifies the people as receiving the gift of the Holy Ghost and verse 47 makes it clear that they hadn't yet been baptized.) However, the text also suggests that this is an unusual order of events. Specifically, Paul's question in verse 47 argues for baptism based on the fact that the people have already received the Holy Ghost. His argument seems to rely on the idea that the gift of the Holy Ghost typically follows baptism (rather than preceding it). The reversal is an important part of the story: it is a sign that the gospel was to be taken to the Gentiles.

Points to ponder

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I have a question

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  • Acts 7:16. Is this the only record we have that Jacob and Abraham were buried in the same place?
  • Acts 7:19. Is this verse meant to suggest that "our fathers" (the Hebrews in Egypt) were partly guilty for casting out their young? What does it mean to evil entreat?
  • Acts 7:60. What significance is there in asking that God not count someone's actions as a sin? It would seem that it shouldn't make a difference in how God's justice and mercy are weighed.

Resources

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  • Acts 10:38. D. Todd Christofferson, "Let Us Be Men," Ensign, Nov 2006, pp. 46–48. Speaking of Christ, Elder Christofferson said: "He employed the divine powers of the holy priesthood to bless those in need... As His fellow servants, we may become great in His kingdom through love and service."

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.




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Heb 9:11-15

Home > The New Testament > Hebrews > Chapter 8-10
Previous page: Chapter 7                      Next page: Chapter 11


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Summary

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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. →

Points to ponder

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I have a question

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Resources

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  • Heb 8:12. Anthony D. Perkins, "‘The Great and Wonderful Love’," Ensign, Nov 2006, pp. 76–78. Elder Perkins advises: "Start with yourself, and forgive others as well. If God will not remember our repented-of sins, then why should we? Avoid wasting time and energy reliving the past."

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: Chapter 7                      Next page: Chapter 11

Heb 9:16-20

Home > The New Testament > Hebrews > Chapter 8-10
Previous page: Chapter 7                      Next page: Chapter 11


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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. →

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

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  • Heb 8:12. Anthony D. Perkins, "‘The Great and Wonderful Love’," Ensign, Nov 2006, pp. 76–78. Elder Perkins advises: "Start with yourself, and forgive others as well. If God will not remember our repented-of sins, then why should we? Avoid wasting time and energy reliving the past."

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: Chapter 7                      Next page: Chapter 11

Mosiah 17:6-10

Home > The Book of Mormon > Mosiah > Chapters 11-19 > Chapters 12b-17 / Verses 12:17-17:20
Previous page: Chapters 11-12a                      Next page: Chapters 18-19


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Summary

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Story. The first detail we get about Abinadi's interrogation is a question asked of him by King Noah's priests. Abinadi answers with two questions of his own. The remainder of this conversation can be understood as developing the answers to these three questions, plus another that Abinadi raises near the end:

  • Verses 12:17-32: Three initial questions: (1) What is the meaning of Isa 52:7-10 (How beautiful are the feet …)? (2) What do the priests teach? and (3) Does salvation come by the Law of Moses?
  • Verses 12:33-37: Those who keep the Ten Commandments will be saved, but the priests have neither obeyed them nor taught the people to do so.
  • Verses 13:1-10: Abinadi withstands Noah's guards and warns that his own fate will foreshadow King Noah's fate.
  • Verses 13:11-26: The remainder of the Ten Commandments, but the priests have not taught them.
  • Verses 13:27-35: The Law of Moses is a type of Christ, of whom all the prophets have preached.
  • Verses 16:1-15: Christ enables the resurrection and final judgment, so repent and teach that the Law of Moses is a type of Christ through whom comes salvation.

Message. Themes, symbols, and doctrinal points emphasized in this passage track closely with the questions posed by Abinadi and the priests, and include:

  • Salvation comes through Christ rather than through obedience to the Law of Moses, which is a type of Christ.
  • Those who obey the Lord's laws are his seed who will be saved. Those who knowingly disobey will suffer wrath.
  • How beautiful are the feet of those who bring that salvation to the Lord's seed.


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. →

  • Interpretation. More and more, I'm thinking that the question of interpretation is at the heart of what we want to do with Abinadi. I'd like to start here with possible interpretations of the Isaiah quotation cited by the priests. No time to work it out nicely this morning.
  • Mosiah 12:25. It seems that the priests were using Isaiah’s praise here to justify their flattering of the people and their own debauched lifestyle Mosiah 11:7. In contrast, Abinadi has been telling the people that they were sinning and needed to repent (e.g. Mosiah 12:13). In verse 25 Abinadi asks the priests why, since they are the priests, they are looking to Abinadi to explain the scriptures. Then in the next several chapters Abinadi provides his explanation culminating in Mosiah 15:10-14 where he says that those who prophesy of the coming of Lord and remission of sins are those Isaiah is talking about in verse 21.
  • Mosiah 15: Setting of the Discourse. Many readers consider the first verses of this chapter among the most confusing in the Book of Mormon. By way of context, this discourse follows immediately upon Abinadi's full quotation of Isa 53, and should be seen as an explanation of Isaiah's song of the Suffering Servant. In particular, one way to read Abinadi's commentary here of Isa 53:2 (Mosiah 14:2), is to make the following pronouns substitutions: "For he [Christ] shall grow up before him [Elohim] as a tender plant" (see Nyman and Tate, pp. 165-166). In Mosiah 12:21ff, the priests of Noah quoted Isa 52:1ff; then in Mosiah 12:28ff, the priests respond to Abinadi's question about what they are teaching the people by claiming to teach the law of Moses which they later claim brings salvation (Mosiah 12:32). In response, Abinadi chastises the priests for perverting, failing to understand, and not teaching the law of Moses. In Mosiah 12:27ff, Abinadi begins to explain that the priests were wrong for believing that the law of Moses brings salvation. Abinadi's discussion of Isa 53, then, is given in response to this question about the purpose of the law of Moses. In returning to the very passage the priests quoted to Abinadi earlier (or one that was most likely in very close proximity to the one the priests quoted, in whatever scroll or book the priests were reading from), Abinadi shows the priests how they failed to "appl[y] their hearts to understanding" (Mosiah 12:27) by explaining how Isaiah's words should've been (or at least could've been) understood in terms of the Son's crucial role in bringing salvation.
  • Mosiah 15:1. Abinadi's discourse—or really, the whole situation in which Abinadi delivers his discourse—is riddled with direct quotation, something that happens relatively infrequently in the large plates. This verse, as in every other instance of quotation connected with Abinadi, closes off the quotation with a narrative note of return: "And now Abinadi said unto them..." (cf. 12:25, 37; 13:25). In all previous instances, Abinadi turns immediately to comment upon, or at least to refer to, the texts just quoted, and one might be justified in assuming that something quite similar is at work here: Abinadi's words in this chapter would likely best be read as a kind of commentary on Isaiah 53, albeit a rather complex and unsystematic commentary (that is, it is not a verse-by-verse commentary as one commonly finds today).
Perhaps this is confirmed by the phrasing of Abinadi's first words as recorded in this first verse: "I would that ye should understand...." It would appear that Abinadi knew how Isaiah's words would be interpreted, and so his first words of commentary—though they do not amount to direct commentary at all—anticipate a misunderstanding. Indeed, this first verse might be read as Abinadi's laying out his own presuppositions (quite authoritatively): there is a truth, undiscussed in the text in question, through which the text is to be read. Strictly speaking, of course, this is "bad literary technique," but perhaps it lends some credibility to readings of these verses from a post-First-Vision standpoint. At any rate, it is quite clear that Abinadi announces a kind of programmatic reading: Isaiah 53 is here to be read from the standpoint of one who believes in a still-to-come divine redemption, a condescension through which salvation is to come. This presupposition makes all the difference, and it itself deserves careful interpretation.
The presupposition, in short: "God himself shall come down among the children of men, and shall redeem his people." On the surface, this sentence would not have seemed too radical to Israelite ears (cf. Ex 6:6: "I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments"). And yet it is clear that Abinadi expects Noah's priests not to bring this idea to bear on their reading of Isaiah. It would seem, then, that though Abinadi hardly introduces a radical idea in suggesting that "God himself shall come down ... [to] redeem his people," he recognizes that this idea would never be attached to Isaiah 53 in any kind of traditional reading.
  • Mosiah 15:1: Children of Men. This phrase (HEB Ben Adam) occurs only sparingly in most of the Old Testament--only 9 times (Gen 11:5,1 Sam 26:19, 2 Sam 7:14, 1 Kings 8:39, 2 Chronicles 6:30, Proverbs 15:11, Lamendations 3:33, Eze 31:14, Daniel 2:38) outside of the 14 times in Psalms. Its primary use in Psalms may indicate that it perhaps has an unrecognized ritual context. In particular, it occurs in the early Davidic Psalms and four times in Ps 107, presumably written after the Exile for the dedication of the Second Temple, which has the theme "The LORD delivers from trouble".
This phrase is much more common in the Book of Mormon, where it occurs 7 times in 2 Nephi 27, and more especially in King Benjamin's discourse about Christ (Mosiah 3). Its usage here by Abinadi is practically identical to that used at roughly the same time by King Benjamin, where he declares that "For behold, the time cometh, and is not far distant, that with power, the Lord Omnipotent who reigneth, who was, and is from all eternity to all eternity, shall come down from heaven among the children of men, and shall dwell in a tabernacle of clay, and shall go forth amongst men, working mighty miracles" (Mosiah 3:5). Both statements are in turn closely related to Nephi's account of his vision, where he reported that "I looked, and I beheld the Son of God going forth among the children of men" (1 Ne 11:24)
The singular version of this phrase (son of man) is very common in the OT after the exile, occuring 108 times. This phrase is a title for the Messiah/Christ that some scholars such as Margaret Barker believe date to First Temple practices preserved in apocryphal literature such as 1 Enoch that pre-date more extensive usage in the New Testament.
  • Mosiah 15:2: Will of the Father. In the small plates, the Son is referred to as the son of the Father or the son of God in several places: 1 Ne 11:21; 1 Ne 13:40; 2 Ne 25:16, 19; 2 Ne 31:11-14, 18, 21; Jacob 4:5. However, in the large plates, there is only one previous reference to "the Son of God," in Mosiah 3:8, and this is followed by the modifier, "Father of heaven and earth, the Creator of all things," which is similar to the wording here. Even if Nephi thought about the Father and the Son as separate persons, it is not clear whether Abinadi would have had this understanding. Notice also that in a subsequent story, Amulek answers affirmatively when Zeezrom asks, "Is the Son of God the very Eternal Father" in Alma 11:38ff. Later, in 3 Nephi, the Son seems to refer to himself as the Father, or in terms of the Father ("of the Father because of me", 3 Ne 1:14) early on but, after his resurrection, he refers to himself as being "with the Father", in a term that seems to imply distinction, although "in the Father" (3 Ne 9:15).
  • Mosiah 15:21. The name Christ had already been used in 79 verses prior to Mosiah 15. This clarification "for so he shall be called" seems strange here on the 80th usage when considering the context of the Book of Mormon as a single book, but not when considering Abinadi's context.
  • Mosiah 15:27: Cannot deny justice. God cannot save everyone, because to do so would make him a liar and he would cease to be God (see Alma 42:13). God's justice is based on just (true, correct) principles; he has clearly set forth the rules and the punishment for breaking those rules (see Alma 5:21-25). We can only choose to obey them or not. Ultimately, our downfall will be our own doing.
  • Mosiah 16:2-5: Abinadi tells us in verse 3 that because of the fall all mankind is carnal, sensual and devilish. He teaches us in verse 5 that we start out in this state of "carnal nature"—as indicated by the terms persists, goes on, and remaineth. Only by hearkening to the Lord's voice (verse 2) can we be redeemed from that state.
  • Mosiah 16:6: Abinadi notes that he is now speaking about the coming of Christ in the past tense. Is there some significance to this switch? If so, what?

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. →

  • Mosiah 12:21-25: Why do Noah's priest choose to quote this part of Isaiah? How in quoting this part were they hoping to "cross [Abinadi], that therebey they might have herewith to accuse him" (verse 19)? What trap were they laying for Abinadi?
  • Mosiah 14.1: : Chapter breaks in Isaiah. Most modern commentators seem to begin this suffering servant passage with Isa 52:13. What do we know about the history of these chapter breaks in Isaiah as we have received them today? Why might Abinadi not include Isa 52:13-15? How do the different ways of breaking up the chapters in Isaiah affect the interpretation of these passages?
  • Mosiah 15.1: What does it mean for God to "come down"?
  • Mosiah 15.1: What does the plural phrase "chidren of men" mean and how might it be related to the identical (in Hebrew) but singular title "Son of Man" which is later used for Christ?
  • Mosiah 15.1: If Christ comes down "among" the children of men, is that how he attains the title "Son of Man"?
  • Mosiah 15.1: Who are "his people" that God will come down to redeem? What makes them "his"?
  • Mosiah 15.1: Is there a difference between "the children of men" and "his people"?
  • Mosiah 15.3: Here it states that Christ is the Father because He was conceived by the power of God. How does this make Christ more of a father rather than a son if He was begotten of another?
  • Mosiah 15.3: In verse 3 "God" must refer to God the Father--the father of Jesus Christ. Why doesn't Abinadi give God the Father a title that would distinguish him from the many names he is using for Jesus Christ in these verses?
  • Mosiah 15.4: Does the title "the very Eternal Father of heaven and of earth" refer to Christ? If so, why does Abinadi apply this title to him?
  • Mosiah 15.4: With our understanding of the Godhead, this seems like a really complicated way to explain things. Did Abinadi have the same knowledge about the Godhead that we now do? If so, why did he choose this way of explaining things?
  • Mosiah 15.13: The phrase "that has not fallen into transgression," sandwiched between two statements about the prophets, seem out of place. Is it referring to anyone in particular?
  • Suggested answer: Yes, Abinadi is getting ready to turn this all around on the wicked priests. He can't give them any wiggle room.


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. →

  • Mosiah 15. Kathryn Lynard Soper has posted some thoughts on verses 1-11 of this chapter at the T&S blog here.


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 11-12a                      Next page: Chapters 18-19

3 Ne 10:11-15

Home > The Book of Mormon > Third Nephi > Chapters 8-10
Previous page: Chapters 6-7                      Next page: Chapter 11


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Summary

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Relationship to Third Nephi. The relationship of Chapters 8-10 to the rest of Third Nephi is discussed at Third Nephi.

Story. Chapters 8-10 consists of ____ major sections:

Message. Themes, symbols, and doctrinal points emphasized in Chapters 8-10 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. →

  • 3 Ne 8:1-2. It appears that there may have been some uncertainty as to what year Christ was born. But they assume that since a righteous individual recorded 33 years, that that must be correct.
  • 3 Ne 8:25. As in verse 25, today we are not physically stoning the prophets, but we are symbolically stoning them when we neglect and do not heed unto their words. Yet in Chapter 10:12 it states that "it was they who received the prophets and stoned them not" that were spared. Perhaps, they were speaking for their city as a whole...
  • 3 Ne 9:2. The Lord tells the people that the devil and his angels laughed when the Lord destroyed the wicked people. We might have thought that in the battle between good and evil when the Lord destroys the wicked, the Lord gets ahead and the devil takes a set back. This isn't the case. The devil rejoices when the Lord punishes the wicked. If we rejoice in the punishment of the wicked, we take the same position the devil does.
  • 3 Ne 9:9-11: Destruction of the wicked. These verses explain how the Lord intervenes to destroy the wicked when they kill or cast out the righteous. This concept is addressed at length in the discussion of Hel 13:14. The statement in 3 Ne 9:11 that there were none righteous among the people recalls the conversation between Abraham and the Lord in Gen 18:23-33 in which Abraham asked "Wilt thou also destroy the righteous with the wicked?" and Alma 62:40 in which Mormon, as narrator, explains that the Nephites were not at that time destroyed for the sake of the righteous who were among them.
  • 3 Ne 9:11-12: Silence. I'm thinking a little bit about the point of this pause for several hours between what the Lord says to the people in chapter 9 and what he says to the people in chapter 10. I'm guessing the purpose of the pause was to give them some time to think about what he says. It is interesting that before the Lord speaks in chapter 9 the people are mourning. Then they are so amazed that they are quiet. After the Lord speaks a second time the people begin mourning again. Just comparing the two, the first speech is more angry (it certainly starts that way). The second is more mourning. The first speech ends with a promise: if they will repent they will be saved (3 Ne 9:13-21). The second speech has the same promise near the end too (if they will repent they will be saved) but ultimately ends with a warning: they will be wiped out if they don't repent (3 Ne 10:7).
  • 3 Ne 10:4-6. The Lord addresses three groups of people. First he addresses "ye people of these great cities which have fallen." The fallen are those the Lord has killed because of their wickedness (see 3 Ne 9:3-12). In verse 5 he addresses "ye that dwell at Jerusalem." Then in verse 6 he addresses those of the hose of Israel whom I have spared. The first two groups are, of course, not present to hear what is being said. So why is he addressing them? Part of what seems to be going on is the Lord mourning for his people (similar to Moses 7:32-41). Here the Lord specifically seems to be mourning how easy it would have been for them to repent--and yet they did not.
  • 3 Ne 10:4: As ye that have fallen. This phrase compares those at Jerusalem who the Lord has not destroyed with those in the great cities of the Nephites and Lamanites that he has destroyed. With the phrase "as ye that have fallen" the Lord is comparing them to the wicked Nephites and Lamanites which teh Lord wanted to gather, but they would not.
  • 3 Ne 10:7: Covenant of their fathers. In verse 7 the covenant of their fathers is associated with the covenant Enos made with God in Enos 1:12-18. This covenant says that God will preserve the record of the Nephites and even after they are destroyed and bring forth the record in a future day unto the Lamanites that they will be brought unto salvation. It seems that this is the future day when there are so many missionaries in Central and South America and they are converting many people.

Unanswered questions

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Prompts for life application

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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. →

  • 3 Ne 8:3: People began to look for the sign that Samuel gave of Christ's death. How was this instance similar to the way people acted at the time of Christ's birth?
  • 3 Ne 8:3: How did they know that the sign of his death would come after 33 years? I can't find any place where Samuel specified when the Savior would die, only that it would be accompanied by a sign.
  • 3 Ne 8:5ff: Is there any way to know how much permanent destruction was caused to the "face of the land" during these events?
  • 3 Ne 9:1: To what group of people is Mormon referring when he says "among all the inhabitants of the earth"?
  • 3 Ne 9:13: The Lord compares the survivors' righteousness with that of those who were slain. How should we read this? Should we assume that every person still alive was more righteous than each person who died? What is the purpose of this comparison? Is it ever helpful for us to compare individual's righteousness or worthiness with others'?
  • 3 Ne 9:15: Is Christ's introduction in this verse a considerably literal fulfillment of the prophecy in Mosiah 3:8?
  • 3 Ne 9:15: "was with." Is this subtle use of past tense Christ's way of indicating that, up until the time of his earthly ministry, he and Heavenly Father were pretty much inseparable?
  • 3 Ne 9:15: "from the beginning." Is Christ saying this because he was the firstborn and therefore he has spent more time with Heavenly Father than any of the rest of us?
  • 3 Ne 9:15: What does it mean when Christ says "I am in the Father and the Father in me?"
  • 3 Ne 9:15: Glorified his name." Is Christ saying that Heavenly principally or exclusively achieves glory through his firstborn son? Doesn't God receive glory when the rest of his children follow his ways? Or is it all still through Christ because all of the rest of us can only bring glory to God insofar as we partake of the atonement?
  • 3 Ne 9:20: The Lamanites were baptized with fire and with the Holy Ghost, and "they knew it not." What does that mean? Why wouldn't they know if they had such faith, and why would the Savior make mention of it in this context just before appearing to the Nephites for the first time?
  • 3 Ne 10:7: In verse 7, what is the covenant of their fathers?
  • 3 Ne 10:16: So was Lehi a descendant of Zenos and Zenock?

Resources

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"I once had an opportunity to accompany President Spencer W. Kimball to a distant land. We were given a tour of the various sites in the area, including underground catacombs—burial grounds for people who had been persecuted by Christian zealots. As we came up the dark, narrow stairs of that place, President Kimball taught me an unforgettable lesson. He pulled my coattail and said, 'It has always troubled me what the adversary does using the name of our Savior.' He then said, 'Robert, the adversary can never have joy unless you and I sin.'"
  • 3 Ne 9:14. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. Sister Pingree said: "His promise invites us not only to reach towards Him but also to take the all-important next step: to 'come unto' Him."

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D&C 98:11-15

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  • D&C 98:11-15. After setting clear and unambigous standards for civil laws and the selection of leaders, the Lord sets forth the standards of behavior expected of those who seek to be "worth of [the Lord]" (verse 15). These standards require not only a willingness to lay down one's life to follow the word of the Lord, but to live "by every word which proceedeth forth out of the mouth of God" (verse 11).
  • D&C 98:11. This verse sets forth the standard of living for all Saints. First, we are expected to "forsake all evil." Some of the things that come of evil, such as bad laws and wicked rulers, were outlined in previous verses. Here we are told to forsake all evil. And more than that, we are told to "cleave unto all good." It isn't enough to avoid evil, we have to actively embrace that which is good.
Beyond forsaking evil and cleaving unto the good, the ultimate standard of behavior for Latter-day Saints is living by every word which proceedeth forth out of the mouth of God." This implies following the words of living prophets, as well as trying to best apply scriptural counsel given to Saints in past dispensations.
  • D&C 98:12. After proving his standard for our behavior, the Lord explains his purpose in setting this standard--to try us and prove us. While the Lord expects us to do everything he commands, he here reminds us that he doesn't expect us to do everything at once, but that if we are faithful, we will be given hiw word "line upon line." As we are faithful in living by his word, he gives us more of his word, to "prove us" or test how much we are willing to accept.
  • D&C 98:13. Here the Lord shows us how far this testing may go--all the way to our potentially being called to lay down our lives. While many Saints may be willing to lay down their life, it appears here that this is only expected in extreme cases as an ultimate test. What seems to be more important here is to make the sacrifices needed to "live by every word" as we are given it "line upon line." We can't short cut the process of gradual and increasing obedience by a one-time sacrifice or martyrdom. What is important are the day to day trials and tests.
Those that are called to lay down their lives, or lose their lives while following the Lord, are promised eternal life. Not as a call to self-sacrifice oneself, but as a comfort, a reminder, to ease the hearts of those who might be suffering.
  • D&C 98:14. Here the Lord seems to shift the focus of the revelation. While the prior verses are explaining the importance of obedience, here he takes that promise of eternal life for those who lose their lives while following him, and uses it to give peace of heart to those worried about their enemies. Here he says, don't worry about your enemies. If we are killed while "abiding" in his covenant, then we will have proven ourselves worthy. So, true Saints aren't to be afraid if they follow the Lord. The worst that enemies can do to them is to kill them and send them to their eternal reward.
  • D&C 98:15. While the Saints shouldn't fear death or their enemies, here the Lord outlines the true nature of the test, and perhaps something to be more afraid of: if we don't abide in the covenent, if we don't live by every word, then we will not be found worthy of him. This is the true test. Will we do whatever he says, even if it means laying down our life, or will we fail to do that and be found unworthy.
  • D&C 98:16-22. After explaining the true nature of our test as Latter-day Saints--will we live by every word that proceeds from the mouth of God, even to the laying down of our lives, or will we set other lower standards and be found not worthy--the Lord here sets out the political application of this principle. This political standard would seem to offer a challenge to Latter-day Saints, since it differs in many ways from that of modern governments.
  • D&C 98:16. After being told not to fear our enemies, and that we should be more willing to die than to disobey the word of the Lord, the Lord here outlines the political mission of Latter-day Saints. We are told to renounce war and proclaim peace. Rather than fear our enemies and attack them, we are to forsake this evil and cleave unto the good, which in the Lord here states to be diligently turning the hearts of the children to the fathers, and the hearts of the fathers to the children. Modern Saints do not have time for warfare, because they need to be spending their time saving the world by performing holy priesthood ordinances.
  • D&C 98:17. In addition to the saving ordinances of baptism for the living and the dead, Saints are to spend their time as missionaries. This involves not just the Gentile nations, but specifically working to turn the hearts of the Jews unto the prophets. Rather than fear our enemies, and supporting warfare, the Latter-day Saint mission to the Jews is to help them more fully embrace the words of the prophets.
The Lord states that if we don't do this, if we do not forsake and renounce war to perform the holy ordinances needed by the world, the whole earth will be cursed. As Latter-day Saints, the political and moral outcomes of our failure to follow every word of the Lord, appears to be global pain and suffering.
  • D&C 98:18. However, the Lord doesn't want us to dwell on this negative vision. He doesn't want our hearts to be troubled. He wants us to be anxiously engaged in the work that he has outlined for us, and for us to have faith in him and the eternal kingdom that he will establish, where there is a place for all of us.
  • D&C 98:20. While we are to take comfort in our relationship to the Lord and his promises, we shouldn't take comfort in our status as members of the Church. Here the Lord expreses his displeasure with Church members who have not forsaken their sins as required in the above verses. The Lord is displeases with their pride and covetousness. He had given the Saints "words of wisdom and eternal life" in Kirtland, including initial temple ordinances, and many had refused to follow these additional words as they proceeded from his mouth.
  • v 21-25: After outlining standards of personal righteousness and a political vision for the Saints, the Lord gives more explicit counsel on how to defend our families. The standards of personal defense outlined here would appear to differ from the legal standards of many modern societies, and offers perhaps a higher way of dealing with personal enemies and attacks.
  • D&C 98:21. After telling the Saints that he is displeased with many who did not follow his "words of wisdom and eternal life" offered in Kirtland (verses 19-20), the Lord seems to imply that some of the suffering experienced by the Saints in Missouri is a result of this disobedience. Here the Lord reminds them that if they will not obey his counsels, he will "chasten" them in an attempt to get them to repent. In this case, it would appear that by not following his counsel, he was unable to protect the Saints in Missouri, so the Saints may have brought some of the "chastening" upon themselves by denying the Lord the opportunity to protect them.
  • D&C 98:22. While the Saints were buffeted by their enemies in Missouri because they wouldn't follow the revelations given to them in Kirtland, here the Lord reminds them that if they will follow him, he will protect them by turning "away all wrath and indignation from you" to such a degree that "the gates of hell shall not prevail against you." The Lord will protect the Saints if they follow his words. If they do not follow his words, they are left to depend upon their own strength, and will suffer the consequences.

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  • D&C 98:11. What challenges face Latter-day Saints seeking to obey the commandment to "forsake all evil and cleave unto all good" in our modern world?
  • D&C 98:11, 14. Does the Lord really expect us to do whatever it takes to obey his word, even to the laying down of our lives, if we are to be found worthy?
  • D&C 98:13-14. In what ways might we be willing to lay down our lives, but not willing to otherwise "live by every word which proceedeth forth out of the mouth of God"?
  • D&C 98:14. Why shouldn't Latter-day Saints be afraid of our enemies? What application might this have for Saints living in a world filled with wars and terrorism?
  • D&C 98:16. How can Latter-day Saints renounce war and proclaim peace?
  • D&C 98:16. How does this commandment to renounce war and proclaim peace relate to our expectation to support "honest and wise" rulers (verse 10) or to being subject to our political leaders?
  • D&C 98:16. Could one of the evils that comes from not choosing and upholding "honest and wise" rulers be that dishonest or unwise rulers may lead us to war without justification from the Lord?
  • D&C 98:17. How might the whole earth be cursed if Latter-day Saints do not renounce war and proclaim peace?

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D&C 135:1-7

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  • D&C 135:1: To seal the testimony. It is interesting to note just how thoroughly the Lord uses the "law of witnesses" (Matt 18:16 "that in the mouth of two or three witnesses every word may be established"). It is not sufficient in this case for just Joseph to be martyred, for full effect, for full sealing it takes at least two so Hyrum died as well. Furthermore note how many are left alive to "witness" the deaths: John Taylor and Willard Richards, another two witnesses.
  • D&C 135:3. The claim here that Joseph Smith has done more for the salvation of men in this world save Jesus than any other man is supported by an interesting list: he translates, publishes, sends forth the fulness of the gospel (which is specifically contextualized as being contained in the Book of Mormon), brings forth revelations and commandments in the form of another book, and brings forth "many other wise documents and instructions." From that point, the support shifts to Joseph's gathering a people and founding a city.
The majority of the support, then, for the claim is found in Joseph's work with texts: his translation, writing, recording, publishing, and sharing of texts forms a foundation for his greatness, which is in part summarized by the reception of a name that cannot be erased from the historical consciousness.
Understanding Joseph's mission and accomplishments in terms of his ability to produce and disseminate texts brings such texts into an intriguing salvific light. Put another way, next to Christ and his atoning mission, the next most important act for the salvation of mankind has been centered around texts and their transmission. If we are in any way either to emulate Joseph or acknowledge his mission, it is likely that we are also to be involved in the production, sharing, and interpretation of texts.
  • D&C 135:6. The phrase "shall their names go down to posterity as gems for the sanctified" contains an interesting image: the names, Joseph and Hyrum, being transmitted as gems—physical items of great worth.
There are several connotations in this image. The first is found in D&C 101:3, wherein the Lord, chastening the Saints, also reaffirms their intrinsic value: "Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels." In other words, to be recognized as part of God's family / lineage leads to being Christ's (being under the atonement) at a specific time—the time when Christ will "come to make up my jewels." The imagery here is open: jewels in his crown (points that reflect the light of his authority), jewels created (carved, faceted, etc.) by Christ, jewels gathered by Christ (due to their preciousness?). In any case, being recognized by Christ, belonging to Christ, and being a jewel of Christ are all somewhat thematically parallel here. It is not far to then take this image of Christ's jewels and apply the same thematic undertones to the image of Joseph and Hyrum's names being transmuted into similar jewels or gems.
Another intriguing connection is found in both D&C 130: 10-11 ("10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; 11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word") and, of course, Revelation 2:17 itself ("17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it").
The imagery of the phrase in verse 6 here relies and plays upon the imagery of the white stone inscribed with a new name—it is not Joseph and Hyrum themselves who will go down to posterity as gems, but their names. The implication is that these names—Joseph and Hyrum—will act as "gems for the sanctified." Who are the sanctified? Those who will enter the Celestial Kingdom. And what are "gems for the sanctified"? Quite possibly Urim and Thummim. How do the Urim and Thummim act? As stones inscribed with a new name, yes, but also as revelators—as a stone through which the fulness of the gospel may be seen and comprehended or translated into one's understanding. In a sense, then, what is being said here in this verse is that understanding the names Joseph and Hyrum (understanding what those names denote, namely, the Prophet and the Patriarch, their lives, and their mission) will lead to sanctification. Of course, this is not a simplistic equation whereby knowing the names Joseph and Hyrum gives one salvation. But the image of Joseph and Hyrum acting as a type of key through which the gospel is opened and understood is quite powerful. It implies that part of our heritage as Saints—the spiritual posterity of Joseph and Hyrum themselves—is the reception and care of these precious names, their history, and their mission.

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D&C 136:31-35

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  • D&C 136:37. This verse begins telling the people not to marvel that the ungodly have killed the prophets. Next the Lord gives the audience a reason not to marvel--because they are not pure. The next phrase "ye can not bear my glory" could be read as a consequence of not being pure, or it could be meant as support for the claim that the audience is not yet pure. In the second case the fact that the audience has not yet beheld the glory of the Lord is used as evidence that the people are not yet pure.
  • D&C 136:40. See the Webster's 1828 definition of only. Note there seems to be a typo in the first definition given which presumably should read "Single; one alone; as, John was the only man present."
  • D&C 136:40. Given the surrounding verses, it seems that the purpose of the rhetorical question in this verse is to a) support the previous verses where the Lord explains Joseph Smith's role and explains why Joseph Smith was allowed to die; and b) prepare for the next verses which say something like, "therefore, keep the commandments." One way to interpret this verse, which accomplishes these objectives looks like this:
  • only mean something like "single" or "one alone."
  • the question ends after the word enemies
  • the "in that" in the next phrase refers back to the previous discussion about Joseph Smith's death.
  • "witness of my name" refers to the death of Joseph Smith (and maybe Oliver?) when Joseph sealed his testimony with his name.
Translating all of this, we get something like "You have marveled that Joseph died. It isn't because I didn't have power to save him. Haven't I always delivered you from your enemies? It is only in this case that I let Joseph die that I could have a witness of my name."

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D&C 136:36-42

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  • D&C 136:37. This verse begins telling the people not to marvel that the ungodly have killed the prophets. Next the Lord gives the audience a reason not to marvel--because they are not pure. The next phrase "ye can not bear my glory" could be read as a consequence of not being pure, or it could be meant as support for the claim that the audience is not yet pure. In the second case the fact that the audience has not yet beheld the glory of the Lord is used as evidence that the people are not yet pure.
  • D&C 136:40. See the Webster's 1828 definition of only. Note there seems to be a typo in the first definition given which presumably should read "Single; one alone; as, John was the only man present."
  • D&C 136:40. Given the surrounding verses, it seems that the purpose of the rhetorical question in this verse is to a) support the previous verses where the Lord explains Joseph Smith's role and explains why Joseph Smith was allowed to die; and b) prepare for the next verses which say something like, "therefore, keep the commandments." One way to interpret this verse, which accomplishes these objectives looks like this:
  • only mean something like "single" or "one alone."
  • the question ends after the word enemies
  • the "in that" in the next phrase refers back to the previous discussion about Joseph Smith's death.
  • "witness of my name" refers to the death of Joseph Smith (and maybe Oliver?) when Joseph sealed his testimony with his name.
Translating all of this, we get something like "You have marveled that Joseph died. It isn't because I didn't have power to save him. Haven't I always delivered you from your enemies? It is only in this case that I let Joseph die that I could have a witness of my name."

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