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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. →

Relationship to Third Nephi. The relationship of Chapters 19-20a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 19:4. We are given the names of the twelve "disciples whom Jesus had chosen." These twelve go on to preach to the multitude which is divided into twelve groups (v. 6). The text isn't explicit in identifying these as the same twelve people Jesus gives authority to baptize to as noted in 3 Ne 12:1, but that seems likely from the context. Also it seems likely that these are the same twelve people Nephi sees in a vision described in 1 Ne 12:7-10. Though we may think of these twelve as having a similar role to the twelve apostles, throughout the word "apostle" is never used to refer to these 12. Instead they are consistently referred to as disciples. In fact 1 Ne 12:9 distinguishes these twelve from the twelve apostles by explaining that the twelve apostles will judge the twelve tribes of Israel and this twelve will judge Nephi's seed.

• 3 Ne. 19:20: Chosen them out of the world. Jesus refers to the people here as those he has chosen and he thanks the Father that He gave the Holy Ghost to those he has chosen. "Chosen" could mean chosen in a broad sense--something like chosen to be Christ's people. Or it could be specific. These are the people chosen by Jesus to receive the Holy Ghost at this time. Maybe it doesn't matter as maybe these are two ways of describing what amounts to the same thing.

• The phrase "chosen them out of the world" could mean something like "of the people in the world, I have chosen these." Or it could mean that he chose these people to be "out of the world." See also verse 29 and John 15:19.

• 3 Ne. 19:14: Compared to Verse 19:34. In verse 14 we are told that the children spoke unto their fathers greater things than Jesus had revealed unto the people. Compare this to 3 Nephi 19:34 where we are told that the words Jesus prayed were "so great and marvelous ... that they cannot be written neither can they be uttered by man." How can the children reveal greater things than Jesus did, if what Jesus spoke is so great that it cannot be spoken by man?

This seems like a contradiction if we assume that man here include all people (as it often does in the scriptures) and that what the children revealed is being judged on the same scale as the words Jesus prayed. Essentially then there are two ways to explain away what could appear as a contradiction:

1. We could interpret the word man as not applying in the context of 19:34 to children. In this way think that the things Jesus spoke could not be spoken by man, but they could be spoken, and even greater things could be spoken, by children.
2. We can draw a distinction between "revealing" and "praying." This could be done in different ways depending on how we interpret each word. For example, we might interpret the great words Jesus prayed as carrying with them a spiritual presence that made it impossible for others to pray as Jesus did. Then we might interpret the things the children spoke to their fathers as revealing greater truths than Jesus had revealed. Essentially then Jesus words are being judged as greater on one scale and the things the children revealed are greater on a different scale of revealed truths.

• 3 Ne. 19:30. This most likely refers to righteousness, not skin color. (See Tvedtnes article below.)

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. →

• 3 Ne. 19:19: Christ says that the law has been fulfilled. What exactly does that mean?

• 3 Ne. 19:22: Jesus says that the people pray unto him because he is with them. Why does Jesus's presence give them reason to pray to him?

• 3 Ne. 19:31-36: In Verse 19:14 it says that the children spoke to their fathers greater things than Jesus had revealed? What does it mean to say that one revelation is greater than another? What is the scale on which such judgements are made? Take two truths that have been revealed to us, celestial marriage and the doctrine of repentance--what would it mean to say that one of them is greater?

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. →

• 3 Ne. 19:20. Brant Gardner argues that in this verse Christ is referring only to the twelve disciples he has chosen.

• 3 Ne. 19:22: Praying to Jesus. The June 1988 Ensign has a response to this question by Beth Spackman. She essentially says that although it seems to have been proper for the Nephites to pray to Jesus, we have been instructed to only pray to the Father.

• 3 Ne. 19:22: Praying to Jesus. Ben Spackman makes the point that pray in this verse may have more of the connotation to praise since there are many different Hebrew words for our one word pray in English. Ben also makes the point that in Old Testament times people prayed to Jehovah, so making the switch to praying to the Father may've been something the disciples hadn't been taught yet.

• 3 Ne. 19:30: White. See The Charge of "Racism" in the Book of Mormon by John A. Tvedtnes.

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: Chapter 17-18                      Next page: Chapter 20b-23a

Home > The Book of Mormon > Third Nephi > Chapter 19-20a / Verses 19:1-20:9
Previous page: Chapter 17-18                      Next page: Chapter 20b-23a

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 Third Nephi. The relationship of Chapters 19-20a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 19:4. We are given the names of the twelve "disciples whom Jesus had chosen." These twelve go on to preach to the multitude which is divided into twelve groups (v. 6). The text isn't explicit in identifying these as the same twelve people Jesus gives authority to baptize to as noted in 3 Ne 12:1, but that seems likely from the context. Also it seems likely that these are the same twelve people Nephi sees in a vision described in 1 Ne 12:7-10. Though we may think of these twelve as having a similar role to the twelve apostles, throughout the word "apostle" is never used to refer to these 12. Instead they are consistently referred to as disciples. In fact 1 Ne 12:9 distinguishes these twelve from the twelve apostles by explaining that the twelve apostles will judge the twelve tribes of Israel and this twelve will judge Nephi's seed.

• 3 Ne. 19:20: Chosen them out of the world. Jesus refers to the people here as those he has chosen and he thanks the Father that He gave the Holy Ghost to those he has chosen. "Chosen" could mean chosen in a broad sense--something like chosen to be Christ's people. Or it could be specific. These are the people chosen by Jesus to receive the Holy Ghost at this time. Maybe it doesn't matter as maybe these are two ways of describing what amounts to the same thing.

• The phrase "chosen them out of the world" could mean something like "of the people in the world, I have chosen these." Or it could mean that he chose these people to be "out of the world." See also verse 29 and John 15:19.

• 3 Ne. 19:14: Compared to Verse 19:34. In verse 14 we are told that the children spoke unto their fathers greater things than Jesus had revealed unto the people. Compare this to 3 Nephi 19:34 where we are told that the words Jesus prayed were "so great and marvelous ... that they cannot be written neither can they be uttered by man." How can the children reveal greater things than Jesus did, if what Jesus spoke is so great that it cannot be spoken by man?

This seems like a contradiction if we assume that man here include all people (as it often does in the scriptures) and that what the children revealed is being judged on the same scale as the words Jesus prayed. Essentially then there are two ways to explain away what could appear as a contradiction:

1. We could interpret the word man as not applying in the context of 19:34 to children. In this way think that the things Jesus spoke could not be spoken by man, but they could be spoken, and even greater things could be spoken, by children.
2. We can draw a distinction between "revealing" and "praying." This could be done in different ways depending on how we interpret each word. For example, we might interpret the great words Jesus prayed as carrying with them a spiritual presence that made it impossible for others to pray as Jesus did. Then we might interpret the things the children spoke to their fathers as revealing greater truths than Jesus had revealed. Essentially then Jesus words are being judged as greater on one scale and the things the children revealed are greater on a different scale of revealed truths.

• 3 Ne. 19:30. This most likely refers to righteousness, not skin color. (See Tvedtnes article below.)

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. →

• 3 Ne. 19:19: Christ says that the law has been fulfilled. What exactly does that mean?

• 3 Ne. 19:22: Jesus says that the people pray unto him because he is with them. Why does Jesus's presence give them reason to pray to him?

• 3 Ne. 19:31-36: In Verse 19:14 it says that the children spoke to their fathers greater things than Jesus had revealed? What does it mean to say that one revelation is greater than another? What is the scale on which such judgements are made? Take two truths that have been revealed to us, celestial marriage and the doctrine of repentance--what would it mean to say that one of them is greater?

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. →

• 3 Ne. 19:20. Brant Gardner argues that in this verse Christ is referring only to the twelve disciples he has chosen.

• 3 Ne. 19:22: Praying to Jesus. The June 1988 Ensign has a response to this question by Beth Spackman. She essentially says that although it seems to have been proper for the Nephites to pray to Jesus, we have been instructed to only pray to the Father.

• 3 Ne. 19:22: Praying to Jesus. Ben Spackman makes the point that pray in this verse may have more of the connotation to praise since there are many different Hebrew words for our one word pray in English. Ben also makes the point that in Old Testament times people prayed to Jehovah, so making the switch to praying to the Father may've been something the disciples hadn't been taught yet.

• 3 Ne. 19:30: White. See The Charge of "Racism" in the Book of Mormon by John A. Tvedtnes.

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: Chapter 17-18                      Next page: Chapter 20b-23a

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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: Chapter 19-20a                      Next page: Chapters 23b-26

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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: Chapter 19-20a                      Next page: Chapters 23b-26

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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: Chapter 19-20a                      Next page: Chapters 23b-26

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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: Chapter 19-20a                      Next page: Chapters 23b-26

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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: Chapter 19-20a                      Next page: Chapters 23b-26

Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
Previous page: Chapter 19-20a                      Next page: Chapters 23b-26

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

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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.

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Home > The Book of Mormon > Third Nephi > Chapter 20b-23a / Verses 20:10-23:5
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This page would ideally always be under construction. You are invited to contribute.

Some of this chapter 22 content needs to get moved to Isaiah

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 Third Nephi. The relationship of Chapters 20b-23a to the rest of Third Nephi is discussed at Third Nephi.

Story.

Message.

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. 20:10. Here Jesus returns to His discourse of the previous day, which came rather suddenly to a close with the end of chapter 16 (see the general discussion of the structure of the account of Christ's vision at the beginning of 3 Ne 11). The discourse had come suddenly and climactically to a close with the Savior's quotation of Isaiah in the last few verses of chapter 16, and He makes reference to this same quotation in verse 11 here, suggesting that all of what follows might be understood as a commentary on the particular passage of Isaiah quoted. This is of some significance, particularly because the verses quoted by the Savior are the same verses exactly that had been presented to Abinadi by the priests for interpretation in Mosiah 12. Particularly relevant, perhaps, for the connection between Christ's discourse here and Abaindi's discourse in Mosiah is the slight change to the passage to be found in verse 35 here: "the Lord" is replaced with "the Father," and these words are added as a concluding thought: "and the Father and I are one." There is certainly reason to look at the connection between this discourse and the teachings of Abinadi.

• 3 Ne. 20:24: All the prophets from Samuel. Does that mean before Samuel? It is followed by "those that follow after" which makes one think so. Why is Samuel the distinguishing prophet mentioned by Christ?

• 3 Ne. 20:26. This verse concludes a lengthy Book of Mormon parallel to Acts 3:22-26 (beginning in v. 23, discussed further there). In Acts, Peter's speech was interrupted when the temple authorities arrested him; we may imagine that it would have continued as here, or along similar lines. Among other things, the prophecy in v. 27 of the rise of the Gentiles completes the thought begun by "all the kindreds" (= families = Gentiles) in v. 25 and "unto you first" in v. 26.

• 3 Ne. 21:1. If the great majority of this discourse discusses the intertwining roles of Israel, the Gentiles, and the Jews, here a new element is introduced that permeates the whole interplay of tribes and peoples: the Book of Mormon. However, the role this book of scripture plays is somewhat peculiar: it is offered here as "a sign" of the unfolding history of the covenant (as opposed, at least for now, to being a mover, a key, a means of conversion, etc.). The Book of Mormon is a sign in terms of the Abrahamic covenant.

• 3 Ne. 21:9. "Work a work" is an example of a literary form called a cognate accusative. This same one appears three times in the other standard works. Once in each of the OT, NT, and D&C: Hab 1:5, Acts 13:41 and D&C 18:44. Look at 1 Ne 8:2 for another example: "dreamed a dream."

• 3 Ne. 22:6-10: Forsaken. One way to interpret these verses is to interpret "forsaken" as the Lord not allowing us to be in His presence--requiring that we must commune with Him indirectly. In this reading, with the exception of His life on earth and his manifestions to people after His resurrection, it is our time here on earth that we are "forsaken" by Him. This separation we endure here on the earth is sometimes called the veil. But with the Lord's mercy and the blessing of the atonement, we will be gathered and be able to be with Him again someday.

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. →

• 3 Ne. 20:16: If the Gentiles do not repent, what will happen to them? Is the "ye" in this verse who fulfill the prophecy a wicked or a righteous people? In other words, will this be a case where the wicked punish the wicked (see Morm 4:5)? (Note also the similar prophecy in Morm 5:24.)

• 3 Ne. 20:19: The Lord is speaking about the second coming and he mentions that he will make "thy horn iron" and "thy hoofs brass". What does he mean by this? He also mentions that he is going to "beat in pieces many people". Does this mean that he is going to bring them to a remembrance of their sins?

• 3 Ne. 20:23-26: These verses stand in striking parallel to Acts 3:22-26 (on which see commentary). The English wording of the Book of Mormon has obviously been selected in consideration of KJV Acts, and both discuss the same two prophecies, the prophet like unto Moses (Deut. 18: 15, 18) and the seed of Abraham blessing the kindreds of the earth (Gen 22:18 among others), applying them partly to Christ's first coming and partly to the future through the last days. Do the differences between them reflect adaptation to the two audiences, with their differing histories and spiritual conditions? How does the comparison clarify the shared prophetic message?

• 3 Ne. 20:23: The explicit Acts 3 parallel begins in v. 23 (Acts 3:22), but compare the preceding verses. In what ways can the events and phenomena prophesied in v. 22 be viewed as "restitution[s] of all things ... since the world began"?

• 3 Ne. 20:32: Jesus talks about watchmen. What is the significance of this?

• 3 Ne. 20:38: It is interesting to hear the Lord say, "Ye have sold yourselves for naught, and y shall be redeemed without money." It almost seems as though the Lord is saying,"You have done dumb things-sold yourselves for that which is of no worth, but my grace is still sufficient for you because the time will come when you will repent." It's just the way the verse is worded. It made me stop to think, how can we sell ourselves for naught (nothing) and still be redeemed? The grace of Christ is sufficient after all we can do (2 Ne 25:23)

• 3 Ne. 21:2: Scattered by them. Who is being scattered by whom here?

• 3 Ne. 21:4: Covenant of the Father. Which covenant is this referring to?

• 3 Ne. 21:29: What's a rearward?

• 3 Ne. 21:29: The Father says that the lost tribes shall not go out in haste, nor by flight, but that he shall go before them. Where exactly are they going in this scripture and why does he say it shall not be done quickly?

• 3 Ne. 22:1-2: Why will the children of the desolate be more than the children of the married?

• 3 Ne. 22:1-2: Are the children referred to literal children or a metaphor for other blessings?

• 3 Ne. 22:1-2: Who is the married wife?

• 3 Ne. 22:5: This verse seems to suggest that Zion is the desolate and the Lord is her husband. This would suggest that Zion shall be barren but through Christ and His atonement, the children of Zion shall be many. But if the desolate is married, why in verse 1 is she contrasted with the "married wife"?

• 3 Ne. 22:7: The Lord says that he has only forsaken his people for a small moment. How and when did he forsake them?

• 3 Ne. 22:9: Given that the Lord's anger is righteous anger, why would he swear not to be wroth with this people?

• 3 Ne. 22:9: What are the waters of Noah, mentioned in this verse?

• 3 Ne. 22:15: There are many instances in the scriptures where the prophets recount the words of Isaiah. Is there a reason why he is quoted more than other prophets?

• 3 Ne. 2216: Does the smith in this verse refer specifically to Joseph Smith?

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. →

• 3 Ne. 20:10: Remnant. See Joe's series of posts on the topic of remnant at the Feast blog.

• 3 Ne. 21:25. See this post at the Juvenile Instructor blog regarding Elder George P. Lee and disputed interpretations of this verse.

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: Chapter 19-20a                      Next page: Chapters 23b-26