Feast upon the Word - User contributions [en]

2 Chr 1:1-9:31

2014-05-29T03:12:47Z

Janetlisonbee: /* Points to ponder */

[[The Old Testament]] > [[Chronicles]] > [[2 Chr 1:1-9:31 | 2 Chronicles 1-9]] <br>
[[1 Chr 11:1-29:30 | Previous page: 1 Chronicles 11-29]]                      [[2 Chronicles 10 | Next page: 2 Chronicles 10]]

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

== Summary ==

''This heading should be brief and may include an outline of the passage. Click the link above and to the right to edit or add content to this heading. →''

== Historical setting ==

''This heading should be brief and explain facts about the historical setting that will help a reader to understand the passage. 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. →''

2 Chr. 3:17 The name of the right pillar for the temple was Jachin and the left was Boaz. The NIV Bible gives the definition of these names. Jachin means "He establishes" and Boaz means "Strength". These two pillars flanked the entrance to the temple, representing the foundation or core purpose of the temple. In other words, the purpose of the temple is to "to establish or endow with power (strength)". Pillars also represent, like the temple itself, the bridge between heaven and earth, the vertical axis which both unites and divides these two realms.

== I have a question ==

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

== Resources ==

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

== 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.''

<references/>

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[[1 Chr 11:1-29:30 | Previous page: 1 Chronicles 11-29]]                      [[2 Chronicles 10 | Next page: 2 Chronicles 10]]

1 Kgs 1:1-11:43

2014-05-29T02:42:43Z

Janetlisonbee: /* Points to ponder */

[[The Old Testament]] > [[Kings]] > [[1 Kgs 1:1-11:43 | 1 Kings 1-11]] <br>
[[Kings | Previous page: Kings]]                              [[1 Kgs 12:1-16:28 | Next Page: 1 Kings 12-16a]]

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

== Summary ==

''This heading should be brief and may include an outline of the book. Click the link above and to the right to edit or add content to this heading. →''

== Historical setting ==

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

A broader treatment of the history of ancient Israel, including Kings, is found at [[Old Testament: Historical Overview#United kingdom.2C 1049-931 BC |Old Testament: Historical Overview]].

== 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. →''

* '''''Verse 9:4: David's integrity.''''' How can this view of David be reconciled with the JST view of David in [[1 Kgs 11:4]] and [[1 Kgs 11:6|6]]? For some personal reflections, see Robert C.'s comment [http://www.timesandseasons.org/?p=3268#comment-206613 here].

== Points to ponder ==
1 Kings 7:21 - The name of the right pillar for the temple was Jachin and the left was Boaz. The NIV Bible gives the definition of these names. Jachin means "He establishes" and Boaz means "Strength". These two pillars flanked the entrance to the temple, representing the foundation or core purpose of the temple. In other words, the purpose of the temple is to "to establish or endow with power (strength)". Pillars also represent, like the temple itself, the bridge between heaven and earth, the vertical axis which both unites and divides these two realms.

== I have a question ==

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

== Resources ==

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

* '''''Verse 8:54: Altars.''''' See [http://www.bycommonconsent.com/2006/07/the-family-altar/ "The family alter"], a post by J. Stapley at the ''BCC'' blog discussing altars in LDS Church history.

== 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.''

<references/>

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[[Kings | Previous page: Kings]]                              [[1 Kgs 12:1-16:28 | Next Page: 1 Kings 12-16a]]

3 Ne 20:21-25

2012-06-05T04:34:05Z

Janetlisonbee: /* Lexical notes */

[[The Book of Mormon]] > [[Third Nephi]] > [[Third Nephi 20|Chapter 20]]
{|
| [[3 Ne 20:16-20|Previous (3 Ne 20:16-20)]] ||             || [[3 Ne 20:26-30|Next (3 Ne 20:26-30)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

* vv. 23-26 stand in striking parallel to Acts 3:22-26 (on which see [[Acts_3:21-26|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?

* 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"?

== Lexical notes ==
* Vs. 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?

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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

1 Ne 22:6-10

2011-09-30T03:22:16Z

Janetlisonbee: /* Verse 10 */

[[The Book of Mormon]] > [[First Nephi]] > [[First Nephi 22|Chapter 22]]
{|
| [[1 Ne 22:1-5|Previous (1 Ne 22:1-5)]] ||             || [[1 Ne 22:11-15|Next (1 Ne 22:11-15)]]
|}
== Questions ==
===Verse 6===
* What does it mean for scattered Israel to "be nursed by the Gentiles"?
* Who are the Gentiles referred to here?
* What does it mean for the Lord to "lift up his hand upon the Gentiles"?
* How are the Gentiles "set...up for a standard"?
* How are the children of Israel carried in the arms of the Gentiles?

===Verse 7===
* When is the fulfillment of this prophecy to take place?
* What is the "mighty nation among the Gentiles" referred to here? Is it the United States or some other nation?
* What is "this land" referred to? Does it mean the immediate area where Lehi and his family are dwelling after landing in the Americas, or does it mean a more wide area? How does our understanding of "this land" influence our interpretation of how this prophecy is fulfilled?
* What does it mean for the descendants of Lehi to be scattered?

===Verse 8===
* By using the term "after", Nephi seems to be giving a temporal timeline here. When was the scattering and when was the nourishing and carrying mentioned here?

===Verse 9===
* Where does the Lord reveal the Abrahamic covenant to modern LDS worshipers?
===Verse 10===
* In the scriptures, what does it mean for a man to make his arm bare, i.e., to reveal his arm? How does restoring his covenants make his arm bare?
Well, one explanation of what it means to "make his arm bare" could be to reveal his power. When 2 men are going to fight, it is customary for them to roll up their sleeves, I think, to show their muscles to the opposition. So, applying this meaning to the covenants of the Lord, would be that when the Lord restored his covenants, it was that He was arming his people with power. --JLisonbee

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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{|
| [[1 Ne 22:1-5|Previous (1 Ne 22:1-5)]] ||             || [[1 Ne 22:11-15|Next (1 Ne 22:11-15)]]
|}

Ezek 1:6-10

2010-12-23T05:20:06Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Ezekiel]] > [[Ezekiel 1|Chapter 1]]
{|
| [[Ezek 1:1-5|Previous (Ezek 1:1-5)]] ||             || [[Ezek 1:11-15|Next (Ezek 1:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
The faces of these creatures actually correlate to the lead tribes of the Children of Isreal's banners in the encampment of Israel, with the tabernacle being in the center. Jewish tradition state that Judah's [on the East] banner was the Lion, Ephraim's [on the West]was a Ox, Reuben's [on the South]was Man and Dan's [on the North] was an eagle. See Numbers 2. Also Revelation 4:6-9.

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

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

Rev 4:6-11

2010-12-23T05:18:49Z

Janetlisonbee: /* Exegesis */

[[The New Testament]] > [[Revelation]] > [[Revelation 4|Chapter 4]]
{|
| [[Rev 4:1-5|Previous (Rev 4:1-5)]] ||             || [[Rev 5:1-5|Next (Rev 5:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
The faces of these beats actually correlate to the lead tribes of the Children of Isreal's banners in the encampment of Israel, with the tabernacle being in the center. Jewish tradition state that Judah's [on the East] banner was the Lion, Ephraim's [on the West]was a Ox, Reuben's [on the South]was Man and Dan's [on the North] was an eagle. See Numbers 2. See also Ezekiel chapter 1.

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

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{|
| [[Rev 4:1-5|Previous (Rev 4:1-5)]] ||             || [[Rev 5:1-5|Next (Rev 5:1-5)]]
|}

Ezek 1:6-10

2010-12-23T05:14:28Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Ezekiel]] > [[Ezekiel 1|Chapter 1]]
{|
| [[Ezek 1:1-5|Previous (Ezek 1:1-5)]] ||             || [[Ezek 1:11-15|Next (Ezek 1:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
The faces of these creatures actually correlate to the lead tribes of the Children of Isreal's banners in the encampment of Israel, with the tabernacle being in the center. Jewish tradition state that Judah's [on the East] banner was the Lion, Ephraim's [on the West]was a Ox, Reuben's [on the South]was Man and Dan's [on the North] was an eagle. See Numbers 2.

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

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

Talk:Ezek 40:1-48:35

2010-11-07T03:10:54Z

Janetlisonbee:

I wonder why the temple in Ezekiel's vision does not include the following: the menorah, the altar of incense, the laver, and that there are "double doors" instead of a veil to separate the Holy of Holies from the Holy Place. Also, the river of water that proceeds from the temple that heals the Dead Sea and has 12 trees is very similiar to the vision of John the Revelator described in Revelation 21. The remarkable difference between Ezekiel's vision and John's is that John records that there was NO temple! So, I am in a quandry about all of this. Hope someone can shed some light on these things. Thanks!

3 Ne 8:21-25

2010-10-26T01:07:41Z

Janetlisonbee: /* Exegesis */

[[The Book of Mormon]] > [[Third Nephi]] > [[Third Nephi 8|Chapter 8]]
{|
| [[3 Ne 8:16-20|Previous (3 Ne 8:16-20)]] ||             || [[3 Ne 9:1-5|Next (3 Ne 9:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''
*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...

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

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{|
| [[3 Ne 8:16-20|Previous (3 Ne 8:16-20)]] ||             || [[3 Ne 9:1-5|Next (3 Ne 9:1-5)]]
|}

Gen 10:21-25

2010-02-09T16:33:35Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Genesis]] > [[Genesis 10|Chapter 10]]
{|
| [[Gen 10:16-20|Previous (Gen 10:16-20)]] ||             || [[Gen 10:26-32|Next (Gen 10:26-32)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
Vs. 25: We read that in the days of Peleg the earth was divided. In the previous chapter, we are learning about the sons of Japeth, Ham and Shem. In chapter 10:4-5 it reads that the sons of Javan [Japeth's son] that the "isles of the Gentiles divided in their lands; every one at his tongue, after their families in their nations." Then in verses 8-10, the grandson of Ham, Nimrod, builds a mighty city Babel. This is where the tower was being built and the Lord confounded their languages. It seems that instead of thinking that the physical earth separated into continents during Peleg's days, that all of these verses indicate that the "lands were divided" into separations of language/family into nations at that time.

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

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{|
| [[Gen 10:16-20|Previous (Gen 10:16-20)]] ||             || [[Gen 10:26-32|Next (Gen 10:26-32)]]
|}

Gen 10:21-25

2010-02-09T16:32:18Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Genesis]] > [[Genesis 10|Chapter 10]]
{|
| [[Gen 10:16-20|Previous (Gen 10:16-20)]] ||             || [[Gen 10:26-32|Next (Gen 10:26-32)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
Vs. 25: We read that in the days of Peleg the earth was divided. In the previous chapter, we are learning about the sons of Japeth, Ham and Shem. In chapter 10:4-5 it reads that the sons of Javan [Japeth's son] that the "isles of the Gentiles divided in their lands; every one at his tongue, after their families in their nations." Then in verses 8-10, the grandson of Ham, Nimrod, builds a mighty city Babel. This is where the tower was being built and the Lord confounded their languages. It seems that instead of thinking that the physical earth separated into continents during Peleg's days, that all of these verses indicate that the "lands were divided" into language/family seperation into nations at that time.

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

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{|
| [[Gen 10:16-20|Previous (Gen 10:16-20)]] ||             || [[Gen 10:26-32|Next (Gen 10:26-32)]]
|}

Talk:1 Ne 2:16-24

2009-10-18T01:57:39Z

Janetlisonbee:

In the four scriptural journeys to a "promised land" [Children of Israel, Jaredites, Lehi/Nephi group and the LDS pioneers], we can draw spiritual parallels in our earthly journey back to the presence of our Heavenly Father. However, I find it interesting that in these accounts, the "promised land" was not a promise of rest and peace. It was, for the most part, a new set of problems and difficulties! As I think about it, I think this also fits. Heavenly Father does not have it easy. He doesn't have to fight evil within Himself, for He is perfect, but is active in the battle with His children. Likewise, I don't think that it is going to be "R & R" in the Celestial Kingdom, but that we will be very busy and still combating the forces of evil. Sure there will be periods of respite, but even the peaceful Millenium doesn't last forever...evil rears its ugly head again. --J. Lisonbee 10/18/09

1 Ne 2:1-5

2009-10-18T01:42:29Z

Janetlisonbee: /* Verse 2 */

[[The Book of Mormon]] > [[First Nephi]] > [[First Nephi 2|Chapter 2]]
{|
| [[1 Ne 1:16-20|Previous (1 Ne 1:16-20)]] ||             || [[1 Ne 2:6-10|Next (1 Ne 2:6-10)]]
|}
== Questions ==
===Verse 1===
* ''"the Lord spake unto my father."'' Is it significant that Nephi uses the word ''unto'' rather than ''with'' in this case?

===Verse 2===
* Of all the prophets and others warning that Jerusalem was to be destroyed (cf [[1 Ne 1:3]]), why was Lehi alone commanded to take his family and flee? Or were others perhaps also warned, but didn't heed the call? Or did they leave Jerusalem without leaving a record which we have?

===Verse 3===

* Are obeying the word and doing what the commandments say two separate and distinct things?

===Verse 4===

* Why doesn't Nephi say "we departed into the wilderness"?

* Did Lehi have neighbors? Did he have relatives that visited his home frequently? How long did Lehi expect it would take before people discovered that his house had been abandoned? What did the laws of Jerusalem say about inheriting a home and land that was abandoned by its owner?

===Verse 5===

* Were Nephi's sisters born before or after this point in time?
* Did Lehi and his family take trails that followed the borders of the land or did they intentionally avoid trails and stay close to the shoreline?

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

== Exegesis ==
===Verse 1===

* ''Blessed art thou ... they seek to take away they life'' The Lord tells Lehi that he is “blessed” for the things which he has done. And, the Lord tells him, because of what he has done “they seek to take away thy life.” The construction of the verse doesn't imply that the fact that people seek to take away his life is his blessing. Still the proximity in the verse reminds us of the Lord's words in the New Testament "Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven" [[Matt 5:10]].

*''"which thou hast done."'' Lehi is told in this verse that he is being blessed for the “thing which [he] hast done.” Notice that it is for what he has done, not for what he thought or said.

*''"behold, they seek to take away they life."'' It may be that Lehi already knew they wanted to take away his life. Either way, this phrase places in context the need for Lehi and his family to leave the city.

* Compare [[1 Ne 7:14]]: the Jews “have sought to take away the life of my father, insomuch that they have driven him out of the land.”

===Verse 2===

*''"even in a dream."'' This phrase appears in both this verse and the prior one. The word “even” adds extra emphasis, perhaps to persuade us that there was something special about this heavenly communication. Maybe Nephi thought some readers would doubt his father had dreams with divinity.

*''Who Received the Command to Leave?'' Readers find out from Nephi that “the Lord commanded my father” to “take his family and depart into the wilderness.” One way of reading this verse is that Lehi alone received this commandment. In other words, it sounds like the rest of the family was obligated, but not commanded, to leave Jerusalem. On the other hand, as Lehi received additional commandments concerning his family, Nephi declared: “Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord?” ([[1 Ne 4:34]]). One of the footnotes to this verse complicates the question of who was commanded somewhat more. When her sons arrived home from Jerusalem, Sariah exclaimed: “Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness; yea, and I also know of a surety that the Lord hath protected my sons . . . and given them power whereby they could accomplish the thing which the Lord hath commanded them” ([[1 Ne 5:8]]). Readers could interpret this verse as saying that there were specific commands that Lehi received, which were different from the commands his sons received. The verses listed in footnote 2a seem to agree that Lehi received from the Lord the commandment to leave Jerusalem. The evidence is not as clear cut, however, as to who received the commandment to return to Jerusalem, unless it ends up being that both Lehi and his sons received the command. There may also be a pattern in these verses, regarding who received the commandments from the Lord. Perhaps the revelation came through whoever was presiding at that particular time and place. It would make sense, then, that Lehi received most of the commandments from the Lord for his family. In those instances where Lehi was absent and the sons were on their own, such as when they were in Jerusalem retrieving the plates, then it makes sense that the commandments had to come through Nephi and his brothers.

*''"that."'' Some might wonder why this verse had to say “came to pass that the Lord commanded” rather than “came to pass the Lord commanded.” Some might think that "that" was a needless word that unnecessarily uses space. Others may find it natural that the phrase “it came to pass” was always immediately followed by the word “that.” The Book of Mormon contains only one or two exceptions to this pattern. It may be that in the Hebrew language the only way to express this thought is with the complete phrase, “it came to pass that.” Perhaps the rare exceptions to this pattern, which omit the word “that,” resulted from corrections that Joseph Smith tried to impose on the text, many years after the translation.

*''"take" and "depart."'' Readers might find it odd that both the verbs “take” and “depart” were used in this verse. It seems the first one would have sufficed. Instead of reading “that he should take his family and depart into the wilderness,” this verse could have stated “that he should take his family into the wilderness.” Maybe the word “depart” makes their exit from the city seem more permanent.

*''"The Circumstances of Their Departure."'' In one of the verses cross-referenced to this one, the prophet Jacob makes an interesting observation: “we have been driven out of the land of our inheritance” ([[2 Ne 10:20]]). This expands Nephi’s comment about his father being driven out of Jerusalem (see [[1 Ne 7:14]]) and applies it to the whole family. Readers might wonder if Jacob's statement is a misrepresentation of what really happened, since our usual interpretation is that Lehi and company slipped out of Jerusalem when not a soul was looking. Maybe Jacob's statement is partly true because of what happened when Nephi and his brothers tried to obtain the plates from Laban. At one point, Laban “sent his servants to slay” Nephi and his brethren, which caused them to “flee before the servants” ([[1 Ne 3:25]]-26). This event also fits with Jacob’s statement, because it started when Nephi and his brethren “went down to the land of our inheritance,” gathered together their gold and silver, presented it to Laban, ran away from his servants, sent Nephi to try out a new plan for obtaining the plates, convinced Zoram to accompany them, and presumably never returned to the land of their inheritance (notice that this is confirmed in [[1 Ne 7:2]]-5). Perhaps this sequence of events is what Nephi and Jacob had in mind when they later made their above-cited statements. Still, Jacob seems a little presumptuous in using the pronoun “we,” since he was born several years after his family had left Jerusalem.

*''"Comparisons with Other Relocations Required by the Lord."'' The footnotes tell us that this is not the first time the Lord has commanded a branch of his people to uproot and move to a new place. “NOW the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee” ([[Gen 12:1)]]. Like Abraham, Lehi was told to leave his relatives and friends behind. The parallel continued since the Lord kept both Abraham and Lehi in suspense as to where he was leading them. Another verse in Genesis appears in the footnotes for the verse under consideration: “And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place” ([[Gen 19:12]]). According to the JST, it was “holy men” who told Lot to bring his extended family “out of this place.” One difference between the stories of Lehi and Lot is that in the latter case it was messengers of the Lord, rather than the Lord himself, who told an Old Testament patriarch to leave the city where he was living. Another dissimilarity between the two accounts is the number of people each was supposed to take: Lot took his in-laws while Lehi took his immediate family. Then again, it could just be that Lot had less time to prepare for his relocation and thus had to take everyone all at once, while Lehi was allowed to send his sons back to Jerusalem to obtain prospective in-laws, since the destruction of Jerusalem was not immediately imminent. Another cross-reference to this verse presents further details for comparison: “And when thou hast done this thou shalt go at the head of them down into the valley which is northward. And there will I meet thee, and I will go before thee into a land which is choice above all the lands of the earth” ([[Ether 1:42]]). This verse from Ether contains additional details not found at this point in Lehi’s communication with the Lord. It promises the Lord’s presence to the brother of Jared and speaks at the outset of the destination being a promised land. After comparing Lehi’s experience with those of all these other men, the unique aspects for Lehi's relocation are the fact that his command from the Lord came through a dream and that he was told to go into the wilderness. This latter aspect may not be completely unique, since Moses may have been commanded to take the children of Israel into the wilderness.

I think it is interesting that the Lord just told Lehi to depart into the wilderness--didn't mention the "promised land" until later.--J. Lisonbee 10/18/09

===Verse 3===

*''"he was obedient unto the word of the Lord.”'' This might be a peculiar phrase. It is certainly in keeping with a common phrase in LDS circles—“obey the commandments”—but what does the phrase mean? Readers may have the impression that we can only obey people or divine beings. Maybe this is a faulty assumption. Furthermore, readers may feel that obedience is an act of devotion and righteousness that could only be offered to a person whom they love —- and not in behalf of some abstract thing or concept. Perhaps this is a false dichotomy. It may be possible that every law was enacted by someone, that every law we obey is an act of loyalty and devotion to some person or community. If this is the case, then obeying the words of the Lord can be equated with obeying the Lord.
* There is something miraculous about transforming a few words on a page of scriptures into a Christlike way of living. Add to that the multitude of cultures who have different life ways and values, and yet the scriptures can speak the same thing to each. Or maybe the magic comes from the fact that scripture and Spirit combined create a situation where the words on the page call forth deep meanings that lie within the souls of men. The Holy Ghost touches their heart and, almost instinctively, people from any place know what they must do to change their lives and become more like God. This harmony between intent and outcome is hinted at in this verse. Nephi received the Lord's words, did what he knew they required of him, and, in the end, there was no question but that he had done what the Lord wanted. Thus there was a perfect fit between between cause and effect.

===Verses 1-4 & Lehi's Exodus (1 Ne 1-18)===
The Book of Mormon begins with the exodus of Lehi and his family from Jerusalem. The first four elements of this exodus are captured in summary here: Lehi’s life is threatened (1) because he has performed his duty as a prophet (2). He is commanded to depart into the wilderness (3) before Jerusalem is destroyed (4). This exodus strongly parallels Israel's exodus chronicled in the Book of Exodus.

====The Exodus Pattern====

# Oppression ([[Ex 2:23]]-25; [[1 Ne 1]]-2)
# A Prophet Leader is Called ([[Ex 3]]; [[1 Ne 1]])
# A Flight into the Wilderness ([[Ex 12]]-14; [[1 Ne 2:1]]-4)
# Destruction of Enemies ([[Ex 12:29]]-30, [[Ex 14:27]]-28; [[1 Ne 4:10]]-18)
# Wandering in the Wilderness ([[Ex 13]]-17; [[1 Ne 16]]-18)
# Divine Guidance in the Wilderness ([[Ex 13:21]]; [[1 Ne 16:9]]-10, [[1 Ne 17:13]])
# Crossing Water ([[Ex 14]]; [[1 Ne 18]])
# Murmurings ([[Ex 15:24]], [[Ex 16:2]], [[Ex 17:2]]; [[1 Ne 2:12]], [[1 Ne 3:29]]-31, [[1 Ne 17:17]])
# Manna Provided ([[Ex 16]]; [[1 Ne 17:2]]-3)
# Entrance into the Promised Land ([[Josh 3]]; [[1 Ne 18:23]])

====Other Parallels====

Besides this basic pattern, there is an extended list of parallels between the experiences of the Israelites and those of Lehi’s family. Moses’ and Lehi’s prophetic calls were both accompanied by fire ([[Ex 3:2]]–4; [[1 Ne 1:6]]); aid was requested from both oppressors Pharoah and Laban ([[Ex 10:3]]; [[1 Ne 3:12]]-13); signs and wonders were manifest ([[Ex 7]]-10; [[1 Ne 4:20]]); the despoiling of the Egyptians and the taking of Laban’s possessions ([[Ex 12:35]]–36; [[1 Ne 4:38]]; [[2 Ne 5:12]], 14); a new law that was to govern the Lord’s people ([[Ex 20:2]]–17; [[1 Ne 2:20]]–24); transfiguration ([[Ex 34:30]]; [[1 Ne 17:52]]); burial in the desert ([[Josh 24:32]]; [[1 Ne 16:34]]); and others.

====Nephites’ Awareness of the Reenactment====

Lehi and Nephi probably understood Israelite history well enough to recognize the parallels between their exodus and the Israelite exodus from Egypt. For example it seems Nephi would have recognized that this promise to Nephi (in verse 19) echoes promises given to Moses:
:Blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart. And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands. ([[1 Ne 2:19]]-20)

Given how parallel the experiences are as Nephi writes them, it seems that even if Nephi didn't recognize the parallels during this exodus, he clearly understood them as he was writing his history in First and Second Nephi.

====Continuing Exodus in the Book of Mormon====

There is a continuing pattern of Exodus throughout the pages of the Book of Mormon. In fact, there are six accounts of a Lehi-type exodus during the following thousand-year history. In each, the Lord directs prophets to take their people and depart into the wilderness. Nephi’s exodus is found quite soon after the arrival in the Promised Land. ([[2 Ne 5:1]]-5). The other exodus accounts are found in [[Omni 1:13]], [[Mosiah 18:34]], [[Mosiah 22:11]], and [[Alma 27:11]]-14. Another took place in 2,200 BC ([[Ether 1:39]]-42).

====A Metaphor for Journey Through Mortality to Eternal Life====

Because of their Israelite heritage and the records they brought with them (Brass Plates), the Nephites understood the biblical exodus. They knew that it was a type and shadow of their own wanderings as well as the spiritual condition of humanity. We are all wanderers seeking for an inheritance in an eternal Land of Promise. Applying our spiritual situation to this same pattern of exodus can be instructive as we read through this second chapter of First Nephi.

== Related links ==
* Concerning other groups leaving Jerusalem by mandate, as they claim, from the Lord, see Margaret Barker's article [http://farms.byu.edu/publications/bookschapter.php?bookid=2&chapid=36 "What Did Josiah Reform"] (a speech she, a Methodist scholar, gave at a BYU forum) in ''Glimpses of Lehi's Jerusalem'', 2004. (For a response to this view, see [http://www.farmsresearch.com/display-print.php?table=review&id=552 Terrence L. Szink's review] published by FARMS; some LDS scholars, notably [http://farms.byu.edu/viewauthor.php?authorID=84 Kevin Christensen], favor Barker's view.)
* On Lehi's departure into the wilderness related to the Biblical Exodus, see the following:
** [http://farms.byu.edu/display.php?table=transcripts&id=23 Exodus Pattern in the Book of Mormon] by S. Kent Brown
** [http://farms.byu.edu/display.php?id=67&table=jbms The Exodus of Lehi Revisited] by Mark J. Johnson
** [http://fhss.byu.edu/polsci/reynoldn/Moses%20Typology%20in%20Lehi's%20Farewell%20Address%20for%20BYU%20Studies.pdf] Moses Typology in Lehi's Farewell Address, by Noel B. Reynolds
** [http://latterdayisrael.com/WPL.htm Wanderers in the Promised Land: A Study of the Exodus Motif in the Book of Mormon and Holy Bible] by Bruce J. Boehm
** George S. Tate, "The Typology of the Exodus Pattern in the Book of Mormon," in Literature of Belief: Sacred Scripture and Religious Experiences, ed. Neal E. Lambert (Provo: Religious Studies Center, Brigham Young University, 1981), 245–62.
** Terrence L. Szink, "To a Land of Promise (1 Nephi 16–18)," in Studies in Scripture: Volume Seven, 1 Nephi to Alma 29, ed. Kent P. Jackson (Salt Lake City: Deseret Book, 1987), 60–72

* A Discussion of [http://bomgroupies.wordpress.com/2007/03/04/1-nephi-2-lehi-and-the-exodus/ Lehi and the Exodus] at the Book of Mormon Groupies blog

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Talk:1 Ne 18:1-4

2009-10-18T01:31:34Z

Janetlisonbee:

Verse 18: 2 is an excellent one in which to substitute your own name and your life to make it more applicable and inspiring personally.
: Now I, [Mark] did not … build [my life] after the manner of men; but I did build it after the manner which the Lord had shown unto me … And I, [Mark] did go into the mount oft, and I did pray oft unto the Lord; wherefore the Lord showed unto me great things. And it came to pass that after I had finished [my life], according to the word of the Lord, my brethren beheld that it was good, and that the workmanship thereof was exceedingly fine; wherefore, they did humble themselves again before the Lord.--[[User:RM Matheson|RM Matheson]] 23:54, 17 Nov 2005 (UTC)

A nice addition to this thought can be found in Doc. & Cov. 95:13 regarding the building of the Kirtland Temple [and of course, our lives], "Now here is wisdom, and the mind of the Lord---let the house be built, not after the manner of the world, for I give not unto you that ye shall live after the manner of the world". --Janet Lisonbee Oct. 18, 2009

John 10:6-10

2009-10-04T15:34:20Z

Janetlisonbee: /* Exegesis */

[[The New Testament]] > [[John]] > [[John 10|Chapter 10]]
{|
| [[John 10:1-5|Previous (John 10:1-5)]] ||             || [[John 10:11-15|Next (John 10:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
Verse 10 - I happened upon a discourse by Robert Schuler of the Crystal Cathedral and he used this verse to describe the "abundant" Christian life as faith''full'', hope''full'', thought''full'', meaning''full'', purpose''full'', merci''full'', fruit''full'', peace''full'', thank''full'' and joy''full''. I thought it was a wonderful application.

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

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Talk:1 Cor 11:26-30

2009-09-28T01:15:52Z

Janetlisonbee:

Great job Nate. I am so glad that you have shown that Paul explained that not only it is important to meet a "level" of personal righteousness when partaking of the sacrament, but also the importance of HOW we partake of it.

User talk:Natefifield

2009-09-28T01:10:05Z

Janetlisonbee:

Hi Natefifield, Welcome to the site. --[[User:Matthewfaulconer|Matthew Faulconer]] 06:04, 27 July 2009 (CEST)

Hi Nate, Just want you to know that I appreciate all that you have added to the site. You really do a great job in explaining Paul and some of the more difficult passages. --Janet Lisonbee

Talk:Abraham Facsimile 2

2009-04-25T02:54:10Z

Janetlisonbee:

I loved the exegesis on the three facsimiles. Thank you to whomever posted this information. When I taught seminary on this subject, I asked my class why these three facsimiles are in our scriptures....is there anything we can draw from them for our personal lives? They came up with a great explanation for fascimile #1, which had some broad parallels with the exegesis posted.
Abraham represents each of us, facing certain death in this mortal life [bound to the altar] Because of the Fall, we are subject to temptation, sin and death [represented by the priest and the crocodile, Satan, the underling force]. When we, like Abraham, are willing to sacrifice our the "lusts of the flesh" as represented by the 4 canopical jars under the altar and cry unto the Lord [the hawk] for His saving grace, then our bands will loosed and sin is destroyed [the priest is killed in the narrative] and we are rescued.

Fascimile #2 seemed to represent the order of God. The word "ordinance" actually means to "place in order". Fascimile #2 could represent the temple, where we learn the "order of God". Once we truly understand and faithfully live the covenants and all that apply to them, then it seems that we, like Abraham, will be worthy to sit on thrones,[Fascimile #3] through the grace [the politeness] of God, our King.

So, basically, the three fascimiles to my seminary class represented the plan of salvation. Simple. --Janet Lisonbee

Matt 21:11-15

2009-04-19T12:58:51Z

Janetlisonbee: /* Questions */

[[The New Testament]] > [[Matthew]] > [[Matthew 21|Chapter 21]]
{|
| [[Matt 21:6-10|Previous (Matt 21:6-10)]] ||             || [[Matt 21:16-20|Next (Matt 21:16-20)]]
|}
== Questions ==
* Did Jesus "overthrow the moneychangers" every passover season? Or is this incident specifically connected to His "triumphal entry"?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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{|
| [[Matt 21:6-10|Previous (Matt 21:6-10)]] ||             || [[Matt 21:16-20|Next (Matt 21:16-20)]]
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2 Ne 2:11-15

2009-03-28T05:31:03Z

Janetlisonbee: /* Verses 11-13: The import of Adam's fall. */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 2|Chapter 2]]
{|
| [[2 Ne 2:6-10|Previous (2 Ne 2:6-10)]] ||             || [[2 Ne 2:16-20|Next (2 Ne 2:16-20)]]
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== Questions ==
=== Verse 11 ===
* In the ancient Mediterranean Basin and Near East, many religions understood the world as a continuum: ultimately there is no difference between the lowest insect and the highest god; there is a unity of all-in-all, a state that could be described as “compound in one.” Some religions today hold similar beliefs. Perhaps Lehi has such religions in mind here. If so, why would he think it important to teach Jacob that they are false?

* If there must be opposition in all things for there to be good, why are those who oppose God’s law punished?

* What does “opposition” mean, “contrariety” or “difference"?

* One meanings of “opposition” is “contrast.” Could that be the meaning here? Does that change our understanding of the verse?

* Does it follow from what Lehi says here that there must be evil acts?

* What does ''it'' refer to in the phrase "if it should be one body"?

=== Verse 12 ===
* Why would the world have been created for nothing, without purpose, if there were no opposition?

* Why would that “destroy the wisdom of God and his eternal purposes, and also the power, and the mercy, and the justice of God"?

* What is God's wisdom?

* What is God's purpose?

* What is God's power, mercy and justice?

* Does Lehi mean this phrase to be understood as one thing, or does he mean us to understand each thing separately?

* What does “destroy” mean in this case?

* The phrase “no purpose in the end of its creation” is odd since “purpose” and “end” seem to mean the same thing in this case. What do you make of that odd phrasing?

=== Verse 13 ===
* Look at each step in the chain of this argument. Can you explain why each step is true? For example, why is it that if there is no righteousness, then there is no happiness?

* To what does “these things” refer in the phrase “if these things are not there is no God,” to righteousness, happiness, punishment, and misery, or only to the last two?

* Variations of the phrase “to act and not to be acted upon” occur in several places in Lehi’s address (v. 14 and [[2 Ne 2:26|v. 26]]). If we are affected by something, we are acted upon, so if we have bodies or emotions, we are acted upon. Since Lehi doesn’t deny that we have bodies or emotions, he must mean something different. What does “acted upon” mean to him? What things act? What things are acted upon?

* In what sense are the forbidden fruit and the tree of life opposites?

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

== Exegesis ==
=== Verses 11-13: The import of Adam's fall. ===
* v. 11: This verse indicates that "life" was not possible without the opposing forces introduced in the fall; such things as righteousness and wickedness, good and bad, health and sickness, holiness and misery. Adam would not have ceased breathing if he'd not eaten of the forbidden fruit. In our usual sense of the word, he would have been alive, but in another sense, life is strictly required to involve change; either growth or decay. (health and sickness, life and death) Adam's state, as a closed system, was unchanging, as was Eve's. He could not progress and he could not decay.

* v. 12: If Adam could not die, then he could not truely live or progress, and since the earth was created for the express purpose of enabling man's progress, Adam's mortality (and, by extension, ours) was necessary in order to bring about the earth's purpose. Otherwise, all of creation would have been a thing of naught.

* v. 13: Such a state of things would belie an imperfection in the wisdom of God who had purposed the creation. (Likewise his inability to bring about his purpose would imply an imperfection in his power and by extension, many of his attributes.) Since God is, at least in part, defined as a being of perfect wisdom, then, if Adam had not fallen, then our God would not be a God and we would therefore have no God at all.

*Adam, like Christ, was willing to die in order to bring forth much "fruit". Adam was not deceived, but knowingly and willingly partook of the fruit in order "that man may be".

===Verse 11===
''Compound in one vs. one body.'' Although, at first blush, it may seem that "compound in one" and "one body" are very similar concepts (emphasizing oneness), it seems here they are being juxtaposed in a way that emphasizes the duality (or multiplicity) inherent in the term ''compound'' (cf. [[Alma 43:13]] where ''compound'' refers to the Lamanites as an amalgamation of peoples). The idea of one body can be read here as a contrast to this oppositional nature of the word ''compound''. The implication seems to be that if Adam's fall had not occurred, things would have remained in a state of unity. Interestingly, the word ''atonement'' also seems to presuppose a fusing together. (See also [[Gen 2:24]] where man and woman are commanded to leave their parents and then to cleave to each other.)

=== Verse 13 ===
* This verse tells us that if there is no sin there is no righteousness. This doesn't mean that in order to be righteous one must sin. Clearly, Christ's example shows us that this is false. We might read then this as saying that sin has to be known (someone has to sin) in order for there to be righteousness. Or maybe this means simply that sin has to be possible--man must be enticed (see [[2 Ne 2:16|verse 16]]). That reading would suggest that Christ had to be tempted in order for him to be righteous, but he didn't have to give in to temptation.

=== Verse 14 ===
* Note that between verses 11 and verse 14, Lehi switches from addressing Jacob only to addressing his sons collectively.

* The first part of the verse answers the string of if-then statements in 13: Verse 13 says “if this, then not that,” etc. Verse 14 begins by saying “but that is true.” It follows that the first “this” in v. 13 isn’t true.

== Related links ==
=== Verses 13-14 ===
* David A. Bednar, "[http://lds.org/conference/talk/display/0,5232,23-1-646-32,00.html And Nothing Shall Offend Them]," ''Ensign'', Nov 2006, pp. 89–92. Elder Bednar says it is "ultimately impossible for another person to offend" us because it is "a ''choice'' we make [and] not a ''condition'' inflicted or imposed upon us."
:"To believe that someone or something can ''make'' us feel offended, angry, hurt, or bitter diminishes our moral agency and transforms us into objects to be acted upon. As agents, however, you and I have the power to act and to choose how we will respond to an offensive or hurtful situation."
=== Verses 15-16 ===
* Robert D. Hales, "[http://lds.org/conference/talk/display/0,5232,23-1-602-1,00.html To Act for Ourselves: The Gift and Blessings of Agency]," ''Ensign'', May 2006, pp. 4–8. Elder Hales speaks of the utmost importance of agency and the ability to choose for oneself. "Opposition is essential to the purpose of our lives."

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{|
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2 Ne 2:6-10

2009-03-28T05:21:58Z

Janetlisonbee: /* Verse 9 */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 2|Chapter 2]]
{|
| [[2 Ne 2:1-5|Previous (2 Ne 2:1-5)]] ||             || [[2 Ne 2:11-15|Next (2 Ne 2:11-15)]]
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== Questions ==

=== Verse 6 ===
* This verse begins with “wherefore,” or “because.” Redemption comes through the Messiah because the law cuts us off. What does that teach? And it comes to us through him because he is full of grace and truth. Presumably the contrast is between Christ and us: as fallen beings, we are not full of grace or truth, but he is. What is grace? What is truth? What does it mean to say that Christ is full of them? What does it mean to say that we are not?

=== Verse 7 ===
* What are the ends of the law? “Ends” usually means “purposes.” Does it mean that here? What does “to answer the ends of the law” mean? Why does Lehi tell us that we must have a broken heart and a contrite spirit to partake in Christ’s redemption? Why doesn’t he mention obedience or ordinances if they are necessary?

=== Verse 8 ===
* Jacob is in the wilderness of a new land and presumably has little chance to tell very many others this gospel. So why does Lehi tell Jacob that it is important to make these things known to everyone?

* Why does Lehi connect resurrection to redemption? What does the phrase “merits, and mercy, and grace” mean? Should we understand each of those three terms separately, or should we understand the phrase as a unit? To think about what is being said here, ask yourself what it means to rely only on the merit of the Messiah. Then ask yourself what it means only to rely on his mercy. And then on his grace.

=== Verse 9 ===
* Why is the Savior said to be the firstfruits? Notice that in the Old Testament, the word is mostly used to describe the first grain or other produce to ripen. How is that description appropriate? Is it related to his title of First Born? What meaning does the phrase “unto God” add to “firstfruits"? Lehi tells us that Christ is the firstfruits inasmuch as, or because, he intercedes. How does his intercession make him the firstfruits?
Jesus said, "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." [John 12:24] Because of the intercession of Jesus Christ, his suffering death in our behalf, he was the first to resurrect and thereby was the first fruit. It was because of the atonement, that he is able to bring forth much fruit.

=== Verse 10 ===
* Notice that this verse speaks of the law as something that the Father has given. What does that mean? Sometimes Latter-day Saints speak of the law as something to which even the Father is subservient. Is that compatible with what Lehi says? (Those wishing to pursue the theology here (rather than the scriptural teachings) may wish to read Brigham Young’s response to Orson Pratt’s teaching of related doctrine: in James R. Clark, ed., Messages of the First Presidency of the Church of Jesus Christ of Latter-day Saints 1833-1964, vol. 2 (Salt Lake City: Bookcraft, 1965), 233-240, 214-223.)

* According to this verse, what are the ends of the law?

== Lexical notes ==
===Verse 7-10===
* ''ends.'' The phrase "ends of the ___" is used with [http://scriptures.lds.org/en/search?type=words&last=ends&help=&wo=checked&search=%22ends+of+the%22&do=Search&iw=bm&tx=checked&hw=checked&sw=checked&bw=1 3 nouns in the Book of Mormon]: "ends of the law," "ends of the atonement," and "ends of the earth." It is difficult to tell from context exactly what the "ends of the law" are or the "ends of the atonement." On the other hand, it is pretty clear what the "ends of the earth" means from context. In [[2 Ne 29:2]] the Lord's voice hisses forth "unto the ends of the earth." The meaning here is that it it hisses forth all the way to the ends of the earth. With this phrase Nephi tells us that the Lord's voice hisses forth to the entire earth. In the same way the phrase "unto the ends of the earth" is used many times in the scriptures to represent the whole earth. Even when the "unto" is dropped, "ends of the earth" still means the whole earth. [[Moro 7:34]] and [[Mosiah 12:24]] are good examples.

One might ask why the phrase "the ends of the earth" is used in these cases to mean "the whole earth" rather than simply saying "the whole earth." The answer may be as simple as the poetic language typical of the scriptures. In this synecdoche, the "ends" represent the whole. The phrase creates a more visual image of something moving toward and achieving completion--imagery not created through the use of the word ''whole''. One way to think about this is that the meaning of ''unto'' is preserved even in those cases where it is dropped.

The "ends of the law" and "the ends of the atonement" can be understood, similarly, to mean the whole law and the whole atonement. It may be helpful to imagine adding back the ''unto'' here as well. To verse 7, imagine the phrase "ends of the law" as "all the way to the ends of the law." This definition of "ends" as "whole" is not at all in conflict with the concept of ''ends'' as ''purpose.'' The end of something is where it is going and where it finds completion. Its completion ''is'' its purpose. The harmony of these two meanings is most clear in verse 10 where "ends of the law" means both "the whole law" and "the purpose of the law" and similarly for "ends of the atonement."

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
=== Verse 8 ===
* Richard G. Scott, "[http://lds.org/conference/talk/display/0,5232,23-1-646-16,00.html The Atonement Can Secure Your Peace and Happiness]," ''Ensign'', Nov 2006, pp. 40–42. Elder Scott said: "You cannot with your human mind fully comprehend the eternal significance of the Atonement nor fully understand how it was accomplished... Even so, you should conscientiously study the Atonement to understand it as well as you can. You can learn what is needful to live His commandments, to enjoy peace and happiness in mortal life. You can qualify, with obedient family members, to live with Him and your Father in Heaven forever."

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{|
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2 Ne 2:6-10

2009-03-28T05:17:14Z

Janetlisonbee: /* Verse 9 */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 2|Chapter 2]]
{|
| [[2 Ne 2:1-5|Previous (2 Ne 2:1-5)]] ||             || [[2 Ne 2:11-15|Next (2 Ne 2:11-15)]]
|}
== Questions ==

=== Verse 6 ===
* This verse begins with “wherefore,” or “because.” Redemption comes through the Messiah because the law cuts us off. What does that teach? And it comes to us through him because he is full of grace and truth. Presumably the contrast is between Christ and us: as fallen beings, we are not full of grace or truth, but he is. What is grace? What is truth? What does it mean to say that Christ is full of them? What does it mean to say that we are not?

=== Verse 7 ===
* What are the ends of the law? “Ends” usually means “purposes.” Does it mean that here? What does “to answer the ends of the law” mean? Why does Lehi tell us that we must have a broken heart and a contrite spirit to partake in Christ’s redemption? Why doesn’t he mention obedience or ordinances if they are necessary?

=== Verse 8 ===
* Jacob is in the wilderness of a new land and presumably has little chance to tell very many others this gospel. So why does Lehi tell Jacob that it is important to make these things known to everyone?

* Why does Lehi connect resurrection to redemption? What does the phrase “merits, and mercy, and grace” mean? Should we understand each of those three terms separately, or should we understand the phrase as a unit? To think about what is being said here, ask yourself what it means to rely only on the merit of the Messiah. Then ask yourself what it means only to rely on his mercy. And then on his grace.

=== Verse 9 ===
* Why is the Savior said to be the firstfruits? Notice that in the Old Testament, the word is mostly used to describe the first grain or other produce to ripen. How is that description appropriate? Is it related to his title of First Born? What meaning does the phrase “unto God” add to “firstfruits"? Lehi tells us that Christ is the firstfruits inasmuch as, or because, he intercedes. How does his intercession make him the firstfruits?
Jesus said, "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." [John 12:24] Because of the intercession of Jesus Christ, his suffering the death in our behalf, he was the first to resurrect and thereby was the first fruit. It was because of the atonement, that he is able to bring forth much fruit.

=== Verse 10 ===
* Notice that this verse speaks of the law as something that the Father has given. What does that mean? Sometimes Latter-day Saints speak of the law as something to which even the Father is subservient. Is that compatible with what Lehi says? (Those wishing to pursue the theology here (rather than the scriptural teachings) may wish to read Brigham Young’s response to Orson Pratt’s teaching of related doctrine: in James R. Clark, ed., Messages of the First Presidency of the Church of Jesus Christ of Latter-day Saints 1833-1964, vol. 2 (Salt Lake City: Bookcraft, 1965), 233-240, 214-223.)

* According to this verse, what are the ends of the law?

== Lexical notes ==
===Verse 7-10===
* ''ends.'' The phrase "ends of the ___" is used with [http://scriptures.lds.org/en/search?type=words&last=ends&help=&wo=checked&search=%22ends+of+the%22&do=Search&iw=bm&tx=checked&hw=checked&sw=checked&bw=1 3 nouns in the Book of Mormon]: "ends of the law," "ends of the atonement," and "ends of the earth." It is difficult to tell from context exactly what the "ends of the law" are or the "ends of the atonement." On the other hand, it is pretty clear what the "ends of the earth" means from context. In [[2 Ne 29:2]] the Lord's voice hisses forth "unto the ends of the earth." The meaning here is that it it hisses forth all the way to the ends of the earth. With this phrase Nephi tells us that the Lord's voice hisses forth to the entire earth. In the same way the phrase "unto the ends of the earth" is used many times in the scriptures to represent the whole earth. Even when the "unto" is dropped, "ends of the earth" still means the whole earth. [[Moro 7:34]] and [[Mosiah 12:24]] are good examples.

One might ask why the phrase "the ends of the earth" is used in these cases to mean "the whole earth" rather than simply saying "the whole earth." The answer may be as simple as the poetic language typical of the scriptures. In this synecdoche, the "ends" represent the whole. The phrase creates a more visual image of something moving toward and achieving completion--imagery not created through the use of the word ''whole''. One way to think about this is that the meaning of ''unto'' is preserved even in those cases where it is dropped.

The "ends of the law" and "the ends of the atonement" can be understood, similarly, to mean the whole law and the whole atonement. It may be helpful to imagine adding back the ''unto'' here as well. To verse 7, imagine the phrase "ends of the law" as "all the way to the ends of the law." This definition of "ends" as "whole" is not at all in conflict with the concept of ''ends'' as ''purpose.'' The end of something is where it is going and where it finds completion. Its completion ''is'' its purpose. The harmony of these two meanings is most clear in verse 10 where "ends of the law" means both "the whole law" and "the purpose of the law" and similarly for "ends of the atonement."

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
=== Verse 8 ===
* Richard G. Scott, "[http://lds.org/conference/talk/display/0,5232,23-1-646-16,00.html The Atonement Can Secure Your Peace and Happiness]," ''Ensign'', Nov 2006, pp. 40–42. Elder Scott said: "You cannot with your human mind fully comprehend the eternal significance of the Atonement nor fully understand how it was accomplished... Even so, you should conscientiously study the Atonement to understand it as well as you can. You can learn what is needful to live His commandments, to enjoy peace and happiness in mortal life. You can qualify, with obedient family members, to live with Him and your Father in Heaven forever."

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{|
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2 Ne 1:21-25

2009-03-26T11:19:58Z

Janetlisonbee: /* Exegesis */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 1|Chapter 1]]
{|
| [[2 Ne 1:16-20|Previous (2 Ne 1:16-20)]] ||             || [[2 Ne 1:26-32|Next (2 Ne 1:26-32)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
*Verse 21 -- A bit of irony in that Lehi says he does not want to be brought down with sorrow to the grave, or back to the dust of the earth, and at the same time tells his sons to arise from the dust. And in verse 23, again he tells them to arise from the dust. On one hand he is about to go to the grave and on the other, he tells his sons to arise from the grave.

===Verse 23===
''Obscurity.'' A synonym for "darkness." The state of sin is often compared to darkness (see [[Alma 5:7]]).

== Related links ==
=== Verse 21 ===
* D. Todd Christofferson, "[http://lds.org/conference/talk/display/0,5232,23-1-646-18,00.html Let Us Be Men]," ''Ensign'', Nov 2006, pp. 46–48. Elder Christofferson compares the attitudes of Laman and Lemuel to the attitudes of men in our day. He said: "Some act as if a man's highest goal should be his own pleasure. Permissive social mores have 'let men off the hook' as it were... For some, a life of work and achievement is optional."
=== Verse 23 ===
* Gordon B. Hinckley, "[http://lds.org/conference/talk/display/0,5232,23-1-646-23,00.html Rise Up, O Men of God]," ''Ensign'', Nov 2006, pp. 59–61. Speaking to the priesthood brethren, President Hinckley said: "There is not a man or boy in this vast congregation tonight who cannot improve his life. And that needs to happen... With this priesthood comes a great obligation to be worthy of it."

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{|
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2 Ne 1:21-25

2009-03-26T11:15:41Z

Janetlisonbee: /* Verse 23 */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 1|Chapter 1]]
{|
| [[2 Ne 1:16-20|Previous (2 Ne 1:16-20)]] ||             || [[2 Ne 1:26-32|Next (2 Ne 1:26-32)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
*Verse 21 -- A bit of irony in that Lehi says he does not want to be brought down with sorrow to the grave, or back to the dust of the earth, and at the same time tells his sons to arise from the dust.

===Verse 23===
''Obscurity.'' A synonym for "darkness." The state of sin is often compared to darkness (see [[Alma 5:7]]).

== Related links ==
=== Verse 21 ===
* D. Todd Christofferson, "[http://lds.org/conference/talk/display/0,5232,23-1-646-18,00.html Let Us Be Men]," ''Ensign'', Nov 2006, pp. 46–48. Elder Christofferson compares the attitudes of Laman and Lemuel to the attitudes of men in our day. He said: "Some act as if a man's highest goal should be his own pleasure. Permissive social mores have 'let men off the hook' as it were... For some, a life of work and achievement is optional."
=== Verse 23 ===
* Gordon B. Hinckley, "[http://lds.org/conference/talk/display/0,5232,23-1-646-23,00.html Rise Up, O Men of God]," ''Ensign'', Nov 2006, pp. 59–61. Speaking to the priesthood brethren, President Hinckley said: "There is not a man or boy in this vast congregation tonight who cannot improve his life. And that needs to happen... With this priesthood comes a great obligation to be worthy of it."

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2 Ne 1:16-20

2009-03-26T11:11:07Z

Janetlisonbee: /* Questions */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 1|Chapter 1]]
{|
| [[2 Ne 1:11-15|Previous (2 Ne 1:11-15)]] ||             || [[2 Ne 1:21-25|Next (2 Ne 1:21-25)]]
|}
== Questions ==
* What does it mean to "prosper in the land" in verse 20?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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2 Ne 1:6-10

2009-03-26T11:06:58Z

Janetlisonbee: /* Questions */

[[The Book of Mormon]] > [[Second Nephi]] > [[Second Nephi 1|Chapter 1]]
{|
| [[2 Ne 1:1-5|Previous (2 Ne 1:1-5)]] ||             || [[2 Ne 1:11-15|Next (2 Ne 1:11-15)]]
|}
== Questions ==
* In verse 6, does it mean that every person who immigrated to the Americas were led by the hand of the Lord? Or does it mean groups of people such as the Puritans. Perhaps verses 6 & 7 refer to things both "temporal" and "spiritual", and a "spiritual" application could apply to "those who are led into the promised or consecrated land" are led by the Lord [that is the only way to get there!] and it will be a "land of liberty"--free from the bondage of sin and temptation.
* What is the "promise" that Lehi obtains in vs. 9? What are the conditions of the promise? Is this a one-way promise from the Lord, or do these verses imply a two-way covenant between the Lord and the posterity of Lehi?
* In verse 10 Lehi tells us that if after having received so great blessings from the Lord, his descendants still reject the Messiah, they will be judged accordingly. From the context it is clear that the Lord expects those who have received these blessings to know better than to reject the Messiah. One of these blessing is "having a knowledge of the creation of the earth." Why is knowledge of the earth particularly important? How does knowing about the creation help us to understand and accept Jesus as our Messiah?
* Where in modern LDS worship do we recieve "a knowledge of the creation of the world" and recieve "all the commandments from the beginning" (v.10)?

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

== Exegesis ==
* Verse 7 promises those that the Lord brings to the land of the Nephites and Lamanites that they will not be brought into captivity so long as they are righteous. If they are not righteous, the land will be cursed to them.
* In verse 10 the "so great blessings" Lehi describes sound much like the blessings given to modern LDS worshippers in the temple endowment. See related links for more information on the temple endowment.

== Related links ==
* See James E Talmage's description of the temple endowment [[User:Rob Fergus/Talmage on the endowment|here]].

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Isa 2:16-22

2009-03-12T01:21:41Z

Janetlisonbee: /* Questions */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 2|Chapter 2]]
{|
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== Questions ==
What significance can we draw from verse 20 in that a man casts his idols to the two mammals that are blind when the fear of the Lord falls upon them?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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Talk:Matt 17:16-20

2009-03-09T03:22:39Z

Janetlisonbee:

All my life when I read this, I felt that I must not have faith as big as a mustard seed until recently. I do not think the Lord is saying to take this literally because otherwise there would be quite a bit a geological rearranging going on! I think this correlates very well with Hebrews chapter 11 and in reading this, I realized that "mountains" in my life have been moved and "Red Seas" parted in my behalf, because of my faith in the Lord.

Isa 53:1-5

2009-02-10T17:50:44Z

Janetlisonbee: /* Verse 2 */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 53|Chapter 53]]
{|
| [[Isa 52:11-15|Previous (Isa 52:11-15)]] ||             || [[Isa 53:6-12|Next (Isa 53:6-12)]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
===Verse 2===
* ''"A root out of dry ground."'' This may be a figurative expression for "one of parentage not in line for succession to the throne" (see Watts, p. 230). Possibly the dry ground could refer to the apostasy of Israel. Christ uses "ground" as a metaphor for the reception of the Gospel as in parable of the sower and allegory of the olive tree.

* ''"Tender plant."'' The Hebrew word here, [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H03126&Version=kjv ''yowneq''], means "sucker or suckling," most literally. The LXX uses the word [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G3813 ''paidion''] here, which means infant or child. The Messiah is referred to in several other books of scripture as a branch (e.g. [[Jer 23:5]]; [[Jer 33:15]]; [[Zech 3:8]]).

== Exegesis ==
===Verse 1===
This verse seems to be a sort of response to [[Isa 52:10]], which says "The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God." [[Isa 52:8]]-10 seems to describe a day of triumph, jubilation and, especially in context, ''revelation''. It seems that it is precisely the ''process'' of bringing about this triumph and jubilation that seems to be the concern of the [[Isa 52:11]]ff, for the very notion of triumph presupposes a process. That is, if things always seem to be going well, it would be unnatural to describe the situation as triumphant. Rather, the triumphant joy and singing of [[Isa 52:9]] takes on meaning precisely because of the change that occurs. Although 52:9 mentions the change that takes place in Jerusalem, the change discussed does not involve only Jerusalem. Rather, there is a change that, at least in some sense, seems to involve the LORD. That is, the LORD "makes bare his holy arm" (52:9), and this baring takes place "in the eyes of all the nations."

Isaiah then seems to go on in describing the how this process of change takes place. [[Isa 52:11|Verse 11]] describes how the people will make an exodus out of Babylon (toward Zion, presumably). The beginning of [[Isa 52:12]] qualifies this exodus, but the last part of verse 12 seems to shift the narrative(/poetic) focus from the people's actions to the LORD's actions: "the LORD will go before you; and the God of Israel will be your [rearguard]." In [[Isa 52:13|verse 13]], Isaiah begins to discuss the role that the servant will play in this process of "redeem[ing] Jerusalem (52:9) and "bring[ing] again Zion" (52:8). Like Jerusalem itself, it seems the servant's role in bringing about Zion will also be significantly defined in terms of a triumph which brings about a dramatic change of situation.

In this context, [[Isa 52:14]]-15 introduce another aspect of this bringing about of triumph--namely, that this will occur in a manner that seems to catch many off guard. It is this "astonishment" (52:14), in particular, that seems to set the stage for this question in 53:1, "Who hath believed our report?" This question thus marks the beginning of several passages which will discuss ''why'' this servant's role will be so unexpected and astonishing. That is, this question seems to be posed largely because what has been described is not only hard to hear as a prophecy for Isaiah's current listeners to believe, but because the events that will occur will also be difficult for those amongst whom the events taking place occur. The question then, suggest a sort of collapse in time and distance, and perhaps identity, between those who hear Isaiah's message and those who witness the events that Isaiah is prophesying about. This sets the stage for the second question: "''to whom'' is the arm of the Lord revealed?"

== Related links ==

* Watts, John D. W. ''Word Biblical Commentary, Vol. 25: Isaiah 34-66." Word Books, Publisher: Dallas, Texas (ISBN 084990224X).

* A less beautiful translation that attempts to better communicate the poetic structure of the chapter is [http://home.comcast.net/~openskyvisions/Isaiah_53.html here]

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Isa 19:21-25

2009-02-02T18:55:27Z

Janetlisonbee: /* Verse 22: Smite and heal */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 19|Chapter 19]]
{|
| [[Isa 19:16-20|Previous (Isa 19:16-20)]] ||             || [[Isa 20:1-6|Next (Isa 20:1-6)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
===Verse 22: Smite and heal===
The juxtaposition of these two oppposing words seems to tie together two important themes which occur throughout the book of Isaiah. The smiting that the Lord does here seems to be for the purpose of healing. The Hebrew word for "heal" is ''rpha'' and is the same word used in [[Isa 6:10]]; [[Isa 30:26]]; [[Isa 53:5]]; [[Isa 57:18]]-19. Interestingly, in this case as well as in [[Isa 30:26]] (see [[Isa 30:25|verse 25]]) and [[Isa 57:18]]-19 (see [[Isa 57:17|verse 17]]), God is the cause of the wound. Also, the Lord is clearly the agent of healing except possibly in [[Isa 6:10]], where a passive form seems to be used. In each of these cases, God seems interested in gaining Israel's sincere loyalty. As in the case here, the smiting typically takes place after the apostacy of Israel is mentioned.

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

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{|
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Isa 19:21-25

2009-02-02T18:54:31Z

Janetlisonbee: /* Verse 22: Smite and heal */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 19|Chapter 19]]
{|
| [[Isa 19:16-20|Previous (Isa 19:16-20)]] ||             || [[Isa 20:1-6|Next (Isa 20:1-6)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
===Verse 22: Smite and heal===
The juxtaposition of these two oppposing words seems to tie together two important themes which occur throughout the book of Isaiah. The smiting that the Lord does here seems to be for the purpose of healing. The Hebrew word for "heal" is ''rpha'' and is the same word used in [[Isa 6:10]]; [[Isa 30:26]]; [[Isa 53:5]]; [[Isa 57:18]]-19. Interestingly, in this case as well as in [[Isa 30:26]] (see [[Isa 30:25|verse 25]]) and [[Isa 57:18]]-19 (see [[Isa 57:17|verse 17]]), God is the cause of the wound. Also, the Lord is clearly the agent of healing except possibly in [[Isa 6:10]], where a passive form seems to be used. In each of these cases, God seems interested in gaining Israel's sincere loyalty. As in the case here, the smiting typically takes place after the apostacy of Israel is mentioned.
Don't we "punish" our children in order to correct or "heal" bad behavior and lead them to righteousness? I think this is what God does for us. He does everything for our benefit. If we do not respond to the more gentle invites, and if stronger methods are needed and work, certainly then He would use them for our benefit.

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

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Isa 5:26-30

2009-01-20T20:01:50Z

Janetlisonbee: /* Questions */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 5|Chapter 5]]
{|
| [[Isa 5:21-25|Previous (Isa 5:21-25)]] ||             || [[Isa 6:1-5|Next (Isa 6:1-5)]]
|}
== Questions ==
* Verse 26 - We regard the "ensign" as the Gospel. If that is true, is this army that is summoned to battle, the Lord's army [i.e. the missionaries]? If so, then why is the land and heavens darkened?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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{|
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Isa 4:1-6

2009-01-20T19:52:09Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 4|Chapter 4]]
{|
| [[Isa 3:21-26|Previous (Isa 3:21-26)]] ||             || [[Isa 5:1-5|Next (Isa 5:1-5)]]
|}
== Questions ==
* Verse 3 mentions those who "shall be called holy, even every one that is written among the living in Jerusalem." The phrase can also be (and often is, in modern translations) rendered, "every one that is written ''for life'' in Jerusalem." To what does this act of "writing for life" refer?

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

== Exegesis ==
Verse 1 continues the theme from chapter 3 and refers to Israel [members of the church], and not polygamy, as she returns to the Lord, like the prodigal son, seeking to be forgiven and desiring to take and honor His name.

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

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{|
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Isa 3:21-26

2009-01-20T19:43:15Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 3|Chapter 3]]
{|
| [[Isa 3:16-20|Previous (Isa 3:16-20)]] ||             || [[Isa 4:1-6|Next (Isa 4:1-6)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
Verses 16-26 describe Israel dressing and playing the part of a "whore" as she sells herself for the things and pleasures of the world. In verse 24, she will find that these things are not lasting and she shall lament and be humbled.

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

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{|
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Isa 2:1-5

2009-01-19T23:47:53Z

Janetlisonbee: /* Questions */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 2|Chapter 2]]
{|
| [[Isa 1:26-31|Previous (Isa 1:26-31)]] ||             || [[Isa 2:6-10|Next (Isa 2:6-10)]]
|}
== Questions ==
Verse 3 - Zion and Jerusalem, are they referring to two religious centers or are they one and the same? Is there a difference between the "law" and the "word of the Lord?"

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
=== Verse 3 ===
* Jeffrey R. Holland, "[http://lds.org/conference/talk/display/0,5232,23-1-646-38,00.html Prophets in the Land Again]," ''Ensign'', Nov 2006, pp. 104–7. Elder Holland states: "We are coming to the close of another marvelous general conference. We have been blessed to hear messages from our leaders, including and especially President Gordon B. Hinckley, the man we sustain as God's oracle on earth, our living prophet, seer, and revelator... It is no trivial matter for this Church to declare to the world prophecy, seership, and revelation, but we do declare it. It is true light shining in a dark world, and it shines from these proceedings."

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{|
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Isa 2:1-5

2009-01-19T23:34:54Z

Janetlisonbee: /* Questions */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 2|Chapter 2]]
{|
| [[Isa 1:26-31|Previous (Isa 1:26-31)]] ||             || [[Isa 2:6-10|Next (Isa 2:6-10)]]
|}
== Questions ==
Verse 3 - Zion and Jerusalem, are they one and the same? Is there a difference between the "law" and the "word of the Lord?"

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
=== Verse 3 ===
* Jeffrey R. Holland, "[http://lds.org/conference/talk/display/0,5232,23-1-646-38,00.html Prophets in the Land Again]," ''Ensign'', Nov 2006, pp. 104–7. Elder Holland states: "We are coming to the close of another marvelous general conference. We have been blessed to hear messages from our leaders, including and especially President Gordon B. Hinckley, the man we sustain as God's oracle on earth, our living prophet, seer, and revelator... It is no trivial matter for this Church to declare to the world prophecy, seership, and revelation, but we do declare it. It is true light shining in a dark world, and it shines from these proceedings."

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{|
| [[Isa 1:26-31|Previous (Isa 1:26-31)]] ||             || [[Isa 2:6-10|Next (Isa 2:6-10)]]
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Isa 2:1-5

2009-01-19T23:25:09Z

Janetlisonbee: /* Questions */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 2|Chapter 2]]
{|
| [[Isa 1:26-31|Previous (Isa 1:26-31)]] ||             || [[Isa 2:6-10|Next (Isa 2:6-10)]]
|}
== Questions ==
Verse 3 - Zion and Jerusalem, are they one and the same place? Is there a difference between the "law" and the "word of the Lord?"

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
=== Verse 3 ===
* Jeffrey R. Holland, "[http://lds.org/conference/talk/display/0,5232,23-1-646-38,00.html Prophets in the Land Again]," ''Ensign'', Nov 2006, pp. 104–7. Elder Holland states: "We are coming to the close of another marvelous general conference. We have been blessed to hear messages from our leaders, including and especially President Gordon B. Hinckley, the man we sustain as God's oracle on earth, our living prophet, seer, and revelator... It is no trivial matter for this Church to declare to the world prophecy, seership, and revelation, but we do declare it. It is true light shining in a dark world, and it shines from these proceedings."

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{|
| [[Isa 1:26-31|Previous (Isa 1:26-31)]] ||             || [[Isa 2:6-10|Next (Isa 2:6-10)]]
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Talk:D&C 9:1-14

2008-12-17T23:45:19Z

Janetlisonbee: /* you must study it out in your mind--study what out? */

==you must study it out in your mind--study what out?==
Hi Janet, Related to your question on vv 8-9, let me see if I'm following. We could say there are two ways of reading these verses. Under the standard interpretation Oliver should have asked and then make a good effort to translate on his own. Had he done this he would have been able to. But instead he just asked and was waiting for the Lord to give him the translation. The problem w/ this interpretation is that it is hard to know what Oliver would have studied out in his mind. If he knew a little bit of reformed egyptiant that would have been one thing but if he didn't know anything what is it that the Lord is instructing him to do?

Under another reading (suggested by your question) maybe Oliver was supposed to study out in his mind whether it was the Lord's will that he translate. Is that what you mean? This interpretation seems to almost have the same issue--it is hard to know what it means to study out in one's mind what is the Lord's will. How would we know except that he tells us?

In a separate e-mail you said (I hope you don't mind me quoting your e-mail) "I wonder if the Lord was telling Oliver that he needed to ask Him if it was His will that he translate instead of just asking Joseph for permission." The problem I think with this interpretation is that verse 7 tells us that he did ask the Lord, not just Joseph. Of course, it could come down to the way he asked the Lord.

But interestingly...all 3 of these interpretations vv 7 & 8 seem not to work as well in their context as they do in the way we typically apply them. There's something odd about a scripture that makes a lot more sense when you don't read it in context :) It certainly suggests there's something more going on here than we would usually think. Thanks for bringing this to my attention. how interesting.

Any other thoughts on this?

--[[User:Matthewfaulconer|Matthew Faulconer]] 06:59, 16 December 2008 (CET)

Thanks Matthew. I found this statement that Oliver never did use the Urim and Thummin. So, if this is true, how was he ever to translate? Here is the quote:
Josiah Jones "History," Evangelist 9 (1841), Pg.134
"A few days after these men appeared again, a few of us went to see them and [Oliver] Cowdery was requested to state how the plates were found, which he did. He stated that Smith looked into or through the transparent stones [Urim and Thummim] to translate what was on the plates. I then asked him if he had ever looked through the stones to see what he could see in them; his reply was that he was not permitted to look into them. I asked him who debarred him from looking into them; he remained sometime in silence, then said that he had so much confidence in his friend Smith, who told him that he must not look into them, that he did not presume to do so lest he should tempt God and be struck dead." --Janet Lisonbee 12/17/08

Perhaps Oliver was to use the rod of Aaron, his "gift", as mentioned in Section 8, verses 6-11. For "behold it has told you many things" and "whatsoever you shall ask me by that means, that I will grant unto you, and you shall have knowledge concerning it" and "ask that you may know the mysteries of God, and that you may translate and receive knowledge from all those ancient records which have been hid up, that are sacred; and according to your faith shall it be done unto you." I believe that is the means by which Oliver attempted to translate and it appears that he had previous experience with it, so it makes sense that it would be his instrument to use to translate. --Janet Lisonbee 12/18/08

D&C 11:1-5

2008-12-17T11:55:22Z

Janetlisonbee: /* Questions */

[[Doctrine & Covenants]] > [[Doctrine & Covenants 11|Section 11]]
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== Questions ==
Verse 5 - I understand what it means to ask and seek, but how do we "knock" to have things opened unto us? Is there any significance that "seek" was omitted in this verse, as well as in Sections 4,6,12 and 14, 2nd Nephi 32:4, 3 Nephi 27:29?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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Talk:D&C 9:1-14

2008-12-17T11:41:43Z

Janetlisonbee: /* you must study it out in your mind--study what out? */

D&C 9:1-14

2008-12-04T03:13:22Z

Janetlisonbee: /* Questions */

[[Doctrine & Covenants]] > [[Doctrine & Covenants 9|Section 9]]
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== Questions ==
'''Verse 8-9''' Was this really the method used in translating or was it the method Oliver was to use to know if it was the Lord's will that he translate?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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Isa 62:6-12

2008-11-18T03:37:23Z

Janetlisonbee: /* Exegesis */

[[The Old Testament]] > [[Isaiah]] > [[Isaiah 62|Chapter 62]]
{|
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== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
==Verse 10==
See Discussion page for "Highway of the Lord"

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

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Talk:Isa 62:6-12

2008-11-18T03:36:29Z

Janetlisonbee:

THE HIGHWAY OF THE LORD

By

Janet Lisonbee 11-17-2008

In Matthew chapter 22, Jesus gives the parable of a certain king who made a marriage for his son and sent forth servants to “call them that were bidden to the wedding” [verse 3]. They had already been invited and it was time for them to come. But they would not come [verse 3]. So the king sent other servants and they were to tell the people that the king had prepared the dinner and all things are ready, “Come unto the marriage”! [verse 4]. What was their response? “They made light of it, and went their ways, one to his farm, another to his merchandise” [verse 5](Ft. Note #1) . Some of the people slew the servants. Then the Lord sends other servants saying, “Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good (#2) : and the wedding was furnished with guests” [vs. 9-10]. Jesus concluded the parable with “For many are called (or are invited), but few are chosen (or choose to attend)” [vs. 14, inserts added].

It is interesting that in order to furnish the wedding supper with guests, the servants were sent out into the highways to find and gather the people. Isaiah also explained this marriage celebration and the gathering of the righteous via highways. “Prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people” [62:10] and those who were on the highway were called “The holy people, The redeemed of the Lord” [vs.12]. Isaiah also described this highway as “the way of holiness”.

“And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it…but the redeemed shall walk there”. --Isaiah 35:8-9

Anciently, when it was known that a king would visit a city, the people would do everything in their power to fix up the road he would be traveling on. Rocks and debris would be removed and holes filled and the road made as smooth as possible. (#3)

Isaiah exclaimed, “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted and every mountain and hill shall be made low: and the crooked shall be made straight; and the rough places plain”. [40:3-4]

In constructing our highways, we likewise fill in the valleys and lower the hills and make the road relatively straight and make them as smooth as possible for the most direct, efficient and comfortable ride.

In describing the defective spiritual roads ancient Israel was making, Isaiah said, “Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no judgment in their going; they have made them crooked paths.” We know, however, that the Lord “doth not walk in crooked paths…his paths are straight…” [Doc. & Cov. 3:2]

In Proverbs 16:17 we read, “The highway of the upright is to depart from evil: he that keepth his way preserveth his soul”.

Isaiah prophesied about John the Baptist, who was the voice in the wilderness crying, “Prepare ye the way of the Lord, make his paths straight” [Matt. 3:3]. John was instrumental in helping people prepare to receive their Messiah by helping them prepare their personal highways through teaching them about faith and repentance through the “one mightier than I…the latchet of whose shoes I am not worthy to unloose” [Luke 3:16].

In the early days of the Church, the Lord told the missionaries that they were to preach the Gospel to a “crooked (again the highway imagery) and perverse generation, preparing the way of the Lord for his second coming” [Doc. & Cov. 34:6]. In bringing the Gospel to the world, the missionaries, like John, are preparing a people to meet the Lord.

Simply hearing the Gospel is not enough preparation, however. In Doctrine and Covenants 65:1 it states, “Hearken, and lo, a voice as of one sent down from on high, who is mighty and powerful, whose going forth is unto the ends of the earth, yea, whose voice is unto men--Prepare ye the way of the Lord, make his paths straight”. In Section 88:66 the Lord explains the voice, “Behold, that which you hear is as the voice of one crying in the wilderness--in the wilderness, because you cannot see him--my voice, because my voice is Spirit”. It is the Spirit of the Lord that is the great preparer of the way. As Nephi said, the “Holy Ghost…will show unto you all things what ye should do” [2 Nephi 32:5] in preparing our personal highway to receive the Lord.

Moses plainly taught the children of Israel in the wilderness that “in the ordinances the power of godliness is manifest” [Doc. & Cov. 84:20] and sought diligently to sanctify his people that they might behold the face of God [IBID, vs. 23]. But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath…swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst and the Holy Priesthood also; and the lesser priesthood continued, which priesthood holdeth the key…of the preparatory gospel” [IBID vs.24-26]. We, as latter-day Israel, however, hold the keys to the higher priesthood and have the keys in the ordinances of the temple that prepare us to enter into the presence of the Lord.

“And even so I have sent mine everlasting covenant into the world, to be a light to the world and to be a standard for my people…and to be a messenger before my
face to prepare the way before me [Doc. & Cov. 45:9].

Hence, the missionaries, the Holy Spirit, the Priesthood and temple ordinances are the preparers of the way. They are the teachers, the foreman and the power equipment needed to help us clear and construct our straight and level highways. We must remove debris of sin, obstacles that are spiritual stumbling blocks our lives, level our hills of pride and fill our valleys of selfishness.

It would be extremely dangerous to travel our freeways at night if they were not lit. Likewise our spiritual highways must be lit. Christ said, “for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning” [Mark 13:35]. In the parable of the ten virgins, it was at midnight that the bridegroom came [Matt. 25:6]. Proverbs 4:19 states “The way of the wicked is as darkness: they know not at what they stumble”.

However, “The path of the just is as the shining light, that shineth more and more unto the perfect day”. [Proverbs 4:18] Likewise, Jesus said, “If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him”. [John 11:10-11]. We are to be the light of the world [Matt. 5:14]. Jesus said, “I am the light of the world; he that follows me shall not walk in darkness, but shall have the light of life” [John 8:12]. In Philippians 2:15, we read that we must become “the sons of God, with out rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world”.

For the wicked, the Lord will come as “a thief in the night”(#4) but for the righteous he will come as the morning sun rises in the east [JST Matt. 25:26].

In Helaman, chapter 7, Nephi’s tower upon which he prayed for his people was located near the highway. “And behold, now it came to pass that it was upon a tower, which was in the garden of Nephi, which was by the highway which led to the chief market, which was in the city of Zarahemla” [Helaman 7:10]. It is interesting that he prayed vocally and loud enough for those who passed by on the highway to hear him. In doing so, he was able to preach to the people about their sins and encourage them to repentance.

Regarding the second coming, Isaiah says that a highway will be built for the remnants of His people like “as it was unto Israel in the day that he came up out of the land of Egypt” [11:16] and that this highway would connect Israel’s enemies, Assyria and Egypt, with Israel when the Lord has made these nations a blessing and has healed them, symbolic of the millennial peace [19:22-24]. Isaiah also prophecies, “And I will make all my mountains a way (He will turn the mountains into roads!), and my highways shall be exalted. Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim” [49:11-12]. (#5)

At the second coming, the Lord will cause the lands to be reunited and it shall be like “it was in the days before it was divided” [Doc. & Cov. 133:23-24] and cause that a “highway shall be cast up in the midst of the great deep” [vs. 27] for those in the north countries.

For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God. For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.…for I am a father to Israel, and Ephraim is my firstborn.[Jeremiah 31:6 - 9]

“Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt; But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land” [Jeremiah 23:7 - 8].

In constructing and maintaining our spiritual highways, we are preparing the way for the Lord in our lives. We need to remember it was those who are in the highways, actively preparing the way, that are invited to the marriage supper of the Lamb.

“Set up road signs; put up guideposts. Take note of the highway, the road that you take. Return, O virgin Israel, return…” [Jeremiah 31:21, NIV Bible translation]

Footnotes:

1. Jesus gives the same parable in Luke 14. The excuses were, “I have bought a piece of ground, and I must needs go and see it….I have bought five yoke of oxen, and I go to prove them, I pray thee have me excused”. These two excuses were invalid because no one would buy land or oxen without examining them first, showing that our excuses for not responding to the Lord’s invitation really are not justified.

2. I believe the good and the bad could represent different degrees of personal righteousness, just as our Church is filled with people at different levels. The words “great and small” would have been a better translation. See Revelations 19:5

3. See Isaiah 57:14. The NIV Bible translates this verse as “And it will be said: Build up, build up, prepare the road! Remove the obstacles out of the way …”

4. Doc. & Cov. 106:4, 2 Peter 3:10

5. The NIV Bible translates Sinim as Aswan, which was located in the most southern part of Egypt. The LDS Bible dictionary says, “It is uncertain what country is meant, but must have been one of the most distant lands known to the writer of the prophecy.”

Matt 26:36-46

2008-11-18T03:22:08Z

Janetlisonbee: /* Verse 41 */

[[The New Testament]] > [[Matthew]] > [[Matthew 26|Chapter 26]]
{|
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
===Verse 41===
* "spirit": '' pneu^ma '' (Greek) term is used widely to refer to the Holy Ghost (as in [[Matt 28:19]] "baptizing them in the name of the Father, and of the Son, and of the ''Holy Ghost''") as well as other kinds of spirits: the unclean ''spirits'' in [[Matt 12:43]], [[Matt 5:3]]'s "poor in ''Spirit''", when Christ "yielded up the ''ghost''" in [[Matt 27:50]], etc. More thorough definitions showing the usage of "spirit" are found at [http://net.bible.org/dictionary.php?word=Spirit Net.Bible.org.] and [http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H07307&Version=kjv Blue Letter Bible.org]

== Exegesis ==
===Verse 41===
''"The spirit indeed is willing, but the flesh is weak."'' Jesus may have intended three different meanings:

1) The spirit of God, which motivates the disciples to follow Jesus, is active (i.e. willing), but the disciples themselves are physically tired and unable to stay awake (i.e. weak). This reads as if Jesus was excusing their behavior.

2) The spirit of God is active within the Church upon the earth, (''see, e.g.''[[Ephesians 4:4-16]]) but the Apostles, who represent the Church here, are not up to the task. This reads as the Lord chastising and warning his disciples.

3) Jesus may have been referring to himself: his divine nature was willing to do the will of the Father, but his mortal nature was nearly overwhelmed. This reads as Jesus reiterating his plea for support (vs. 38-40).

The context of the phrase supports 1 and/or 2, but 3 is nevertheless a possibly intentional double-meaning.

===Verse 44===

See 3 Nephi 19:16-20 Discussion page for parallels/contrasts between Christ and his apostles at Gethsemane and Christ and His disciples at Bountiful.

== Related links ==
===Verse 41===
Several General Conference talks have cited verse 41 "the spirit is willing ..." including:
* [http://scriptures.byu.edu/gettalk.php?ID=619&CID=36564#dest Haight, David B. ''Young Women - Real Guardians'' October, 1977.] ("The Saviour know so well our weaknesses.");
* [http://scriptures.byu.edu/gettalk.php?ID=337&CID=36352#dest Tanner, N. Eldon. ''Why is my boy wandering tonight?'' October, 1974.](weakness of character); and
* [http://scriptures.byu.edu/gettalk.php?ID=3344&CID=35510#dest Sill, Sterling W. ''Conference Report'' April, 1965.] ("Jesus referred to this antagonism as "'the spirit and the flesh'").

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3 Ne 19:16-20

2008-11-18T03:16:53Z

Janetlisonbee: /* Verse 20: Chosen them out of the world */

[[The Book of Mormon]] > [[Third Nephi]] > [[Third Nephi 19|Chapter 19]]
{|
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== Questions ==
=== Verse 19 ===
* Christ says that the law has been fulfilled. What exactly does that mean?

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

== Exegesis ==
=== Verse 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 [[3 Ne 19:29|verse 29]] and [[John 15:19]].

See Discussion page for parallel/contrasts between Jesus and His disciples at Bountiful and Jesus and His apostles at Gethesemane.

== Related links ==
===Verse 20===
* [http://frontpage2000.nmia.com/~nahualli/LDStopics/3%20Nephi/3Nephi19.htm Brant Gardner argues] that in this verse Christ is referring only to the twelve disciples he has chosen.

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Talk:3 Ne 19:16-20

2008-11-18T03:15:12Z

Janetlisonbee: /* Verse 20: Chosen */

===Verse 20: Chosen===
Matthew, I'm trying to understand the different ways you're reading ''chosen''. Is the distinction you're making ''who'' is chosen or ''how'' they are chosen? If ''who'', I think I understand--is Jesus referring to all those he has chosen out of the world (presumably including us), or is he referring only to those disciples he had chosen there at that time. If you mean something else, I don't understand your point.... --[[User:RobertC|RobertC]] 13:50, 21 Dec 2005 (UTC)

Here is a parallel and contrast with Christ and his Apostles in Gethsemane and Christ and his Disciples at Bountiful. --Janetlisonbee 11/17/08
PRAY AND STAY AWAKE!

Sometimes in the scriptures, there are stories that parallel each other that command our attention and teach principles. Such is the case of the two accounts in scripture where Jesus was with his Apostles and commanded them to watch and pray always lest they entered into temptation. One was at the Garden of Gethsemane and the other at the Bountiful Temple in the Book of Mormon. The similarities of Jesus telling both sets of Apostles to pray and then retreating three times in prayer Himself, invites one to compare the events, yet it is the contrasts between them that are the most instructive.

AT THE GARDEN

The first event took place after the Last Supper, or the first time Jesus introduced the Sacrament to His Apostles. Afterwards in the dark of night, Jesus took his apostles to the Garden of Gethsemane and “went, as he was wont, to the mount of Olives.” [Luke 22:39] Luke records that Jesus said unto them, “Pray that ye enter not into temptation.” [vs. 40] Then he withdrew “about a stone’s cast, and kneeled down, and prayed.” [vs. 41] Returning, he found them asleep and asked, “Could ye not watch with me one hour? Watch and pray, lest ye enter into temptation.” [Matthew 26:40-41] Then Jesus retreated and prayed again. Returning to the Apostles, he found them asleep, even though he had asked them to stay awake and “neither wist they what to answer him” [Mark 14:40]. Jesus retreated and “being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” [Luke 22:44] as he bore the sins of mankind. When he returned the third time, he told them to “sleep on now, and take your rest.” [Matt. 26:45]

AT THE TEMPLE

The parallel event occurred during Jesus Christ’s visit to the Nephites. During the day, after He had administered for them, the “first supper” of the sacrament, He admonished the Disciples to “watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him.” [3 Nephi 18:15]

The next day, the twelve Disciples and a multitude had gathered together. After teaching the multitude the words Christ had taught the day before, the Disciples had baptized each other and received the Holy Ghost, and were encircled as if by fire and angels administered to them. Jesus appeared to them and commanded the twelve Disciples to pray. Jesus then departed out of the midst of them and went a little way off and prayed, thanking the Father for giving them the Holy Ghost. He returned and found them still praying. He blessed them and His “countenance did smile upon them, and the light of his countenance did shine upon them and they became white as the countenance and garments of Jesus.” [3 Nephi 19:25] Jesus told them “to pray on; nevertheless they did not cease to pray.” [vs.26] Jesus retreated again and prayed unto the Father, thanking Him for purifying them because of their faith. He returned and found them praying steadfastly and He did smile upon them again, and behold they were white, even as Jesus. Jesus retreated for the third time and “tongue cannot speak the words which he prayed, neither can be written by man the words which he prayed.” [3 Nephi 19:32]

A brief comparison of the contrasts are:

GETHESEMANE TEMPLE AT BOUNTIFUL

Jesus was mortal Jesus was resurrected and immortal
It was night It was during the day
The Apostles fell asleep The 12 Disciples prayed and stayed awake
The Apostles had not received the Holy Ghost The Disciples had received the Holy Ghost
There were just the Apostles There were the 12 Disciples and the multitude
Christ prays in anguish 3 times Christ prays in gratitude 3 times
The Apostles scatter by daybreak The 12 Disciples were sanctified

I believe that the pivotal principle between the contrasts is prayer and staying awake. What a difference the twelve Disciples experienced when praying and staying awake, verses the Apostles who fell asleep. A simple application of these two events is that when we “fall asleep” and cease to pray, Jesus suffers and, as the Apostles who “forsook him, and fled,” [ Matthew 26:56] we leave Him. When we pray and stay awake, Jesus rejoices and we become sanctified.

Sleep is referred in the scriptures as an unconsciousness of one’s sins. Jacob implored, ”Behold, my brethren, is it expedient that I should awake you to an awful reality of these things?” [2 Nephi 9:47] Lehi entreated his wicked sons, “O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound.” [2 Nephi 1:13]

In the parable of the ten virgins, all the virgins fell asleep [for we all have sinned] but I believe that the five wise virgins awoke long before the others and had their lamps trimmed and were prepared for the coming of the Lord. The warning has been going forth for many years among all people: “Awake and arise and go forth to meet the Bridegroom; behold and lo, the Bridegroom cometh; go ye out to meet him. Prepare yourselves for the great day of the Lord.” [Doctrine and Covenants 133:10] There was not a last minute panic among the wise ones. Wise “virgins” are “faithful, praying always, having their lamps trimmed and burning, and oil with them, that they are ready for the coming of the Bridegroom.” [Doc. & Cov. 33:17]

What is the key to staying awake? Praying always. “Pray always that you enter not into temptation, that you may abide the day of his coming, whether in life or in death.” [Doc. and Cov. 61:38 – 39] “And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray. But behold, I say unto you that ye must pray always, and not faint [sleep].” [2 Nephi 32:8 – 9]

The question might be asked, “Can good people be asleep?” I remember one Sunday when I was driving towards the church and went into “automatic mode” and it wasn’t until I pulled into the grocery store parking lot, did I “awake” to how far off track I had driven. I believe that incident parallels many of our lives. We get so involved in our daily routine or get distracted [even in good things!] that we do not realize that we are not heading in the direction we intended. Paul counseled, “Pray always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication.” [Ephesians 6:18] The Lord also warned, “Therefore let the church take heed and pray always, lest they fall into temptation; Yea, and even let those who are sanctified take heed also.” [Doc. & Cov. 20:32 – 34] Nephi understood the danger of being unconscious to ones sins as he cried, “Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul.” [2 Nephi 4:28]

We love to sing the hymn “Sweet Hour of Prayer”, yet how often have any of us spent an hour in meaningful prayer? The Disciples at the temple continued, without ceasing, to pray… “and they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire…and the light of his countenance did shine upon them, and behold they were as white as the countenance and also the garments of Jesus…And Jesus said unto them: Pray on; nevertheless they did not cease to pray.” The Disciples had become sanctified. Yet, even after this they did not cease to pray. It was because of their continual, spirit filled prayers, that Jesus said unto them, “So great faith have I never seen among all the Jews…and there are none of them that have seen so great things as ye have seen; neither have they heard so great things as ye have heard.” [vs. 35-36]

The Brother of Jared, as recorded in the Book of Mormon, seemed to have difficulty with prayer. Jared had come to him twice to inquire of the Lord regarding the protection and direction of the family during the crisis of Babel. Mahonri-moriancumer did go to the Lord and the Lord did bless them and led them towards the promised land by a pillar of fire, like Moses and the children of Israel, through the wilderness until they reached the great ocean. I am sure they needed a rest and the Lord allowed that. However, after four years of resting, Mahonri-moriancumer was chastised for “not remembering to call upon the name of the Lord”. [Ether 2:14] It is difficult to believe that he forgot to pray. However, it is very possible that he did not go to the Lord in mighty prayer, seeking direction. He probably was comfortable in his situation and possibly really didn’t want to know if the Lord wanted them to cross the great waters. We are often like that in our lives. We are happy with our situation, we really do not want to experience more growth inducing situations in our lives, or desire to know what we need to improve in our character. We need to apply the example of young Joseph Smith in seeking to “know of my state and standing before Him” [JSH 1:29] often in our lives. C. S. Lewis understood this principle when he wrote that God “… is building quite a different house from the one you thought of — throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself.’ [Mere Christianity]

When the Lord commanded Nephi to build a ship, He did not simply hand Nephi the directions. He had to go often in prayer to the Lord for step by step, or “line upon line” directions. Sometimes, we may think that since we have the commandments, they are all we need to perfect ourselves. We need to remember that God is not a “checklist” God and that we cannot simply check our righteousness from a “good Mormon” list! If we do not go to the Lord often for direction in our lives, how will we feel at judgment day when we find, like the rich young man [Matthew 19:16-21], that there are things yet lacking that are not on the list? It is interesting to note that in this incident, the Apostles were amazed and asked, “Who then can be saved?” [vs. 25] Jesus then explained that “With men this is impossible [in other words, we cannot save ourselves!] but with God all things are possible” [vs. 26] through the atonement of Jesus Christ.
Nephi explained, that it is “by grace that we are saved, after all we can do.” [2 Nephi 25:23]

One of the key differences with the Apostles who fell asleep and the Disciples who stayed awake, was that the Disciples had received the Holy Ghost. Nephi testified that the Holy Ghost “will show unto you all things what ye should do.” [2 Nephi 32:5] A vital key to sanctification is through seeking and following the promptings of the Spirit. We need to take the counsel the Lord gave Luke Johnson and William McLellin to call “…on the name of the Lord for the Comforter, which shall teach them all things that are expedient for them—Praying always that they faint [sleep] not; and inasmuch as they do this, I will be with them even unto the end. Behold, this is the will of the Lord your God concerning you. [Doc. & Cov. 75:10 – 12]

Sometimes we are led by the Spirit to do certain things “for the Lord” such as church callings, missions, civic duties, or maybe some sort of project. It is imperative that we seek the Lord often in doing these things. I remember when I was asked to transcribe an old, hand written, Kirtland, Ohio cemetery record. I was doing my best, fixing misspelled words, punctuation, etc. I had typed about 70 pages worth, when I consulted with the person who asked me to do this. To my great chagrin, I was told that I would have to do it over because he wanted it transcribed exactly how it was written. I was pretty upset, but learned a powerful lesson. If I had consulted much earlier on exactly what was wanted, it would have been done right the first time. I just simply thought I knew how to do it and plunged ahead. Can you imagine if Nephi, when commanded to build the ship, just took his knowledge and common sense and forged ahead, without going “to the mount oft and praying oft unto the Lord” for directions? [1 Nephi 18:3] Nephi warned, “But behold, I say unto you that ye must pray always, and not faint [sleep]; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul. [2 Nephi 32:9]

One of the differences between the two stories was that the twelve Disciples were sanctified in the midst of the multitude. The Apostles were alone and were not sanctified. I believe that the principle suggested is that sanctification comes through our dealings with our fellowmen. Just previous to their sanctification, they had been teaching the multitude the words of Christ. They were probably among those who had spent the previous night gathering people to the Temple to be there when Christ would come as He promised.[3 Nephi 19:2-3] The real test and growth of our righteousness is through our daily, selfless, interactions with others.

Prayer without action is like faith without works. In Elder David Bednar’s recent conference talk he stressed, “As we speak of prayer, I emphasize the word meaningful…. Simply saying prayers is quite a different thing from engaging in meaningful prayer. I long have been impressed with the truth that meaningful prayer requires both holy communication and consecrated work. True faith is focused in and on the Lord Jesus Christ and always leads to righteous action. I testify that prayer becomes meaningful as we ask in faith and act.” [Ask in Faith, April 2008 General Conference] Those righteous actions include real repentance, restitution, service, sacrifice, patience, gentleness, goodness, faith, peace….the delicious fruits of the Spirit. [Galatians 5:22]

The Disciples’ prayers, at the Bountiful temple, were meaningful and sincere. Even though the sanctification process for them occurred within a very short time, it was their sincere, spirit filled prayers that made all the difference. Sincere prayer can take us, in effect, from the “dark night of Gethsemane to the bright daylight of the Bountiful Temple.” Paul said, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. [Romans 13:11-12] Alma related the captivity and deliverance of their fathers, “Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God. Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word. [Alma 5:7]

May we all take the admonition of the Lord, “Pray always, that ye may not faint [sleep], until I come. Behold, and lo, I will come quickly, and receive you unto myself. Amen.” [Doc. & Cov. Section 88:126]

Ether 6:13-7:3

2008-11-17T13:03:07Z

Janetlisonbee: /* Questions */

[[The Book of Mormon]] > [[Ether]] > [[Ether 6|Chapter 6]]
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== Questions ==
vs. 16 - Was the total number of the group 22 people or is it 22 besides Jared and his brother and children?

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

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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1 Ne 8:21-25

2008-11-12T16:12:49Z

Janetlisonbee: /* Verse 24 */

[[The Book of Mormon]] > [[First Nephi]] > [[First Nephi 8|Chapter 8]]
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== Questions ==

===Verse 21===
* Given how the word "concourses" is used in the Book of Mormon, should we assume that Lehi was trying to say there was something angelic about the people in this first group?

===Verse 22===
* How is it possible that all of these people started out on the same side of the river as the path?

===Verse 23===
* Why did everyone on the path at that moment "lose their way"?

===Verse 24===
* What were the odds that, in total darkness, these people could find the direction they needed to take in order to find the iron rod?

===Verse 25===
* Was this verse influenced by [[Neh 6:16]]?

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

== Exegesis ==
===Verse 24===
Lehi sees that they are "clinging" to the rod of iron. In such a dark setting you might expect people to be holding hands. But nothing is said of people clinging together. No person is leading another by the hand. Maybe the significance of this is that the rod of iron, or as we learn later, the word of God, must be grasped directly, individually, of our own choice. We must know the truth for ourselves. Others can "beckon" us, as Lehi did his family, but we each need to grasp the word of God individually if we are to press forward.

Clinging to the rod implies a force pulling in the opposite direction--that is why they clung to it. Those who "continually held fast" seem to not have the opposite pull. The "clingers" did not "fall at the tree" but simply partook and then were ashamed. I think "clingers" could compare to those who view the Gospel as something they should do, but the pull of the world is very real in their lives, so they cling because they know they should, not that they really want the Gospel. That is why they did not fall down when they partook of the fruit; they didn't recognize the great gift of the Atonement of Jesus Christ. They were like the nine lepers who had been cleansed and never thanked Christ. However, because they clung to the rod and partook of the fruit, not because they really wanted to but because they were "supposed to", they eventually fell away or gave into that force that had been pulling at them the whole time.

== Related links ==
=== Verses 23-24 ===
* Jeffrey R. Holland, "[http://lds.org/conference/talk/display/0,5232,23-1-646-38,00.html Prophets in the Land Again]," ''Ensign'', Nov 2006, pp. 104–7. Elder Holland said: "[W]hen those mists of darkness enveloped the travelers in Lehi's vision of the tree of life, it enveloped ''all'' of the participants—the righteous as well as the unrighteous, the young along with the elderly, the new convert and seasoned member alike. In that allegory all face opposition and travail, and only the rod of iron—the declared word of God—can bring them safely through. We ''all'' need that rod. We all need that word. No one is safe without it..."

* ''"Clinging" vs. "holding fast."'' See [http://feastuponthewordblog.org/2007/11/11/hold-fast-to-the-iron-rod this post] by NathanG at the Feast blog regarding the "clinging to" wording here in contrast to the "holding fast" wording in verse 30.

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Ruth 1:1-5

2008-11-11T04:05:17Z

Janetlisonbee: /* =Verse 1: Two */

[[The Old Testament]] > [[Ruth]] > [[Ruth 1|Chapter 1]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

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

== Exegesis ==
===Verse 1: Two==
In verse 1 is the first occurrence of the word ''two.'' This word appears 7 times in the first chapter of Ruth. Many times, the inclusion of the word ''two'' seems unnecessary or superfluous in terms of relating the plot of the story, but the word may be included to develop an important theme of the book of Ruth regarding how two people should act toward each other. For a more in depth analysis of this point, see the ''Anchor Bible'' comment section for this verse.

See Discussion page for symbolism of the Book of Ruth.

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

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Matt 7:1-12

2008-11-08T23:58:36Z

Janetlisonbee: /* Questions */

[[The New Testament]] > [[Matthew]] > [[Matthew 7|Chapter 7]]
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Verse 7 - Ask and seek I understand, but how does one "knock"?

== Lexical notes ==
===Verse 9===
* ''Bread and stone.'' A similarity between bread and a stone is that they are both round, the former is a basic necessity of life that provides sustenance whereas the latter does not.

===Verse 10===
* ''Fish and serpent.'' The serpent referred to here is likely a water snake, making the similarity between a fish and a "serpent" that they both are water-dwelling. Like the pairing of bread and stone, the former provides sustenance whereas the latter does not. (Cf. [[Luke 11:11]].)

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

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

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