Feast upon the Word - User contributions [en]

http://feastupontheword.org/api.php?action=feedcontributions&feedformat=atom&user=Mark Feast upon the Word - User contributions [en] 2026-04-27T23:28:32Z User contributions MediaWiki 1.23.2 http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:40:23Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> * v. 4 - According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses of these blessings. But we do not know in full what it means that "They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace; And he makes them equal in power, and in might, and in dominion" [http://feastupontheword.org/D%26C_76:90-95 D&C 76:92-95].<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:38:51Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> * v. 4 - According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses of these blessings. But we do not know in full what it means to "dwell in his presence" or be "the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace; And he makes them equal in power, and in might, and in dominion" [http://feastupontheword.org/D%26C_76:90-95 D&C 76:92-95].<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:34:13Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> * v. 4 - According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses [http://feastupontheword.org/D%26C_76:90-95 D&C 76:92-95] of these blessings.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:31:23Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> * v. 4 - According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses [http://feastupontheword.org/D%26C_76:90-95 D&C 76:92-95].<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:30:20Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> * v. 4 - According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses [[D&C 76:90-95]].<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:28:29Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> * v. 4 - According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses [[D&C 76:92-92]].<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:22:46Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> * v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:22:32Z

<p>Mark: /* Lexical notes */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:22:14Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:21:15Z

<p>Mark: /* Lexical notes */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> v. 2 - What nations will "tremble at thy presence"?<br /> v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:21:03Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> v. 2 - What nations will "tremble at thy presence"?<br /> v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:20:39Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:19:34Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> * v. 4 - What does the Father have "prepared for him that waiteth for him"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming of the Lord. When Jehovah appears for them there will be "the melting fire burneth" causing "the waters to boil." They are also noted as the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:16:50Z

<p>Mark: /* Lexical notes */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods.<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming of the Lord. When Jehovah appears for them there will be "the melting fire burneth" causing "the waters to boil." They are also noted as the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:15:38Z

<p>Mark: /* Lexical notes */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> * v. 4 - The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid).<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming of the Lord. When Jehovah appears for them there will be "the melting fire burneth" causing "the waters to boil." They are also noted as the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:09:43Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming of the Lord. When Jehovah appears for them there will be "the melting fire burneth" causing "the waters to boil." They are also noted as the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Isa_64:1-5 Isa 64:1-5 2005-05-02T12:08:44Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}<br /> == Questions ==<br /> * v. 2 - What nations will "tremble at thy presence"?<br /> <br /> == Lexical notes ==<br /> * v. 2 - The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people ([http://www.e-sword.net/dictionaries.html Strongs]).<br /> <br /> == Exegesis ==<br /> v. 2 - The context of "nations" implies a people who will fear the second coming of the Lord. When Jehovah appears for them there will be "the melting fire burneth" causing t"the waters to boil." They are also noted as the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Isa 63:16-19|Previous]] || [[Isa 64:6-12|Next]]<br /> |}</div>

Mark http://feastupontheword.org/User_talk:Matthewfaulconer User talk:Matthewfaulconer 2005-05-01T04:21:55Z

<p>Mark: /* Questions about editing */</p> <hr /> <div>Leave comments for Matthew Faulconer here.<br /> <br /> == test ==<br /> <br /> This is a test.<br /> <br /> == Questions about editing ==<br /> I noticed that the edits I made do not show up immediately on the Alma 13 page. Is there a review period before they will appear? How does this work? Oh and bye the way, we have met. It was over ten years ago. I attended BYU and graduated in Philosophy. I have been to your father's house. <br /> :Cool. I wish I could remember. Maybe if I saw a picture I would remember. --[[User:Matthewfaulconer|Matthew Faulconer]] 05:37, 1 May 2005 (CEST)<br /> On second thought...I click on the link on the main page to Alma 13. My edits do not appear. However, if I click through the navigation menu on the left, following the links to the page, they do appear. This is a problem. If you have people come edit the same page and do not realize that other editing has taken place as well, you may run into some strange results.<br /> <br /> Mark Mason<br /> :This sounds to me like a caching problem. I have tried to reproduce the problem you encountered but wasn't able to. Can you come up with a specific scenario that always seems to cause this problem? --[[User:Matthewfaulconer|Matthew Faulconer]] 05:37, 1 May 2005 (CEST) PS Mark, if you don't mind I think it works better if you sign in so that people can see your posts when they are yours.<br /> <br /> Reply:<br /> Didn't realize that I was not signed in. I will make sure I am in the future. There is a picture, not from college, on my blog. [http://www.virtualtheology.org virtual theology].<br /> <br /> == Questions about MediaWiki ==<br /> I have some questions about mediawiki you might be able to answer. I have just started a wiki that is a nice compliment to this one. [http://www.virtualtheology.org/doctrines LDS Doctrinal Wiki]. I am having some technical problems. The external link png image does not show up. Neither do the images at the top of the edit page in the edit bar. I am assuming that there is a ref URL I have to change in a CSS page. Do you know which one or what I am supposed to update so these images will show on the pages?<br /> <br /> Also, if you are interested in joining me in that project, I can use all the help I can get. It is very much in its infancy.<br /> <br /> Mark</div>

Mark http://feastupontheword.org/Site:LDS_blogs Site:LDS blogs 2005-04-30T07:34:38Z

<p>Mark: </p> <hr /> <div>A list of LDS blogs. <br /> * [http://www.timesandseasons.org Times and Seasons]<br /> * [http://www.variousstagesofmormondom.blogspot.com/ Various Stages of Mormondom]<br /> * [http://mormanity.blogspot.com Mormanity]<br /> * [http://www.asoftanswer.com A Soft Answer]<br /> * [http://www.mormonwasp.blogspot.com Mormon Wasp]<br /> * [http://www.virtualtheology.org Virtual Theology]<br /> ==External references==<br /> * [http://www.asoftanswer.com/mormon-blogs/ Mormon & LDS Blogs] - an extensive list provided by A Soft Answer</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T07:14:23Z

<p>Mark: /* Verse 1 */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? Alma states that high priests are ordained "after his holy order, which was after the order of his Son." What does this teach us about how high priests ought to behave? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? ([[Abr 3:26]]) What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> In recognizing that the priesthood is the holy order after the Son of God we ought to consider that holy means sacred, sanctified, consecrated, or dedicated. We note that derivations of holy order, holy calling, and order of the Son are repeated 17 times from vv. 1-18. Knowing this as priesthood holders we ought to strive to change our behavior. We might ask, "When is the last time I felt the seriousness of holding the priesthood?" Or "How might the high priesthood assist me in becoming more sanctified, consecrated, and dedicated?" Alma helps us answer these questions ([[Alma 13:12]]). Whenever we become "pure and spotless before God," and "cannot look upon sin save it were with abhorrence" then we know we are becoming more holy, sanctified, and dedicated to the Lord.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T07:05:11Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? Alma states that high priests are ordained "after his holy order, which was after the order of his Son." What does this teach us about how high priests ought to behave? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? ([[Abr 3:26]]) What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T07:03:26Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? Alma states that high priests are ordained "after his holy order, which was after the order of his Son." What does this teach us about how high priests ought to behave? Given that holy means sacred, sanctified, consecrated, or dedicated we note that derivations of holy order, holy calling, and order of the Son are repeated 17 times from vv. 1-18. When is the last time you felt the seriousness of holding the priesthood? How might the high priesthood assist you in becoming sanctified, consecrated, and dedicated?<br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? ([[Abr 3:26]]) What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T07:02:41Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * In verse 1 Alma states that high priests are ordained "after his holy order, which was after the order of his Son." What does this teach us about how high priests ought to behave? Given that holy means sacred, sanctified, consecrated, or dedicated we note that derivations of holy order, holy calling, and order of the Son are repeated 17 times from vv. 1-18. When is the last time you felt the seriousness of holding the priesthood? How might the high priesthood assist you in becoming sanctified, consecrated, and dedicated?<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? ([[Abr 3:26]]) What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:6-10 Alma 13:6-10 2005-04-30T06:44:58Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 13:1-5|Previous]] || [[Alma 13:11-15|Next]]<br /> |}<br /> == Questions ==<br /> * What are we to make of the end of verse 6 "that they also might enter into his rest"? (see exegesis)<br /> <br /> * In verse 7 Alma says "according to his foreknowledge of all things." What do these verses tell us about the foreknowledge of God?<br /> <br /> * How is the priesthood related to "the holy order of God"?<br /> <br /> * In vs. 9 re read the familiar phrase about being "full of grace, equity, and truth". In this case it is referring to "the Only Begotten of the Father". Since we read elsewhere that Christ grew from grace to grace, what are we to make of the claim in vs. 9 that the Only Begotten of the Father is without beginning of days or end of years? Does this tell us anything useful about the nature of grace or how it might be obtained? <br /> <br /> * What does vs. 10 tell us about the importance of the priesthood service as part of the gospel? In this section we read about faith and repentence leading to ordination and priesthood service--so that we can follow Christ. Can we follow Christ without the priesthood? For truely sanctifying service, do we need the priesthood in order to follow "after the order of the Son" (vs.9)?<br /> <br /> == Lexical notes ==<br /> * While it might be impossible to know what the original word was that is translated in vs. 9 as "grace", the original Hebrew "chen" signifies favour or grace, and is translated in the Greek NT as "charis"--that which affords joy, pleasure, delight, sweentess, and charm or goodwill, loving kindness, favour. It is a noun that comes from the Greek verb "chairo"--to rejoice, be glad. So grace is tied to rejoicing, granting favors, and affording pleasure and delight. We grow from grace to grace when we cause God to rejoice by our bestowing favor and loving kindness on others, with ever growing abilities to create greater and greater joy.<br /> <br /> One who is full of this grace or charis is charismatic, and we respond to them by giving grace for grace.<br /> <br /> == Exegesis ==<br /> Verse 6 ends by saying that the high priests teach the children of men "that they also might enter into his rest." There are three apparent questions: 1) who does "they" refer to, 2) what does it mean to enter into the rest of the Lord, and 3) what is the significance of the <i>also</i>?<br /> <br /> # It seems "they" refers to the children of men that the high priests teach. <br /> # [[Heb 4:10]] gives us one definition of entering into the rest of the Lord. Of course, it may be that this phrase is used differently in different parts of the scriptures. [[Alma 13:12|Verse 12]] suggests that being made pure is necessary to entering into the Lord's rest. <br /> # The <i>also</i> here can be read to suggest that the high priests entered into his rest at the time they were preaching. [[Alma 13:12|Verse 12]] suggests that many, but possibly not all, of the high priests Alma is speaking of did enter into the rest of the Lord at some point. The scriptures don't tell us whether that happened in this life or the next. Both seem compatible with the text in verse 12.<br /> <br /> Verse 9 states "they become high priests forever." This point signifies the seriousness of the commitment. Being a high priest is not a temporary appointment. Anyone, then, who receives this ordination ought to realize the eternal nature of covenant.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 13:1-5|Previous]] || [[Alma 13:11-15|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:6-10 Alma 13:6-10 2005-04-30T06:43:03Z

<p>Mark: /* Exegesis */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 13:1-5|Previous]] || [[Alma 13:11-15|Next]]<br /> |}<br /> == Questions ==<br /> * What are we to make of the end of verse 6 "that they also might enter into his rest"? (see exegesis)<br /> <br /> * In verse 7 Alma says "according to his foreknowledge of all things." What do these verses tell us about the foreknowledge of God?<br /> <br /> * How is the priesthood related to "the holy order of God"?<br /> <br /> * In vs. 9 re read the familiar phrase about being "full of grace, equity, and truth". In this case it is referring to "the Only Begotten of the Father". Since we read elsewhere that Christ grew from grace to grace, what are we to make of the claim in vs. 9 that the Only Begotten of the Father is without beginning of days or end of years? Does this tell us anything useful about the nature of grace or how it might be obtained? We also learn that high priests are ordained "after the order of the Son." What does this teach us about how high priests are to behave?<br /> <br /> * What does vs. 10 tell us about the importance of the priesthood service as part of the gospel? In this section we read about faith and repentence leading to ordination and priesthood service--so that we can follow Christ. Can we follow Christ without the priesthood? For truely sanctifying service, do we need the priesthood in order to follow "after the order of the Son" (vs.9)?<br /> <br /> == Lexical notes ==<br /> * While it might be impossible to know what the original word was that is translated in vs. 9 as "grace", the original Hebrew "chen" signifies favour or grace, and is translated in the Greek NT as "charis"--that which affords joy, pleasure, delight, sweentess, and charm or goodwill, loving kindness, favour. It is a noun that comes from the Greek verb "chairo"--to rejoice, be glad. So grace is tied to rejoicing, granting favors, and affording pleasure and delight. We grow from grace to grace when we cause God to rejoice by our bestowing favor and loving kindness on others, with ever growing abilities to create greater and greater joy.<br /> <br /> One who is full of this grace or charis is charismatic, and we respond to them by giving grace for grace.<br /> <br /> == Exegesis ==<br /> Verse 6 ends by saying that the high priests teach the children of men "that they also might enter into his rest." There are three apparent questions: 1) who does "they" refer to, 2) what does it mean to enter into the rest of the Lord, and 3) what is the significance of the <i>also</i>?<br /> <br /> # It seems "they" refers to the children of men that the high priests teach. <br /> # [[Heb 4:10]] gives us one definition of entering into the rest of the Lord. Of course, it may be that this phrase is used differently in different parts of the scriptures. [[Alma 13:12|Verse 12]] suggests that being made pure is necessary to entering into the Lord's rest. <br /> # The <i>also</i> here can be read to suggest that the high priests entered into his rest at the time they were preaching. [[Alma 13:12|Verse 12]] suggests that many, but possibly not all, of the high priests Alma is speaking of did enter into the rest of the Lord at some point. The scriptures don't tell us whether that happened in this life or the next. Both seem compatible with the text in verse 12.<br /> <br /> Verse 9 states "they become high priests forever." This point signifies the seriousness of the commitment. Being a high priest is not a temporary appointment. Anyone, then, who receives this ordination ought to realize the eternal nature of covenant.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 13:1-5|Previous]] || [[Alma 13:11-15|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:6-10 Alma 13:6-10 2005-04-30T06:37:41Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 13:1-5|Previous]] || [[Alma 13:11-15|Next]]<br /> |}<br /> == Questions ==<br /> * What are we to make of the end of verse 6 "that they also might enter into his rest"? (see exegesis)<br /> <br /> * In verse 7 Alma says "according to his foreknowledge of all things." What do these verses tell us about the foreknowledge of God?<br /> <br /> * How is the priesthood related to "the holy order of God"?<br /> <br /> * In vs. 9 re read the familiar phrase about being "full of grace, equity, and truth". In this case it is referring to "the Only Begotten of the Father". Since we read elsewhere that Christ grew from grace to grace, what are we to make of the claim in vs. 9 that the Only Begotten of the Father is without beginning of days or end of years? Does this tell us anything useful about the nature of grace or how it might be obtained? We also learn that high priests are ordained "after the order of the Son." What does this teach us about how high priests are to behave?<br /> <br /> * What does vs. 10 tell us about the importance of the priesthood service as part of the gospel? In this section we read about faith and repentence leading to ordination and priesthood service--so that we can follow Christ. Can we follow Christ without the priesthood? For truely sanctifying service, do we need the priesthood in order to follow "after the order of the Son" (vs.9)?<br /> <br /> == Lexical notes ==<br /> * While it might be impossible to know what the original word was that is translated in vs. 9 as "grace", the original Hebrew "chen" signifies favour or grace, and is translated in the Greek NT as "charis"--that which affords joy, pleasure, delight, sweentess, and charm or goodwill, loving kindness, favour. It is a noun that comes from the Greek verb "chairo"--to rejoice, be glad. So grace is tied to rejoicing, granting favors, and affording pleasure and delight. We grow from grace to grace when we cause God to rejoice by our bestowing favor and loving kindness on others, with ever growing abilities to create greater and greater joy.<br /> <br /> One who is full of this grace or charis is charismatic, and we respond to them by giving grace for grace.<br /> <br /> == Exegesis ==<br /> Verse 6 ends by saying that the high priests teach the children of men "that they also might enter into his rest." There are three apparent questions: 1) who does "they" refer to, 2) what does it mean to enter into the rest of the Lord, and 3) what is the significance of the <i>also</i>?<br /> <br /> # It seems "they" refers to the children of men that the high priests teach. <br /> # [[Heb 4:10]] gives us one definition of entering into the rest of the Lord. Of course, it may be that this phrase is used differently in different parts of the scriptures. [[Alma 13:12|Verse 12]] suggests that being made pure is necessary to entering into the Lord's rest. <br /> # The <i>also</i> here can be read to suggest that the high priests entered into his rest at the time they were preaching. [[Alma 13:12|Verse 12]] suggests that many, but possibly not all, of the high priests Alma is speaking of did enter into the rest of the Lord at some point. The scriptures don't tell us whether that happened in this life or the next. Both seem compatible with the text in verse 12.<br /> <br /> == Related links ==<br /> * ''Click the edit link above and to the right to add related links''<br /> <br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 13:1-5|Previous]] || [[Alma 13:11-15|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T06:30:16Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? ([[Abr 3:26]]) What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T06:29:11Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? [[Abr 3:26]] What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T06:27:53Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? [[Abr_3:1-5]] What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T06:27:23Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? [Abr_3:1-5] What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T06:23:36Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? [http://feastupontheword.org/Abr_3:1-5] What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/Alma_13:1-5 Alma 13:1-5 2005-04-30T06:22:49Z

<p>Mark: /* Questions */</p> <hr /> <div>{| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}<br /> == Questions ==<br /> * Why does Alma say "cite your minds ''forward''" when he is referring back to the time when the Lord God gave commandments to the children of men? <br /> * In verse 2 Alma tells us that the Lord God ordained priests in a way that the people would know how to look forward to his Son for redemption. Verse 3 begins "this is the manner after which they were ordained" and then proceeds to tell us the manner. How would that manner have helped the people know how to look forward to Jesus Christ for redemption? Could this ordination include signs that would help people understand how Jesus Christ might be nailed to the cross? A way for them to identify Christ and his wounds when he appeared after the resurrection (3 Ne 11:14-15)?<br /> * In verses 3 through 5 it states that men are called as high priests because of their "exceeding faith and good works." Are the criteria for calling high priests the same today? Is this calling and the manner after which a high priest is ordained still a mirror or symbol of the Savior and the redemption we can receive through Him?<br /> * In verse 3 it indicates that the "exceeding faith and good works" that qualify one to the high priesthood refer to acts in the pre-mortal existence at the "foundation of the world." What kind of acts were we capable of and what kind of choices might we have made before this mortal life? [[http://feastupontheword.org/Abr_3:1-5]] What does this seem to indicate about the nature of our life before coming to this earth?<br /> * In verse 3, what is the meaning of "preparatory redemption"?<br /> *How can following apparent tension in verse three be explained: men are called according to the *foreknowledge* of God, but they have *chosen* good? Is it as simple as saying that God knows that they will choose good during their mortal, earthly existence? So ordination to the high priesthood isn't based at all on actions prior to earthly existence, but rather on God's knowledge of how faithful (or not faithful) the person will be during his earthly existence? Or as the preceding question suggests, does this verse suggest that those ordained to the high priesthood actually did something (did good works, had great faith, etc.) in pre-mortality?<br /> <br /> == Lexical notes ==<br /> It does appear at first glance that the word "forward" should actually be "back." But on second thought, maybe there's something to the notion that remembering spiritual incidents is a way of moving forward instead of moving back. Another example could be D&C 6:22, when the Lord tells Oliver Cowdery to "cast your mind upon the night that you cried unto me in your heart." The Lord could have said "think back upon the night..." but instead he says "cast your mind," a feeling of moving forward. I think this is one example of where current English usage, or the translation of the original language, should be opened to the other ways in which the Lord and the prophets use the language.<br /> <br /> <br /> <br /> == Exegesis ==<br /> <br /> ===Verse 1===<br /> In verse 1 Alma says, "And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children." The "and again" suggests that he has already cited the people's minds to this time. Looking back, we see that he did this in [[Alma 12:31]]. In that case "the time the Lord God gave these commandments unto his children" refers to the time right after Adam and Eve left the Garden of Eden when God commanded them "that they should not do evil."<br /> In this first verse we are told that the Lord God ordained priests "after the order of his Son." This suggests that the "Lord God" in these verses refers to the Father.<br /> <br /> ===Verse 2===<br /> In [[Alma 11:32|Alma 11:32-36]] Zeezrom questions Alma about Christ's coming and the salvation that he brings. When Alma responds Zeezrom says Alma speaks "as though he had authority to command God." Zeezrom doesn't understand (or at a minimum pretends not to understand) how one person can say what another will do, unless one is in a position to dictate what the other person will do--unless one has authority over him or her. But in order to understand the plan of salvation, it was essential that the people in the land of Ammonihah had a way of talking about, a way of understanding, and faith in what Christ would do when he came. One way of reading the first verses of chapter 13 is as an explanation of how the people could understand how the plan of salvation applied to them even though Christ hadn't yet atoned for their sins. As Alma explains in verse 2, priests were called in a way that the people would understand how to look forward to Christ for redemption.<br /> <br /> ===Context===<br /> The exposition in these verses (and on through verse 20) of the source and purpose of the high priesthood feels out of place coming right in the middle of a longer sermon by Alma on repentance. It could be that Alma simply saw a need to pause and provide compelling doctrinal support for his own calling as a high priest. This would make sense from a rhetorical standpoint by demonstrating Alma's authority to preach to the people of Ammonihah and explaining his motivation for doing so. <br /> <br /> However, it could also be the case that during the editing process Mormon selected only highlights of a what was originally a much longer discourse on multiple themes. We know from verse 31 that much of Alma's original discourse is not included in the Book of Mormon. This would help explain the sudden switches in topics.<br /> <br /> == Related links ==<br /> <br /> * See an overview and verse by verse reading of Alma 13 by [http://www.cybcon.com/~kurtn/alma13.txt S. Kurt Neumiller] and [http://frontpage2000.nmia.com/~nahualli/LDStopics/Alma/Alma13.htm Brant Gardner].<br /> <br /> * See James Duke's article [http://farms.byu.edu/getpdf.php?filename=MzEzNjAwMTI5LTUtMS5wZGY=&type=amJtcw== The Literary Structure and Doctrinal Significance of Alma 13:1–9]<br /> <br /> ----<br /> {| width="20%"<br /> | [[Alma 12:31-37|Previous]] || [[Alma 13:6-10|Next]]<br /> |}</div>

Mark http://feastupontheword.org/User:Mark User:Mark 2005-04-30T06:02:06Z

<p>Mark: </p> <hr /> <div>I make my home on the Internet at [http://www.virtualtheology.org Virtual Theology]. My name is Mark D. Mason. I turned 36 this last year (2004). I am married to Tricia and have four (soon to be five) children. I studied philosophy at BYU (BA, 1995); Instructional Technology at Utah State (MEd, 2003); and I am still studying Intructional Technology at Utah State (PhD, hopefully by 2006). <br /> <br /> Along with a desire to help with this wiki I am design what could become a companion to it: [http://www.virtualtheology.org/doctrines LDS Doctrinal Wiki]. I would appreciate the help of anyone here who would join me in the project.<br /> <br /> <br /> Sincerely,<br /> <br /> Mark Mason<br /> [mailto:masonmd@virtualtheology.org masonmd@virtualtheology.org]</div>

Mark http://feastupontheword.org/User:Mark User:Mark 2005-04-30T06:00:53Z

<p>Mark: </p> <hr /> <div>I make my home on the Internet at [http://www.virtualtheology.org Virtual Theology]. My name is Mark D. Mason. I turned 36 this last year (2004). I am married to Tricia and have four (soon to be five) children. I studied philosophy at BYU (BA, 1995); Instructional Technology at Utah State (MEd, 2003); and I am still studying Intructional Technology at Utah State (PhD, hopefully by 2006). <br /> <br /> Along with a desire to help with this wiki I am design what could become a companion to it: [http://www.virtualtheology.org/doctrines LDS Doctrinal Wiki]. I would appreciate the help of anyone here who would join me in the my project.<br /> <br /> <br /> Sincerely,<br /> <br /> Mark Mason<br /> [mailto:masonmd@virtualtheology.org masonmd@virtualtheology.org]</div>

Mark