Doctrine & Covenants Section 84a — Study Guide

Doctrinal Summary

• Verses 6–12: These verses trace a direct line of priesthood authority from Moses back through a patriarchal chain: Jethro → Caleb → Elihu → Jeremy → Gad → Esaias, and finally to God Himself. Esaias is a figure who lived in the days of Abraham, showing divine continuity across dispensations.

• Verses 13–17: The priesthood is then passed from Melchizedek to Abraham, through the patriarchs Noah, Enoch, and Abel, all the way to Adam. The priesthood is described as "without beginning of days or end of years," emphasizing its eternal, divine nature and perpetual function in the Church.

Language & Cultural Insights

"Under the Hand" / "By the Hand"

(Used in vv. 6–12, 16)

• This phrase signifies transference of authority through ritual touch, specifically the laying on of hands.

• In Hebrew, this act is tied to the root סָמַךְ (sāmakh), which means:

“to lay, lean, support, or uphold.”

• Biblical Usage:

  • The ordination of Joshua by Moses involved sāmakh:

    • “And Moses laid his hands (סָמַךְ) upon him…” (Numbers 27:18–23)

  • It also appears in Levitical offerings, where the individual would lean on the animal’s head to symbolically transfer responsibility or blessing.

Implication in D&C 84: The phrase “under the hand of” demonstrates that priesthood power must be transmitted person-to-person, affirming the doctrine of authorized ordination and apostolic succession.

"Holy Priesthood" (v. 6)

• The term in Joseph Smith’s revelations refers not to a personal possession (“holding priesthood”) but to membership in a divine order—a “hood” or society of priests.

• This echoes the Qumranic idea of the "Sons of Zadok" and the ancient temple classes.

Compare with:

• Hebrews 7:24–25: “He hath an unchangeable priesthood… ever liveth to make intercession.”

Melchizedek / Melekh-Tzaddik (מַלְכִּי־צֶדֶק)

• Hebrew: Malkî-ṣeḏeq — מַלְכִּי־צֶדֶק

• Derived from:

  • מֶלֶךְ (melek) — “king”

  • צֶדֶק (tsedeq) — “righteousness”

• Meaning: “King of Righteousness”

• Appears in:

  • Genesis 14:18

  • Hebrews 7:2

• In Hebrews 7, Melchizedek is portrayed as a type of Christ—a high priest who blesses Abraham and holds a priesthood not based on lineage.

"Received it under the hand of God" (v. 12)

• Esaias receiving priesthood directly from God mirrors how Moses and Adam are portrayed as receiving divine instruction firsthand.

• This breaks the otherwise human chain and emphasizes divine endorsement and the heavenly origin of priesthood authority.

• This is similar to Melchizedek, who is described as having “neither beginning of days nor end of life” (Hebrews 7:3)—a type of eternal order.

“From Noah till Enoch” / “From Enoch to Abel” (vv. 15–16)

• This beautiful retroactive genealogy isn't just a record—it's a theological declaration:

  • That the priesthood was never broken.

  • That ordination existed before Sinai, even back to Adam.

  • And that authority from heaven was always available to those worthy and willing.

"Without Beginning of Days or End of Years" (v. 17)

• This is a direct echo of the Melchizedekian priesthood in Hebrews 7.

• The phrase emphasizes:

  • The eternal nature of the priesthood.

  • Its independence from tribal lineage or earthly succession laws.

  • That priesthood belongs to God’s eternal order—and is not merely a function of institutional hierarchy.

See:

• Hebrews 7:1–3

• D&C 84:17

  
  

• Reflects a Hebrew idiom emphasizing timelessness, associated with God Himself.

• Related Hebrew terms:

רֵאשִׁית (re'shith) — “beginning”

קֵץ (qets) — “end”

• Implication: This priesthood is eternal—not transmitted biologically, but spiritually through covenant, authority, and divine ordination.

"Continue" / Continual Priesthood

• Hebrew Equivalent: amad (עָמַד) — “to stand, remain, endure”

• Alternate term: קָוָה (qavah) — “to bind together,” often related to hope and continuity

• Contextual meaning in D&C 84:17: the priesthood "continueth" across generations—unbroken, sustained, enduring by divine authority.

Doctrinal Reflection

• The laying on of hands is not a symbolic gesture, but the divinely appointed means through which God channels real, operative spiritual authority across time.

• This doctrine affirms:

  • That priesthood cannot be self-claimed.

  • That authority must be given by one who has it (just like legal power of attorney).

• The unbroken chain from Adam to Moses is mirrored in the modern restoration—from Peter, James, and John to Joseph Smith, and from him through keys to our day.

Extended Word Study: “Hold” / “Holding the Priesthood”

English Root: Hold

• From Old English healdan — “to keep, observe, preserve, guard, possess, detain.”

• Cognate with German halten (to hold) and Latin tenere (to hold, keep).

• Source: Etymonline

Biblical Greek: κρατέω (krateō)

• Meaning: “to be strong, to seize, to hold fast”

• Used in:

  • Revelation 2:25: “That which ye have already hold fast till I come.”

  • Hebrews 4:14: “Let us hold fast our profession.”

Biblical Hebrew: אָחַז ('āchaz)

• Meaning: “to grasp, take hold, seize, support”

• Often conveys both possession and commitment—a physical or covenantal grasp, e.g., laying hold upon a promise, altar, or sacred calling.

Priesthood Application

In D&C 84:19, the phrase “holdeth the key of the mysteries of the kingdom” suggests that priesthood is not just given but must be grasped, held, guarded, and actively administered.

This ties directly to the symbolic act of laying on hands—Hebrew: סָמַךְ (sāmakh)—to transfer and support divine authority. One who holds the priesthood also bears the burden of its responsibilities.

Scripture References 

• 🔹 D&C 97:21

• 🔹 Genesis 8:20

• 🔹 2 Samuel 7:13

• 🔹 Exodus 8:19

• 🔹 Luke 11:20

• 🔹 Exodus 25:9

• 🔹 Hebrews 8:5

• 🔹 D&C 84:4–5

• 🔹 Exodus 40:34–38

Doctrinal Summary

This segment presents a foundational exposition of the two priesthoods:

• The Aaronic (Lesser) Priesthood was confirmed upon Aaron and his seed (v. 18), intended for ritual ordinances and preparatory functions.

• The Melchizedek (Greater) Priesthood holds the key of the mysteries, enables access to the knowledge of God (v. 19), and reveals the power of godliness (v. 20).

• Without this priesthood, no man can see the face of God and live (v. 22).

• Moses tried to sanctify the Israelites (v. 23), but due to hardened hearts, they were unworthy to enter God's presence or rest (v. 24).

• As a result, God removed both Moses and the higher priesthood from among them (v. 25), leaving only the lesser priesthood.

This emphasizes the conditional availability of divine power through covenant fidelity and priesthood faithfulness.

Language & Cultural Insights

Seed (v. 18)

• Hebrew: זֶרַע (zera‘)

  • Meaning: “offspring, descendant, posterity, sowing”

  • Often used to signify covenantal lineage, such as Abraham’s seed.

  • Genesis 17:7: “to be a God unto thee, and to thy seed after thee.”

Holy Order of God (v. 18)

• This is a Restoration phrase, tied to the concept of the Melchizedek Priesthood.

• See Alma 13:1–12, See previous lesson, “Have Ye Experienced This Mighty Change in Your Hearts?”

• "Order" → Greek: τάξις (taxis) = “arrangement, rank, sequence” 

The priesthood is the vehicle of God’s divine pattern, just as the Passover Seder is the ritual memory of it.

Hebrews 5:6 “Thou art a priest forever after the order (τάξιν) of Melchizedek.”

Seder Qadosh (“Holy Order”) – 

The Hebrew phrase סֵדֶר קָדוֹשׁ (seder qadosh) means “holy order”—a divinely instituted sequence and pattern for covenant and sacred service. This idea is mirrored in the Passover Seder, which follows a 15-step structure to reenact Israel’s redemption. Just as the seder guides participants through covenantal remembrance—from sanctification to deliverance—the priesthood functions as a sacred order through which the power of godliness is manifest (D&C 84:20). Both Passover and priesthood share a purpose: to bring God’s people back into His presence and rest by means of a consecrated pattern.

In this light, the priesthood is not merely authority—it is a redemptive progression, a holy seder that prepares the Saints to see the face of God (D&C 84:22–23; cf. Exodus 24, Exo 29:4, Exo 40:12, Hebrews 3–4, Psalm 95:11, My family's Haggadah Script from last year).

“Confirmed” (v. 18)

In Hebrew, this may align with אָמֵן (’āmēn) or קוּם (qûm), meaning to establish, ratify, or make to stand—conveying divine permanence.

“Greater Priesthood” & “Mysteries of the Kingdom” (v. 19)

• “Mysteries” — Greek: μυστήριον (mystērion) → something hidden now revealed to the initiated.

• “Knowledge of God” implies experiential, covenantal knowing (cf. γινώσκω – ginōskō or Hebrew יָדַע – yāḏaʻ)

  
  

“Ordinances” (v. 20–21)

• Greek: δικαίωμα (dikaiōma) — righteous act, divine decree.

• Without priesthood authority, the power of godliness is not manifest, echoing temple symbolism and sacred acts.

  
  

“Enter into his rest” (v. 24)

• Echoes Psalm 95:11, Hebrews 3–4 — God's rest equals entering His presence.

• “Rest” = Hebrew מְנוּחָה (menuchah) — “resting place, sacred dwelling.”

“Fullness of his glory” (v. 24)

• Kavod (כָּבוֹד) = “weight, honor, divine radiance.”

Reflection Questions

• What does it mean to “see the face of God” in this context?

• Why is access to God's presence dependent on the higher priesthood?

• How do “hardened hearts” still limit our spiritual access today?

Cross-References

Priesthood Distinctions:

• D&C 107:1–20

• Hebrews 5:4–10

• Hebrews 7:1–28

Ordinances & Godliness:

• 2 Timothy 3:5: “Having a form of godliness, but denying the power thereof.”

• Moses 1:2: “Face to face with God, and he talked with him.”

Israel’s Rebellion:

• Exodus 33:20

• Psalm 95:7–11

• Hebrews 3:7–19

Doctrinal Summary

This passage outlines the structure and function of the Aaronic (lesser) priesthood, emphasizing that it is preparatory in nature. It holds the key of the ministering of angels and focuses on repentance, baptism, and commandments, in contrast to the higher spiritual blessings administered through the Melchizedek Priesthood. The reference to John the Baptist positions him as the final Aaronic figure before Christ introduced the fullness of the higher law. It also distinguishes between priesthood offices and the orders they are attached to, with teachers and deacons belonging to the Aaronic, and elders and bishops associated with the Melchizedek Priesthood.

Language & Cultural Insights

“Lesser” – קָטָן (qāṭān)

• Meaning: Small, younger, subordinate.

• Used to imply inferiority in rank, not value.

  
  

“Greater” – גָּדוֹל (gāḏôl)

• Meaning: Great, powerful, significant in scope or authority.

• Conveys the higher authority and fullness of the Melchizedek priesthood.

  
  

“Ministering of Angels” – διακονία ἀγγέλων (diakonia angelōn)

• Meaning: Angelic service or administration.

• Seen in Hebrews 1:14: “Are they not all ministering spirits (πνεύματα -pneumata), sent forth to minister for them who shall be heirs of salvation?”

• angelos: “messenger”

  
  

“Preparatory” – προπαρασκευή (proparaskeuē)

• Meaning: Preliminary or foundational instruction, to be made ready.

• Symbolizes the law of Moses as a schoolmaster (pedigogy/ teaching tool) to prepare us for Christ (see Galatians 3:24).

• Pararreō: A guide to help one remember

  
  

“Gospel” – εὐαγγέλιον (euangelion)

• Meaning: “Good news/ message” of redemption and covenant relationship.

• Under the Aaronic order, this includes repentance, baptism, and remission of sins, and pertains to temporal matters.

  
  

“Power” – δύναμις (dynamis)

• Meaning: Strength, authority, divine capability.

• The hand (יַד yaḏ) of the Lord (v. 28) symbolically conveys divine governance and messianic authority.

“Make straight the way of the Lord”

• A direct quote from Isaiah 40:3: a Messianic forerunner passage connected to John the Baptist.

• Culturally, this evokes the act of removing obstacles for a king’s procession.

Aaronic Priesthood and the Tablets of the Law

• According to JST Exodus 34, the first set of tablets Moses received represented the higher law. After the golden calf incident, those were broken, and a second, lesser law was given—marked by "thou shalt not" prohibitions.

• Jesus later fulfilled and elevated this law in the Sermon on the Mount (see Matthew 5), shifting focus from carnal restrictions to inner transformation.

Comparison to the Degrees of Glory

• The Aaronic priesthood prepares individuals for celestial law (see D&C 76).

  • Telestial: Lawless state.

  • Terrestrial: Law of Moses / Aaronic law.

  • Celestial: Law of Christ and Melchizedek order.

Reflection Questions

• In what ways does the Aaronic priesthood still prepare us for higher ordinances today?

• How does the “lesser” law create necessary structure without becoming an end in itself?

• What does the symbolism of broken vs. restored tablets teach about repentance and covenant renewal?

Cross-References

• Priesthood Offices: D&C 107:1–20

• John the Baptist’s Role: Luke 1:15, JST Luke 3

• Sermon on the Mount: Matthew 5–7

• Fulness of Gospel: 2 Nephi 31, Alma 13

Doctrinal Summary

This passage outlines one of the most sacred principles in all of scripture: the oath and covenant of the priesthood. Those who obtain and magnify the Aaronic and Melchizedek Priesthoods are promised profound blessings: sanctification, adoption into Abraham’s seed, entrance into God’s kingdom, and eventual inheritance of all the Father has. These blessings mirror the ancient Sinaitic covenant, which also included promised blessings for obedience and dire consequences for rebellion. (JST Exodus 34)

The Lord declares that those who receive His priesthood receive Him and the Father. The inverse is also true—those who reject this covenant are left on their own, having choosen to reject His forgiveness and aid, they will have to take responsibility for their own actions. Angels are commissioned to uphold this order, to maintain harmony and balance in accordance with the Law as specified.  This reflecting the heavenly structure and weight of priesthood responsibility.

• The sanctifying blessings bestowed on those who faithfully receive and magnify the Melchizedek and Aaronic priesthoods.

• The divine reciprocity of covenant: those who receive the priesthood, receive Christ, the Father, and all that the Father has.

• The eternal binding nature of the covenant, which God declares cannot be broken or moved (D&C 84:40).

• The consequences of covenant-breaking, including the loss of forgiveness in both worlds and the natural consequences that come from our error (v. 41).

• The divine witnesses and messengers (angels directed by the voice of God) who affirm the priesthood covenant and enforce it (v. 42).

Language & Cultural Insights

Oath

• Hebrew: שְׁבוּעָה (shevuah) — from שָׁבַע (shava) “to swear, to make an oath/curse.” From šāḇaʿ שָׁבַע, related to שִׁבְעָה shibʻâh  and the number seven, reverencing biblical patterns seen throughout the Old Tesament, including the oath and covenant that Abraham made with Abimelech in Genesis 21:22-34 and the pattern of seven and seven outlined during the Yom Kippur ordinance, where the blood of the Ox was sprinkled around the altar seven times, representing  an atoning sacrifice for the priests and leaders of Israel.  The blood of a Ram was likely sprinkled seven times around the altar, symbolizing the sins of the people.  This was intended to represent a full, complete, and perfect atonement, “balancing the scales of Justice and Mercy.”  (See “Learn of Me”)  This is also the same root used for week, and is related to the Sabbath “the seventh day (Gen 2:2), the day of rest, the day we remember the Atonement”  (See also אוֹת ʼôwth)

• Greek: ὅρκος (horkos) — a sacred vow or guarantee, abused and condemned in some cases.

• Latin: jusjurandum — law-bound swearing. (jury, jurisdiction, from Latin iurare “to swear”)

Covenant

• Hebrew: בְּרִית (berit) — a formal treaty or agreement, often sealed with blood or sacrifice.

• Greek: διαθήκη (diathēkē) — a will, testament, or divinely established compact.

Sanctified…unto the renewing of their bodies

• Greek: ἁγιάζω (hagiazō) — to make holy, consecrate for divine purpose. (Hebrew: qadash קִדַשׁ)

• The phrase implies a spiritual rebirth and transformation, even to eventual resurrection and exaltation.

Receive / Received

• Hebrew: קָבַל (qabal) — to accept or take into one's care. (Also lāḵaḏ, nāśā', 'āḥaz, and lāqaḥ)

• Greek: λαμβάνω (lambanō) — to receive with intention to act upon it.

Appointed

• Hebrew: פָּקַד (paqad) — to commission, entrust, or assign responsibility.

• Commonly used in temple, priesthood, and angelic appointment language.

Elect of God

• Hebrew: בָּחוּר (bachur) — noble (youth), one chosen or selected by God.

• Greek: ἐκλεκτός (eklektos) — chosen, favored, appointed for salvation or service.

Oath and Covenant of my Father (v. 40)

This mirrors the covenant structure outlined in Deuteronomy 26–30, where blessings and cursings are affixed to Israel’s obedience to the Law.

• This covenant is the same pattern given to Abraham (Genesis 17), Moses (Deuteronomy), and Nephi (2 Nephi 1:20).

• “He cannot break, neither can it be moved” = immutability of divine law (see Hebrews 6:17–18).

Voice from the heavens…angels charge

• See also D&C 61:36, referencing the destroying angel.

• Hebrew: קוֹל (qol) = voice, thunder, proclamation.

• Charge = צָוָה (tsavah), meaning to commission or command with authority.

  • “Hosts” – Hebrew: צָבָא (tsābāʼ) – army, heavenly armies of Yahweh.

• These angels act as covenant enforcers, akin to divine “watchers” (Daniel 4:13, 17), those whose job it it to overthrow corruption and bring balance to the law, with parallels to:

  • Exodus 12 (Passover)

  • Genesis 19 (Sodom)

  • Revelation 7 (sealing of the servants)

Reflection Questions

• How does viewing priesthood through the lens of covenant—rather than simply ordination—change my perspective?

• In what ways do I see the natural consequences (blessings or cursings) of obedience/disobedience to divine law today?

• Do I feel the weight of receiving and magnifying sacred covenants with the Lord?

• What does it mean to me that angels are involved in enforcing divine law?

Cross-References

Scriptures

• Deuteronomy 28–30 — Blessings & Cursings of the Law

• 2 Nephi 1:20 — Covenant Promise to Nephi

• Hebrews 6:13–18 — God's oath with Abraham

• JST Exodus 34 — Tablets of the Higher Law

• Mosiah 18:10 — Witnessing a covenant with God

Conference Talks

• “Priesthood Power” – President Russell M. Nelson (2020)

• “The Ministry of Angels” - Elder Jeffry R. Holland

Doctrinal Summary

In these verses, the Lord issues a clear commandment: we must take His words seriously and give diligent heed to His revelations. The text outlines a divine progression—the word of the Lord is truth, truth is light, and light is Spirit. This spiritual light is universally available, but only transforms those who hearken to it. Those who ignore the Lord’s voice remain in bondage, distant from Him, and blind to His truth. The segment affirms both individual accountability and the universal scope of God’s redemptive intent.

Language & Cultural Insights

• “Beware concerning yourselves”

  • Hebrew: שָׁמַר (shamar) — “to keep, guard, observe.” Often used in covenantal contexts (“keep my commandments”).

  • Implies active vigilance, not passive avoidance.

    
    

• “Diligent heed”

  • Greek: προσέχω (prosechō) — “to hold firmly to, pay close attention.”

  • Covenant language in both testaments frequently uses this to emphasize reverent obedience.

• “Live by every word”

  • Hebrew: דָּבָר (dāḇār) — “word, matter, thing.” The word of God is not just speech, but action and substance.

  • See Deuteronomy 8:3 and Matthew 4:4 (Jesus quoting this passage in resisting temptation).

    
    

• “Truth… light… Spirit”

  • Greek:

    • “Truth” – ἀλήθεια (alētheia) — reality unveiled, divine revelation.

    • “Light” – φῶς (phōs) — spiritual illumination.

    • “Spirit” – πνεῦμα (pneuma) — divine presence or breath of God.

      
      

• “Voice of the Spirit”

  • Jewish tradition: Bat Kol ("daughter of a voice") = divine whisper or reminiscent echo. Compare John 10:27 — “My sheep hear my voice…” and (1 Kgs. 19:11–12). 

11 And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake:

12 And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice.

• “Renewed the covenant”

  • Hebrew: חָדַשׁ (chadash) — “to make new, restore, rebuild.”

  • Reflects Jeremiah 31:31 — promise of a renewed covenant.

    
    

• “Bondage”

  • Hebrew: עֲבֹדָה (avodah) — “bondage, service, worship.”

  • This duality is powerful: how and what you serve determine your spiritual state.

    
    

• “Acquainted with my voice”

  • Hebrew: יָדַע (yada‘) — “to know intimately.” Not intellectual knowledge, but covenantal relationship (cf. Genesis 4:1 — “Adam knew Eve…”).

Reflection Questions

• What does “acquaintance with God’s voice” look like in practice?

• How might I be neglecting to “live by every word” that God has spoken?

• Am I treating the Spirit’s light casually or with reverence?

• In what ways might spiritual bondage be affecting me without my awareness?

Cross-References

Scriptures

• Deuteronomy 8:3 — “Man doth not live by bread only…”

• Matthew 4:4 — Jesus quotes Moses during temptation.

• John 1:4–9 — “The light of men… true Light that lighteth every man.”

• Mosiah 5:13 — Knowing the voice of the Lord.

• Romans 6:16–23 — Bondage to sin vs. freedom in righteousness.

• 2 Nephi 2:26–27 — The Spirit giveth light and agency.

Conference Talks

• "Hear Him" — President Russell M. Nelson, April 2020

• "The Light of the Perfect Day" — Elder Larry R. Lawrence, March 2016