“If Ye Are Not One Ye Are Not Mine” Part 1
- CFMCorner
- Apr 21
- 24 min read
Updated: Apr 21
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I hope everyone had a wonderful Easter. This past week, my family took time to reflect on Passover as part of our Easter tradition, focusing on the final week of the Savior’s mortal ministry. As I updated our Haggadah script, I was struck by the powerful parallels between the Passover journey and this week’s Doctrine and Covenants study—where the early Saints begin their own Exodus: first to Ohio, then to Nauvoo, and ultimately to the Salt Lake Valley.
As we reflect on the Seder Kadosh, the “Holy Order” of the Haggadah, we remember the Lord’s divine pattern: His power to deliver, His invitation to enter into covenant, and His desire to lead His people on a journey of sanctification and redemption. That same pattern is woven through the Restoration, and it continues to unfold in our lives today.
As part of our lesson this week, I thought I would share our families updated Haggadah Script.
🕯 Family Haggadah Program:
A Messianic Seder Guide for Families –
🔗 Theme:
This night tells the story of bondage and deliverance. We gather tonight to walk through a sacred pattern—called the Seder, which means “order.” Each step invites us to remember stories of deliverance:
The Israelites’ exodus from Egypt,
The patterns of the Nephites’ escape from the bondage, including the Nephites escape from Jerusalem, the escape of Limhi’s people from the Lamanites, Alma the Elder’s people from King Noah and the Amulonites
Our own deliverance from sin and death through Jesus Christ.
At the Last Supper, Jesus observed this same sacred pattern with His disciples. Alma refers to this divine sequence as the Seder Kadosh, the Holy Order (see Alma 13). These steps are not just rituals—they represent a journey of the soul toward sanctification, redemption, and being accepted of the Lord.
As we move through tonight’s program, we’ll taste, act, and ask—each food, gesture, and question holding symbolic meaning. This is not only a remembrance—it is an invitation:
"Come unto Christ, and be made whole."
📜 The Order of the Pesach Seder:
1. 🍷🕯 Kadesh – קָדֵשׁ – “Sanctify”
Opening Prayer & First Cup: The Cup of Sanctification
Action: Pour and bless the first cup. Say:
“Blessed are You, Lord our God, King of the Universe, who creates the fruit of the vine.”
📖 Scripture Connection:
“I will bring you out from under the burdens of the Egyptians…” — Exodus 6:6–7
💡 Insight: This first cup sets the night apart—it is the cup of sanctification. Jesus likely began the Last Supper with this very cup, giving thanks and setting apart the evening for sacred purpose. In our day, this cup mirrors the sacrament and baptism by water—the beginning of our covenant journey.
🔍 Reflection Questions:
How does the Lord lead us out of spiritual bondage today?
What do I need to do to let Him deliver me?
“Lay aside every sin, which easily doth beset you, which doth bind you down to destruction, … and come and be baptized unto repentance, that ye may be washed from your sins.” – Alma 7:15
Alma 5:14 – “Have ye been spiritually born of God?” This question invites deep self-examination. To be spiritually born means more than just outward change—it means our hearts, desires, and very nature begin to align with God.
Jesus taught that being born again requires both water and Spirit:
“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” — John 3:5
You will notice tonight that there are two washings, step 2. Urchatz and step 6. Rachtzah Just as the Israelites were delivered from Egypt by passing through water and entering into covenant, we are invited to be born again through baptism (water) and the gift of the Holy Ghost (Spirit)—a rebirth into the family of God.
🔍 Reflection Questions:
What does it mean for me personally to be “spiritually born”?
Have I felt my heart change through Christ?
How do water (baptism) and Spirit (the Holy Ghost) continue to sanctify me?
What ritual washings do we participate in today?
2.🫧 Urchatz – וּרְחַץ – “Wash” (First Washing)
🖐️ Action: Wash hands — no blessing is recited at this stage.
💧 Meaning & Symbolism
Urchatz is a symbolic act of initial cleansing—an outward preparation before partaking of sacred things. It mirrors the waters of baptism, representing repentance, rebirth, and our first step into the covenant path.
Just as the Israelites passed through the Red Sea to begin their journey toward freedom, we pass through the waters of baptism to begin our journey toward Christ.
“Must be cleansed from all sin…” — Alma 5:21 “Except a man be born of water… he cannot enter into the kingdom of God.” — John 3:5
🔍 Reflection Questions:
What does this simple act of washing teach me about spiritual readiness?
In what ways does this mirror my own baptismal covenant?
What do I need to do to renew that covenant and recommit my heart to God tonight?
How can I more fully embrace the cleansing gift of repentance in my daily life?
3. 🌿 Karpas – כַּרְפַּס – “Greens in Salt Water”
Action: Dip parsley into salt water and eat Symbolism:
Salt water = tears and sorrow
Parsley = new life, growth, and hope (Joseph’s coat, fig leaf coverings)
📖 Scriptural Parallels:
“And he shall go forth, suffering pains and afflictions… that his bowels may be filled with mercy.” – Alma 7:11
Joseph’s brothers dipped his coat in the blood of a goat (Genesis 37:31), symbolizing betrayal, guilt, and grief—but his story ultimately became one of deliverance and reconciliation.
🔍 Reflection Questions:
What tears—past or present—do I bring to this table tonight? How has Christ shared in those sorrows?
Why do we begin the meal with something bitter and salty? How do sorrow and suffering prepare our hearts for joy and deliverance?
Like Joseph’s brothers, are there choices I’ve made that I regret—moments I’ve betrayed or wounded someone I love? What can I learn from their story of repentance and reconciliation?
What is the "spring" growing in my soul right now? Where have I seen God turning sorrow into hope?
Christ did not avoid sorrow—He entered into it with us. In what ways have I felt His empathy and comfort?
4. 🫓 Yachatz – יַחַץ – “Break” the Middle Matzah
Symbol: Christ’s body broken and hidden in the tomb
Alma 7:12 – “He will take upon him death…”
Root: חָתַת – to break, to be humbled
Action: Break the middle matzah; hide the larger half (the Afikoman) to be found later.
Symbolism:
The matzah represents the Messiah: sinless, pierced, and striped.
One half is broken—as Christ’s body was broken.
The hidden piece is like Christ in the tomb, waiting to be revealed in glory.
Scriptural Tie-In:
“And he will take upon him death, that he may loose the bands of death…” – Alma 7:12
🔍 Reflection Questions:
Why must the bread be broken before the meal begins? What does this teach us about sacrifice and humility?
How does the hidden Afikoman remind us of Jesus’ death and burial? What does its return symbolize?
In what ways have I felt broken in my own life? How has Christ met me in those moments?
Can brokenness be sacred? How does Christ transform what’s broken into something whole?
What does it mean that Christ “will take upon him death”? How does that truth bring me hope?
Why do we hide the Afikoman from the children? What does this teach us about seeking and finding Christ?
5. 📖 Maggid – מַגִּיד – “Tell the Story”
Root: נָגַד – to declare
Action: Retell the Exodus
Scripture: Exodus 6:6–7; Alma 5:6–7
📖 Scriptural Reference
“God brought us out… from spiritual and physical bondage.”
fulfills the commandment in Exodus 13:8: “You shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came out of Egypt.’”
🧠 Parable of the Four Sons (Christ taught the Parable of 2 Sons, Alma taught the Parable of 3, to his sons - Helaman, Shemlon, and Coriantumer)
Explain: There are different kinds of children who ask about this night, in Jewish tradition they break it into 4, but we must remember that all of them have a place at the table:
Wise – What are the testimonies and laws God has given us?
Wicked – What does this mean to you? (not “to us”)
Simple – What is this?
Silent – Who does not know how to ask.
Insight: We are all these sons at different times. The Lord meets each one with mercy. Alma 5:38–39 – “Come unto me… ye are the sheep of the good shepherd.”
🐸 Summary of the 10 Plagues (Condensed to 7 Signs)
In many ways, the plagues of Egypt can be seen as a symbolic confrontation between idolatry and divine truth. Rather than random afflictions, the plagues revealed how the people had become distracted by the things of the world, placing their trust in false gods and temporal powers. Many scholars suggest that each plague was intentionally designed to challenge a specific Egyptian deity or natural force that was worshipped as divine. Through these signs, the Lord demonstrated that the power of Jehovah surpassed the power of every idol, exposing the emptiness of false worship and affirming His supremacy as the one true and living God.
Plague | |
Water turned to blood | Hapi “Nile river god, the water bearer” |
Frogs | Heket “goddess of fertility” |
Lice | Geb “god over dust” |
Flies | Khepri “god of creation, resurrection” |
Cattle & Livestock | Hathor “goddess of love” |
Boils | Isis “goddess of health & medicine” |
Hail & Fire | Nut “goddess of the sky” |
Locust | Seth “god of mischief, chaos” |
Darkness | Ra “sun god” |
Death of Firstborn | Pharaoh “the son of Ra” |
6. 🫧Rachtzah – רָחְצָה – “Wash Again”
🖐️ Action: Wash hands a second time, this time with a blessing.
Blessing (optional to recite):
“Blessed are You, Lord our God, King of the universe, who has sanctified us by His commandments and commanded us concerning the washing of hands.”
💧 Meaning & Symbolism Insight: The first washing (Urchatz) prepared us outwardly. This second washing signifies a deeper, inward cleansing—not just preparation for the meal, but readiness to enter into sacred communion. Just as baptism is followed by confirmation, this step reflects the cleansing of the Spirit—a symbol of spiritual rebirth.
Scriptural Tie-In:
Alma 5:14 – “Have ye been spiritually born of God?” This question invites deep self-examination. To be spiritually born means more than just outward change—it means our hearts, desires, and very nature begin to align with God.
Jesus taught that being born again requires both water and Spirit:
“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” — John 3:5
You may have notice tonight that there were two washings, Step 2. Urchatz and Step 6. Rachtzah Just as the Israelites were delivered from Egypt by passing through water and entering into covenant, we are invited to be born again through baptism (water) and the gift of the Holy Ghost (Spirit)—a rebirth into the family of God.
This second washing may call to mind several sacred moments in scripture and modern practice. It echoes the Savior’s act of humility at the Last Supper, when He washed the feet of His apostles, symbolizing both cleansing and preparation for service. It also reflects the washing and anointing of the sons of Aaron in the Old Testament, part of their consecration and preparation for temple service (see Exodus 29:4, Leviticus 8:6). In our day, it may remind us of the sacred washings observed in temple ordinances, which similarly signify purification, sanctification, and readiness to enter the presence of the Lord.
🔍 Reflection Questions:
Why do we wash again now? How is this different from the first time?
What does it mean for me personally to be “spiritually born”?
Have I felt my heart change through Christ?
How do water (baptism) and Spirit (the Holy Ghost) continue to sanctify me?
What ritual washings do we participate in today?
What does it mean to lay aside every sin? Are there things I’m still holding onto that prevent me from being fully clean?
This second washing symbolizes being born of the Spirit. Have I felt that change in my life? Am I prepared to let the Lord cleanse not just my hands, but my heart?
How do I prepare myself spiritually for sacred experiences like the sacrament, temple worship, or personal prayer?
What kind of cleansing do I feel I need most right now—external? Internal? Both?
7. 🫓 Motzi – מוֹצִיא – “Blessing Over the Bread”
Action: Recite the blessing over the matzah:
“Blessed are You, Lord our God, King of the Universe, who brings forth bread from the earth.”
🕊 Meaning & Symbolism
This blessing reminds us that God is the provider of all sustenance—both physical and spiritual. The matzah we hold is unleavened, symbolizing humility and purity. It is also traditionally:
Striped – by the heat of the fire
Pierced – to prevent rising
Unleavened – without yeast, representing freedom from sin
These visual features serve as powerful messianic symbols:
Christ was pierced (Isaiah 53:5)
He was striped by scourging (1 Peter 2:24)
He was sinless, without leaven (2 Corinthians 5:21)
And He was laid in the earth, then brought forth—just like bread rising from the oven, He rose from the tomb.
“I am the Bread of Life… He that cometh to me shall never hunger.” – John 6:35
🔍 Reflection Questions:
What does it mean to call Christ the “Bread of Life”? How does He feed my spirit today?
The matzah is pierced, striped, and humble—how do these features point to Jesus and His sacrifice?
Just as the Israelites gathered manna daily, how can I daily receive the spiritual nourishment I need through prayer, scripture, and the sacrament?
When I bless and break bread—at this table or during the sacrament—how can I more intentionally remember the One who was broken for me?
What small or humble “manna” has the Lord provided in my life this year? Have I seen His hand in the ordinary?
9. 🌶 Maror – מָרוֹר – “Bitter Herbs”
The bitterness we taste reminds us of the sorrow of slavery and sin—the tears of the Israelites in Egypt, the sting of regret and suffering, and the weight of mortality we all carry.
But the Savior did more than observe our bitterness—He entered it completely. He tasted every sorrow so we wouldn’t have to suffer alone.
Alma 7:11 – “And he shall go forth, suffering pains and afflictions and temptations of every kind… that his bowels may be filled with mercy.”
D&C 19:18 – “And would that I might not drink the bitter cup, and shrink…”
In Gethsemane, Jesus felt the full bitterness of the human experience—and He did not shrink. Because He drank that cup, He is able to walk with us through our most bitter trials, with perfect understanding and compassion.
🔍 Reflection Questions:
What “bitter cup” have I been asked to drink in my life? How has the Savior strengthened me through it?
Do I believe that Christ truly understands my pain—even the parts no one else sees?
When I taste this bitter herb, can I choose to remember that He tasted it first?
What would it mean for me to not shrink in my own trials, trusting that Christ walks beside me?
How can I be more compassionate toward others who are experiencing bitter moments?
10. 🥪 Korech – כּוֹרֵךְ – “The Sandwich”
Action: Combine matzah, bitter herbs, and charoset into one bite.
🥪 Meaning & Symbolism
Korech means “to wrap,” “to bind,” or “to encompass.” In this step, we join the bitter with the sweet—the sting of the maror (bitter herbs) with the sweetness of the charoset (fruit and spice mixture), wrapped in matzah, the Bread of Affliction.
This layered bite reflects the fullness of Christ’s atoning experience:
He was bound and pierced for our sins (Isaiah 53:5)
He encompassed every sorrow and every joy (Hebrews 4:15)
His crucifixion was bitter, but it produced sweet redemption
Isaiah 53:5 – “He was wounded for our transgressions, he was bruised for our iniquities…”
Luke 22:44 – “Being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.”
Even more, this sandwich reminds us that life is both sweet and bitter—and that in covenant with Christ, even the bitter can become sacred.
🔍 Reflection Questions:
Why do we eat bitterness and sweetness together? What does this teach me about Christ’s atonement?
What has the Savior “wrapped together” for me—sorrows and joys that He’s used for my growth or healing?
Am I willing to bind myself to Him, even when life feels hard or unclear?
In what ways has the sweetness of the gospel helped me carry the bitterness of mortality?
As I taste this sandwich, what can I remember about Jesus being bound and pierced for my redemption?
11. 🍽️ Shulchan Orech – שֻׁלְחָן עוֹרֵךְ – “The Set Table”
Action: Share a simple symbolic meal.
Suggested Foods:
🐑 Lamb – representing the Passover sacrifice. (זְרוֹעַ) means arm, symbolizing the “outstretched arm” with which God redeemed Israel (Exodus 6:6).
🥚 Egg (Beitzah) – symbol of mourning and rebirth. It commemorates the destruction of the Temple in Jerusalem, where Passover lambs were once sacrificed. Its round shape symbolizes the cycle of life and loss—grief that comes with exile, but also the promise of return.
Just as something living comes from what appears lifeless, the Resurrection of Christ is the ultimate fulfillment of this symbol. “I am the resurrection, and the life…” – John 11:25
Matzah – the Bread of Affliction
🍎 Charoset – the sweetness of deliverance.
Charoset represents the mortar used by the Israelite slaves to build bricks for Pharaoh in Egypt. Its color and texture mimic mud and mortar—reminding us of bondage, toil, and hard labor.
Yet—it’s delicious. Why is something so symbolic of slavery so sweet?
Because even in our hardest moments, God is present. Even while enslaved, the people of Israel clung to the sweetness of covenant hope. The Lord can sweeten our suffering by giving it meaning, purpose, and transformation.
“And they did humble themselves and cry mightily to God; yea, even all the day long did they cry unto their God for deliverance.” – Mosiah 24:10–11
“To give unto them beauty for ashes, the oil of joy for mourning…” – Isaiah 61:3
Grape juice or wine – the joy and blessing of the covenant
🍽 Meaning & Symbolism
This is more than a meal—it’s a moment of covenant fellowship.
At the Last Supper, Jesus shared the Passover meal with His disciples—not just as a tradition, but as a living parable of His mission. He offered them bread and wine as His body and blood, inviting them into the new covenant of His Atonement. He also offered them His love—“With desire I have desired to eat this Passover with you” (Luke 22:15).
The set table reminds us of the table the Lord prepares before us, even in the presence of trial (Psalm 23:5). It is a place of remembrance, renewal, and relationship—with God and with one another.
🔍 Reflection Questions:
What does it mean to me that Jesus sat and ate with those He loved, even knowing one would betray Him?
How can I bring more love and intentionality to the way I gather with others around my own table?
In what ways has the Lord “prepared a table” for me—even during difficult times?
What do I feel when I sit at this table tonight? Gratitude? Reflection? Peace? A desire to draw closer to Him?
How can I remember Christ during everyday meals—not just sacred ones?
12. 🔍🍞 Tzafun – צָפוּן – “Hidden”
Action: Find and eat the Afikoman—the piece of matzah that was earlier broken and concealed.
Root Meaning: צָפוּן (tzafun) means “hidden,” “concealed,” or “treasured.”
🔍 Meaning & Symbolism
Earlier in the evening, we broke the middle matzah and hid half of it—just as Christ’s body was broken and laid in the tomb. Now, we seek it out, and it is revealed again—just as He rose again in glory.
“He is not here, for He is risen.” – Matthew 28:6
In many homes, it is the children who find the Afikoman. Why? Because Christ invites us to become as little children to enter His kingdom. The joy of rediscovering the broken piece mirrors the joy of discovering that He lives.
Alma 5:14 – “Have ye received His image in your countenances?”
The hidden bread is now found—and as we eat it, we symbolically receive Christ into ourselves, asking: Have I truly found Him? Has He been revealed in my life?
🔍 Reflection Questions:
What does it mean that Christ was hidden in the tomb—and revealed again in power?
Have I had moments in my life when God felt “hidden”? How did I come to see Him again?
When I receive this bread, can I honestly say I have received His image in my countenance?
What does it mean to “treasure” Christ—not just believe in Him, but build my life around Him?
How can I help others—especially children—find the joy of discovering the Savior?
13. 🍷Barech – בָּרֵךְ – “Blessing After the Meal”
Action: Give thanks for the meal and lift the third cup—known as the Cup of Redemption.
“I will redeem you…”
This is traditionally the cup that Jesus blessed and offered at the Last Supper, saying:
“This cup is the new covenant in my blood, which is shed for you.” — Luke 22:20
🍷 Meaning & Symbolism
The Cup of Redemption represents the third promise from Exodus 6:
“I will redeem you with an outstretched arm…”
Through this cup, we remember that Christ is our Redeemer—the One who stretched out His arms in Gethsemane and on the cross to redeem us not just from death, but from sin, shame, fear, and every burden of the soul.
Alma 7:16 – “And now… if ye do this, and have faith in the redemption of Him who created you, ye shall be saved, and your sins washed away.”
In this moment, we don’t just recall the Exodus or the Last Supper—we accept Christ’s invitation to enter into His covenant again. This is the joy of being redeemed.
🔍 Reflection Questions:
What does it mean to be redeemed of God—not just rescued, but purchased and made new?
Do I believe in Christ’s power to redeem all parts of me—even the ones I struggle to forgive?
As I drink this cup, can I feel His promise alive in me: “Thy sins are forgiven thee”?
What would it look like for me to more fully live as someone who has been redeemed?
Am I keeping the covenant Christ offered in this cup—to remember Him, to take His name upon me, and to always strive to follow Him?
14. 🎶 Hallel – הַלֵּל – “Praise”
🍷 Cup of Praise
This cup is poured at the beginning of the Hallel psalms, and drunk at the conclusion of the songs of praise.
Action: Sing or recite a Psalm or hymn of praise. Suggested options:
Psalm 118, especially verses 14 and 22–24
“I Stand All Amazed” or another family-favorite hymn
🎶 Meaning & Symbolism
The word hallel means “to praise” or “to shine.” At this moment in the Seder, we lift our voices in joyful thanksgiving, praising the God who delivered, redeemed, and accepted us.
“The Lord is my strength and my song, and is become my salvation.” — Psalm 118:14
This is the Psalm Jesus likely sang with His disciples before walking out to Gethsemane.
“And when they had sung a hymn, they went out into the mount of Olives.” — Matthew 26:30
Can you imagine? Even knowing what was to come—the betrayal, the cross, the suffering—He praised.
In that spirit, we raise our voices tonight, not because all is perfect, but because God is faithful, and His love endures forever.
🔍 Reflection Questions:
What am I most thankful for tonight? What has God done for me that deserves my praise?
Can I find the strength to praise God even in times of uncertainty, sorrow, or struggle?
What does it mean for the Lord to be my song? In what way has He brought joy to my soul?
How can I make praise a greater part of my daily spiritual life—not just at holidays?
As Christ praised before His deepest trial, how can I learn to do the same in my own challenges?
15. ✨ Nirtzah – נִרְצָה – “Accepted”
Root: רָצָה (ratzah) – to accept, to delight in, to take pleasure in Action: Conclude the Seder with gratitude, hope, and rededication.
✨ Meaning & Symbolism
Nirtzah marks the final step of the Seder. It is not just the end of a meal—it is a prayer that everything we've offered tonight—our stories, songs, symbols, and hearts—might be accepted by God.
We remember that Christ, our High Priest, makes our offerings acceptable through His grace.
Declaration: “May our offering tonight be accepted by God. May we be accepted of Christ, who gave Himself that we might be sanctified and brought into His presence.”
Alma 5:27 – “Have ye walked, keeping yourselves blameless before God? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? … Are ye stripped of pride?”
🔍 Reflection Questions:
Has this Seder helped me feel closer to Christ? What offering have I given Him from my heart tonight?
What does it mean for me to be “accepted” of the Lord? Am I seeking His approval more than the world’s?
Have I stripped away pride, fear, or distraction so I can stand clean before Him?
As I close this evening, how do I want to live differently going forward?
Can I carry the spirit of this night into the rest of my week—and into my daily discipleship?
As we move through the Doctrine & Covenants this year, keep these steps of the Holy Order in mind, look for ways that we see them reflected in the stories of the early saints, and how we see them reflected in our own lives today.
Additional Info:
Insights from the Apostles: Ye are Called to Bring to Pass the Gathering, Elder Gerrit W. Gong and Sister Susan Gong
Chapter Outlines
D&C 37 Chapter Outline & Study Guide
Overview
Date: December 1830
Location: Fayette, New York
Recipient: Entire Church, through Joseph Smith
Revelation Context: This is the first revelation commanding the Saints to gather in a central location—in this case, Ohio. It is a critical transitional moment from scattered missionary work to organized gathering.
Timeframe & Setting
Received after the missionary journey to the Lamanites (D&C 32) and amid increasing persecution in New York.
Sidney Rigdon, a new convert and prominent Campbellite preacher, is now assisting Joseph.
The Lord prepares the Church for further revelations, including the Law of Consecration and temple instruction, which would be given in Ohio.
Key Circumstances
A foundational moment in Church organization.
Persecution in New York increased as membership grew.
The Saints needed a centralized place to receive further instruction and protection.
Purpose of the Revelation
To command the Saints to stop translating the Bible and gather to the Ohio.
To prepare them to receive the “Law” (D&C 42) and other foundational principles in safety.
Significance
Marks the beginning of the doctrine of gathering in this dispensation.
Introduces the idea that receiving more revelation sometimes requires a physical change of location.
Reinforces the principle of obedience as a prerequisite to deeper spiritual instruction.
Main Themes & Language Insights | Cross-References & Supporting Resources |
Verse 1 – A Divine Interruption: Stop the Translation Summary: The Lord instructs Joseph Smith to pause the inspired translation of the Bible. This shows how divine priorities can shift based on timing and readiness. The translation project is sacred, but gathering the Saints becomes the immediate priority. Language Insights: The phrase “It is not expedient” reflects purposeful divine delay—“expedient” here echoes Greek sumphero (συμφέρω), meaning “to bring together for benefit or advantage.” The Lord is orchestrating what will bring the greatest spiritual benefit for the Saints. Reflection Questions: • What does it mean when God interrupts a “good work” for a greater purpose? • How do you discern when it’s time to pause a spiritual pursuit to obey a different prompting? • How does this principle apply in modern Church service or personal callings? | Steven C. Harper, “Section 37” 'Go to the Ohio' Elizabeth Maki “Gathered In,” Saints, Volume 1 “After Much Tribulation,” Saints, Volume 1 Joseph Smith—History 1:65 Joseph stops translating when commanded D&C 73:3–4 – Later command to resume translation Ecclesiastes 3:1–8 – “To everything there is a season…” Conference: • “Timing” – Dallin H. Oaks, Apr 2003 • “Good, Better, Best” – Dallin H. Oaks, Oct 2007 |
Verse 2 – The First Command to Gather to Ohio Summary: The Saints are commanded to go to the Ohio. This introduces the vital restoration theme of gathering, both physical and spiritual. The Lord designates a new center where they can receive “the law” (D&C 42). Language Insights: The word gather reflects the Hebrew קָבַץ – qavatz, often used in prophetic promises of Israel’s return (Isaiah 11:12). In the Greek Septuagint, this idea aligns with episynagō (ἐπισυνάγω), meaning to gather together into one. This is the first major instance of this theme in modern revelation. Reflection Questions: • What does it mean to “gather” in a spiritual and covenantal sense today? • Why might the Lord require a people to physically move to receive greater spiritual laws? • How does this commandment echo the Exodus or other divine relocations in scripture? | Steven C. Harper, “Section 37” Susan Easton Black, “The Doctrine of Gathering,” Elizabeth Maki, “'Go to the Ohio',” Ronald D. Dennis, "Gathering," D&C 38:32 – “Go ye out from the wicked... to Ohio” Isaiah 11:12 – “He shall gather... from the four corners” 3 Nephi 10:4–6 – “How oft would I have gathered you...” Matthew 23:37 – Christ’s lament over Jerusalem Conference: • “Come and Belong” – Elder Dieter F. Uchtdorf, Oct 2020 • “Hope of Israel” – Elder Russell M. Nelson, June 3, 2018 |
Verse 3 – Persecution and Divine Protection Summary: The Saints are warned that persecution is increasing and are told that gathering is necessary to receive future revelation. The Lord's foreknowledge and protective foresight are evident. Language Insights: “That they might escape the power of the enemy” evokes the Hebrew term mālaṭ (מָלַט – Strong’s H4422), meaning “to slip away, to deliver, to escape.” This term appears in Psalms and prophetic texts in reference to divine deliverance. Reflection Questions: • How does persecution play a role in motivating divine movement or change? • When have you felt guided away from danger through spiritual impressions? • What does this verse teach us about trusting in unseen purposes? | D&C 38:13–14 – “Ye were driven out… for your sakes.” Matthew 10:23 – “When they persecute you… flee to another city.” Psalms 91:3 – “He shall deliver thee from the snare…” Conference: • “Be Not Troubled” – Elder Ronald A. Rasband, Oct 2018 • “Safety for the Soul” – Elder Jeffrey R. Holland, Oct 2009 |
Verse 4 – “Publish it Not Until I Command You” Summary: The Lord instructs Joseph not to publish this revelation until further notice. This shows a pattern of prophetic discretion and reveals that some truths are time-sensitive and sacred. Language Insights: “Publish it not” implies the need for holy restraint. Compare to Hebrew satar (סָתַר), “to conceal or hide,” often used to describe the sacred or the holy not yet revealed. In Greek, compare mystērion (μυστήριον), “a hidden thing revealed by God.” Reflection Questions: • Why might the Lord withhold revelation from public view? • How do we honor sacred things that are not meant to be immediately shared? • What does this teach us about spiritual timing and stewardship? | D&C 10:37–42 – Lord warns Joseph not to show lost manuscript Alma 12:9 – “It is given unto many to know the mysteries…” Matthew 7:6 – “Give not that which is holy unto the dogs…” Conference: • “Receive and Recognize Revelation” – President Russell M. Nelson, Apr 2018 |
Continue Chapter Outlines in Part 2
Maps:
Oh yay! Thank you for this beautiful connection to Alma's "Holy Order"! Wow. That was a mind blown moment for me!
I love the connection of the Afikomen being discovered by children and that, as Christ taught, we too ought to be as little children!
By the time the Sabbath arrived I didn't have any courage to try out a Seder meal. But after reading your Haggadah and your additional insights, I'm feeling re-motivated to try it with my children for CFM this week. I'm up and down as I try to find the right balance for my family. Thank you Kymber for sharing your knowledge with us! Shavua Tov! שבוע טוב ❤️