“Seek Ye Earnestly the Best Gifts”
- CFMCorner
- May 13
- 14 min read
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Major Themes This Week:
Section 45: The City of Enoch, The Olivet Discourse, The Last days, and the Restoration and Redemption of Israel.
Section 46: The inclusion of All in the Gathering of Israel, Spiritual Gifts, Conducting meetings by the Spirit, and Guarding against Deception.
Section 47: The calling of John Whitmer as Church historian.
Section 48: Saints are counseled to share or obtain land, save resources, and begin city-building.
Unlocking the Layers of the Spirit
As I studied Doctrine and Covenants 45–48 this week, I expected to find a variety of independent themes: signs of the last days, spiritual gifts, record-keeping, land acquisition, and preparations for gathering. What surprised me, however, was how deeply interconnected these themes are beneath the surface.
At first glance, they may seem unrelated—how does welcoming strangers at Church relate to the Second Coming, or how do property purchases relate to spiritual gifts? But the more I studied, especially through an examination of original word meanings in Hebrew and Greek, the clearer it became that these revelations share a unified spiritual architecture.
One interpretive tool that helped me see these connections is a traditional Jewish method of scripture study called PaRDeS. While many Latter-day Saints may not recognize the name, they are likely familiar with the principle: scriptures often operate on more than one level of meaning. We are taught to "liken the scriptures" unto ourselves, to search for symbolism, to notice doctrinal patterns, and to seek personal revelation. That is exactly what PaRDeS models.
By using this interpretive lens—emphasizing the plain, symbolic, moral, and revelatory meanings of scripture—I began to see these sections not as separate instructions, but as a unified spiritual blueprint for becoming a Zion people.
Let’s now explore the PaRDeS model and how it can unlock new insight into these remarkable chapters.
Unveiling the Hidden: Understanding Apocalyptic Literature in Scripture
The term apocalyptic may conjure images of catastrophe and cosmic upheaval, but its original meaning is far more nuanced—and deeply spiritual. The word comes from the Greek ἀποκάλυψις (apokalypsis), which means “unveiling” or “revealing.” This is highly significant; consider this principle from a Temple context. The term is a compound of apo- (“from” or “away”) and kalyptō (“to cover, veil, or conceal”). In essence, apocalypse is not about destruction—it’s about pulling back the veil to reveal what has been hidden.
This is the same word used as the title for the final book of the New Testament, Revelation, which offers insight into divine mysteries previously concealed from the world.
What Is Apocalyptic Literature?
Apocalyptic literature is a genre of scripture that uses symbolic language, visions, and allegory to unveil eternal truths—especially concerning God’s covenant, judgment, restoration, and the ultimate triumph of righteousness. This genre appears in:
The Books of Enoch
Isaiah
Ezekiel
Daniel
Jeremiah
Revelation
The Garden of Eden narrative
The Olivet Discourse (Matthew 24–25)
These texts share key features:
Rich symbolism
Prophetic visions
Warnings and promises
Calls to repentance and preparation
Hidden messages meant to be revealed to the faithful
Why Were These Texts Written in Symbolic Language?
Each of these writings emerged during periods of crisis, exile, or imminent destruction:
Genesis (Eden): The Fall introduces exile and spiritual separation.
Isaiah: Prophesies during Assyria’s invasion and the fall of the northern kingdom (Lost 10 Tribes).
Ezekiel, Daniel, Jeremiah: Witnessed the Babylonian conquest and destruction of the First Temple.
Matthew 24 (Olivet Discourse): Delivered on the Mount of Olives the night before Christ’s crucifixion—speaking of Jerusalem’s fall and His Second Coming.
Revelation: Written after the destruction of the Second Temple. John, exiled on Patmos, was the last surviving apostle.
In these contexts, apocalyptic language functioned as a protective code—preserving sacred truths from corruption or censorship, particularly under oppressive regimes or wicked societies.
Spiritual Prerequisites for Understanding
Apocalyptic texts were not written for casual readers. They expected the reader to be:
Grounded in covenant language and symbolism
Familiar with temple worship and ritual patterns
Educated in cultural and historical details
Skilled in the poetic and allegorical structure of Hebrew literature
These texts invite the prepared reader into deeper levels of understanding—what the scriptures call the mysteries of God (see Alma 12:9–11).
Purpose of Apocalyptic Scripture
Apocalyptic writings were never meant to be obscure curiosities or cryptic relics of the past. Rather, Apocalyptic literature was preserved for a future time when ancient truths could be restored and the faithful could once again:
Be gathered as a covenant people
Reestablish steadfast communities
Receive and understand the fullness of the Gospel, including the most sacred truths
In this way, these ancient writings are not relics of the past, but roadmaps for the present—especially relevant in our day, when the Lord is preparing His people for the Second Coming of Jesus Christ and the building of Zion.
Unlocking the Gifts of the Spirit: Layers of Meaning in D&C 45–48
This week’s study of Doctrine and Covenants 45–48 gives us an opportunity to see how these apocalyptic threads are interwoven into modern revelation. While these sections may initially seem diverse—ranging from spiritual gifts to purchasing land—they are united by a single divine purpose: to prepare the Saints to build Zion in the last days in preparation for the Second Coming of Jesus Christ.
While preparing this lesson—especially while going through the various word studies—I was surprised by how deeply interconnected these principles are. One interpretive key that has helped illuminate these connections came from learning about a traditional Jewish method of scripture study known as PaRDeS, which is also referred to as the “Paradise” or “Orchard” model. Most members of the Church may not be immediately familiar with this term, but they are likely familiar with the concepts, such as various garden or orchard allegories that teach us the process of interpreting symbols and scriptures at different levels—from a literal level, to recognizing symbolic meanings, to gaining deep personal insights through the Spirit. The PaRDeS framework outlines that process.
PaRDeS: Ancient Keys to Deeper Understanding
What Is PaRDeS?
The PaRDeS model is an acronym derived from four traditional layers of scriptural interpretation in Jewish thought. The word itself (פרדס) means “orchard” or “garden” in Hebrew—and is the root of our English word “paradise.” Each letter stands for a distinct level of understanding:
Level | Hebrew | Meaning |
P | Pashat (פָּשׁט) | The plain, literal meaning—historical context and narrative clarity. |
R | Remez (רֶמֶז) | Hints or symbolic meanings—allegorical and prophetic layers. |
D | Darash (דָּרַשׁ) | The moral, homiletic, or teaching interpretation—often using wordplay. |
S | Sod (סוֹד) | The “secret” or mystical level—spiritual mysteries and divine revelation. |
While formal documentation of the PaRDeS interpretive method dates to the 3rd century AD, Jewish scholars assert that these layered techniques originated much earlier—during the Second Temple period or even prior. Many believe these methods reflect enduring First Temple traditions, passed down through prophetic and scribal schools. The Book of Mormon offers compelling support for this view. Its consistent use of layered meaning, symbolic visions, poetic parallelism, and plain interpretation suggests that Nephite prophets were deeply familiar with such interpretive frameworks before the Babylonian exile. This reinforces the idea that PaRDeS principles were already well established within ancient Israelite religious life.
Moreover, Jesus Himself employed this model in His teachings—presenting parables with:
clear, accessible lessons (Peshat),
symbolic depth and prophetic allusions (Remez),
ethical exhortation and doctrinal interpretation (Derash),
and profound covenantal or spiritual insight (Sod).
His discourses invite listeners to “have ears to hear,” echoing the ancient pattern of multi-layered engagement with sacred text.
Applying PaRDeS in This Week's Sections
Peshat: The Literal, Plain Meaning
The principles of PaRDeS are often more clearly illustrated in the Book of Mormon than in the Bible—particularly in the writings of Nephi, who repeatedly emphasizes the importance of plainness and direct instruction. The Book of Mormon consistently offers clear doctrinal explanations, especially when restoring or clarifying truths that had been lost or misunderstood over time. The following verses exemplify this layered interpretive approach:
2 Nephi 25:4
Nephi speaks plainly: “my soul delighteth in plainness unto my people.”
He distinguishes between Isaiah’s symbolic (Sod/Remez) language and his own goal to make things understandable and direct.
1 Nephi 13:29–40
Nephi prophesies of “plain and precious truths” being lost and restored—emphasizing the need for scriptures that present doctrine clearly and accessibly.
Peshat Focus: Restoration of lost teachings; a literal, historical restoration of the gospel.
2 Nephi 32:7
“The Spirit stoppeth mine utterance” because the audience is not ready.
Plainly teaches that the Spirit only expands understanding when the heart is prepared.
Examples of Pashat in this week’s D&C materials:
D&C 46: The Saints are taught to welcome strangers, avoid deception, and recognize gifts from God.
D&C 47: John Whitmer is appointed as historian to keep a regular account.
D&C 48: Instructions on gathering and preparing a place for the Saints.
Remez: Symbolic Hints
Examples in the Book of Mormon:
Alma 5:7 – “Have ye spiritually been born of God?”
➤ A hint (remez) that the physical birth is a metaphor for a deeper spiritual transformation.
1 Nephi 8 – The Tree of Life Vision
➤ The fruit, mist of darkness, iron rod, and great and spacious building each hint at gospel truths and spiritual challenges.
2 Nephi 2:25 – “Adam fell that men might be…”
➤ Hints at the divine design behind the Fall, a topic explored more explicitly in Restoration teachings.
Examples in this week’s lesson materials:
Spiritual Gifts: Many of the gifts specified in these verses mirror the powers that build Zion and prepare the world for the return of Jesus Christ (e.g. Gifts of Administration, Operation.) They also align with temple symbolism (e.g., the Garden theme of the Temple Endowment), hinting at endowment and priesthood roles and responsibilities.
Gathering of Saints: Symbolic of latter-day Israel returning to covenant lands. (e.g. tongues, interpretation, prophecy)
Drash: Moral/Preaching Application
Examples in the Book of Mormon:
Mosiah 3:19 – “The natural man is an enemy to God...”
➤ A homiletic warning about pride, carnality, and the need to yield to the Spirit.
Alma 36 – Alma’s chiasmus testimony
➤ A homiletic device structured as a poetic parallel, emphasizing repentance and the turning point in his spiritual journey.
Jacob 5 (Zenos’ Allegory of the Olive Tree)➤ Preaches about covenant Israel and God’s dealings with His people over time. Rich in moral applications.
Examples in this week’s D&C lesson materials
Gifts of the Spirit (D&C 46:13–26): We are each given gifts to bless others. These are gifts that God expects us to consecrate to Him through the building of Zion. The structure and pairing of these gifts are deliberate and designed to teach stewardship, unity, and charity.
Word Studies reveal powerful moral instruction, especially when analysed using the Hebrew/Greek roots: e.g., “yada” (know) implies covenant intimacy and receiving a personal witness of Christ. (More on these word studies below.)
Sod: Mystical or Hidden Meaning
Examples in the Book of Mormon:
1 Nephi 1 and Ether 3 parallel this as they portray divine encounters that reveal heavenly mysteries.
1 Nephi 1:8–10 – Lehi’s heavenly vision with God on His throne
➤ This recalls Isaiah 6 and Ezekiel 1, fitting a Throne Theophany pattern of prophetic call visions found in merkavah mysticism (Sod level).
Ether 3 – The Brother of Jared seeing the premortal Christ and receiving sealed knowledge
➤ Direct reference to Sod-level mysteries, including references to sealed portions and divine encounters.
2 Nephi 31–32 – The doctrine of Christ and receiving the Holy Ghost as a guide to “speak with the tongue of angels”
➤ Reveals a hidden spiritual process of ascension and covenantal transformation.
Examples in this week’s D&C lesson materials
D&C 45: The last-days prophecies and connections to Enoch and the Second Coming reflect deep temple-based and apocalyptic symbolism.
D&C 46: Spiritual gifts such as the speaking and Interpretation of Tongues, the "tongues of angels."
Spiritual Gifts in Greek and Hebrew
Listed below is a summary of some of the word outlined in D&C 46:
1. To know Jesus is the Son of God received through the gift of the Holy Ghost
“Know” (v. 13)
2. To believe on the words of the Lord’s witnesses
“Believe” (v. 14)
3. To know the differences of administration
“Administration” (v. 15)
4. To discern the diversities of operations
“Operations” (v. 16)
5. Word of Wisdom
“Word”
“Wisdom” (v. 17)
6. Word of knowledge
“Knowledge” (v. 18)
7. Faith to be healed
“Faith” (vv. 19–20)
“Be healed”
Greek: ἰάομαι (iaomai) — To heal, cure, or make whole; commonly used for both physical ailments and spiritual restoration. The –ομαι suffix marks it as a middle-voice (reflexive) verb in Greek, indicating that the subject both performs and receives the action—implying a personal, inward transformation or self-involvement in the healing process. (Examples: Luke 4:18 – “He has sent Me to heal the brokenhearted.” James 5:16 – “Pray for one another, that you may be healed.”)
“Be made whole” (Greek: σῴζω – sōzō): Conveys complete healing and salvation. Example: Luke 17:19 – “Your faith has made you whole.”
“Arise” (Greek: ἐγείρω – egeirō): Used to command the dead or infirm to rise. Example: Mark 5:41 – “Talitha cumi,” meaning “Little girl, I say to you, arise.”
8. Faith to Heal
Greek: θεραπεύω (therapeuō) – Verb meaning “to serve” or “to heal,” emphasizing care and service.
Hebrew: רָפָא (rapha) — To heal, cure, restore, or make whole.
9. Working of Miracles
“Miracles” (v. 21)
10. Gift of Prophesy
“Prophesy” (v. 22):
Greek: προφητεία (prophēteia) – to speak by divine inspiration.
Hebrew: נָבָא (nāvāʾ) To speak or sing by inspiration
11. Gift of Discerning Spirits
“Discern” (v. 23):
“Spirits"
Greek: πνεῦμα (pneuma) – Spirit, Holy Ghost, spiritual beings, disposition, life force, source of power, emotion, desire, movement of air, wind, breath
Hebrew: רוּחַ (rûaḥ) – wind, breath, mind, Spirit of God (any of the 3 in the Godhead), Spirit of Individuals (on both sides of the veil), that which inspires, instructs, endows mankind with various gifts, energy of life, manifest in the Shekinah glory.
12. Gift of Speaking in Tongues
“Speaking”
“Tongues” (vv. 24–25):
13. Gift of Interpreting Tongues
“Interpreting”
🔍 Insight
Paul echoes similar themes in 1 Corinthians 12, 13, 14:
Spiritual gifts are diverse but stem from the same Spirit (12:4–6).
Each member is given a gift “to profit withal” (12:7).
The greatest gift is charity—the more excellent way (1 Cor. 13:1–13).
Final Thoughts
These sections illustrate how spiritual gifts, consecration, and preparation for Zion are deeply intertwined. The PaRDeS model helps us uncover not just what the Lord commands, but why, and how those layers connect us to His deeper purposes and wisdom. By studying the scriptures through this lens, we don’t just learn doctrine—we begin to see the spiritual architecture that undergirds the Restoration.
4 Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. But I give unto you a prophecy, according to the spirit which is in me; wherefore I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father; for behold, my soul delighteth in plainness unto my people, that they may learn.
5 Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews…
8 Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them.
(2 Nephi 25:4-8)
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