Search Results

Jesus compares God's rejoicing over a sinner who repents to that of a shepherd who leaves his flock to search for one lost sheep and then rejoices upon finding it. Lost Sheep Luke 15:1–10 (INT) This information is currently under construction and review; please check back for more information in the future.

The Allegory of the Millstone illustrates the severe consequences of harming children. Christ warns that this is worse than having a heavy millstone tied around one's neck, dragging them down to the depths of the sea. Millstone Matthew 18:6 ( INT ) Luke 17:2 ( INT ) This section is currently under construction and review; please check back for more information in the future. Additional Resources: D&C 121:22 He Is Risen with Healing in His WingsBy Elder Patrick Kearon To Heal the Shattering Consequences of Abuse by Elder Richard G. Scot t Abuse Help & Resources

Previous Next Doctrine & Covenants 57 — Study Guide CFM Materials Doctrine & Covenants 57 — Section Outline Date & Setting Date: July 20, 1831 Location: Independence, Jackson County, Missouri This revelation was received during Joseph Smith’s first visit to Missouri, following the instructions given in D&C 52 and 54 to gather in the land of Zion. Joseph inquired of the Lord regarding where Zion would be established , and the Lord responded with unmistakable clarity. Historical Background After a long and difficult journey from Kirtland to Missouri, Joseph Smith, Sidney Rigdon, and others arrived in Jackson County , then a rugged frontier area. Despite its humble and undeveloped state, the Lord declared that this land—specifically Independence, Missouri —was the location for the city of Zion , the “center place” spoken of in scripture. This revelation also includes instructions regarding land purchases, printing operations, and leadership appointments for those called to remain and build up Zion. 🔗 Revelations in Context – “The Center Place” Purpose of the Revelation To formally declare Jackson County, Missouri as the location of Zion and its center at Independence . To give instructions about land acquisition , Church publishing efforts , and leadership assignments in the region. To emphasize that Zion is both a physical and spiritual undertaking , requiring faithful obedience and covenant preparation. Significance This is the first revelation that identifies the exact physical location of Zion —fulfilling long-awaited prophecies. It shifts the Church’s focus from Ohio to Missouri as the central gathering place . It reveals the Lord’s order and planning , appointing individuals like Sidney Gilbert, W. W. Phelps, and Edward Partridge to specific roles in building up Zion’s foundations. It sets the tone for what Zion must become: not just a city, but a holy society grounded in consecration, purity, and divine order . Verses Main Theme Summary 1–3 Zion’s Location Declared The Lord identifies Jackson County, Missouri , with the center place in Independence , as the land of inheritance for the Saints. Zion is to be built here. 4–5 Bishop’s Stewardship Confirmed Edward Partridge is appointed to divide land and oversee inheritances according to the law of the Church. 6 Printing Commanded W. W. Phelps is called to print and write for the Church, especially for children and new converts . 7–8 Agents Appointed Sidney Gilbert is called to act as an agent , assisting the bishop and overseeing purchasing and business transactions for Zion. 9–10 God’s Law Must Govern Zion All things in Zion must be done according to God’s law —revealed and still to come—through His servants and prophets.

Jesus admonishes his disciples to become as children in their humility, trust, and lack of status-seeking, in order to enter the kingdom of heaven. Become as a Child Matthew 18:1-5 ( INT ), Mark 9:33-37 ( INT ), Luke 9:46-50 ( INT ) The allegory of becoming like a child is a teaching of Jesus Christ that appears in three different Gospel accounts. In all three accounts, Jesus uses the example of a child ( παιδίον , טַף , נַעַר , בֵּן ) to illustrate the qualities that are necessary for someone to enter the kingdom of God. When Christ taught this principle, the disciples had been arguing about who among them was the greatest ( μείζων , גָּדול ; also for רַב ). Jesus called a child to him and said that unless they became like little children, they would not enter the kingdom of heaven. At the time of Christ, children were considered to be powerless and dependent on others for their survival. They had no status or importance in society. By telling his followers to become like children, Jesus taught them to become humble, dependent, and trusting. He also encouraged them to have a childlike faith, which is simple, trusting, and open to learning. This teaching is equally relevant to followers of Christ today because it reminds us of the importance of humility, trust, and faith in our relationship with God. One needs to come to God with the same childlike trust that a child has in their parents. We must also be humble and dependent on God, recognizing that we are powerless without Him. Jesus' teaching about becoming like a child challenges us to let go of our pride and self-sufficiency and to trust in God's goodness and love. Additional Resources: Little Children by Elder Boyd K. Packer “To Walk Humbly with Thy God” by Elder Marlin K. Jensen Teach the Children by President Thomas S. Monson Jesus teaches a New Social Hierarchy with Servitude by Lynne Hilton Wilson Ph.D

Jesus encourages his followers to ask, seek, and knock in prayer, and assures them that if they ask their Heavenly Father for good things in righteousness, He will bless them with what they need. Good Gifts Matthew 7:7-12 ( INT ) Luke 11:9-13 (INT) This information is currently under construction and review; please check back for more information in the future.

Previous Next Doctrine & Covenants 96— Study Guide CFM Materials

Previous Next Doctrine & Covenants 58 — Study Guide CFM Materials Doctrine & Covenants 58 — Section Outline Overview Date: August 1, 1831 Location: Independence, Jackson County, Missouri Recipient: The elders of the Church (including Joseph Smith, Edward Partridge, Martin Harris, William W. Phelps, and others newly arrived in Zion) Revelation Context: Given shortly after the arrival of Joseph Smith and other Saints in Missouri. Section 58 responds to the Saints’ disappointment and confusion upon arriving in Zion and finding an untamed frontier rather than a flourishing city. It provides both chastisement and reassurance, outlining the expectations for building Zion and preparing the Saints to act with faith and initiative. Timeframe & Setting After the Lord designated Independence, Missouri, as the center place of Zion (D&C 57), members of the Colesville Branch and other Church leaders arrived in waves. Many were discouraged by the rough conditions and unmet expectations. Conflicts arose—particularly involving Bishop Edward Partridge, who questioned Joseph’s land choices. This revelation was received as Saints assembled in the new land seeking divine direction. Key Circumstances The Saints had been commanded to gather to Missouri, expecting to find a prepared city. Instead, they found few converts, difficult frontier conditions, and uncertainty. Bishop Partridge and others were struggling with doubts and misunderstandings about how Zion would be built. Some leaders, including Edward Partridge and William W. Phelps, needed correction and encouragement. Purpose of the Revelation To correct false expectations and prepare Saints to endure tribulation. To clarify the foundational role of this group in establishing Zion. To call individuals to repentance and consecrated service. To teach principles of initiative, agency, and obedience. To initiate organizational structure for acquiring land and gathering Saints. Significance Introduces the concept of being “anxiously engaged in a good cause.” Sets the foundation for Zion-building with both practical and prophetic instruction. Reinforces the need for repentance, humility, and long-term vision. Prepares the Saints for the millennial feast and the global spread of the gospel. Provides a contrast between faithful discipleship (Edward Partridge’s eventual humility) and disillusionment (Ezra Booth’s departure). Verse & Theme Summary & Resources 1–5 Enduring Tribulation & Future Glory Saints are blessed if faithful, even amid trials. They are promised future glory. Echoes the stephanos (victory wreath), Revelation 2:10 (“be thou faithful unto death, and I will give thee a crown of life”) as well as 2 Timothy 4:8 . See also: Romans 8:17–18 , 2 Corinthians 4:17–18 , Mosiah 23:21–22 , Doctrine and Covenants 122:7 6–12 Purpose of Gathering The Lord explains why He has sent the Saints to Zion at this early stage , even though its glory is not yet visible. He identifies five key reasons: (1) to teach obedience, (2) to honor them as foundation-layers, (3) to bear record of the land, (4) to help prepare the millennial “feast of fat things,” and (5) to invite all nations to the marriage supper of the Lamb. This section links Zion-building to the eschatological (end-time) vision of Isaiah and Revelation. See: Isaiah 25:6 , Revelation 19:7–9 , Matthew 22:1-4 13–18 Bishop's Role The Lord affirms Bishop Edward Partridge’s divine calling to help organize and judge the distribution of inheritances in Zion. This section references ancient Israelite patterns of tribal land allotments and calls Bishop Partridge to act as a “judge in Israel.” He is warned that unbelief and spiritual blindness may cause him to fall unless he repents. The Lord reminds all leaders that they are to judge by the testimony of the just and in harmony with divine law revealed through prophets. “ Judge in Israel” – A restoration of ancient tribal and priestly roles. ( Deuteronomy 16:18-20 , 2 Chronicles 19:5–7 , Doctrine and Covenants 41:9–11 ) “Divide the lands… unto his children” – Echoes camp and land allotments among the tribes of Israel. ( Numbers 34:16–29 : camp , land ) “The laws of the kingdom… given by the prophets of God” – Establishes theocratic governance rooted in revelation. ( Mosiah 29:11–12 ) 19–23 Obeying Laws The Lord establishes the expectation that the Saints in Zion are to keep both His law and the laws of the land. Though Zion is to be governed by divine principles, until Christ reigns personally, members of the Church are commanded to be subject to earthly governments. This lays a doctrinal foundation for the Church’s lawful conduct even amid corrupt or inconsistent civic systems—particularly relevant in Missouri, a slaveholding frontier state. Greek: “Subject” – ὑποτάσσω ( hupotassō ) – To subordinate, submit, or place under. Used in Romans 13:1 : “Let every soul be subject unto the higher powers…” Missouri’s context (1831): Independence was a culturally and legally hostile environment. This instruction taught Saints to build Zion through lawful, peaceful means rather than rebellion or flight. “He whose right it is to reign” echoes Ezekiel 21:27 : “Until he come whose right it is; and I will give it him.” Cross-References Romans 13:1–7 (BLB): Be subject to civil authorities, for all power is ordained of God. 1 Peter 2:13–17 (BLB): Submit to every ordinance for the Lord’s sake. Doctrine and Covenants 134:1–2 : Governments exist by God’s permission to secure individual rights. Doctrine and Covenants 42 : “The law” to be kept in Zion. 24–29 Agency & Initiative Summary Saints are to act freely in righteousness. God will not command in all things. The Lord addresses the Saints’ practical responsibilities in Zion. Leaders such as Edward Partridge and Sidney Gilbert are instructed to relocate their families and make decisions through prayerful counsel, not waiting for specific revelation in every matter. The Lord teaches that He will not command in all things and condemns slothfulness disguised as obedience. Saints are expected to act as agents unto themselves—freely and faithfully doing good. Key Phrases “It is not meet that I should command in all things” – God's pattern of teaching principles, not micromanaging. “Anxiously engaged in a good cause” – A rallying cry for spiritual initiative. “The power is in them… they are agents unto themselves” – A bold declaration of divine trust in human agency. Language & Cultural Insights Hebrew: Comparison: עֶבֶד ( ʿeved ) vs. שָׂר ( sar ) – While ʿeved means servant or slave, a sar is a prince or leader. Though D&C 58:26–27 uses “servant,” the Lord’s actual counsel reflects a higher calling. His followers are not ʿavadim (passive servants waiting to be told everything), but closer in role to sarim —spiritually empowered leaders who act with wisdom and vision within the Lord’s framework. This passage implies that disciples are not passive servants but responsible actors—princes of purpose. — D&C 58:26–27 Greek: καλὸν ποιοῦντες ( kalon poiountes ) – “Doing what is good / honorable.” (cf. Galatians 6:9 ). ἀγαθοποιέω ( agathopoieō ) – “Well-doing, To do good,” a frequent NT verb for moral initiative ( 1 Peter 2:15 ). Cross-References Galatians 6:9 : “Let us not be weary in well doing: for in due season we shall reap.” James 4:17 : “To him that knoweth to do good, and doeth it not, to him it is sin.” 2 Nephi 2:26–27 : Agency and the ability to choose liberty and eternal life. Moses 1:39 : God’s work is to bring to pass the eternal life of His children—but He does it through our participation. 30–33 Rejecting Commandments The Lord rebukes those who reject His commandments and then question His faithfulness when the promised blessings do not materialize. He explains that if a commandment is revoked due to disobedience, the accompanying blessings are also revoked. Yet some presume to judge God by the absence of results, not realizing that it is their own failure to obey that has disrupted the covenantal pattern. This passage directly confronts spiritual entitlement and underscores that divine promises are conditional upon obedience. Language & Cultural Insights Greek: ἀθετέω ( atheteō ) – “To set aside, disregard, reject” Found in Luke 7:30 “But the Pharisees and lawyers rejected [ἀθέτησαν] the counsel of God against themselves…” ἀπιστία ( apistia ) – “Unbelief, distrust” See Romans 3:3 : “Shall their unbelief make the faith of God without effect?” (Apostasy) Hebrew Word Study: ma'as ( מָאַס ) – “To reject, despise, cast away” Used in 1 Samuel 8:7 : “They have not rejected thee, but they have rejected me…” Cross-References Luke 7:30 – Pharisees rejected the counsel of God. Romans 3:3–4 – Unbelief does not nullify God's faithfulness. 1 Samuel 8:7 – Israel rejected God as King. Doctrine and Covenants 130:20–21 – All blessings are predicated on obedience to law. James 1:6–7 – Let not the doubter expect to receive anything of the Lord. 34–43 Personal Correction In this segment, the Lord gives personalized instructions and corrections to key individuals: Martin Harris and William W. Phelps are called to repentance for pride and worldliness. The Lord also lays down a concise doctrinal definition of repentance: it requires both confession and forsaking of sin . This section demonstrates that Zion will only succeed if its builders are humble, sanctified, and personally accountable. Language & Cultural Insights Hebrew: Shuv שׁוּב ( shuv ) – “To turn back, return, repent” The core Hebrew word for repentance—used in passages like Ezekiel 18:30 : “Repent, and turn yourselves from all your transgressions…” Greek: μετανοέω ( metanoeō ) – “To change one's mind, to repent” Found in Acts 3:19 : “Repent ye therefore, and be converted, that your sins may be blotted out…” ἐξομολογέω ( exomologeō ) – “To confess, acknowledge openly” Found in Matthew 3:6 : “And were baptized of him in Jordan, confessing their sins.” Cross-References Ezekiel 18:30–32 – Turn from your sins and live. Acts 3:19 – Repent and be converted, that your sins may be blotted out. Matthew 3:6 – Confessing sins during baptism. Doctrine and Covenants 58:42–43 – The Lord forgets the sins of the truly repentant. Alma 36:17–21 – Alma’s deep repentance and joyful forgiveness. 44–48 Instructions to Elders The Lord explains that while the full inheritance of Zion will not come for many years, those who desire it through faith may still receive it according to His will. In the meantime, the Saints are to gather and preach with diligence. Those not appointed to settle permanently in Missouri should preach in the surrounding areas and then return to their homes, continuing to bear testimony “by the way.” This instruction preserves momentum in the Lord’s work even during times of partial fulfillment. Language & Cultural Insights Hebrew: naḥal ( נָחַל) – “To inherit, take possession of” Commonly used in Old Testament to describe the inheritance of the Promised Land (e.g., Deuteronomy 4:1 ) Greek: κηρύσσω ( kēryssō ) – “To preach, to herald” Used in Mark 16:15 : “Go ye into all the world, and preach the gospel to every creature.” ὁδός ( hodos ) – “The way, path, road” Used both literally (physical path) and metaphorically (life’s journey, spiritual walk). See Acts 9:2 where early Christians are called “those of the Way.” (This is where we get the word through the Latin ode, and Greek ᾠδή , contracted from ἀοιδή , the way – art of song, possibly related to Hebrew הודָה “hymn of praise,” which is used in the Septuagint for ὑμνέω “hymn” ). This is especially significant to the Musical Metaphor we examined in our lesson this week. Cross-References Doctrine and Covenants 58:45 – They shall push the people together from the ends of the earth. Alma 29:9–10 – Alma glories in preaching the word “by the way” to bring others to God. “O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people!” 49–56 Governance & Order In these verses, the Lord outlines an organized plan to purchase land in Zion. He instructs the Saints to appoint an agent in Ohio to collect funds, commands Sidney Rigdon to write an epistle and inspired description of Zion, and emphasizes the need for orderly gathering—not hasty migration. The Lord reveals that purchasing land is a sacred task tied to inheritance, agency, and sacrifice. Haphazard movement will only jeopardize the long-term vision of Zion. Language & Cultural Insights Hebrew: ga’al גָּאַל – “To redeem, to buy back” This covenantal purchase parallels redemptive language—buying land as a form of spiritual inheritance. See Leviticus 25:25 : “If thy brother be waxen poor… then shall his kinsman redeem it…” ( naḥălāh ) נַחֲלָה – “Inheritance, possession” Zion is described in the language of Israel’s tribal inheritances. See Numbers 26 Greek: τάξις ( taxis ) – “Order, proper arrangement” This idea is reflected in the phrase “let all these things be done in order.” Paul uses taxis to describe orderly worship and administration in 1 Corinthians 14:40 : “Let all things be done decently and in order.” Cross-References Doctrine and Covenants 42:34–35 – Consecrated funds are to be used to build up Zion. Doctrine and Covenants 101:68–71 – Zion’s land will be purchased peacefully. 57–59 Dedication & Departure These verses mark a pivotal spiritual moment: the land of Zion—and specifically the temple site—is to be dedicated to the Lord. Sidney Rigdon is called to consecrate the land, and a conference of the Saints is to be held, confirming sacred purpose and unity. Joseph Smith, Sidney Rigdon, and Oliver Cowdery are then commanded to return to Ohio to continue the work. Importantly, the Lord commands that no one should return without bearing testimony “by the way” of what they have experienced and come to believe. Zion is not merely a destination—it’s a mission. “Bear record by the way, of that which he knows and most assuredly believes” – Integrates witness into daily journeying. Language & Cultural Insights Hebrew: qadash קָדַשׁ – “To consecrate, sanctify, set apart for holy use” Used in Exodus 29:44 : “And I will sanctify the tabernacle…” ʿēd עֵד – “Witness, testimony” Root of “to bear record.” Used in Deuteronomy 30:19 (BLB): “I call heaven and earth to record this day against you…” Greek: μαρτυρέω ( martyreō ) – “To bear witness, give testimony” Root of “martyr.” Used in John 1:7 : “The same came for a witness, to bear witness of the Light…” ὁδός ( hodos ) – “Way, road, journey” Again, the phrase “the way” is used. Ties the act of witness to one's literal and spiritual path. See Acts 18:25–26 , where the gospel is referred to as “ the way of the Lord.” Cross-References Doctrine and Covenants 136:27 – “Let every man learn his duty, and to act in the office in which he is appointed.” 60–65 Chastisement & Commission The Lord commands disciplinary action against Ziba Peterson, not in excommunication, but in labor and humility, due to his unconfessed sins. Meanwhile, the Saints are called to hold a conference under the bishop’s direction and continue preaching “by the way.” Their mission is global: to take the gospel to “every creature,” preparing the world for the return of the Son of Man. The final words of the section reaffirm the eschatological momentum that has underscored the entire revelation. Language & Cultural Insights Hebrew: yāsar יָסַר – “To chasten, discipline, instruct” Often associated with corrective but loving training. Used in Proverbs 3:11–12 : “My son, despise not the chastening of the LORD…” Greek Study: σημεῖον ( sēmeion ) – “Sign, miracle” Used in Mark 16:17 : “These signs shall follow them that believe…” comp. to Hebrew אות ( oth , Aleph-Vav-Tav – Alpha and Omega), a sign, mark, token. (HINT: Note what we learned in last week’s lesson about the ancient Alphabet. )

The allegory of the Cursing of the Fig Tree symbolizes Jesus' judgment of Israel's spiritual barrenness and unbelief. Cursing the Fig Tree Matthew 21:17–22 ( INT ) Mark 11:12–14, 20–24 ( INT ) This information is currently under construction and review; please check back for more information in the future.

Previous Next Doctrine & Covenants 74 — Study Guide CFM Materials Doctrine & Covenants 74 Overview Outline Overview Date of Revelation: 1830 Location: Wayne County, New York Recipient(s): Joseph Smith the Prophet Section Summary: This revelation offers an inspired clarification of 1 Corinthians 7:14 and the early Christian struggle over whether to retain the Mosaic law, particularly circumcision. It addresses the sanctity of children and refutes the belief that children are born unholy or in need of ritual purification through Mosaic ordinances. Timeframe & Setting Received before the formal organization of the Church in 1830. Questions regarding infant baptism and circumcision were already present among early Saints. This section was recorded to resolve theological confusion stemming from Paul's statement about children being "unclean." Key Circumstances Misunderstanding of 1 Corinthians 7:14 led to doctrinal disputes regarding: Whether a believing spouse sanctifies an unbelieving one. The holiness of children born into mixed-belief households. The justification of infant baptism using Paul’s writings. Early Christians, particularly those with Jewish heritage, were divided on whether the Law of Moses—including circumcision—still applied. Purpose of the Revelation To clarify that Paul’s counsel was to prevent children from being raised under the Law of Moses and its now-fulfilled ordinances. To affirm that little children are inherently holy , being sanctified through the Atonement of Christ. To emphasize the discontinuation of circumcision as a religious obligation. Significance Doctrinally rebukes the idea of inherited impurity in children. Reinforces Restoration doctrine that infant baptism is unnecessary , echoing teachings later found in Mosiah 3 and Moroni 8. Establishes a consistent rejection of Mosaic legalism in favor of New Covenant grace. Clarifies Paul’s authorship and apostolic agency when offering counsel not directly from the Lord. D&C 74:1 — Sanctification Within Marriage & Children’s Holiness Verse 1 1 For the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband; else were your children unclean , but now are they holy . Summary This verse echoes the language of 1 Corinthians 7:14 and affirms the early Christian belief that covenantal faithfulness within marriage has sanctifying power—not only for spouses, but also for children. The concern here is spiritual inheritance: if one spouse is faithful, their covenant relationship invites holiness into the family. The conclusion is bold: “now are your children holy.” This sets the foundation for rejecting infant baptism based on inherited guilt. Instead, it affirms the innocence and sanctity of children under the New Covenant , made effective through Christ's Atonement. Language & Cultural Insights Sanctified Greek: ἡγίασται (hēgiastai) — perfect passive of hagiazō , meaning “to make holy, to set apart for God.” In Hebrew, the counterpart would be קָדַשׁ ( qāḏaš ) — to consecrate or declare holy. → This implies divine action: it’s not just moral goodness, but a status of being ritually or covenantally set apart . Holy (ἅγιοι / קָדוֹשׁ) Children are described as holy (Greek: hagios , Hebrew: קָדוֹשׁ – qādôsh ), not through circumcision or inherited law, but by their relation to the believing parent and ultimately the atonement of Christ (see v. 7). Unclean / Clean Jewish purity laws (esp. Leviticus 7, 12 , and 15 ) governed family purity and often declared those outside covenant law as “unclean” ( ἀκάθαρτος akáthartos , טָמֵא ṭâmêʼ ). Paul and Joseph Smith both reject the implication that children, by nature, are impure or require purification by rites like circumcision or infant baptism. Cross-References 1 Corinthians 7:14 (KJV) : “...else were your children unclean; but now are they holy.” Mosiah 3:16, 19 : “Little children are blameless...” Moroni 8:8–9 : “Little children need no repentance... baptism is unto repentance...” Doctrine & Covenants 137:10 : “All who have died without a knowledge of this gospel... are heirs of the celestial kingdom.” Reflection Questions How does this verse challenge traditions that presume the spiritual guilt of children? In what ways can our personal faith and covenants sanctify those closest to us? How does the idea of “sanctified by the spouse” shift our view of eternal marriage and its redemptive power? D&C 74:2–4 — Jewish Tradition, Circumcision, and Gospel Conflict Verses 2-4 2 “Now, in the days of the apostles the law of circumcision was had among all the Jews who believed not the gospel of Jesus Christ. 3 And it came to pass that there arose a great contention among the people concerning the law of circumcision, for the unbelieving husband was desirous that his children should be circumcised and become subject to the law of Moses, which law was fulfilled. 4 And it came to pass that the children, being brought up in subjection to the law of Moses, gave heed to the traditions of their fathers and believed not the gospel of Christ, wherein they became unholy.” Summary These verses explain how ancient Christian households wrestled with mixed beliefs between Jewish and Christian parents. Paul’s counsel was practical and doctrinal: don’t let unbelieving spouses reimpose the Law of Moses (specifically circumcision) upon children. The law had been fulfilled, and returning to it symbolized spiritual regression. The concern is generational: if the children are raised under old covenant customs (i.e., Mosaic law), they may reject the gospel and thereby become “unholy”—not ritually, but spiritually alienated from Christ . Language & Cultural Insights Circumcision Hebrew: מוּל (mûl) — to cut, circumcise. In Judaism, circumcision (ברית מילה brit milah ) was the sign of the Abrahamic covenant (see Genesis 17:10–12 ). In early Christianity, it became a point of controversy , especially as Gentiles entered the faith (see Acts 15 , Galatians 5 ). Subjection to the Law of Moses Hebrew: עֲבֹדָה ( avodah ) implies service, work, or bondage. Paul taught that those who submit again to the law (after Christ) place themselves under a yoke that Christ has already lifted (see Galatians 5:1–4 ). Traditions of their fathers This echoes Alma’s language: “[the traditions of their fathers]... caused them to remain in their state of ignorance” ( Alma 9:16 ). The phrase reflects not only culture, but also a spiritual lineage —beliefs inherited rather than chosen. Unholy (Hebrew: חָלַל chalal ) Means to profane or defile what was once holy. Children raised in Mosaic subjection are considered "unholy" not by nature, but by deviation from the gospel path . Holiness is relational and covenantal, not just ritualistic. Cross-References Acts 15:1–11 : Apostolic council on circumcision Galatians 5:1–6 : “Christ is become of no effect unto you, whosoever of you are justified by the law…” Colossians 2:11 : “...circumcision made without hands” Alma 9:16 : traditions of the fathers 2 Nephi 25:27 : Law fulfilled in Christ Reflection Questions What spiritual risks arise from mixing gospel truth with cultural or religious tradition? How can we identify whether a practice we’ve inherited supports or hinders faith in Christ? What is the difference between being “unholy” ritually vs. relationally? D&C 74:5–7 — Paul’s Counsel and Christ’s Atonement for Children Verse 5-7 5 Wherefore, for this cause the apostle wrote unto the church, giving unto them a commandment, not of the Lord, but of himself, that a believer should not be united to an unbeliever; except the law of Moses should be done away among them, 6 That their children might remain without circumcision; and that the tradition might be done away, which saith that little children are unholy; for it was had among the Jews; 7 But little children are holy, being sanctified through the atonement of Jesus Christ; and this is what the scriptures mean. Summary Paul’s counsel was practical: mixed marriages with unbelievers—especially those who clung to the Law of Moses—threatened the spiritual nurture of children in the early Church. His guidance was personal, not a direct command from Christ, yet inspired by pastoral concern. The focus of the passage culminates in verse 7: Little children are holy , not because of circumcision or ritual law, but through the atonement of Jesus Christ . This is a foundational Latter-day Saint doctrine— that children are innocent, without sin , and do not need baptism until accountable (see Moroni 8:8–12). Language & Cultural Insights “A commandment, not of the Lord, but of himself” This clarifies Paul’s authorship of certain teachings in 1 Corinthians 7:14. He distinguishes between what is divinely revealed and what is wise pastoral counsel for a particular circumstance. “Little children are holy” Hebrew: קָדוֹשׁ ( qadosh ) — set apart, sacred, morally pure. This counters any notion that children are born sinful. Compare this doctrine with infant baptismal theology from other Christian traditions. Sanctified (Greek: ἁγιάζω hagiazō ) Means to be made holy, consecrated, purified. Often used in NT passages referring to the work of Christ on behalf of believers ( John 17:17 , Hebrews 10:10 ). Through the atonement of Jesus Christ Hebrew: kipur , kapparah (כַּפָּרָה) — atonement, covering, reconciliation. This concept lies at the heart of Latter-day Saint theology: Christ’s atonement fully covers innocent children and those not accountable. Cross-References 1 Corinthians 7:14 : “...else were your children unclean; but now are they holy.” Moroni 8:8–12 : Infant baptism is a denial of the mercies of Christ. Mosiah 3:16,19 : Children are “blameless before God.” Doctrine & Covenants 29:46–47 : “Little children are redeemed from the foundation of the world.” Reflection Questions What does it mean to be “sanctified through the atonement” rather than by outward observance? How does this passage clarify the Lord’s view of innocence and accountability? In what ways does this teaching differ from or support doctrines in other Christian denominations?

Language Learning R abbi, Haim Nacham Bialik made the following statement, “Reading the Bible in translation is like kissing your bride through a veil,” To deepen one's love and appreciation for the Old and New Testament, learn to read them in Hebrew and Greek. Some of the "most plain and precious" parts of the Bible are frequently lost in translation, particularly when it comes to the poetic and symbolic passages. To discover rich and powerful gems, one does not need to be fluent in these languages. With the advancements of modern technology providing interlinear translations, concordances, and citations, it has never been easier to unlock passages that have previously been inaccessible to the average reader. The prophet Joseph Smith stated, "We believe the Bible to be the word of God as long as it is translated correctly." Learning just a few basic concepts about these languages can provide clarity and tremendous dividends. This can afford each reader intellectual and spiritual independence, opening a sacred space for the Spirit to guide them along their journey - as one who values and considers others' perspectives but does not have to rely solely upon someone else to interpret what the text says or means. Biblical Hebrew Alphabet An introduction to how to read and write the Hebrew Alphabet. Biblical Hebrew Grammar 1 An excellent, free, college course on Biblical Hebrew Grammar, taught by Dr. Bill Barrick. For more information on this and other classes, go to DrBarrick.org Course Materials Grammar Vocabulary List Workbook Workbook Answer Key Parsing Sheet Sample Parsing Sheet Blank Hebrew Alphabet Song Koine Greek Greek for All has been my favorite resource for learning Koine Greek online. Unfortunately, not all of their course materials are free, but a lot of them are, and many of their videos are available on their YouTube channel. If one is interested in purchasing their Quest Video Course , the cost is around $200, and in my opinion, it is worth the expense. Omniglot Omniglot is an encyclopedia of different writing systems and languages found throughout the world, including all periods of recorded history. This source provided excellent materials summarizing the developments of over 1,760 languages. There are many differences between Biblical and Modern Greek. The first noticeable difference is the pronunciation. Erasmian Pronunciation is usually used for the Biblical Greek texts (Koine). Whereas some people will use Modern Pronunciation . There are some significant differences between the styles. Some good references for learning Modern Greek include Language Transfer and GreekPod101 . Local Resources Online learning is very convenient, but it is not a substitute for an in-person class or a personal teacher. Several churches offer language classes for very reasonable prices. Contact your local Greek Orthodox Church or Jewish Synagogue to see if and when they offer classes near you. Many will offer both Modern and Biblical courses. Most are very willing to accept students of different faith traditions, and so long as the students are respectful, this can be a very positive experience. In Salt Lake City, adult classes are available at the Kol Ami Synagogue and St. Sophia's Greek School. For an in-depth overview of the different pronunciation methods used historically, this article , produced by the Biblical Language Center, may be helpful.

Previous Next Doctrine & Covenants 55 — Study Guide CFM Materials Doctrine and Covenants 55 — Overview Date & Setting Date: June 1831 Location: Kirtland, Ohio Recipient: William W. Phelps This revelation was received shortly after Phelps's recent conversion and arrival in Kirtland. It marks the Lord’s personal calling to him, assigning him to powerful future roles in Zion. Historical Background William W. Phelps , a former newspaper editor and outspoken critic of injustice, had recently joined the Church. Though newly baptized, he was quickly recognized for his talents in publishing, teaching, and writing. In this revelation, the Lord calls him to preach , write for children , and help with Church printing —assignments that would soon become central to the Restoration's unfolding. 🔗 Related Resource: William W. Phelps His Contributions to Understanding the Restoration Purpose of the Revelation To commission William W. Phelps to preach the gospel and go to Missouri . To assign him to use his writing talents to benefit the Church, especially in creating materials for children . To prepare him to serve in Church printing and publishing efforts —roles that would become instrumental in the production of hymnals, Church periodicals, and the Book of Commandments. Significance This section highlights the Lord’s pattern of recognizing and using each convert’s gifts and life experience . Phelps is told to strengthen children’s faith through writing , an unusual and profound commission that shows the early Church’s concern for teaching the rising generation. It previews the central role of print and publishing in building Zion—a legacy Phelps would help carry forward for years. The Lord calls Phelps “an elect man,” indicating both his potential and the accountability that would come with his role. Verse Main Theme Summary 1 Call to William W. Phelps The Lord affirms that Phelps is an “elect man” and calls him to be baptized , ordained , and begin his ministry. 2 Preach the Gospel He is called to proclaim the gospel , teach truth, and help gather the Saints. 3 Use His Talents to Teach Children The Lord appoints Phelps to write for children , teaching them gospel truths in ways they can understand. 4 Go to Missouri Phelps is to travel to Zion (Missouri) and prepare to assist in the establishment of Church publications . 5 Obedience Will Bring Blessings The Lord promises that if Phelps is faithful, he will be blessed in his service and writing .

Jesus advises his followers to humble themselves and take the lowest place at a feast, rather than seeking the place of honor, so that the host may exalt them. Lowest Seat at the Feast Luke 14:7-14 ( INT ) This information is currently under construction and review; please check back for more information in the future.