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Jesus uses bread and wine to represent his body and blood, which his disciples are to eat and drink in remembrance of him. Jesus Institutes the Sacrament Matthew 26:26-29 ( INT ) Mark 14:22-25 ( INT ) Luke 22:7–20 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: Always Remember Him Always Remember Him by Elder Gerrit W. Gong

Previous Next Doctrine & Covenants 75 — Study Guide CFM Materials Doctrine & Covenants 75 — Section Overview Summary Timeframe & Setting Date: January 25, 1832 Location: Amherst, Ohio Context: This revelation was given during a Church conference in Amherst, Ohio, where Joseph Smith was formally sustained and ordained as President of the High Priesthood . Several elders were in attendance and sought further direction regarding their missionary duties. Key Circumstances Recent revelations (D&C 71–74) had emphasized preaching, spiritual stewardship, and translation work. With the Church expanding and opposition subsiding somewhat, the need arose for renewed missionary efforts. Concerns were also raised about the temporal welfare of the missionaries’ families , prompting the Lord to clarify the Church’s duty in such matters. Purpose of the Revelation To reassign missionaries , including those previously called or recently forgiven (e.g., William E. McLellin). To provide divine instruction on how to carry out missionary labor with diligence , using the Spirit as a guide. To establish a pattern for missionary companionships and traveling “two by two.” To clarify the duty of the Church to support the families of those called to serve. Significance Reveals that missionary work must be both spiritually focused and administratively supported by the Church body. Demonstrates that the Lord corrects, commands, forgives, and recommissions , providing a model for divine mentorship. Affirms that those who labor faithfully and those who support them are both promised blessings— honor, glory, and eternal life (v. 5; v. 28). Introduces language and imagery tied to judgment, accountability, and covenantal labor—elders will “ sit in judgment ” of those who reject the gospel, yet they must also act with joy and gladness (vv. 20–21). Ties the temporal to the eternal: “the idler shall not have place in the church” (v. 29), reiterating the sanctity of work and stewardship within the Lord’s kingdom. Doctrine and Covenants 75:1–5 — Crowned with Sheaves and Eternal Life Verses 1-5 1 Verily, verily, I say unto you, I who speak even by the voice of my Spirit, even Alpha and Omega, your Lord and your God— 2 Hearken, O ye who have given your names to go forth to proclaim my gospel, and to prune my vineyard. 3 Behold, I say unto you that it is my will that you should go forth and not tarry, neither be idle but labor with your might— 4 Lifting up your voices as with the sound of a trump, proclaiming the truth according to the revelations and commandments which I have given you. 5 And thus, if ye are faithful ye shall be laden with many sheaves, and crowned with honor, and glory, and immortality, and eternal life. Summary: These verses emphasize the divine commission given to those called to preach the gospel. The Lord, identifying Himself as “Alpha and Omega,” reaffirms that missionary work is both urgent and sacred. Faithful laborers are promised abundant blessings—including the symbolic reward of being "laden with many sheaves" and crowned with eternal life . Language & Cultural Insights: “ Alpha and Omega ” : A title referring to Christ's eternal nature— the beginning and the end ( Revelation 1:8 ). This framing establishes divine authority and eternal consequence. “Prune my vineyard” : Alludes to Isaiah 5 and Jacob 5 (Zenos’s allegory, PaRDeS model ), where the Lord of the vineyard calls laborers to gather and nourish His people. “Lift up your voices as with the sound of a trump” : Echoes Isaiah 58:1 , where the trumpet voice represents bold prophetic speech. Compare also 1 Corinthians 14:8 . “Laden with many sheaves” : Hebrew: אֲלֻמָּה (ʾ alummah ) — a bound bundle of harvested grain ( Genesis 37:7 ). In Jewish agricultural festivals , particularly the Feast of Firstfruits ( Leviticus 23:10–14 ), the first sheaf ( omer ) was waved before the Lord to dedicate the coming harvest. This sheaf typifies Christ as the Firstfruits ( Bikurim ) ( 1 Corinthians 15:20–23 ), and those who gather in His name participate in His harvest. Latter-day Saints interpret sheaves as symbolic of souls brought unto Christ —see Alma 26:5–6 : “Behold, the field was ripe, and blessed are ye, for ye did thrust in the sickle… and behold the number of your sheaves!” The imagery also parallels Palm Sunday , where branches were waved in anticipation of Christ's triumph ( John 12:13 ), echoing the waving of firstfruits sheaves . “Crowned with honor… and eternal life” : Compare D&C 138:51 : “They were crowned with glory, and honor, and immortality, and eternal life.” This phrase completes the harvest motif : those who faithfully labor in the Lord’s vineyard are not only gatherers—they themselves become recipients of divine abundance. Reflection Questions: What does it mean for you to be “laden with sheaves”? Who are the individuals you are helping to gather? In what ways can you “lift up your voice” like a trumpet in your family, ward, or community? How does this imagery deepen your appreciation for the temple, the feasts of the Lord, or missionary work? References: Genesis 37:7 — Joseph’s dream of sheaves Leviticus 23:10–14 — Feast of Firstfruits 1 Corinthians 15:20–23 — Christ as Firstfruits Alma 26:5–6 — Sheaves as converts John 12:13 — Palm branches and triumph D&C 75:5 — Laden with sheaves and crowned with life Isaiah 58:1 D&C 138:51 Doctrine and Covenants 75:6–12 — The Lord Chastens, Forgives, and Sends Forth Verse 6-12 6 Therefore, verily I say unto my servant William E. McLellin, I revoke the commission which I gave unto him to go unto the eastern countries; 7 And I give unto him a new commission and a new commandment, in the which I, the Lord, chasten him for the murmurings of his heart; 8 And he sinned; nevertheless, I forgive him and say unto him again, Go ye into the south countries. 9 And let my servant Luke Johnson go with him, and proclaim the things which I have commanded them— 10 Calling on the name of the Lord for the Comforter, which shall teach them all things that are expedient for them— 11 Praying always that they faint not; and inasmuch as they do this, I will be with them even unto the end. 12 Behold, this is the will of the Lord your God concerning you. Even so. Amen. Summary: This passage illustrates how the Lord interacts with His servants in mercy and truth. William E. McLellin is chastened for murmuring and sin, yet forgiven and recommissioned. He is to continue proclaiming the gospel, joined by Luke Johnson. All elders are instructed to call upon the Comforter , who teaches all things. Prayer, endurance, and faithful obedience are emphasized as conditions of divine companionship. Language & Cultural Insights: “I, the Lord, chasten him for the murmurings of his heart” The Hebrew concept of chastening is often associated with the word יָסַר (yāsar) , which means to instruct or discipline for the purpose of correction. It is an act of covenant love, not condemnation—see Proverbs 3:11–12 and Hebrews 12:6 . “Nevertheless, I forgive him…” The Lord’s mercy follows chastisement, demonstrating the divine pattern of both justice and compassion. This reflects the Hebrew root סָלַח ( sālach ) , used in temple and priestly contexts to indicate divine forgiveness (e.g., Leviticus 4:20 ). “Calling on the name of the Lord for the Comforter” The Comforter (Greek: παράκλητος – paraklētos ) — is a title for the Holy Spirit in John 14:26 , meaning one who comes alongside to help, encourage, and advocate. In Jewish tradition, the Spirit (Ruach HaKodesh) is linked with wisdom, inspiration, and prophetic clarity. "Praying always that they faint not" This phrase reflects a timeless scriptural theme: persevering in constant prayer to sustain spiritual strength . In Luke 18:1 , Jesus teaches His disciples to “always pray, and not to faint,” emphasizing persistent prayer in the face of difficulty. Nephi echoes this in 2 Nephi 32:8–9 , urging us to pray always and warning that spiritual neglect opens the door to temptation. Amulek teaches in Alma 34:26–27 that prayer should permeate our daily lives—at home, in the field, in our hearts—so we are spiritually prepared and do not “faint" under the loads of our burdens and trials. Similarly, D&C 10:5 links constant prayer to overcoming evil, while D&C 19:38 promises that those who pray always will be filled with the Spirit. Finally, D&C 93:49 warns that without continual prayer, we risk falling into temptation and losing our spiritual reward. In the context of D&C 75:6–12 , this phrase serves as divine counsel to missionaries—and all disciples—reminding us that spiritual resilience is sustained through daily, heartfelt prayer . Though the wording varies across scriptures, the message is unified: consistent communion with God empowers us not to faint under pressure but to endure and prevail . “Be with them even unto the end” This covenantal phrase echoes Matthew 28:20 , underscoring the Lord’s abiding presence with those who fulfill their commission in faith. Cross-References: Proverbs 3:11–12 — Chastening as a sign of love Hebrews 12:6 — The Lord chastens whom He loves Leviticus 4:20 — Sacrificial forgiveness John 14:26 — The Comforter, the Holy Ghost Matthew 28:20 — “Lo, I am with you alway” Reflection Questions: Have you ever experienced chastisement from the Lord that led to growth and recommitment? In what ways do you actively “call on the Comforter” in your ministering efforts or personal life? What does it mean to be spiritually “sent forth again” after a setback? Doctrine and Covenants 75:13–22 — Missionary Commission and Accountability Verses 13–22 13 And again, verily thus saith the Lord, let my servant Orson Hyde and my servant Samuel H. Smith take their journey into the eastern countries, and proclaim the things which I have commanded them; and inasmuch as they are faithful, lo, I will be with them even unto the end. 14 And again, verily I say unto my servant Lyman Johnson, and unto my servant Orson Pratt, they shall also take their journey into the eastern countries; and behold, and lo, I am with them also, even unto the end. 15 And again, I say unto my servant Asa Dodds, and unto my servant Calves Wilson, that they also shall take their journey unto the western countries, and proclaim my gospel, even as I have commanded them. 16 And he who is faithful shall overcome all things, and shall be lifted up at the last day. 17 And again, I say unto my servant Major N. Ashley, and my servant Burr Riggs, let them take their journey also into the south country. 18 Yea, let all those take their journey, as I have commanded them, going from house to house, and from village to village, and from city to city. 19 And in whatsoever house ye enter, and they receive you, leave your blessing upon that house. 20 And in whatsoever house ye enter, and they receive you not, ye shall depart speedily from that house, and shake off the dust of your feet as a testimony against them. 21 And you shall be filled with joy and gladness; and know this, that in the day of judgment you shall be judges of that house, and condemn them; 22 And it shall be more tolerable for the heathen in the day of judgment, than for that house; therefore, gird up your loins and be faithful, and ye shall overcome all things, and be lifted up at the last day. Even so. Amen. Summary: This passage outlines mission assignments for pairs of early Church leaders and sets forth sacred protocols for missionary work. The Lord promises His presence to those who faithfully proclaim His gospel and gives specific instructions for how missionaries are to respond to both acceptance and rejection. Those who faithfully labor will “overcome all things” and “be lifted up at the last day.” Language & Cultural Insights “Be with them even unto the end” This echoes the Savior’s promise in Matthew 28:20 : “Lo, I am with you alway, even unto the end of the world.” The Greek word for end is συντέλεια ( sunteleia ) , meaning completion, consummation, or climax . The phrase underscores the Lord’s covenant loyalty and sustaining presence throughout discipleship. “He who is faithful shall overcome all things, and shall be lifted up at the last day” This draws from Revelation 3:21 : “To him that overcometh will I grant to sit with me in my throne.” The Greek verb for overcome is νικάω ( nikaō ) , meaning to conquer or prevail . The phrase “lifted up at the last day” reflects John 6:40 , promising resurrection to the faithful. “Leave your blessing upon that house” Reflects the covenant act seen in Matthew 10:13 : “If the house be worthy, let your peace come upon it.” The Hebrew word for blessing is בְּרָכָה ( berakhah ) , which connotes divine favor, covenantal grace, and sacred prosperity. “Shake off the dust of your feet” A prophetic and symbolic gesture signifying that the missionaries are no longer accountable for those who reject the gospel message (see Mark 6:11 and Acts 13:51 ). This act reflects ancient Jewish customs of separation and witness—publicly declaring, “I have done all that was required of me.” It served not only as a formal testimony against hardened hearts, but also as a spiritual release for the minister. By performing this act, missionaries could let go of resentment and emotional burdens that might otherwise linger and negatively affect them and future efforts. The Savior invoked this tradition in situations where communities exhibited particularly antagonistic and hostile behavior—such as those compared to Tyre, Sidon, Sodom, and Gomorrah—underscoring the serious consequences that follow willful rejection and rebellion of divine truth, especially among those who had already received the light of the gospel. This was never intended to be vengeful or vindictive, but rather a clear and solemn acknowledgment of spiritual danger and accountability. It emphasized the justice of God while preserving the integrity and emotional well-being of the Lord’s servants. “It shall be more tolerable for the heathen in the day of judgment, than for that house” Parallels the solemn warning in Matthew 10:15 : “It shall be more tolerable for Sodom and Gomorrha…” The Hebrew term for heathen is גּוֹי ( goy ) , meaning nation , later used to refer to gentiles or non-Israelites. The phrase “day of judgment” connects to the eschatological justice of Revelation 20:12 . “Gird up your loins and be faithful” A Hebrew idiom of preparation and courage. See 1 Peter 1:13 : “Wherefore gird up the loins of your mind.” The Hebrew root is חָגַר ( chagar ) , meaning to gird, tighten, or equip oneself for action. Often used before battle or covenantal service. “Ye shall overcome all things” A promise repeated throughout Revelation , such as Revelation 21:7 : “He that overcometh shall inherit all things.” Once again, this is grounded in the Greek verb νικάω ( nikaō ) , reinforcing the theme of spiritual victory over trials. Cross-References: Luke 10:1–12 — Missionary model of Christ Matthew 10:12–13 — Blessings and peace Mark 6:11 ; Acts 13:50–51 — Dust as testimony Matthew 19:28 — Disciples as judges 1 Corinthians 6:2 — Saints judging the world John 6:40 — Resurrection promise Revelation 3:21 — Overcoming and being exalted Reflection Questions: How do these verses help us understand the seriousness of missionary work? What is the modern equivalent of “leaving your blessing” on a home? How might these verses help us deal with rejection or resistance when we share truth? Doctrine and Covenants 75:23–36 — Support for the Families of Missionaries Verses 23-36 23 And again, thus saith the Lord unto you, O ye elders of my church, who have given your names that you might know his will concerning you— 24 Behold, I say unto you, that it is the duty of the church to assist in supporting the families of those, and also to support the families of those who are called and must needs be sent unto the world to proclaim the gospel unto the world. 25 Wherefore, I, the Lord, give unto you this commandment, that ye obtain places for your families, inasmuch as your brethren are willing to open their hearts. 26 And let all such as can obtain places for their families, and support of the church for them, not fail to go into the world, whether to the east or to the west, or to the north, or to the south. 27 Let them ask and they shall receive, knock and it shall be opened unto them, and be made known from on high, even by the Comforter, whither they shall go. 28 And again, verily I say unto you, that every man who is obliged to provide for his own family, let him provide, and he shall in nowise lose his crown; and let him labor in the church. 29 Let every man be diligent in all things. And the idler shall not have place in the church, except he repent and mend his ways. 30 Wherefore, let my servant Simeon Carter and my servant Emer Harris be united in the ministry; 31 And also my servant Ezra Thayre and my servant Thomas B. Marsh; 32 Also my servant Hyrum Smith and my servant Reynolds Cahoon; 33 And also my servant Daniel Stanton and my servant Seymour Brunson; 34 And also my servant Sylvester Smith and my servant Gideon Carter; 35 And also my servant Ruggles Eames and my servant Stephen Burnett; 36 And also my servant Micah B. Welton and also my servant Eden Smith. Even so. Amen. Summary This segment outlines the Church’s responsibility to care for the families of missionaries, establishing a model of collective stewardship and mutual support . The Lord emphasizes that providing for one’s family—whether through personal labor or Church support—is sacred and does not diminish one's spiritual reward. The verse also reiterates the seriousness of missionary work and the expectation of diligent effort , while listing specific individuals and their assigned companions in the Lord's vineyard. Language & Cultural Insights “Support the families of those…called” – This reflects the early Saints' communal efforts to uphold those sacrificing for the gospel. Compare with the New Testament principle in Galatians 6:2 : “Bear ye one another’s burdens. “Support” – Can be associated with the Hebrew term סָעַד (saʿad) , meaning “to sustain or uphold,” and ἀντιλαμβάνομαι (antilambanomai) in Greek, which means “to take hold of, to help.” “Obtain places for your families” – A practical command with deep covenantal overtones. It recalls Israel’s tribal inheritance system (e.g., Numbers 26:52–56 )—emphasizing stability, belonging, and spiritual identity. “Open their hearts” – Echoes Biblical phrases such as in Acts 16:14 where the Lord “opened” Lydia’s heart. In Hebrew thought, the heart (לֵב – lev ) is the seat of will, desire, and understanding. “He shall in nowise lose his crown” – An assurance that temporal responsibility is not lesser than spiritual labor. The “crown” (cf. 2 Timothy 4:8 ) here represents eternal reward. “The idler shall not have place in the church” – Echoes 2 Thessalonians 3:10–12 . Labor—temporal and spiritual—is a core discipleship marker. “Ask…knock…Comforter shall make known” – A pattern of revelation and guidance. See Matthew 7:7 ; the Comforter (Greek: paraklētos , παράκλητος) refers to the Holy Ghost as Guide and Advocate (cf. John 14:26 ). “Made known from on high” – “On high” refers to the divine realm. The phrase echoes Luke 1:78 , “Dayspring from on high.” The Hebrew idiom might involve marom (מָרוֹם – heights ). “Comforter” – From the Greek παράκλητος (paraklētos) , meaning “advocate, helper, one who comes alongside.” Used by Christ in John 14:26 to refer to the Holy Spirit. “Crown” – Greek: στέφανος (stephanos) , a victor’s wreath. Symbol of reward and honor, especially in martyrdom or faithful labor ( James 1:12 ). – A symbol of victory and honor, used in the Greco-Roman world for athletes and rulers. In Hebrew thought, kingship and reward are tied to righteousness (cf. Isaiah 28:5 ). “Duty of the church” – The word duty in Hebrew can be rendered by terms like חֹק‎ (ḥōq) (appointed ordinance or obligation) or מִשְׁפָּט (mishpat) (judgment, justice). In this case, it reflects a binding communal responsibility. “Diligent” – Hebrew: שָׁקַד (shaqad) – “to be watchful, to be earnest.” Greek: σπουδάζω (spoudazō) – “to make haste, be zealous.” “Idle” – Greek: ἀργός (argos) – “inactive, lazy, unproductive.” “United in the ministry” – The Hebrew root אַחְדוּת (achdut) means “oneness” or “unity.” In Greek, κοινωνία (koinōnia) signifies fellowship, shared purpose, and intimate participation. Reflection Questions How can your ward or family today model the kind of mutual support commanded in these verses? What does this passage teach about the relationship between providing for one's family and serving the Lord? What does it mean to have “support” not just financially but spiritually and emotionally? Are there members in your ward or family who have burdens that you might help to lift? What does it mean to be “united in the ministry,” and how can we strengthen unity in our callings and relationships? References Doctrine and Covenants 75:23–36 Galatians 6:2 – Bear One Another’s Burdens (BLB) Matthew 7:7 – Ask and It Shall Be Given (BLB) John 14:26 – The Comforter Shall Teach You All Things (BLB) 2 Timothy 4:8 – Crown of Righteousness (BLB) 2 Thessalonians 3:10–12 – Warning Against Idleness (BLB) General Conference Links “ Watchful Unto Prayer Continually ” – Elder David A. Bednar “ The Greatest Possession ” – Elder Jeffrey R. Holland “Are You Still Willing?” – Elder Kevin W. Pearson

Jesus admonishes Nicodemus, a Pharisee and ruler of the Jews, to be born again in order to see the kingdom of God Born Again John 3:1-21 ( INT ) The allegory of being born again is a powerful and significant teaching of Jesus Christ that is central to the beliefs of The Church of Jesus Christ of Latter-day Saints. In this passage, a Pharisee named Nicodemus comes to Jesus at night to ask him about his teachings. Jesus tells Nicodemus that unless he is born again, he cannot see the kingdom of God. Being born again means experiencing a spiritual rebirth or transformation through faith in Jesus Christ. This transformation includes a change of heart, a new way of thinking, and a desire to follow God's commandments. It involves receiving the gift of the Holy Ghost, which helps one to recognize truth, understand the scriptures, and receive personal revelation. LDS doctrine teaches that this rebirth or transformation is necessary for salvation and that it is made possible through the Atonement of Jesus Christ. One can access the power of the Atonement and be born again through faith in Jesus Christ, repentance, baptism by immersion, and the laying on of hands for the gift of the Holy Ghost. The allegory of being born again is a powerful reminder of the transformative power of faith in Jesus Christ. As we strive to follow Him and receive the gift of the Holy Ghost, we can experience a profound change in our lives, becoming more like Christ and preparing ourselves for eternal life. Additional Resources: CFMCorner Born Again by Elder D. Todd Christofferson Ye Must Be Born Again by Elder David A. Bednar

The Savior's Sermon From the Cross Many of the statements made by Christ from the Cross had significant cross-references to other writings. Three out of the seven statements Christ made were directly from the Psalms, and these Hymns would have been very familiar to the Jewish audience that was present. Music possesses a remarkable attribute: it has the capacity to provide comfort. Prophets have advised us to turn to hymns or primary songs during times of temptation or distress. Extensive research has demonstrated the substantial benefits of music in pain management, particularly in acute situations like childbirth or trauma. Music aids patients in maintaining focus, regulating breathing and heart rate, and alleviating emotional distress. This may help to explain why the Savior chose to quote so many hymns from the Cross. Furthermore, music serves as a powerful mnemonic device. Even a single line from a hymn can establish a profound connection with the overall message of the entire song. For example, if one were to sing "Come, Come, Ye Saints," those who are familiar with the hymn would resonate with the message. They would understand how this hymn testifies to the faith of the pioneers, and their minds would make the connection with the hymn's conclusion, "All is well." Consequently, the same concepts can apply to the hymns that Christ drew from, and delving into these hymns can provide one with valuable insights, as there are many lessons to be learned. Christ always spoke in Parables; there were always multiple layers and lessons in every word he uttered. This was especially true during the final moments of his mortal ministry. What were the final messages Christ wanted to teach us as he hung from the Cross? PowerPoint Lesson 1 “Father, ἀφίημι “Forgive them,” for they know not what they do” (Luke 23:34 IN T ) The first statement Jesus uttered from the cross was incredibly powerful and poignant. As the soldiers were crucifying Him, Jesus spoke these remarkable words, "Father, forgive them; for they know not what they do." It is truly astounding to witness the Savior's boundless generosity and compassion as He pleaded for mercy on behalf of those who were actively piercing nails through His body. In this moment, Jesus exemplified the teachings He shared during the Sermon on the Mount, where He encouraged us to love our enemies and pray for those who mistreat and persecute us (Matthew 5:44 ). Christ's profound act serves as a powerful lesson for us all, demonstrating the importance of extending forgiveness and mercy, even when it is undeserved, unrequested, or unrecognized. Forgive ἀφίημι (afimi) to send away to let go forsake give up a debt, forgive, to remit to leave (behind) to suffer, permit, give up, not hinder Scripture example using ἀφίημι afimi: Matt 4:20 (INT ) And they straightway left their nets, and followed him. Matthew 5: 24 (INT ) Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Matthew 6:12 (INT ) And forgive us our debts , as we forgive our debtors. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: How can the examples of leaving one's nets behind and leaving one's gifts before the altar of the Lord help us to better understand the principles of forgiveness? The first four principles of the Gospel begin with Faith and Repentance. Repentance and Forgiveness go hand in hand. Why are these such important steps on the path to exultation? Lesson 2 “Verily I say unto Thee, Today thou shalt be with me in Paradise .” Luke 23:43 INT The Savio r’s second statement also displays tender compassion for others even while he himself suffers. As Christ hung between two thieves, one of them taunted him by saying, “If thou be Christ, save thyself and us.” (Luke 23:39 ) But the other man rebuked him by saying that they were both receiving justice for their deeds, but Jesus was innocent (see Luke 23:41 INT ). At this point, this penitent thief then pleaded with the Savior, “Lord , remember me when thou comest into thy kingdom.” (Luke 23:42 ). These words, spoken by a convicted criminal, are the final recorded words addressed to the Savior before his death. His sincere plea captures a special intimacy as he is the only person recorded in the Gospels as asking Christ to remember him. The Savior responded, “Verily I say unto Thee, Today thou shalt be with me in Paradise .” Luke 23:43 INT The word παράδεισος (paradisios) "Paradise " is used two other times in the New Testament. Paul uses it in 2 Corinthians 12:4 in reference to a vision he had where he describes the glory of God and being caught up into the "third heaven." (2 Cor 12:1-6 INT ; 1 Cor. 15:40–41 INT ). John uses it in Rev 2:7 , "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life , which is in the midst of the paradise of God. " Consider the profound event that occurred once the Savior died; the Veil was rent in twain (Matthew 27:51 INT -3, Luke 23:45 INT ). Why was this significant? What were the Principles of the Gospel that the Savior was teaching in this encounter? Lesson 3 “Woman, behold thy son,” “Behold thy Mother” John 19:26-27 (INT ) Greek: Behold ἰδοῦ idou Hebrew: הִנֵּה Behold, See, Lo εἴδω to perceive by any of the senses to notice, discern, discover to turn the eyes, the mind, the attention to anything to pay attention, observe to inspect, examine to know to have regard for one, cherish, pay attention to Principles of Unity (a major theme during the Last Supper) Many assume that Jesus is simply asking John to take care of his mother, Mary. However, this admonition goes much deeper than only assuming responsibility for the welfare of another, especially when we look at the Greek root εἴδω . Christ is admonishing men and women, husbands and wives, brothers and sisters... to work together in harmony, as co-partners and allies. How does this pertain to us today, in our families, wards, and communities? On the morning of the Resurrection, who did Christ appear to first? Why is this significant? (Matt 28:1-10 INT , Mark 16:9-11 INT , Luke 24:9-11 INT , John 20:18 INT ) Some Words from President Nelson To the Brothers: We Can Do Better and Be Better Another way we can also do better and be better is how we honor the women in our lives, beginning with our wives and daughters, our mothers and sisters. Brethren, your first and foremost duty as a bearer of the priesthood is to love and care for your wife. Become one with her. Be her partner. Make it easy for her to want to be yours. No other interest in life should take priority over building an eternal relationship with her. Nothing on TV, a mobile device, or a computer is more important than her well-being. Take an inventory of how you spend your time and where you devote your energy. That will tell you where your heart is. Pray to have your heart attuned to your wife’s heart. Seek to bring her joy. Seek her counsel, and listen. Her input will improve your output. If you have a need to repent because of the way you have treated the women closest to you, begin now. And remember that it is your responsibility to help the women in your life receive the blessings that derive from living the Lord’s law of chastity. Never be the reason that a woman is unable to receive her temple blessings. To the Sisters: Spiritual Treasures & A Plea to My Sisters We, your brethren, need your strength, your conversion, your conviction, your ability to lead, your wisdom, and your voices. The kingdom of God is not and cannot be complete without women who make sacred covenants and then keep them, women who can speak with the power and authority of God! Every woman and every man who makes covenants with God and keeps those covenants, and who participates worthily in priesthood ordinances, has direct access to the power of God. Those who are endowed in the house of the Lord receive a gift of God’s priesthood power by virtue of their covenant, along with a gift of knowledge to know how to draw upon that power. The heavens are just as open to women who are endowed with God’s power flowing from their priesthood covenants as they are to men who bear the priesthood. I pray that truth will register upon each of your hearts because I believe it will change your life. Sisters, you have the right to draw liberally upon the Savior’s power to help your family and others you love. Now, you might be saying to yourself, “This sounds wonderful, but how do I do it? How do I draw the Savior’s power into my life?” You won’t find this process spelled out in any manual. The Holy Ghost will be your personal tutor as you seek to understand what the Lord would have you know and do. This process is neither quick nor easy, but it is spiritually invigorating. What could possibly be more exciting than to labor with the Spirit to understand God’s power—priesthood power? Lesson 4 “I thirst” John 19:28 INT As Christ endures the physical effects of shock, caused by the loss of blood, his lips parche d and shriveled, he uttered his fourth statement, "I thirst!" (John 19:28). In a previous encounter during his ministry, Christ spoke to a Samaritan woman at a well, saying, "But whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4:14). This profound testament reveals that as our Savior, Christ willingly takes upon himself all of our pains. He experiences thirst so that we may partake of the cool, refreshing water that he himself so d esperately needed. As the Living Water, he empowers us in our own trials and tribulations. Greek: διψάω thipsao Thirst. Hebrew: צָמֵא Several Psalms use this phrase: Psalm 22 : "my tongue cleaveth to my jaws; and thou hast brought me into the dust of death." Psalm 69:21 INT , MBW "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." Psalm 42 "As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night, while they continually say unto me, Where is thy God? Psalm 63 INT , MBW Psalm 143 Several significant scriptures use this word. Matt 5:6 Blessed are they which do hunger and thirst G1372 after righteousness: for they shall be filled. Matt 25:35 For I was an hungred, and ye gave me meat: I was thirsty, G1372 and ye gave me drink: I was a stranger, and ye took me in: John 4:14 But whosoever drinketh of the water that I shall give him shall G1372 ➔ never thirst; G1372 but the water that I shall give him shall be in him a well of water springing up into everlasting life. John 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, G1372 let him come unto me, and drink. What do these passages teach us about where we can go in our periods of adversity, when we thirst, when we are at a loss, when we are suffering, when we are faced with the "bitter cup" of affliction and despair? 3 Ne. 11:11 Mosiah 27:29 (Alma 36:18 , Alma 36:21 ) D&C 19:18 How can these passages provide us comfort and hope? John 16:33 Lesson 5 "Eli, Eli, lama sabachthani?" generally translated as "My God, My God, why hast thou forsaken me?" Matthew 27:46 (INT ), Mark 15:34 (INT ) This phrase comes from Psalm 22 , a Messianic Psalm that would have been familiar to Jesus and Mary, this was probably a Psalm that Mary would have taught Jesus as a child. Mary knew who Christ was, and she had been preparing him for his mission his entire life. Her experience at the Te mple with Simeon helped Mary to prepare for the intense adversity that both she and Jesus would one day face (Luke 2:25-35 INT ). Jewish tradition teaches that Psalm 22 was a song that Queen Esther drew upon on her way to confront King Ahasuerus. This psalm gave Esther strength as she risked her own life to save her people. This was a hymn that would have had special meaning and significance to Mary and Jesus, and Jesus may have even used this hymn to offer Mary strength and comfort, as he knew she would be going through her own Gethsemane. It is valuable to acknowledge that while Esther had to act on her own, she was never alone. Esther received guidance and encouragement from her older relative and mentor, Mordecai, who urged her to take action at various points along her journey. Additionally, as Esther prepared to approach Ahasuerus and Haman, she enlisted the support of her community, calling upon them to fast and pray on her behalf. It is only after three days of collective fasting and prayer that she finally dons her royal attire and entered the palace. While Esther had to fulfill her appointed role on her own, there were many who loved her and were vested and reliant upon her success. This communal effort empowered Esther, providing her with the necessary courage to fulfill her duty in her conviction to save her people. The significance of the third day is notable, drawing a remarkable parallel to Christ's resurrection from the tomb on the third day, signifying the fulfillment of His mission. Likewise the Savior was not alone. President Holland reminded us of this in his address, "None Were With Him." Had He not said to His disciples, “Behold, the hour … is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me” and “The Father hath not left me alone; for I do always those things that please him”?17 With all the conviction of my soul I testify that He did please His Father perfectly and that a perfect Father did not forsake His Son in that hour. Indeed, it is my personal belief that in all of Christ’s mortal ministry the Father may never have been closer to His Son than in these agonizing final moments of suffering. Nevertheless, that the supreme sacrifice of His Son might be as complete as it was voluntary and solitary, the Father briefly withdrew from Jesus the comfort of His Spirit, the support of His personal presence. It was required, indeed it was central to the significance of the Atonement, that this perfect Son who had never spoken ill nor done wrong nor touched an unclean thing had to know how the rest of humankind—us, all of us—would feel when we did commit such sins. For His Atonement to be infinite and eternal, He had to feel what it was like to die not only physically but spiritually, to sense what it was like to have the divine Spirit withdraw, leaving one feeling totally, abjectly, hopelessly alone. Also, in a similar vein to Esther, the Psalm 22 portrays a vibrant community dynamic, encompassing the remembrance of the past community (verses 4-5), highlighting the present community (verses 23-25), and anticipating the continuity of the future community (verses 30-31). Just as Esther's people were relying on her for their temporal salvation, all mankind was relying on Jesus for our temporal and eternal salvation. While Christ had to experience the feeling of being alone, countless angels must have been in attendance, including John and the women that were there at the foot of the Cross to support Jesus in his final moments. Psalm 22 INT , Tehillim 1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3 But thou art holy, O thou that inhabitest the praises of Israel. 4 Our fathers trusted in thee: they trusted, and thou didst deliver them . 5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6 But I am a worm, and no man; a reproach of men, and despised of the people. 7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. 9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts. 10 I was cast upon thee from the womb: thou art my God from my mother’s belly. 11 Be not far from me; for trouble is near; for there is none to help. 12 Many bulls have compassed me: strong bulls of Bashan have beset me round. 13 They gaped upon me with their mouths, as a ravening and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. 15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet . 17 I may tell all my bones: they look and stare upon me. 18 They part my garments among them, and cast lots upon my vesture . 19 But be not thou far from me, O Lord: O my strength, haste thee to help me. 20 Deliver my soul from the sword; my darling from the power of the dog. 21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns. 22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the Lord’s: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. The Aramaic word "sabachthani " holds profound significance. Its root, "šᵊḇaq" (שְׁבַק), appears only a few times in the scriptures, most notably in the description of the scattering of Israel and Nebuchadnezzar's vision of cutting down a tree in Daniel 4:4-27 (INT ). In this vision, Nebuchadnezzar witnesses a majestic tree teeming with life, only to be instructed to chop it down, reducing it to a mere stump ("שְׁבֻקוּ shebuqu"). If we envision the Tree of Life as a menorah and strip away its branches, what remains is a cross—a symbol of death, pain, suffering, and the knowledge of good and evil. In the pursuit of this knowledge, one may become akin to the gods, as they learn to discern between good and evil. However, this understanding comes at an immense cost, one that Christ willingly paid on the tree at Calvary. What messages might Christ have been teaching us in his reference to this hymn? What does he teach us about being alone? What does Christ's experience teach us about the broader perspective? How does this message relate to the scattering and g athering of the Tribes of Israel? How does this message relate to us personally and to the community of our eternal family? Lesson 6 “It is Finished ” (John 19: 30 INT ) During the early stages of his ministry, Jesus imparted the profound truth that his mission was to faithfully follow the will of the One who sent him and to fulfill the task entrusted to him (John 4:34 , John 6:38-39 ). Despite facing opposition from both earthly forces and the powers of hell, Christ, even in a state of thirst, abandonment, and excruciating suffering, undeniably accomplished the work assigned to him by his Father. In moments when our own lives seem to spiral out of control, we can take solace in the assurance that Christ remains completely sovereign. He is always at the helm, maintaining full authority over every aspect of our existence. Τετέλεσται comes from τελέω teleo, and τέλος . to bring to a close, to finish, to end. Passed, finished, complete. to perform, execute, complete, fulfil (so that the thing done corresponds to what has been said, the order, to carry out the contents of a command, with reference also to the form, to do just as commanded, and generally involving the notion of time, to perform the last act which completes a process, to accomplish, fulfil) to pay (a tribute, debt, tax, toll, that which is owed) Luke 24:44 INT . "He said unto them, these are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses and in the Prophets, and in the Psalms concerning me." This is the same root that we get the word τέλειος teleios, which is translated as "perfect" brought to its end, finished to make perfect, complete, whole wanting nothing necessary to completeness consummate human integrity and virtue full grown, adult, of full age, mature moral, intellectual, spiritual intelligence to make whole, sound end, result, product purpose Other related words: πληρόω plero, תָּמַם tamm (root word for Thummim ) Significant scriptures related to teleos Matt. 5:48 : Be ye therefore perfect, G5046 even as your Father which is in heaven is perfect. G5046 3 Nephi 12:48 : Therefore I would that ye should be perfect even as I, or your Father who is in heaven, is perfect. Endure to the end Derived terms from the τέλος root τῆλε Tele-: far off, far away, distant telestial (Celestial ἐπουράνιος "Heavenly kingdom" ; Terrestrial ἐπίγεια "Earthly kingdom" ; telestial "distant kingdom" Telescope: far away vision telephone: far away sound How does Christ's fulfillment of his mission help us to find strength to endure to the end? What hope can we find in Christ to become perfected, whole, and complete in Him? How can Christ help us to fill in our gaps and shortcomings? What can we learn from the differences in the accounts of Matt 5:48 and 3 Nephi 12:48? Is perfection something we are expected to attain in this life? Lesson 7 "Father, into thy hands, I commend my spirit." Luke 23:46 INT Psalms 31:5 INT (music background with words , Tehillim ) In the culminating moments of Jesus' earthly ministry, he utter ed a profound cry, declaring, "Father, into thy hands I commend my spirit" (Luke 23:46), and once again, Jesus is quoting the Psalms. 1 In thee, O Lord, do I put my trust ; let me never be ashamed : deliver me in thy righteousness . 2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me. 3 For thou art my rock and my fortress; therefore for thy name’s sake lead me, and guide me. 4 Pull me out of the net that they have laid privily for me: for thou art my strength. 5 Into thine hand I commit my spirit : thou hast redeemed me, O Lord God of truth. 6 I have hated them that regard lying vanities: but I trust in the Lord. 7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities; 8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room. 9 Have mercy upon me, O Lord, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly . 10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed. 11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me. 12 I am forgotten as a dead man out of mind: I am like a broken vessel . 13 For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life. 14 But I trusted in thee, O Lord: I said, Thou art my God. 15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. 16 Make thy face to shine upon thy servant: save me for thy mercies’ sake. 17 Let me not be ashamed , O Lord; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave. 18 Let the lying lips be put to silence ; which speak grievous things proudly and contemptuously against the righteous. 19 Oh how great is thy goodness , which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! 20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. 21 Blessed be the Lord: for he hath shewed me his marvelous kindness in a strong city. 22 For I said in my haste , I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. 23 O love the Lord, all ye his saints: for the Lord preserveth the faithful , and plentifully rewardeth the proud doer. 24 Be of good courage , and he shall strengthen your heart, all ye that hope in the Lord. This seventh and final statement carries significant meaning. One keyword spoken by the Savior was "I." This word signifies the Savior's personal agency as he willingly surrendered his life into the Father's hands. (see John 10:17–18 INT ). It is beautiful that Jesus addresses God with intimate familiarity as "Father." This designation is consistent with his earlier words recorded in the Gospel of Luke when he was just 12 years old, asking Mary and Joseph, "Did you not know that I must be about My Father's business?" (Luke 2:49 INT ). These passages and others denote the the Saviors intimate familiarity with the Father, demonstrating the complete trust and faith he had in Him. In the latter example, he demonstrated that his trust was unwavering, even when the Father had to revoke his Spirit in order for the Savior to truly descend below all things. Christ offered himself completely to God, he consecrated his life and will to the Father for the building up of Zion, so that all might be able to enter back into the presence of the Father. As soon as Christ willingly yielded up his Spirit an Earthquake rent the veil of the Temple in twain. This opened the Gates of Heaven, allowing for all who followed Him to enter back into the presence of the Father. Prior to this time, only the High Priest, acting as a proxy for Jehovah, was allowed to pass through the veil and enter into the Holy of Holies, which was symbolic of the Celestial Kingdom. Today, all who receive their endowment are able to pass through the veil into the Celestial Room. How does the phrase "Father, into thy hands, I commend my spirit." resonate with us? This question prompts us to reflect upon whether we similarly yield our will entirely to the will of the Father and the will of His Son. Are we willing to be wholly enveloped in His divine purpose? How does this final statement relate to the promise Christ made to the prisoner on the Cross beside him, "To day thou shalt be with me in Paradise?"

Previous Next Doctrine & Covenants Section 84a — Study Guide CFM Materials Section 84 Overview Outline: Timeframe & Setting Date : September 22–23, 1832 — the fifth anniversary of Moroni’s first visit to Joseph Smith (Sept 21, 1823). Location : Newel K. Whitney home, Kirtland, Ohio . Historical Context : Many elders had just returned from missions, and a conference had been called. Joseph dictated this revelation over two days, with the group present likely growing from 6 to 12 elders. The revelation took place around the Day of Atonement and Rosh Hashanah , echoing sacred calendrical themes from ancient Israel. Linked Resources : Historical Resources for D&C 84 ( ChurchofJesusChrist.org ) Saints, Vol. 1, Ch. 15: “Holy Places” Restoration of the Aaronic Priesthood (Church Topics) Restoration of the Melchizedek Priesthood (Church Topics) Joseph Smith Papers – Revelation, 22–23 Sept. 1832 [D&C 84] Key Circumstances The term “priesthood” had not yet been fully defined—Joseph and the early Saints were still learning line upon line. This section reflects an unfolding understanding of priesthood as a divine process , not just an event. Joseph was organizing both ecclesiastical structure and spiritual empowerment for both men and women—foundational concepts leading to temple ordinances and Relief Society. Purpose of the Revelation Define the greater (Melchizedek) and lesser (Aaronic) priesthoods and their functions , lineage , and spiritual power . Introduce the Oath and Covenant of the Priesthood (vv. 33–44), affirming God’s promise to sanctify and glorify those who receive and magnify the priesthood. Emphasize the necessity of priesthood ordinances for entering into the presence of God (vv. 19–22). Reinforce missionary responsibilities and the urgency of gathering Israel through preaching the gospel. Foretell of plagues and judgments upon those who reject God’s voice and ordinances. Significance This is one of the most theologically expansive sections in all the Doctrine and Covenants regarding priesthood power , gender inclusion , and temple theology . Reinforces that priesthood is not merely an ecclesiastical office, but the power of God unto salvation , available to all faithful covenant-keepers. Introduces the idea that the fullness of the priesthood involves access to God’s presence , echoing temple patterns from Moses’ Sinai experience and preparing the Saints for higher temple ordinances . Prophets like President Nelson and Elder Oaks have repeatedly cited Section 84 in recent years to invite both men and women to study and receive priesthood power in their lives. Lays the doctrinal foundation for Joseph’s later teachings in Nauvoo about a kingdom of priests and priestesses , and the temple endowment and sealing ordinances Quotable Themes Lynn Hilton Wilson & Janiece Johnson Source: Church History Podcast Transcript “Priesthood is the umbrella of God’s power , and it includes both women and men who enter into covenant.” “The ordinances of salvation manifest the power of godliness —this isn’t about gender; it’s about access.” “We cannot just encapsulate priesthood in a list. It’s about divine connection and becoming holy .” “Joseph tried to empower the sisters to become a kingdom of priestesses . The Relief Society was not a social club—it was preparation for temple covenants.” “The oath and covenant is as radical and expansive as the First Vision . It reframes the purpose of the Church .” “This section begins a shift from hierarchical authority to relational priesthood power shared by covenant communities.” “The Relief Society was organized under the pattern of ancient priesthood orders to prepare women for temple covenants.” Scott Woodward & Casey Griffiths Source: FollowHIM Podcast, D&C 84, Parts 1 & 2 “The term ‘ priesthood holder ’ didn’t exist in Joseph’s day. Priesthood was a holy order —a group you belonged to , not something you personally held .” — Casey “This section foreshadows the Nauvoo endowment , where men and women both officiate in temple ordinances.” — Scott “Joseph said to the Relief Society, ‘ I want to make you a kingdom of priests .’ He wasn’t being symbolic.” — Casey “Section 84 is the restoration of the Church's mission : Gather Israel through priesthood ordinances that bring the power of godliness.” — Scott “The oath and covenant applies to all disciples of Christ , not just men. We should read it with women before they go to the temple.” — Casey “A salvational system that excludes women is incomplete .” — Scott “God doesn’t just restore offices —He restores a networked family , bound together in the priesthood.” — Casey “Priesthood is not synonymous with manhood. It’s about belonging to the holy order of God .” — Scott “Section 84 should be shouted from the rooftops —it’s that foundational.” Dr. Jared Halverson Source: D&C 84 – followHIM Podcast Study Guide “God wants priests and priestesses , not just participants .” “The power of godliness is not reserved for General Authorities—it’s available through ordinances to every faithful Saint .” “Priesthood isn’t merely about authority—it’s about access to the Father .” “The Church is the vehicle for priesthood ; the temple is the destination .” “This section ties priesthood to missionary work , ordinances , temple , and Zion —the four pillars of gathering.” “Receiving the priesthood means receiving Christ— this is covenantal belonging , not just ecclesiastical structure.” “In a world hungry for identity and purpose, D&C 84 tells us who we are: sons and daughters of the holy order , heirs of all that the Father has.” Doctrine and Covenants 84:1–5 — Command to Build Zion’s Temple Verses 1-5 1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high. 2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion , which shall be the city of New Jerusalem . 3. Which city shall be built , beginning at the temple lot, which is appointed by the finger of the Lord , in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. 4. Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple , which temple shall be reared in this generation . 5. For verily this generation shall not all pass away until an house shall be built unto the Lord , and a cloud shall rest upon it, which cloud shall be even the glory of the Lord , which shall fill the house. Doctrinal Summary These verses open with a divine revelation instructing the Saints to build the New Jerusalem and its temple in Independence, Missouri. It connects the building project with God's ancient covenant patterns—restoration, gathering, temple dedication, and divine presence—mirroring Exodus, Isaiah, and Revelation. The Lord ties prophetic promises to the present generation, emphasizing urgency and accountability. Language & Cultural Insights "Word of the Lord" Hebrew: דְּבַר־יְהוָה ( devar YHWH ) Not merely speech, but an active, creative force . In prophetic literature, “the word of the Lord” is performative—it brings events into motion (see Isaiah 55:11 ). Implies that this revelation is divinely binding, not a suggestion. "Restoration" Hebrew verb root: שׁוּב ( shuv ) — "to return, to restore" Refers not only to structural or institutional return but spiritual covenant renewal . Resh - Torah - ation , The action/process of returning to the Law as it was in the beginning. This is a theme seen in Isaiah’s prophecies ( Isaiah 49:6 ). In LDS context, this connects to the restoration of both the Church and scattered Israel. "Gathering of his saints " Hebrew: קָבַץ ( qavatz ) → gather, A technical term used in the context of end-time prophecy (e.g., Jeremiah 31:10 , Ezekiel 11:17 ). In the Greek OT (Septuagint), it is translated with sunagō (συνάγω), the same root as “synagogue”—a gathering place. ( Church (from Greek kyriakos , “belonging to the Lord”)→ sunagō ( συνάγω ) → מוֹעֵד ( môwʻêd )) "Mount Zion" Hebrew: צִיּוֹן ( Tsiyyon ) → another name for Jerusalem, a guiding pillar/ sign . Geographical Location Spiritually associated with the dwelling place of God and the center of covenantal worship. In D&C, “Zion” takes on a dual identity: a literal city and a sanctified people (see D&C 97:21). "New Jerusalem" Greek ( Revelation 21:2 ): καινὴ Ἱερουσαλήμ ( kainē Ierousalēm ) Not just a rebuilt city—but a new creation , associated with divine presence, holiness, and celestial glory. Symbolizes covenant fulfillment, where heaven and earth reunite. "Built" / "House shall be built" Hebrew: בָּנָה ( banah ) → Root for Builders “children,” “ sons ,” “ daughters ” Often used in temple and altar construction (e.g., Genesis 8:20 , 2 Samuel 7:13 ). Connotes covenantal permanence —a sacred space where God may dwell. "Finger of the Lord" Hebrew idiom: אֶצְבַּע אֱלֹהִים ( etsba Elohim ) Used in Exodus 8:19 and Luke 11:20 to denote divine action and miraculous power. See Ether 3 . A way to express that this temple site is chosen by divine authority, not human design. "Dedicated" Hebrew: חָנַךְ ( chanak ) → train, dedicate, dedicated, consecrated Same root as “ Hanukkah ” (the Feast of Dedication ). To dedicate is to sanctify through ritual offering , “to make new.” Indicates that Joseph Smith and others performed a sacred act aligning the space with divine will. "Temple" Hebrew: הֵיכָל ( heikal ) / Greek: ναός ( naos ) The dwelling place of God ; a sacred space patterned after heavenly realities (cf. Exodus 25:9 , Hebrews 8:5 ). In Restoration scripture, it is also a space of instruction, endowment, and covenant preparation . "Generation" Hebrew: דּוֹר ( dor ) → from root dwelling, meaning collected and encircled . Related to the concept of a pearl , to be surrounded and made hard/ strong (like the nacre of a pearl). Also related to English word endure , from the Latin Root durar . Can mean a literal 30–40 years, or a prophetic age . In D&C 84:4–5 , this ambiguity allows for multiple levels of fulfillment—both literal and symbolic. "Cloud" & "Glory of the Lord" Hebrew: עָנָן ( anan ) → rainbow ( Gen 9:13 ); כְּבוֹד־יְהוָה ( kavod YHWH ) Cloud in temple language = divine presence (e.g., Exodus 40:34–38 ). Glory (kavod) = weight, honor, radiant presence of God. Signifies that the Lord accepts the temple and dwells within it . Reflection Questions What does it mean that Zion must begin with a temple? How does this order reflect God’s covenant pattern? How do you interpret the idea of a "generation" in terms of the Lord’s timing and our personal responsibility? Why is it significant that the presence of the Lord is described in the image of a “cloud”? Cross-References Exodus 40:34–38 — Cloud and Glory of the Lord fill the tabernacle Isaiah 2:2–3 — Mount of the Lord’s house established Revelation 21:2–3 — New Jerusalem comes from heaven D&C 124:28–30 — A temple to restore the “fullness” Moses 7:62 — Righteous gathered to New Jerusalem D&C 97:15–16 — If not defiled, the glory of the Lord shall rest upon it Doctrine and Covenants 84:6–17 – "Restoration of the Priesthood through Moses and Aaron" Verses 6-17 6. And the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro ; 7. And Jethro received it under the hand of Caleb ; 8. And Caleb received it under the hand of Elihu ; 9. And Elihu under the hand of Jeremy ; 10. And Jeremy under the hand of Gad ; 11. And Gad under the hand of Esaias ; 12. And Esaias received it under the hand of God . 13. Esaias also lived in the days of Abraham, and was blessed of him— 14. Which Abraham received the priesthood from Melchizedek , who received it through the lineage of his fathers, even till Noah ; 15. And from Noah till Enoch , through the lineage of their fathers; 16. And from Enoch to Abel , who was slain by the conspiracy of his brother, who received the priesthood by the commandments of God, by the hand of his father Adam, who was the first man— 17. Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years. 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 Doctrine and Covenants 84:18–25 — Two Priesthoods: Greater & Lesser Verses 18-25 Read D&C 84:18–25 at LDS.org 18. And the Lord confirmed a priesthood also upon Aaron and his seed , throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God. 19. And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God . 20. Therefore, in the ordinances thereof, the power of godliness is manifest. 21. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh ; 22. For without this no man can see the face of God, even the Father, and live . 23. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God ; 24. But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory . 25. Therefore, he took Moses out of their midst, and the Holy Priesthood also; 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 – yāḏa ʻ ) “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 Doctrine and Covenants 84:26–30 — Purpose of the Aaronic Priesthood Verses 26-30 📖 D&C 84:26–30 26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; 27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments , which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb . 28 For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews , and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord , in whose hand is given all power . 29 And again, the offices of elder and bishop are necessary appendages belonging unto the high priesthood . 30 And again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood , which priesthood was confirmed upon Aaron and his sons. 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 Doctrine and Covenants 84:31–42 — The Oath and Covenant of the Priesthood Verses 31-42 D&C 84:31–42 – Scripture Link 31 Therefore, as I said concerning the sons of Moses—for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed— 32 And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord’s house, whose sons are ye; and also many whom I have called and sent forth to build up my church. 33 For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies. 34 They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God. 35 And also all they who receive this priesthood receive me, saith the Lord; 36 For he that receiveth my servants receiveth me; 37 And he that receiveth me receiveth my Father; 38 And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him. 39 And this is according to the oath and covenant which belongeth to the priesthood. 40 Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved. 41 But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. 42 And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you. 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 D&C 84:43–53 — Condemnation for Treating Revelation Lightly Verses 43-53 Read at: D&C 84:43–53 – churchofjesuschrist.org 43 “And I now give unto you a commandment to beware concerning yourselves , to give diligent heed to the words of eternal life . 44 You shall live by every word that proceedeth forth from the mouth of God . 45 For the word of the Lord is truth , and whatsoever is truth is light , and whatsoever is light is Spirit , even the Spirit of Jesus Christ. 46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit . 47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father. 48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world . 49 And the whole world lieth in sin , and groaneth under darkness and under the bondage of sin. 50 And by this you may know they are under the bondage of sin, because they come not unto me. 51 For whoso cometh not unto me is under the bondage of sin. 52 And whoso receiveth not my voice is not acquainted with my voice , and is not of me. 53 And by this you may know the righteous from the wicked , and that the whole world groaneth under sin and darkness even now.” 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

Previous Next Doctrine & Covenants Section 65 — Study Guide CFM Materials Doctrine and Covenants Section 65 — “Thy Kingdom Come” Overview Date of Revelation: October 1831 Location: Hiram, Ohio Recipient: The Church (through Joseph Smith) Verses: 6 Section Summary: This brief but profound revelation is styled as a prayer or doxology, echoing the language of the Lord’s Prayer from the Sermon on the Mount (see Matthew 6:9–13). It proclaims the coming of God’s kingdom on earth and the role of His servants in preparing the way for Christ’s return. The section speaks to the divine authority of priesthood keys , the gathering of Israel , and the end-time glory of Zion . It is often considered a poetic declaration of the Latter-day work and the triumph of God’s kingdom. Timeframe & Setting Section 65 was received not long after Joseph Smith returned from his visit to Missouri and began preparing to resume his work on the JST (Joseph Smith Translation of the Bible) . The tone and structure of this revelation reflect a liturgical, temple-like cadence —a marked contrast to the disciplinary and instructional tone of Section 64. The Lord here shifts to the cosmic vision of Zion , declaring that the kingdom of God is coming and that His servants are to prepare its path. Key Circumstances Coming just weeks after stern counsel in Section 64, this revelation presents prophetic encouragement and heavenly vision . The Saints were establishing new communities in Ohio and Missouri; questions about the nature and timing of the “kingdom” were spiritually urgent. This section bridges temporal church administration with the eternal reality of Christ’s millennial reign. Purpose of the Revelation To affirm the coming of God’s kingdom , both spiritually (through priesthood authority) and physically (in preparation for the Second Coming). To draw parallels between the earthly church and the heavenly kingdom. To motivate the Saints to labor diligently as instruments in preparing the world for the return of the King. Significance This section places the efforts of the Saints in an eternal, prophetic context , reminding them (and us) that we labor in the shadow of God's overarching plan . It invokes direct language from the Lord’s Prayer , highlighting how restoration scripture reflects and fulfills biblical prophecy . Section 65 is often quoted in discussions about Zion, priesthood keys, gathering, and millennial preparation . Verse-by-Verse Summary Doctrine and Covenants 65:1–2 – “Prepare Ye the Way of the Lord” Verses 1-2 1 Hearken, and lo, a voice as of one sent down from on high, who is mighty and powerful, whose going forth is unto the ends of the earth—yea, whose voice is unto men—prepare ye the way of the Lord, make his paths straight. 2 The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth. Summary This revelation draws heavily upon the prophetic imagery of John the Baptist and the messianic hope laid out in Isaiah. It reaffirms the Restoration of priesthood authority , identifying the Church of Jesus Christ as the kingdom cut “without hands” that is destined to fill the earth. Those who hold the keys of the kingdom are charged with preparing the world for the Lord’s return by making His paths straight —a call to personal repentance, institutional preparation, and global proclamation . Language & Cultural Insights “Prepare ye the way of the Lord” (cf. Isaiah 40:3 , Matthew 3:3 , Luke 3:4–6 ) — This phrase was the signature mission of John the Baptist , who served as the forerunner of Christ’s first coming. His role was to call Israel to repentance and prepare hearts to receive the Messiah. Today, the restored Church and its ordained leaders fulfill that same preparatory role for the Second Coming . “Make his paths straight” — In the ancient world, this phrase was used when royal envoys would clear and level roads for a visiting king. Spiritually, it means removing obstacles of sin, pride, or unbelief from the Lord’s access to our hearts. In Greek, the word for “straight” is εὐθείας ( eutheias ), meaning right, upright, or direct , signifying moral clarity and doctrinal alignment. “Keys of the kingdom” (cf. Matthew 16:19 ) — Symbolize the divine authority to govern the Lord’s Church on earth, including sealing power, revelation, and oversight. This authority, restored to Joseph Smith by Peter, James, and John (see D&C 27:13 ), empowers modern prophets and apostles to lead, guide, and prepare the Saints worldwide . “Stone cut out of the mountain without hands” — From Daniel 2:44–45 , this image signifies that the kingdom of God is of divine origin , not human. It cannot be stopped or overthrown and will fill the whole earth as the gospel spreads and Saints gather. Intertextual Connections John the Baptist’s role as a forerunner is mirrored in the modern mission of the Church. Just as he called the people to repentance and warned of the coming judgment, modern prophets call us to prepare for the return of the King. The path-making metaphor is found throughout scripture: those who truly repent, serve, and declare truth are “making the way” straight for others to come unto Christ. Cross-References Isaiah 40:3 – “Prepare ye the way of the Lord.” Matthew 3:3 ; Luke 3:4 – John’s mission as a forerunner. Matthew 16:19 – Christ gives Peter the keys. D&C 27:13 – Restoration of priesthood keys. Daniel 2:44–45 – The stone filling the earth. D&C 1:30 – The only true and living church upon the face of the whole earth. Reflection Questions What does it mean in my life to “make the Lord’s paths straight”? How can I help others prepare for the Lord’s coming through my calling, testimony, or service? What obstacles might I need to remove from my own heart to more fully receive the Lord? Doctrine and Covenants 65:3–4 – Call to Action and the Coming Kingdom Verses 3–4 3 Yea, a voice crying—Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom. 4 Pray unto the Lord, call upon his holy name, make known his wonderful works among the people. Summary These verses expand on the “voice” introduced in verse 1, drawing connections to: John the Baptist , the voice crying in the wilderness. The Bridegroom and the marriage supper of the Lamb , which point to temple imagery and the Second Coming. The invitation to proclaim God’s works , praise His name, and prepare a covenant society. Language & Cultural Insights "A voice crying" recalls Isaiah 40:3 and is quoted in John 1:23 as John the Baptist’s mission—to prepare the way for Christ. In the Restoration, this role is extended through modern priesthood holders preparing the world for the Second Coming. "Prepare ye the supper of the Lamb" refers to the symbolic marriage supper of Christ and His covenant people in Revelation 19:7–9 . "Make ready for the Bridegroom" points directly to the Parable of the Ten Virgins in Matthew 25:1–13 , emphasizing the need for spiritual vigilance and preparation. "Call upon His holy name" echoes the ancient covenantal phrase in Hebrew: קָרָא בְּשֵׁם יְהוָה ( qara b’shem YHWH )—to call on the name of the Lord in reverent worship and covenant renewal. See this idea in context in Genesis 4:26 . John the Baptist & the Keys of the Kingdom John the Baptist was the prophetic forerunner of Christ and the bearer of Aaronic Priesthood keys . He restored those keys to Joseph Smith and Oliver Cowdery, as recorded in Doctrine and Covenants 13 . His role was to: Prepare the way ( Luke 1:17 (BLB) ) Call to repentance ( Mark 1:4 (BLB) ) Identify the Lamb of God ( John 1:29 (BLB) ) In the Restoration, those who hold the keys of the kingdom are commissioned to: Perform saving ordinances ( D&C 84:19–22 ) Preach repentance and gather Israel Fulfill the prophetic vision of D&C 110:11 , wherein Moses commits the gathering keys . Cross-References John 1:23 (BLB) – “I am the voice of one crying in the wilderness.” Isaiah 40:3 (BLB) – “Prepare ye the way of the Lord…” Matthew 25:1–13 (BLB) – Parable of the ten virgins. Revelation 19:7–9 (BLB) – The marriage supper of the Lamb. Genesis 4:26 (BLB) – “Then began men to call upon the name of the LORD.” Doctrine and Covenants 13 – Keys of the Aaronic Priesthood restored. D&C 84:19–22 – Priesthood ordinances and the power of godliness. D&C 110:11 – Moses gives the keys of the gathering of Israel. Reflection Questions What does it mean in my life to prepare the way for the Lord? How do I make room for the Bridegroom in my heart and home? In what ways am I called to proclaim God's wonderful works among the people? Doctrine and Covenants 65:5–6 – The Kingdom Shall Go Forth Verses 5–6 5 Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of Man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth. 6 Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thine enemies may be subdued; for thine is the honor, power and glory, forever and ever. Amen. Summary These final verses express a prophetic hope and call to prayer: that the earthly kingdom of God (His Church and covenant people) will expand until it merges with the heavenly kingdom at Christ’s return. The Lord is glorified as His people prepare, proclaim, and purify in anticipation of this convergence. This echoes the Lord’s Prayer : "Thy kingdom come, Thy will be done in earth, as it is in heaven." – Matthew 6:10 Language & Cultural Insights "Kingdom of God" vs. "Kingdom of Heaven" : In Restoration scripture, the kingdom of God is often understood as the Church of Jesus Christ on earth , while the kingdom of heaven refers to the divine reign to be revealed in fullness at Christ’s coming . The merging of the two in verse 5 is a fulfillment of covenant destiny (see Daniel 2:44 . "Clothed in the brightness of his glory" evokes imagery from Matthew 24:30 and Revelation 1:7 , where Christ returns with divine majesty and power. "Call upon the Lord" – Echoes covenantal pleading and priestly intercession. As in Joel 2:32 : “Whosoever shall call on the name of the Lord shall be delivered…” "Subdue thine enemies" – This is not about worldly conquest, but about spiritual triumph (cf. Psalm 110:1 ). The Lord subdues opposition through truth, righteousness, and judgment. Cross-References Matthew 6:10 – “Thy kingdom come, thy will be done.” Daniel 2:44 – A kingdom that shall never be destroyed. Matthew 24:30 – “Then shall appear the sign of the Son of Man…” Revelation 1:7 – “Behold, he cometh with clouds…” Joel 2:32 – “Call on the name of the LORD…” Psalm 110:1 – “Sit thou at my right hand, until I make thine enemies thy footstool.” Reflection Questions What can I do to help the kingdom of God go forth? How does my personal preparation hasten the coming of the kingdom of heaven ? How can I call upon the Lord more meaningfully in my daily efforts?

Previous Next Doctrine & Covenants 64 — Study Guide CFM Materials Doctrine & Covenants 64 - Study Guide Overview Date of Revelation: September 11, 1831 Location: Kirtland, Ohio Recipient(s): The elders of the Church Section Summary: This revelation calls the Saints to forgive one another, forsake rebellion, and prepare for Zion’s establishment through obedience and sacrifice. The Lord addresses past failings, affirms Joseph Smith’s authority, and instructs key Church leaders regarding property, debt, and the gradual unfolding of Zion. Timeframe & Setting This revelation was received during a time of transition: Joseph Smith was preparing to move to Hiram, Ohio, to resume the Bible translation. The Missouri expedition had just ended, revealing tensions and disobedience among Church members. Some elders were preparing to journey to Zion in October. The Colesville Saints had been redirected to settle in Kirtland rather than Missouri as originally expected. Key Circumstances Some members, including prominent leaders (e.g., Ezra Booth, Isaac Morley), had fallen into disobedience or doubt, criticizing Joseph Smith and questioning Church direction. The Lord gives instructions about discipline, stewardship, and forgiveness, especially urging the Saints to reconcile and move forward united. Specific instructions were given to Church agents about land, storehouses, and maintaining a presence in Kirtland. Purpose of the Revelation Call to forgive—even when wronged—to avoid “the greater sin.” Clarify leadership authority (Joseph Smith’s role, discipline for dissenters). Warn against debt and disunity as Zion is prepared. Instruct Saints regarding sacrifices, consecration, and judgment. Establish the Lord’s timeline for the gathering and glorification of Zion. Significance Introduces the covenantal concept of “he that is tithed shall not be burned at [the Lord’s] coming” (v. 23). Underscores consecration, sacrifice, and willingness as prerequisites for Zion. Offers foundational insight into the law of forgiveness as a communal commandment. Lays groundwork for the idea of Zion as a judgment seat for the nations. Historical Background: Doctrine and Covenants 64–66 Saints: The Gift Has Returned VERSE-BY-VERSE CHART OUTLINE D&C 64:1–11 — "Forgive One Another: The Greater Sin" Verses 1–11 1 Behold, thus saith the Lord your God unto you, O ye elders of my church⁠, hearken ye and hear, and receive my will concerning you. 2 For verily I say unto you, I will that ye should overcome the world ; wherefore I will have compassion upon you. 3 There are those among you who have sinned; but verily I say, for this once, for mine own glory⁠ , and for the salvation of souls , I have forgiven you your sins. 4 I will be merciful unto you, for I have given unto you the kingdom⁠ . 5 And the keys of the mysteries of the kingdom shall not be taken from my servant Joseph Smith, Jun., through the means I have appointed, while he liveth, inasmuch as he obeyeth mine ordinances⁠ . 6 There are those who have sought occasion against him without cause ; 7 Nevertheless, he has sinned ; but verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death⁠. 8 My disciples, in days of old, sought occasion against one another and forgave not one another in their hearts; and for this evil they were afflicted and sorely chastened⁠ . 9 Wherefore, I say unto you, that ye ought to forgive one another; for he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin. 10 I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men . 11 And ye ought to say in your hearts —let God judge between me and thee, and reward thee according to thy deeds ⁠. Summary The Lord begins by calling His Saints to overcome the world —not just in resisting sin, but in surrendering the burdens that divide, embitter, and wound. Forgiveness becomes the entryway into Zion’s society . It is not optional—it is the law. “Of you it is required to forgive all men” (v. 10). But forgiveness is not only for the offender—it is equally for the one who forgives . In Greek, ἀφίημι ( aphiēmi ) means “to release, to let go, to send away.”. By forgiving, we release ourselves from the burden of carrying the offense. We likewise allow the Lord to “ Forgive us our debts ... We hand these burdens over to Christ, who alone has the authority and capacity to judge, redeem, and heal. In this sacred act, we are choosing peace over punishment and healing over control . Through His Atonement, Christ has purchased all sin . — “he hath borne our griefs, and carried our sorrows” (Isaiah 53:4 ). When He asks us to forgive, He is in a very real sense asking us to trust Him with what belongs to Him , because He has paid the price for it. Forgiveness, then, is not saying “this didn’t matter” —it is saying, “I accept Christ’s Atonement and I am allowing Him to carry this for me.” He will judge righteously, knowing every motive, every circumstance, and every secret wound—of all involved. 🕊️ To forgive is not to excuse—it is to transfer the debt to Christ, who alone can account for it fully, justly, and mercifully. But the Lord does not romanticize pain. Certainly, there are pains and offenses that are horrendous , and these burdens often require time, courage, and help to process. Forgiveness does not rob justice . The Lord does not ask us to “forgive and forget.” In fact, He does not give us a timeline at all. He honors our need to heal at a sustainable pace , to learn from experience , and to establish healthy boundaries . In this very section, the Lord demonstrates this principle, he calls out multiple elders by name—some repent, some do not. They are disciplined accordingly . The pattern is clear: forgiveness and accountability can and must coexist . If we follow the Lord’s example, it is perfectly acceptable to forgive someone and still set boundaries to protect ourselves and others from further harm. As we lay our sins and our pains, our broken hearts and contrite spirits upon His altar, these become sacred and tender gifts. He takes our weaknesses and makes them strengths. He takes our pain and offers us comfort. He takes what is broken and infuses it with His light, compassion, and peace , affording us the opportunity to more fully align our hearts with His , as we learn to embrace His power. In this way, forgiveness is not the end of pain—it is the beginning of transformation . This is a vital key, one of the keys to His kingdom, as it prepares us for exultation as a Zion people: a society governed by mercy, trust, and divine covenant, where justice belongs to God , healing flows from Christ, and righteous boundaries serve the cause of peace and holiness . Language & Cultural Insights Forgive: Hebrew: סָלַח ( sālaḥ ) — to pardon, forgive; used especially in the context of divine forgiveness. Greek: ἀφίημι ( aphiēmi ) — to send away, let go, release. Used in the NT to denote full absolution (e.g., Matt. 6:14–15 ). Confess: The Greek word for confess in the New Testament is ὁμολογέω ( homologeō ), a compound of ὁμοῦ ("same" or "together") and λόγος ("word," "reason," or "divine logic"). At its root, homologeō means “to speak the same,” or more deeply, “to come into agreement with truth.” Confession, then, is not just the act of admitting guilt—it is the sacred process of aligning our logic with God’s logic , our words with His Word. It is covenantal consensus —a spiritual meeting of the minds between the repentant soul and the divine Judge. To homologeō is to stop justifying sin or explaining it away. It is to honestly examine our thoughts, choices, and behaviors in light of God’s law and acknowledge where we went wrong. This requires humility, clarity, and a willingness to realign —not just emotionally, but mentally and morally. In this way, confession becomes a deeply rational and spiritual act. We are not merely voicing our sorrow; we are agreeing with God about the nature of our sin , and about what must change. We are, in essence, saying: “You are right, Lord. Your ways are higher than mine. Help me to walk in them.” This is why confession is inseparable from repentance . True repentance is not possible without first understanding— truly understanding —how our actions violated God’s logic, order, and holiness. Homologeō invites us into that understanding and offers us the grace to step forward in truth, alignment, and covenant repair . Occasion Against: Reflects legal or adversarial language; in Hebrew legal contexts, this can parallel “bringing a charge” (רִיב riv – to contend or litigate). While the text in verse 8 does not name specific individuals, the phrase “in days of old” paired with “My disciples” points directly to the first-generation body of apostles who were called to build the early Church. Apostolic Tensions in the New Testament: In Luke 22:24 , even during the Last Supper, the disciples argued over who would be the greatest in the kingdom. In Galatians 2:11–14 , Paul publicly rebukes Peter (Cephas) for hypocrisy concerning Gentile converts. In Acts 15:36–40 , Paul and Barnabas have a sharp contention over whether to include John Mark in their travels, and they part ways as a result. These examples illustrate that even Christ’s closest followers struggled with pride, judgment, and interpersonal conflict—seeking “occasion against one another.” By pointing to His former disciples , the Lord is warning the early Latter-day Saints—and us—not to repeat the same pattern . The early Saints in Kirtland and Missouri were experiencing rising tension, criticism of Joseph Smith, and prideful comparisons, much like the disciples in the New Testament Church. The Lord uses historical memory as a mirror: “Learn from the past—don’t let division continue to undermine what I am building.” Reflection Questions Why is forgiving others described as a requirement, not a suggestion? What does it mean that withholding forgiveness can be a greater sin? How does forgiveness build the spiritual foundation necessary for Zion? Have I sought “occasion” against someone unjustly? How can I release that? Cross-References & Conference Connections Scriptural Links: Mosiah 26:30 — “As often as my people repent will I forgive them…” D&C 64:9 — foundational cross-reference in Gospel Topics: Forgiveness Luke 17:3–4 — “If thy brother trespass against thee…” General Conference: “Forgiving the Offender” — Elder James M. Paramore (1991) “The Healing Power of Forgiveness” — President James E. Faust (2007) Reference Notes Forgiveness here is tied to Zion-readiness. Zion cannot be established by a people divided by grudges. The verse “I, the Lord, will forgive whom I will forgive…” (v. 10) underscores divine sovereignty but contrasts with the universal obligation of disciples to forgive. Echoes Jesus’ teachings on the danger of hypocrisy in judgment ( Matthew 18:23–35 ). D&C 64:12–14 — Church Discipline and Righteous Judgment Verses 12–14 12 And him that repenteth not of his sins, and confesseth them not, ye shall bring before the church⁠, and do with him as the scripture saith unto you, either by commandment or by revelation. 13 And this ye shall do that God may be glorified—not because ye forgive not, having not compassion, but that ye may be justified in the eyes of the law, that ye may not offend him who is your lawgiver— 14 Verily I say, for this cause ye shall do these things. Summary These verses establish a divine pattern for Church discipline grounded in justice, mercy, and accountability . The Lord clarifies that discipline is not an act of vengeance or rejection—it is an expression of compassionate law . Church leaders are instructed to deal with unrepentant members not to punish them , but so that God may be glorified in us and the Church may be justified before Him . The goal is never retribution but redemptive order : a balance between forgiveness and law , mercy and responsibility , where the unrepentant are lovingly invited to confess and change, and where the law of God remains unbroken in its integrity. These verses also correct a common misunderstanding: To discipline someone is not to withhold forgiveness. Rather, it is an opportunity for growth; establishing boundaries in love ensures the community functions in holiness. The Church must not offend God by tolerating unresolved rebellion—especially when the sinner refuses to address it. Church discipline is not rooted in vengeance or punishment, but in lawful, compassionate accountability. Members who refuse to repent or confess are to be brought before the Church—specifically Church leadership—for resolution through divinely guided means. The purpose is twofold: to uphold the holiness of God’s law and to ensure that leaders act justly, not emotionally. These verses balance mercy with divine legal structure, emphasizing that discipline must be conducted by revelation or commandment, not personal grievance. Language & Cultural Insights Forgiveness — Greek: ἀφίημι ( aphiēmi ) “To send away, release, Let go.” Forgiveness does not deny accountability—it transfers judgment to Christ . Discipline allows for repentance, but true forgiveness can’t be imposed without a willing heart. Confess — Greek: ὁμολογέω ( homologeō ) To speak the same, to agree openly with truth (used in 1 John 1:9 ). A covenantal act of returning to truth. Compassion — Greek: σπλαγχνίζομαι ( splagchnizomai ) Deep gut-level empathy. Not passive pity but active, covenantal care , particularly in how leaders correct sin. Christ's compassion often precedes both healing and teaching. Lawgiver, “In the eyes of the law” Hebrew: חָקַק ( chaqaq ) — to inscribe or engrave a decree. This phrase draws on ancient and scriptural traditions in which God is both Judge and Lawgiver (cf. Isaiah 33:22 ). To be justified in God's eyes means one has upheld the spirit and order of His law, particularly in leadership roles. The term chaqaq evokes temple imagery—law written on tablets/hearts/the foundations of the earth/ engraven into the palms of His hands. ( Isa 30:8 , Jeremiah 31:33, Proverbs 8-27-29 , Isaiah 49:16 , “I Will Write My Law in Their Hearts” ) Offend — Greek: σκανδαλίζω ( skandalizō ) The Greek word often translated as offend is σκανδαλίζω ( skandalizō ), which literally means “to cause to stumble” —to place a stumbling block or impediment in someone’s path, leading them to fall. More broadly, it can mean to lead someone into distrust , or to cause them to abandon one whom they ought to trust and obey . In this context, to offend God is not merely to provoke or insult Him—it is to violate covenant order , to disrupt the moral structure He has established, or to tolerate unrighteousness under the misguided banner of mercy . The Lord warns that misapplied compassion —when it overrides divine law or allows sin to fester unaddressed— can itself become disobedience . True mercy always aligns with justice, and covenant leaders are called to uphold both with discernment and integrity. 🕊️ Mercy without order becomes permissiveness; discipline without compassion becomes cruelty. Zion requires the balance of both. Justified — Greek: δικαιόω ( dikaioō ) Means “to be declared righteous” or “to be acquitted.” In biblical law, justification is a legal declaration made by God Himself. It does not mean one is morally perfect, but that through the Atonement of Jesus Christ , one is legally cleared of guilt and brought into right standing before the law of God. Justification can only come through the grace and merits of Jesus Christ . It is not something we earn through our works, but something granted when we exercise faith, repent, and rely on His atoning blood. As Paul teaches in Romans 5:1: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” Justification vs. Sanctification While often linked, justification and sanctification are distinct processes in salvation theology: Justification is instantaneous and legal: it occurs when God declares us righteous through Christ’s atonement, despite our unworthiness. → It changes our standing before the law. Sanctification — Greek: ἁγιασμός ( hagiasmos ) — means “to be made holy” . This is the ongoing process by which we are purified, refined, and conformed to God’s nature. It happens after justification and continues throughout life as we obey God, keep covenants, and invite the Spirit. Glorified — Hebrew: כָּבֵד ( kābēd ) To honor, to make weighty or significant. Root idea: God is glorified when His justice is upheld with mercy. Reflection Questions How can Church discipline be both merciful and just? Why is it spiritually dangerous to avoid addressing unrepentant sin? In what ways do our actions toward others affect our standing “in the eyes of the law” (v. 13)? Do I allow divine instruction to guide me in conflicts, or do I rely on personal offense? Cross-References & Conference Connections Scriptural Cross-References: Mosiah 26:29 — “Whosoever has transgressed… shall be dealt with according to the laws of God.” D&C 42:81–93 — Instructions on Church trials and discipline 3 Nephi 18:31–32 — Handling those who turn away from the Church Isaiah 33:22 — “The Lord is our judge, the Lord is our lawgiver…” General Conference Talks: “Our Good Shepherd” — Elder Dale G. Renlund (2017) : Discusses both loving correction and divine justice “We Preach of Christ” — President Dallin H. Oaks (2020) : Emphasizes the lawful structure of the Church Reference Notes These verses clarify that discipline is not the same as condemnation. It is a tool for justification and healing, preserving the sanctity of the Church. The phrase “offend him who is your lawgiver” implies that failure to correct sin appropriately is itself a transgression against divine law. The final line (v. 14) reaffirms that these acts must be done with intention and sacred purpose—not from impulse or emotional reaction. D&C 64:15–17 — Rebuke and Mercy: Ezra Booth, Isaac Morley, Edward Partridge Verses 15–17 15 Behold, I, the Lord, was angry with him who was my servant Ezra Booth, and also my servant Isaac Morley, for they kept not the law, neither the commandment; 16 They sought evil in their hearts, and I, the Lord, withheld my Spirit. They condemned for evil that thing in which there was no evil; nevertheless I have forgiven my servant Isaac Morley. 17 And also my servant Edward Partridge⁠, behold, he hath sinned, and Satan seeketh to destroy his soul; but when these things are made known unto them, and they repent of the evil, they shall be forgiven. Summary In this passage, the Lord names individuals who had faltered in their callings—specifically Ezra Booth, Isaac Morley, and Edward Partridge. Rather than condemning them outright, the Lord rebukes with precision and offers a path to redemption . Ezra Booth was criticized for disobedience and soon after apostatized, publicly attacking the Church. He published a series of nine letters in the Ohio Star newspaper in October and November 1831. These letters mocked Joseph Smith , criticized Church leadership, and questioned the validity of the revelations. Booth’s actions had devastating consequences. His public criticism stirred up mobs and anti-Mormon sentiment in the Hiram, Ohio area. This hostility culminated in a brutal attack on Joseph Smith and Sidney Rigdon on the night of March 24, 1832 , where a mob dragged them from the home where they were staying and violently tarred and feathered them. During that same night, Joseph’s infant adopted twins, Joseph and Julia Murdock Smith, were exposed to the cold . Joseph Smith had been caring for them after their birth mother died during childbirth. Due to the shock and exposure from the mob’s attack and the chaotic aftermath, little Joseph Murdock Smith became ill and died five days later , on March 29, 1832 . Though Booth did not participate in the mobbing directly, his writings and influence were a primary catalyst for the escalating persecution that led to this tragedy. Church History Topics: Ezra Booth – history.ChurchofJesusChrist.org “The Trial of Faith: Early Critic Ezra Booth” – Revelations in Context Isaac Morley is chastised for harboring judgment and misperception but is also explicitly forgiven . According to D&C 64:15–16 , the Lord was “angry” with Morley because he “kept not the law” and “sought evil in [his] heart.” Like Booth, Morley seems to have criticized Church leadership and judged Joseph Smith and others unjustly , possibly becoming disillusioned when the realities of the Zion mission did not match expectations. While specific statements are not preserved, the Lord’s rebuke suggests he condemned or questioned divine direction , attributing fault to righteous efforts. However, unlike Ezra Booth , Isaac Morley did not abandon the faith. He repented , realigned his heart, and was explicitly forgiven by the Lord: “Nevertheless, I have forgiven my servant Isaac Morley.” (D&C 64:16) This moment marks a significant turning point in his discipleship. Morley submitted to correction and became a powerful example of humble repentance and restored trust . Isaac Morley’s story is a model of covenantal rebuke followed by redemptive restoration . His initial misjudgment, like that of Booth, stemmed from disappointment and misunderstanding —but unlike Booth, Morley allowed the Lord’s correction to transform, not embitter him. His heart was humble enough to be rebuked, and soft enough to be healed. His life reminds us that great spiritual leaders can still fall into error—but what defines a disciple is how they respond to chastening . The Lord’s direct forgiveness in D&C 64 affirms His willingness to receive back any soul who realigns with His will. Church History: Isaac Morley “Father Morley” — Saints, Vol. 1, Chapter 13 Edward Partridge , the Church's first bishop, is warned that Satan seeks to destroy him , but is offered forgiveness upon repentance. By the time of D&C 64:17 , Partridge had already endured much for the kingdom. He was assigned to administer the law of consecration in Missouri , a challenging responsibility with no clear blueprint and amidst high expectations. The Saints were trying to build Zion, and many came with idealistic views that were difficult to meet in practice. Despite his faithful efforts, Partridge began to struggle inwardly . He quarreled with Church leaders , occasionally disagreed with Joseph Smith’s decisions , and at times may have harbored resentment or misunderstanding . The Lord reveals in this verse that Satan was actively seeking to destroy his soul , capitalizing on the stress, confusion, and interpersonal tensions that arose in Zion’s early days. But crucially, the Lord’s rebuke is tempered with mercy and clarity : “Behold, he hath sinned, and Satan seeketh to destroy his soul; but when these things are made known unto them, and they repent of the evil, they shall be forgiven.” (D&C 64:17) Edward Partridge did repent and endure faithfully , serving as bishop in Missouri under extremely difficult conditions. In 1833 , he was violently tarred and feathered by a mob in Independence—a harrowing moment that he bore with patience and dignity. Though his health suffered from the trauma and ongoing persecution, he continued to serve faithfully until his death in 1840 , just months after the Saints were driven from Missouri. Edward Partridge’s story reveals the complex humanity of spiritual leaders . He was not immune to doubt, fatigue, or interpersonal conflict—but the Lord’s message in D&C 64 is clear: honest repentance opens the path to divine forgiveness , even for those with sacred callings. The Lord does not demand perfection—He demands truth, humility, and a willingness to course-correct. Partridge’s legacy is one of sacrificial leadership , and his name is forever linked to the early consecrated efforts to build Zion in Missouri. His courage laid the foundation for all bishops and welfare efforts in the Church today. Church History Topics: Edward Partridge Saints, Vol. 1, Chapter 13 – Zion, the Pure in Heart These accounts demonstrate how the Lord’s rebuke is not to shame, but to refine . His anger stems not from vengeance but from His covenant role as Lawgiver and Shepherd , desiring the purity of Zion's leadership. His mercy is equally present, offered to all who repent with humility. Ezra Booth and Isaac Morley Language & Cultural Insights Condemned for evil that which was not evil (v. 16): This phrase reflects the principle in Isaiah 5:20 — “Woe unto them that call evil good, and good evil.” This is a warning against spiritual projection : assuming that discomfort, correction, or unfamiliar revelation is inherently wrong. In this context, the elders misjudged divine guidance and falsely attributed error to truth. Sought evil in their hearts : The Hebrew term רַע ( raʿ ) for “evil” often encompasses not only immorality but also harmful intent, rebellion, or resistance to divine instruction. This suggests that the problem was not merely action but attitude —private grumblings that led to spiritual misalignment. Withheld my Spirit (v. 16): A common pattern in scripture (see Helaman 4:24 )—when rebellion persists, the Lord withdraws His Spirit , not to punish, but to signal that the heart is out of alignment with heaven. Repent — Hebrew: שׁוּב ( shuv ), “to turn, return;” Greek: μετανοέω ( metanoeō ), “to change one’s mind/heart.” Repentance in this context is not just about confession—it is about realigning the heart and mind with the Lord’s instruction . Reflection Questions What does this passage teach about the difference between hidden judgment and open rebellion? How do I respond when the Lord’s direction challenges my assumptions? Have I ever “condemned for evil that which was not evil” because I misunderstood spiritual authority or timing? What do I learn from the Lord’s pattern of rebuke followed by mercy ? Do I give others space to repent and grow, as the Lord does? Does that grace extend to even my leaders? Cross-References & Conference Connections Scriptures: Isaiah 5:20 — Calling good evil and evil good D&C 121:43 — Reproving betimes with sharpness, when moved upon by the Holy Ghost Alma 42:29 — “Let God redeem your soul” D&C 1:31–32 — He cannot look upon sin with the least degree of allowance… but he that repents shall be forgiven Conference Talks: “The Greatest Possession” — Elder Jeffrey R. Holland (2021) : On pride, judgment, and yielding to the Lord “A Plea to My Sisters” — President Russell M. Nelson (2015) : Invitation to abandon fault-finding and seek unity “ Try, Try, Try ” — Elder Henry B. Eyring (2018) “ The Atonement Can Clean, Reclaim, and Sanctify Our Lives ” — Elder Shayne M. Bowen (2006) D&C 64:18–22 — Stewardship, Zion, and the Requirement of the Heart Verses 18–22 18 And now, verily I say that it is expedient in me that my servant Sidney Gilbert, after a few weeks, shall return upon his business, and to his agency in the land of Zion; 19 And that which he hath seen and heard may be made known unto my disciples, that they perish not. And for this cause have I spoken these things. 20 And again, I say unto you, that my servant Isaac Morley may not be tempted above that which he is able to bear, and counsel wrongfully to your hurt, I gave commandment that his farm should be sold. 21 I will not that my servant Frederick G. Williams should sell his farm, for I, the Lord, will to retain a strong hold in the land of Kirtland, for the space of five years, in the which I will not overthrow the wicked, that thereby I may save some. 22 And after that day, I, the Lord, will not hold any guilty that shall go with an open heart up to the land of Zion; for I, the Lord, require the hearts of the children of men. Summary This segment emphasizes God’s direction in temporal matters and reaffirms the Lord’s demand for sincere devotion. The Saints are given detailed instructions about land management and agency, with personal commandments tailored to individuals. The Lord reveals His long-term vision for Zion and shows how obedience in temporal stewardship furthers His spiritual purposes. Language & Cultural Insights "Expedient" (v. 18) – Greek: συμφέρω symphérō, meaning “profitable, advantageous,” a compound word made up of σύν and φέρω , denoting the concept of “bearing/enduring together.” In scripture, "expedient" often indicates working with the Lord, and trusting in His divine timing or necessity: John 16:7 , 2 Nephi 2:27 . "Agency" (v. 18) – Not only a commercial office but rooted in the doctrine of moral agency , the ability to act independently in harmony with God’s will (cf. Moses 4:3 ). "May not be tempted above that which he is able to bear" (v. 20) – Echoes 1 Corinthians 10:13 : "God is faithful, who will not suffer you to be tempted above that ye are able..." Greek for tempted in that verse: πειράζω ( peirazō ) — to test, try, or examine with intent to prove fidelity. God's intervention by relocating Isaac Morley (through selling his farm) reflects divine preventative mercy , shielding him from spiritual compromise. "Counsel wrongfully to your hurt" (v. 20) – “Counsel” (cf. Isaiah 30:1 ) implies giving direction or influence. The Hebrew term often translated as counsel is עֵצָה ( ʿētsâh ), which can be either divine or destructive depending on the heart of the advisor. In this verse, the Lord protects the Saints from being misled by well-meaning but spiritually unstable leadership. "Strong hold" (v. 21) – A spiritually fortified outpost. Compare with Nahum 1:7 : "The Lord is good, a strong hold in the day of trouble..." Also see Proverbs 18:10 . "Open heart" (v. 22) – A scriptural expression aligned with Hebrew לֵב שָׁלֵם ( lev shalem ) meaning “whole, undivided heart.” See Deuteronomy 6:5 , Psalm 119:2 , and 2 Chronicles 16:9 . "Require the hearts of the children of men" (v. 22) – Ties to Mosiah 2:24 : "...all that he requires of you is to keep his commandments..." God’s requirement is not perfection, but sincere, covenantal devotion. Reflection Questions What does it mean to offer God a “whole heart”? How do we balance personal stewardship over temporal resources with obedience to divine direction? When has the Lord asked you to preserve or surrender something for a higher purpose? Cross-References & Conference Connections Matthew 6:21 — “For where your treasure is, there will your heart be also.” Mosiah 2:17 — Serving God by serving others through temporal stewardship. Helaman 3:35 — A sanctified heart yields to God's will. 1 Corinthians 10:13 — Temptation and God’s faithfulness Psalm 24:3–4 — “Who shall ascend into the hill of the Lord?... He that hath clean hands and a pure heart…” 2 Nephi 31:13 — A heart full of real intent Elder Neal A. Maxwell , Swallowed Up in the Will of the Father , Oct. 1995: Teaches that submitting one’s will is the only thing we can truly give the Lord. Reference Notes Sidney Gilbert managed the Church’s temporal affairs in Missouri through the Church storehouse and was tasked with creating financial and logistical structures in Zion. Frederick G. Williams would later serve in the First Presidency; his farm became essential for sustaining Church operations in Kirtland. The distinction in instruction between Morley and Williams shows that divine counsel can vary based on personal circumstances and mission roles. D&C 64:23–25 — A Day of Sacrifice and Tithing Verses 23–25 23 Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice , and a day for the tithing of my people; for he that is tithed shall not be burned at his coming. 24 For after today cometh the burning —this is speaking after the manner of the Lord—for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble ; and I will burn them up, for I am the Lord of Hosts; and I will not spare any that remain in Babylon . 25 Wherefore, if ye believe me, ye will labor while it is called today . Summary The Lord declares that the time before His coming is to be used as a day of sacrifice and preparation , marked by tithing and wholehearted labor. This section draws apocalyptic imagery from Malachi 4 , urging Saints to separate themselves from Babylon (the world) and align with Zion. Tithing here is not just a financial commandment, but a covenantal act of belonging and protection. Language & Cultural Insights "Today" / "Tomorrow" – The use of "today" and "tomorrow" follows a Hebraic pattern (cf. Psalm 95:7–8 , Hebrews 3:13 ). “Today” refers to the age of mercy , while “tomorrow” refers to the day of judgment . "Tithing" (Hebrew: מַעֲשֵׂר ma‘ăśēr ) – Literally “a tenth.” A covenantal principle from Leviticus 27:30 , reaffirmed in Malachi 3 and modern revelation. "Tithed" – A rare verb form implying having entered into the covenant of tithing . A promise of sanctification and exemption from divine judgment (cf. Malachi 3:10 ). "Burned / Stubble" – Symbolic language from Malachi 4:1 : the wicked will be as dry stubble before fire. This is covenantal judgment imagery tied to harvest cycles and temple imagery. "Babylon" – Represents worldliness, spiritual confusion, and covenantal rebellion. Saints are to flee Babylon and build Zion. See Revelation 18:4 "Labor while it is called today" – A reference to diligent covenant work before the day of reckoning. See also Hebrews 4:7–11 Reflection Questions What does it mean for tithing to protect us from future judgment? How does sacrifice prepare us spiritually for Christ’s return? In what ways are we invited to leave Babylon in our lives? How can we work while it is still “today”—the day of mercy? Cross-References Malachi 3:8–10 — "Prove me now herewith… if I will not open the windows of heaven..." Malachi 4:1 — "The day cometh that shall burn as an oven..." 3 Nephi 24:8–11 — The Savior quotes Malachi's tithing law to the Nephites. Revelation 18:4 — “Come out of her, my people…” President Henry B. Eyring , Act in All Diligence , Apr. 2010 D&C 64:26–32 — Agents on the Lord’s Errand: Debt, Timing, and Stewardship Verses 26–32 26 And it is not meet that my servants, Newel K. Whitney and Sidney Gilbert, should sell their store and their possessions here; for this is not wisdom until the residue of the church, which remaineth in this place, shall go up unto the land of Zion. 27 Behold, it is said in my laws, or forbidden, to get in debt to thine enemies; 28 But behold, it is not said at any time that the Lord should not take when he please, and pay as seemeth him good. 29 Wherefore, as ye are agents, ye are on the Lord’s errand; and whatever ye do according to the will of the Lord is the Lord’s business. 30 And he hath set you to provide for his saints in these last days, that they may obtain an inheritance in the land of Zion. 31 And behold, I, the Lord, declare unto you, and my words are sure and shall not fail, that they shall obtain it. 32 But all things must come to pass in their time. Summary This passage provides vital counsel regarding financial stewardship , timing in executing the Lord’s work , and the sacred trust of agents acting on the Lord’s behalf. Saints are warned not to sell prematurely, to avoid debt to enemies, and to recognize that the work they perform is the Lord’s work. The Lord reassures them that His promises will be fulfilled—but according to His divine timing. Language & Cultural Insight “Not meet” – The phrase translates the Hebrew concept of what is fit , proper , or appropriate (Hebrew: נָכוֹן – nākôn ). In other words, it is not the right time nor circumstance to sell possessions hastily. “Debt to thine enemies” – Echoes Deuteronomy 15:6 : God's people are counseled to be lenders, not borrowers, especially from those outside the covenant. In Hebrew culture, debt implied servitude (see Proverbs 22:7 : “the borrower is servant to the lender”). “As ye are agents…” – The term agent reflects delegated authority. In Greek, the term ἀπόστολος ( apostolos ) means “one who is sent with a commission,” directly paralleling this idea. The Hebrew counterpart is שָׁלִיחַ ( shaliaḥ ) , an authorized messenger who speaks and acts in the name of the sender. “The Lord’s errand” – Suggests covenant duty and divine trust. When someone is sent on the Lord’s errand, they are not merely volunteers but commissioned emissaries. See Mosiah 18:26 : they “should labor with their own hands for their support.” “His words are sure and shall not fail” – Reflects God’s absolute reliability. The Hebrew concept of אָמֵן (āmēn) , from which we get "Amen," means firm, true, reliable —the Lord’s promises will be fulfilled. “All things must come to pass in their time” – An echo of Ecclesiastes 3:1 : “To every thing there is a season…” The Lord emphasizes divine pacing in the unfolding of Zion. Reflection Questions What does it mean to be an “agent” in the Lord’s service? How do I handle timing when my personal expectations don’t match the Lord’s? Do I fully trust that the Lord’s words “shall not fail,” even if the promised blessings are delayed? Cross-References & Resources Deuteronomy 15:6 – Debt and covenantal relationships Proverbs 22:7 – The borrower is servant to the lender Ecclesiastes 3:1 – God's timing Mosiah 18:26 – Labor and service D&C Historical Resources (2025) — Context on Whitney and Gilbert's roles: D&C 64 Background D&C 64:33–36 — Enduring Obedience and the Cost of Rebellion Verses 33–36 33 Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great. 34 Behold, the Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days. 35 And the rebellious shall be cut off out of the land of Zion, and shall be sent away, and shall not inherit the land. 36 For, verily I say that the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out. Summary The Lord encourages Saints to persist in faithful service , even when results seem small or progress slow. Zion will be built by the humble, the willing, and the obedient. Rebellion, on the other hand, severs one from the covenant blessings—including literal inheritance in the land of Zion. The Lord links obedience with covenant identity, especially as it pertains to the house of Ephraim , the tribe entrusted with leading the last days’ gathering. Language & Cultural Insights “Be not weary in well-doing” – This phrase echoes Galatians 6:9 (BLB) : “And let us not be weary in well doing: for in due season we shall reap, if we faint not.” In both contexts, well-doing implies consistent discipleship and moral persistence even amid discouragement. “Out of small things proceedeth that which is great” – A deeply Hebraic concept; God often begins mighty works through small, humble means. Compare Zechariah 4:10 (BLB) : “For who hath despised the day of small things?” The Lord uses this principle to teach that Zion’s foundation is being laid incrementally, often in unseen or humble ways. “The Lord requireth the heart and a willing mind” – This speaks to the Hebrew understanding of true worship: not just ritual obedience, but inner devotion. The phrase parallels Deuteronomy 6:5 (BLB) : “Thou shalt love the Lord thy God with all thine heart…” The Hebrew word for heart ( lēḇ ) includes intellect, will, and emotion. “The rebellious shall be cut off” – A covenantal phrase meaning removal from God’s people or presence. It ties to the Hebrew verb karat (כָּרַת), used in legal covenantal contexts—especially when a covenant is broken and the consequences are invoked. “Not of the blood of Ephraim” – This phrase has tribal and prophetic significance. Ephraim holds the birthright for leading Israel in the last days (see Genesis 48:17–20 ). To be removed from Ephraim’s lineage metaphorically or literally is to be removed from the leadership role in building Zion. Reflection Questions What does “laying the foundation of a great work” look like in my own life or calling? In what ways can I offer my heart and a willing mind more fully to the Lord? Do I understand the high privilege and responsibility of being part of the house of Ephraim? Cross-References & Resources Galatians 6:9 (BLB) – Don’t grow weary in well-doing Zechariah 4:10 (BLB) – Great things come from small beginnings Deuteronomy 6:5 (BLB) – Whole-hearted devotion to God Genesis 48:17–20 (BLB) – Blessing of Ephraim D&C 64:33–36 ( LDS.org ) Gospel Topics: Ephraim and Manasseh — Roles of Ephraim in the latter-day gathering President Russell M. Nelson, “Let God Prevail” (Oct. 2020) — Choosing to identify with Israel and accept God’s covenant identity. D&C 64:37–40 — Zion’s Role in Judging the Nations Verses 37–40 37 Behold, I, the Lord, have made my church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations. 38 For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion. 39 And liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. 40 And even the bishop, who is a judge, and his counselors, if they are not faithful in their stewardships shall be condemned, and others shall be planted in their stead. Summary This passage expands the role of Zion beyond gathering and refuge—Zion will also be a divinely authorized judicial standard . The Church is described as a judge upon a hill , evoking imagery from both Isaiah’s “mountain of the Lord” and Christ’s teachings on a city set on a hill (Matthew 5:14) . Zion’s moral and spiritual authority will unmask hypocrisy and preserve true apostleship and prophetic order. Even Church leaders are held accountable to this standard of faithful stewardship. Language & Cultural Insights "Judge sitting on a hill" “Judge sitting on a hill” – Symbolically evokes ancient Israelite and Near Eastern city-gates , where elders judged matters of the law (cf. Deuteronomy 16:18 ). Being placed “on a hill” aligns with Isaiah 2:2) : “The mountain of the Lord’s house shall be established in the top of the mountains…” and with Matthew 5:14 : “A city that is set on a hill cannot be hid.” “Judge the nations” – Echoes the prophetic role given to Zion in the last days, as seen in Micah 4:1–3 . Zion is to become a hub of righteous governance, not by political force but spiritual authority. In Hebrew, the word is שָׁפַט ( shaphat ) , meaning to pronounce judgment, govern, or vindicate . Judges were often appointed leaders who settled disputes at the city gates in ancient Israel. The Greek term is κρίνω ( krinō ) , which means to separate, distinguish, or determine right from wrong —a judicial and moral authority that rests in divine discernment. “High place” – The Hebrew term בָּמָה ( bāmāh ) refers to an elevated location traditionally used for worship or sacrifice. In this section, the imagery of a "judge sitting on a high place" evokes divine authority and spiritual elevation, symbolizing the Church’s role as a spiritual beacon to the nations “Nations” – The Hebrew word גּוֹי ( gôy ) means nation, people, ethnic, or Gentile group . In prophetic language, “the nations” often refers to those outside the covenant community who will eventually be judged or gathered under God's laws. “They who are not apostles and prophets shall be known” Suggests a time when spiritual discernment is vital. The implication is that false claims to divine authority will be exposed. This highlights the importance of authorized and worthy priesthood leaders. “Prophet” – The Hebrew נָבִיא ( nābîʼ ) means spokesman or declarer , one who receives and delivers the word of God. Prophets, according to LDS teaching , are chosen to testify of Christ and reveal divine truths to guide God's covenant people. “Apostle” – From the Greek ἀπόστολος ( apostolos ) , meaning one who is sent forth , such as a commissioned messenger. In the Restoration context , apostles are special witnesses of Jesus Christ and hold divine authority to organize the Church. “Bishop (judge) & Counselors … if not faithful, will be condemned… others shall be planted in their stead” – Strong covenantal imagery. Just as branches are pruned and replaced in vineyard parables (cf. Jacob 5 ), unfaithful stewards will be removed and others “planted” in their place—continuing the Lord’s agricultural metaphor for spiritual leadership. In Greek, ἐπίσκοπος ( episkopos ) means overseer or guardian . In the modern Church, a bishop is a judge in Israel and is entrusted with both spiritual and temporal responsibilities for the local ward or congregation. “Counselor” – The Hebrew root יָעַץ ( yā‘ats ) means to advise or consult . A counselor in LDS practice is called to assist and support a presiding leader, representing the principle of “in the mouth of two or three witnesses.” “Hypocrites” – Derived from the Greek ὑποκριτής ( hypokritēs ) , originally meaning actor or stage-player . Christ uses this term to describe those who perform righteousness publicly but harbor deceit or malice inwardly—outward conformity without inner conversion. Just as Christ condemned the wicked Sadducees and Pharisees for inappropriate abuse of power, modern leaders will likewise be held accountable. “Stewardship” – The Greek term οἰκονόμος ( oikonomos ) refers to a house manager or trustee . In the Restoration, stewardship implies a sacred trust given by God, wherein Saints are held accountable for the use of time, talents, and resources in building His kingdom. Reflection Questions In what ways is the Church called to stand as a moral and spiritual standard “upon a hill” today? What can I do to cultivate the spiritual discernment necessary to recognize true apostolic authority? How do I personally uphold stewardship in my callings and responsibilities? Cross-References & Resources Isaiah 2:2–3 – Zion as the mountain of the Lord Micah 4:1–3 – Zion will teach and judge the nations Matthew 5:14 – City set on a hill Deuteronomy 16:18 – Judges and officers in every gate Jacob 5 – Allegory of the olive tree President Boyd K. Packer, “The Mantle is Far, Far Greater Than the Intellect” – Apostolic authority and discernment D&C 64:41–43 — The Flourishing of Zion and the Gathering of Nations Verses 41–43 41 For, behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her; 42 And she shall be an ensign unto the people, and there shall come unto her out of every nation under heaven. 43 And the day shall come when the nations of the earth shall tremble because of her, and shall fear because of her terrible ones. The Lord hath spoken it. Amen. Summary These concluding verses offer a prophetic and hopeful vision of Zion’s future: exalted, radiant with divine glory, and serving as an ensign (banner or standard) to the nations. Zion is not just a place but a covenant people gathered in purity and purpose. Her flourishing is promised, her global influence certain, and her authority sealed by divine pronouncement. The Lord’s closing words reinforce that this declaration is sure and sacred: “The Lord hath spoken it.” Language & Cultural Insights “Zion shall flourish” – The verb flourish implies prosperity, abundance, and divine favor. This mirrors imagery found in Isaiah 35 , where Zion blossoms as a rose and becomes a place of holiness and healing. “Glory of the Lord” – From the Hebrew כָּבוֹד ( kāḇôḏ ) , meaning weight, honor, or splendor . It refers to God's manifest presence and radiance, often depicted as a cloud or light (see Exodus 24:16; D&C 84:5). “Ensign unto the people” – Hebrew: נֵס ( nēs ) , meaning a banner raised high for gathering (cf. Isaiah 11:12 ). Zion is portrayed as a rallying point for spiritual gathering across the earth. “Every nation under heaven” – Alluding to the prophecy of the global gathering of Israel in the last days (see D&C 45:69–71 and 3 Nephi 21:26–29 ). “Tremble... and fear because of her terrible ones” – “Terrible” here derives from the Hebrew יָרֵא ( yārēʼ ) , which means to revere, fear, or stand in awe . The “terrible ones” are those who bear God’s authority and power, and are thus feared not for violence but for their holiness and divine commission (cf. Isaiah 64:2 ). Reflection Questions What does it mean for Zion to serve as an “ensign” in today’s world? How can individuals contribute to the flourishing of Zion wherever they are planted? In what ways does the “glory of the Lord” manifest in a covenant community? Cross-References Isaiah 11:12 – Ensign and gathering of Israel D&C 45:69–71 – The remnant gathers to Zion Isaiah 2:2–3 – All nations flow to the house of the Lord 3 Nephi 20:22 – Zion as the New Jerusalem President Russell M. Nelson, The Call to Gathering Israel – The call to gather and build Zion

Jesus identifies himself as the good shepherd who cares for and protects his sheep, and contrasts himself with hired hands who abandon the sheep in times of danger. Good Shepherd John 10:1–16 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: The Good Shepherd and Other Sheep I Have Our Good Shepherd by Elder Dale G. Renlund Good Shepherd, Lamb of God by Elder Gerrit W. Gong

< Back Previous Next "Alpha and Omega" Alpha and Omega: Biblical Greek and Hebrew Linguistic Analysis The Biblical Usage of Alpha and Omega The phrase " Alpha and Omega " appears prominently in the Book of Revelation, where Christ declares Himself to be "the Alpha and the Omega, the beginning and the end" ( Revelation 1:8 , 21:6 , 22:13 ). Alpha and Omega are the first and last letters of the Greek alphabet, symbolizing completeness, eternality, and divine sovereignty over all creation. ( LDS Guide to Scripture , Alpha , Omega ) In the Book of Mormon, similar language appears when Christ identifies Himself to the Nephites, using comparable terms of completeness and eternality, emphasizing His role as the eternal God who encompasses all things from their inception to their completion. ( 3 Nephi 9:18 ) Usage in the Doctrine and Covenants The phrase "Alpha and Omega" appears extensively throughout the Doctrine and Covenants, where the Lord repeatedly identifies Himself using this divine title. These revelations provide additional context and meaning to this sacred designation: Key Passages and Contexts Section 19:1 - "I am Alpha and Omega, Christ the Lord; yea, even I am he, the beginning and the end, the Redeemer of the world." Section 35:1 - "Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same today as yesterday, and forever." Section 61:1 - "Hearken unto me, saith the Lord your God, even Alpha and Omega, the beginning and the end, even he who looketh upon the wide expanse of eternity..." Section 75:1 - "Verily, verily, I say unto you, that ye are blessed, for you have received unto yourselves the Spirit of truth; yea, I am Alpha and Omega, the beginning and the end." in addition to: D&C 38:1 , D&C 45:7 , D&C 54:1 , D&C 68:35 , D&C 81:7 , D&C 84:120 , D&C 112:34 , D&C 132:66 , The Hebrew Connection: Aleph-Tav (את) The Hebrew equivalent to the Greek "Alpha and Omega" is found in the Aleph-Tav ( את ), A contracted form of the Hebrew Aleph-Vav-Tav ( אוֹת ʼôwth ) , representing the first and last letters of the Hebrew alphabet. This combination carries profound theological significance that extends far beyond mere alphabetical symbols and sounds, at least as the are commonly understood. Multiple Meanings of Aleph-Tav In Hebrew, the Aleph-Tav (את) encompasses several interconnected meanings: Sign - A mark or indication of divine presence Oath - A covenant or solemn promise Witness - Testimony or evidence of truth Mark - A distinguishing characteristic or seal These meanings collectively point to Christ as the divine signature throughout scripture, the covenant maker, the faithful witness, and the distinguishing mark of God's work. The Definite Direct Object Marker (DDOM) Grammatical Function In Hebrew grammar, את (et) serves as the Definite Direct Object Marker (DDOM), a crucial grammatical element that appears thousands of times throughout the Hebrew Tanakh. However, this word is consistently left untranslated in English versions because translators view it as serving only a grammatical function. According to academic Hebrew grammar resources, the DDOM serves to identify the definite direct object in a sentence, clarifying which noun receives the action of the verb. As explained by unfoldingWord Hebrew Grammar , "This particle immediately precedes the term that functions as the direct object of a verb... it usually appears in places where there might be confusion. Thus, the direct object marker is not strictly necessary in Biblical Hebrew." This was essential in ancient Hebrew because: Ancient languages relied less on structured word order to determine grammatical relationships The DDOM provided clarity about whether a word functioned as subject or object Modern languages developed structured word orders that made DDOMs unnecessary The Untranslated Presence While את appears repeatedly in the Hebrew text, English translations omit it entirely because modern grammatical understanding doesn't require explicit object markers. However, this omission may obscure deeper theological significance embedded in the original text. John's Revolutionary Insight The Word in John 1:1 When John writes "In the beginning was the Word" ( John 1:1 ), he appears to be making a deliberate reference back to Genesis 1:1. The Greek term "Logos" ( Word ) that John uses carries the Hebrew concept of divine speech and creative power. LDS scholar Dr. Eric D. Huntsman from BYU's Religious Studies Center explains that John's Gospel deliberately "echoes the opening of the creation story when God brought forth first light and then all of creation by speaking (Genesis 1:3–2:3), John describes Jesus as the Word, representing God's will, plan, and intent as well as the means by which he communicates and interacts with his creation." However, this is evident from the very first sentence when observed in Hebrew. Genesis 1:1 and the Hidden את Genesis 1:1 in Hebrew reads: "בראשית ברא אלהים את השמים ואת הארץ" "In the beginning God created את the heavens and את the earth" The untranslated את appears twice in this foundational verse, marking both "the heavens" and "the earth" as definite direct objects. John's reference to Christ as "the Word" suggests that these untranslated markers point to something far more significant than mere grammar. As Dr. Huntsman notes: "Just as words are the way I communicate with another, Jesus is the way that God the Father communicates and interacts with his creation. But the Genesis 1 echo makes it more than that: Jesus is the way God effects or brings about creation, just as in Genesis 1:3 He said , 'Let there be light'—and there was light." Theological Implications John's identification of Christ as "the Word" establishes a profound connection: Christ as the Creative Agent - The Word through whom all things were made The Aleph-Tav as Divine Signature - God's mark upon His creation Alpha and Omega Fulfillment - The complete expression of God from beginning to end Elder Bruce R. McConkie taught: "Christ is the Word or Messenger of Salvation. Thus John's meaning is: 'In pre-existence was Christ, and Christ was with the Father, and he, the Son, had himself also attained godhood.'" LDS sources also emphasize the light imagery connection, noting that "For those attuned to biblical echoes, this affirmation reverberates with the first great creation formula of the book of Genesis," establishing Christ as both the creative Word and the light that dispels darkness. Christ as Author and Finisher This linguistic and theological analysis reveals Christ as: The Author - The originating source and creative Word The Finisher - The completion and fulfillment of all divine purposes The Alpha and Omega - The encompassing presence from first to last The Aleph-Tav - The divine signature marking God's direct involvement in creation and in His Covenant, The Hebrew את thus serves as both a grammatical marker and a theological sign, pointing readers to recognize Christ's presence and agency throughout the Hebrew scriptures. While modern translations focus on the grammatical function, the deeper significance suggests that Christ, as the Word, is the divine direct object of God's creative and redemptive work—the one through whom and for whom all things exist. This understanding transforms our reading of Hebrew scripture, revealing Christ not as a later addition to God's plan, but as the eternal Word present from the very beginning, marked by the untranslated את that appears throughout the sacred text. Resource Links: Et (Aleph Tav) 1. unfoldingWord Hebrew Grammar (Biblical Academic Resource) URL: https://uhg.readthedocs.io/en/latest/particle_direct_object_marker.html This is an authoritative biblical Hebrew grammar resource that explains: "This particle immediately precedes the term that functions as the direct object of a verb. As the name suggests, the direct object marker indicates the direct object of some verb. It does this by directly preceding the noun or phrase that functions as the direct object of a verb. The direct object marker does not occur before every direct object, but it usually appears in places where there might be confusion. Thus, the direct object marker is not strictly necessary in Biblical Hebrew." Particle Direct Object Marker — unfoldingWord® Hebrew Grammar 1 documentation 2. Glossa: Journal of General Linguistics (Peer-Reviewed Academic Journal) URL: https://www.glossa-journal.org/article/id/5729/ This is a highly respected peer-reviewed linguistics journal. The article explains that "The morpheme et, often analyzed as an accusative case marker, attaches to some objects but not to others. The general assumption is that the property determining its distribution is definiteness: et is obligatory with definite objects but unacceptable with indefinite ones." Hacohen | Differential Object Marking in Modern Hebrew: Definiteness and partitivity | Glossa: a journal of general linguistics 3. Linguistics Stack Exchange (Academic Discussion Platform) URL: https://linguistics.stackexchange.com/questions/20553/is-there-any-declension-in-hebrew A scholarly discussion explaining: "As a general rule, Hebrew employs what is known as the Definite Direct Object Marker (or DDOM), which is the untranslatable את (et). So long as the object of the verb is a direct object and so long as it is definite, it should be preceded by this particle. Should, but isn't always. In poetry, for example, it is frequently omitted. Otherwise, the object is indicated through word order alone." inflection - Is there any declension in Hebrew? - Linguistics Stack Exchange 4. BiblicalHebrew.org (Academic Biblical Hebrew Resource) URL: https://biblicalhebrew.org/use-of-definite-direct-object-marker-אֵת-in-biblical-hebrew-genesis1-1.aspx This academic resource specifically addresses Genesis 1:1: "In Biblical Hebrew, אֵת functions as the definite direct object marker, which means it marks the noun that receives the action of the verb when the noun is definite. Without אֵת, the sentence could be ambiguous, as Biblical Hebrew lacks accusative case endings like Latin or Greek. The אֵת clarifies that 'the heavens' and 'the earth' are the direct objects of the verb בָּרָ֣א ('created')." The Use of the Definite Direct Object Marker אֵת in Biblical Hebrew (Genesis 1:1) | Biblical Hebrew John's Reference to Genesis 1:1 1. BYU Religious Studies Center - Eric D. Huntsman Source: https://rsc.byu.edu/new-testament-history-culture-society/gospel-john Dr. Eric D. Huntsman, a professor in the Department of Ancient Scripture at BYU, provides extensive scholarly analysis: "Echoing the opening of the creation story when God brought forth first light and then all of creation by speaking (Genesis 1:3–2:3), John describes Jesus as the Word, representing God's will, plan, and intent as well as the means by which he communicates and interacts with his creation. Set 'in the beginning,' the Logos Hymn establishes that even before his birth, Jesus was with God, divine, and the source of light (1:1–5)." The Gospel of John | Religious Studies Center - BYU 2. LDS Living - Academic Commentary Source: https://www.ldsliving.com/why-is-jesus-called-the-word-in-john-1-more-insights-for-your-come-follow-me-study/s/90153 This source notes: "The opening words of the Gospel of John are formed from an early Christian hymn that extols Christ as the Word of God, as equal to God, and as the Creator. There is a clear allusion to Genesis 1:1, and the message may be to emphasize a new day of creation. By referring to Jesus as the Word, John immediately engages the idea that He is the word of God's mouth and the divine word that orders the universe." Why Is Jesus Called "the Word" in John 1? (+ More Insights for Your "Come, Follow Me" Study) - LDS Living The article also includes commentary from Elder Bruce R. McConkie: "Christ is the Word or Messenger of Salvation. Thus John's meaning is: 'In pre-existence was Christ, and Christ was with the Father, and he, the Son, had himself also attained godhood.'" Why Is Jesus Called "the Word" in John 1? (+ More Insights for Your "Come, Follow Me" Study) - LDS Living 3. BYU Studies - Academic Analysis Source: https://byustudies.byu.edu/further-study-lesson/john-1/ This BYU Studies article explains: "The Gospel of John is filled with other images of light, the most memorable being Christ's simple declaration, 'I am the light of the world' (John 8:12). For those attuned to biblical echoes, this affirmation reverberates with 'Let there be light,' the first great creation formula of the book of Genesis." John 1 - BYU Studies 4. Church Educational System Manual Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/genesis-1-2-the-creation The official CES manual states: "The creative force here called the 'Spirit of God,' which acts upon the elements to shape and prepare them to sustain life on earth can be the same as is termed in the Doctrine and Covenants in one context the 'Light of Christ.' That that power was exerted by the Son, under the command of the Father, is evident also in such scriptures as John 1:1–4 and Hebrews 1:1–2." Genesis 1–2: The Creation 5. Eric Huntsman Interview - FromtheDesk.org Source: https://www.fromthedesk.org/eric-huntsman-gospel-of-john-intro/ Dr. Huntsman provides additional insight: "Just as words are the way I communicate with another, Jesus is the way that God the Father communicates and interacts with his creation. But the Genesis 1 echo makes it more than that: Jesus is the way God effects or brings about creation, just as in Genesis 1:1 He said, 'Let there by light'—and there was." Eric Huntsman: An Intro to the Gospel of John - FromtheDesk.org

This parable highlights the rejection and eventual exaltation of Jesus as the chief cornerstone and warns of the judgment that will come upon those who reject him. Wicked Husbandmen, and the Rejected Stone Matthew 21:33-44 ( INT ) Mark 12:1–12 ( INT ) Luke 20:1–19 ( INT ) This section is currently under construction and review; please check back for more information in the future. Additional Resources: Winning the War against Evil by Elder James J. Hamula

Previous Next Doctrine & Covenants 71— Study Guide CFM Materials Doctrine & Covenants 71 Section Overview Overview Date of Revelation: December 1, 1831 Location: Hiram, Ohio Recipient(s): Joseph Smith Jr. and Sidney Rigdon Section Summary: The Lord commands Joseph Smith and Sidney Rigdon to temporarily pause the work of the JST (Joseph Smith Translation of the Bible) and go forth to publicly proclaim the gospel , confronting false reports and defending the truth. This revelation responds directly to the vocal opposition of apostates such as Ezra Booth and Simon Ryder. The section emphasizes bold testimony, divine vindication, and the urgency of missionary work in the face of slander. Timeframe & Setting This revelation comes in the wake of increased hostility and public criticism , especially following Booth’s letters in the Ohio Star , which criticized Church leadership and doctrine. Joseph Smith and Sidney Rigdon were living in Hiram, Ohio, working on the JST. D&C 71 pauses that sacred work temporarily to address the damage being done by former members' published accusations. This is one of the few times the Lord directly calls his servants to "confound their enemies" through public debate and clarification. Key Circumstances Apostates such as Ezra Booth and Simon Ryder had begun publishing accusations against Joseph Smith and the Church in local newspapers. The Church's growth and increasing presence brought attention and opposition , requiring a clear public response. Joseph and Sidney were deeply engaged in translation but received divine direction to prioritize public engagement for a time. Purpose of the Revelation To command Joseph and Sidney to go out in public and preach the gospel with power and clarity. To defend truth and correct falsehoods spread by apostates and critics. To show that truth has inherent power and the Lord will vindicate His servants when they act under divine commission. Significance Demonstrates a key Restoration principle: public witness of truth is sometimes necessary and divinely sanctioned . Establishes the Lord’s pattern for responding to opposition with revelation, clarity, and boldness , not retaliation. Serves as a model for faithful defense: truth will "cut its own way" (v. 9). Anticipates modern challenges to faith and provides scriptural precedent for confronting misinformation with doctrinal integrity and divine guidance. D&C 71:1–4 — A Missionary Mandate to Defend the Faith Verses 1-4 1 Behold, thus saith the Lord unto you my servants Joseph Smith, Jun., and Sidney Rigdon, that the time has verily come that it is necessary and expedient in me that you should open your mouths in proclaiming my gospel , the things of the kingdom , expounding the mysteries thereof out of the scriptures , according to that portion of Spirit and power which shall be given unto you, even as I will . 2 Verily I say unto you, proclaim unto the world in the regions round about, and in the church also, for the space of a season , even until it shall be made known unto you. 3 Verily this is a mission for a season, which I give unto you. 4 Wherefore, labor ye in my vineyard . Call upon the inhabitants of the earth, and bear record , and prepare the way for the commandments and revelations which are to come. Summary Joseph and Sidney are commanded to pause the JST and undertake a time-bound mission to publicly preach and defend the gospel. The emphasis is on Spirit-led proclamation —expounding the scriptures and mysteries of the kingdom with authority. Their mission is temporary but preparatory—” plowing the soil” before further commandments and revelations are delivered. This introduces a model of intermittent prophetic priorities : even sacred assignments may be reoriented to meet more urgent spiritual needs. Language & Cultural Insights “Open your mouths” – An idiom for bold, Spirit-led teaching. Compare D&C 33:8–10 and Exodus 4:12 . This phrase implies a divine endowment of speech , not self-assertion. “Proclaim” – Greek: κηρύσσω kēryssō — to herald, to declare with public authority, often used for royal or divine messengers. “Mysteries of the kingdom” Greek: μυστήριον ( mystērion ) — divine truths hidden from the world but revealed to the faithful (see Matthew 13:11 ). Hebrew: סוֹד ( sōd ) — “secret counsel” of the Lord, often associated with prophets and divine assemblies (cf. Amos 3:7 ). “Portion of Spirit” – This recalls the biblical pattern of measured endowment : In Numbers 11:17 , the Lord says, “I will take of the Spirit which is upon thee, and will put it upon them.” Also seen in 2 Kings 2:9 , where Elisha asks for a “double portion” of Elijah’s spirit. The term implies that spiritual gifts are given in degree according to divine will and mission— D&C 46 expands on this. “Space of a season” – This phrase reflects a temporary, divinely designated interval . The Greek word kairos (καιρός) refers to an appointed time or season of opportunity ( Ecclesiastes 3:1 ; Galatians 6:9 ). In Hebrew, the root עֵת ( ʿet ) also means a season or fixed time ( Psalm 1:3 ). “Labor ye in my vineyard” – Symbolic of covenant service and prophetic labor : See Jacob 5 , where the vineyard represents Israel and its grafting/cultivation represents missionary work, repentance, and restoration. Compare with Matthew 20:1–16 — parable of the laborers in the vineyard, emphasizing reward based on covenant loyalty, not just time. In LDS theology, laboring in the vineyard represents active discipleship—working under divine direction to gather, nurture, and reclaim souls. Reflection Questions Have you ever had a divine assignment or goal interrupted by something more urgent? How did and should we respond? What does it mean to receive only “a portion” of the Spirit? How do we act in faith while still dependent on divine timing and strength? How can you personally “labor in the Lord’s vineyard” this season of your life? Cross-References & Conference Connections D&C 88:84 — “Go ye out from among the wicked. Save yourselves.” Alma 29:9 — Alma glories in “laboring in the Lord’s vineyard.” Isaiah 28:10 — truth is revealed “line upon line... here a little, there a little.” Elder Dieter F. Uchtdorf, “Your Great Adventure,” Oct. 2019 — calls us to be “engaged in the vineyard” and find joy in spiritual labor. Reference Notes Joseph and Sidney’s assignment recalls Old Testament prophetic patterns—interrupting sacred duties for public confrontation (e.g., Elijah on Mount Carmel). Their mission helped stem public apostasy (at least temporarily) and showed that doctrinal defense was sometimes part of divine calling . The Lord’s direction also foreshadows the needs of a growing public ministry , providing an established foundation for future development, especially as the Church expanded into national and global movements. D&C 71:5–6 — Receive the Word and Be Given More Verses 5-6 5 Now, behold this is wisdom ; whoso readeth , let him understand and receive also; 6 For unto him that receiveth it shall be given more abundantly , even power . Summary These verses reveal a spiritual law of stewardship: those who receive light and truth are entrusted with more . This is more than intellectual assent—it is covenantal reception that leads to empowerment. The Lord affirms the wisdom of this approach, inviting the reader into active participation. Joseph and Sidney model this process by acting on the command to proclaim the gospel, thereby preparing the way for future revelation. This passage emphasizes that understanding and obedience are linked. The promise of “more abundantly” recalls the Savior’s words in the parables—those who act in faith are given greater capacity to serve, teach, and discern by the power of the Spirit. Language & Cultural Insights “Behold, this is wisdom” A formula introducing divine counsel. Hebrew: חָכְמָה ( chokhmah ) – wisdom Compare Proverbs 3:13–18 , 1 Corinthians 2:7 “Whoso readeth, let him understand and receive also” Echoes prophetic and apocalyptic language (e.g., Matthew 24:15 , Daniel 9:23 , Revelation 13:9 ) Greek: νοέω ( noeō ) – to perceive, discern “Unto him that receiveth it shall be given more abundantly, even power” Matthew 13:12 2 Nephi 28:30 Greek: δύναμις ( dynamis ) – power Hebrew: כֹּחַ ( koach ) – strength ( Deuteronomy 8:18 ) “Season” (from vv. 2–3) Hebrew: מוֹעֵד ( moed ) – appointed time ( Genesis 1:14 ; Leviticus 23 ) Greek: καιρός ( kairos ) – opportune moment Reflection Questions What does it mean to truly receive the word of the Lord rather than merely read or hear it? How can you discern when a season of divine opportunity is opening in your life? In what ways has spiritual power increased as you have obeyed revelation or personal promptings? Cross-References & Conference Connections 2 Nephi 28:30 – “I will give unto the children of men line upon line…” Matthew 13:12 – “To him that hath shall be given…” D&C 50:24 – “That which is of God is light…” President Russell M. Nelson, Revelation for the Church, Revelation for Our Lives Elder David A. Bednar, “The Spirit of Revelation” Elder Alexander Dushku “Pillars and Rays” Reference Notes Reflects the law of spiritual increase: faithful reception leads to further enlightenment and capacity. Mirrors principles found in the Parable of the Talents , Alma 12:9–11 , and D&C 70:9–11 . The triad “read, understand, receive” evokes the Shema , reinforcing that listening in the Hebrew sense (שָׁמַע – shamaʿ ) includes obedience and covenantal engagement. D&C 71:7–8 — Boldness Before Opposition Verses 7-8 7 Wherefore, confound your enemies ; call upon them to meet you both in public and in private ; and inasmuch as ye are faithful their shame shall be made manifest . 8 Wherefore, let them bring forth their strong reasons against the Lord. Summary Joseph Smith and Sidney Rigdon are commanded to engage opposition directly , not with contention, but by openly proclaiming truth . The Lord promises that as they act in faith, their enemies will be exposed and discredited—not by force, but through the clarity of revelation . They are to hold public and private discussions, inviting scrutiny, because the power of God’s word will prevail. This divine approach counters the slander of apostates like Ezra Booth not through suppression, but through illumination. The gospel is not a hidden thing—it invites challenge because it endures truthfully under inspection. Language & Cultural Insights “Confound” Hebrew: בּוּשׁ ( buwsh ) — to be ashamed, confused, disappointed Greek: καταισχύνω ( kataischunō ) — to dishonor or frustrate See Psalm 25:2–3 – “Let none that wait on thee be ashamed…” “Strong reasons” Echoes Isaiah 41:21 : “Produce your cause... bring forth your strong reasons.” This is a prophetic legal challenge —as seen in ancient Israel's courtroom-style debates between Yahweh and false gods. “Public and private” A Hebraic form of completeness —“openly and without fear.” Paul similarly testified “publicly and from house to house” ( Acts 20:20 ). “Manifest” Greek: φανερόω ( phaneroō ) — to make visible, reveal, bring to light Used throughout the New Testament to describe divine revelation or the exposing of hidden things E.g., 2 Corinthians 4:2 : “...commending ourselves... by manifestation of the truth.” Reflection Questions What does it look like to “confound” opposition without contention? How can manifesting truth—rather than suppressing error—be a more powerful witness? In what public or private settings might you be called to speak truth today? Cross-References & Conference Connections Isaiah 41:21–23 – “Bring forth your strong reasons” Alma 30:39–44 – Alma’s response to Korihor D&C 10:63 – Truth cuts through error 2 Corinthians 4:2 – Truth made manifest President Dallin H. Oaks, “Opposition in All Things” (2016) Reference Notes These verses illustrate the Lord’s strategy for confronting apostasy and slander : transparency, courage, and Spirit-empowered testimony. “Manifest” frames truth as light exposing darkness —a central theme in scripture (cf. John 3:20–21 ). The Lord’s servants do not need to fear opposition, for truth will speak for itself when received and delivered in faith D&C 71:9–11 — The Lord’s Defense and Due Time Verses 9–11 9 Verily, thus saith the Lord unto you—there is no weapon that is formed against you shall prosper; 10 And if any man lift his voice against you he shall be confounded in mine own due time. 11 Wherefore, keep my commandments; they are true and faithful. Even so. Amen. Summary This final segment affirms divine protection for those who faithfully proclaim the gospel. Echoing Isaiah's promise, the Lord assures His servants that no spiritual or physical weapon raised against them will ultimately succeed. Even if opposition arises, it will be confounded in God’s time , not necessarily immediately, but certainly. This assurance frames missionary work not as an act of risk, but of covenantal trust —that God is the defender of those who carry His word. The commandment to “keep my commandments” is not merely a closing statement; it reaffirms that obedience is both a shield and a qualifier for divine defense. Language & Cultural Insights “No weapon that is formed against you shall prosper” Directly echoes Isaiah 54:17 : “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn.” Hebrew: Kol-keli yutsar ʿalayikh lo yitslaḥ כָּל־כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח ( keli ) כְּלִי – instrument, tool, or weapon ( yutsar ) יוּצַר – to be formed, shaped ( yitslaḥ ) יִצְלָח – to succeed, prosper Implies divine restriction over the effectiveness of human opposition. “Lift his voice against you” Hebrew idiom: הֵרִים קוֹל ( herim qol ) – to raise the voice (see Exodus 20:19) ( qol ) קוֹל – voice, sound, proclamation Example: Exodus 20:19 — the people lift their voices in fear Can signify verbal attack, protest, or challenge . “Confounded in mine own due time” Hebrew root: בּוּשׁ ( buwsh ) — to be ashamed, delayed, confused Greek: καταισχύνω ( kataischunō ) — to dishonor or frustrate “Due time” in Greek: καιρός ( kairos ) — a divinely appointed moment , not simply chronological (cf. 1 Peter 5:6 : “that he may exalt you in due time”) The phrase implies God’s perfect timing in revealing truth and bringing justice . “True and faithful” Hebrew: אֱמֶת ( emet ) – truth, firmness נֶאֱמָן ( ne’eman ) – faithful, trustworthy Often paired in covenant contexts (see Psalm 89:14 ) God's commandments are not only binding, but utterly reliable . Reflection Questions When have you experienced spiritual protection after boldly acting in faith? What does it mean to trust God's “due time” when facing opposition or injustice? How can truth and faithfulness become armor in your spiritual life? Cross-References & Conference Connections Isaiah 54:17 — “No weapon... shall prosper” 1 Peter 5:6 — “in due time” Psalm 89:14 — Justice and truth as foundation D&C 6:34 — “Fear not... the Lord is with you” Elder Jeffrey R. Holland, “The Cost—and Blessings—of Discipleship” (2014) Reference Notes This promise reaffirms that obedience and proclamation invite divine protection . The Lord affirms truth prevails , even if His justice operates on a divine timetable. This segment links directly to D&C 71:7–8 : God allows error to be exposed over time, not always instantly.

The Savior compares salt's preserving and flavoring properties to the positive impact that His followers should have on the world around them through their actions and witness. Salt of the Earth Matthew 5:13 ( INT ) Mark 9:50 ( INT ) Luke 14:34-35 ( INT ) This information is currently under construction and review; please check back for more information in the future.