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CFM : June 2–8 D&C 58–59  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 58-59 "Let Zion in Her Beauty Rise" The Education of a Prophet Come Follow Church History with Lynne Hilton Wilson D&C 58-59 How Do We Create Zion? | D&C 58-59 | June 2-9 | Come Follow Church History with Lynne Hilton Wilson Handout Come Follow Me Kid D&C 58-59 Come Follow Me Scott Woodward & Casey Griffiths D&C 58-59 The Saints in Zion - Now What? | Church History Matters with Scott & Casey | Jun 2-8 What Does the Sabbath Really Mean? | Church History Matters with Scott & Casey | Jun 2-8 Where Will the City of New Jerusalem Be? The Lost City of Zion. (Restoration Revealed Episode 10) Come Follow Up D&C 58-59 Doctrine and Covenants | Jun 2-8 | Sections 58-59 | Come Follow Up on BYUtv D&C Historical Background D&C 58-59 Don't Miss This D&C 58-59 Come Follow Me Doctrine and Covenants Sections 58-59 (June 2-8) Don't Miss This Follow Him D&C 58-59 Doctrine & Covenants 58-59 Part 1 • Sis. Whitney Johnson • June 2-8 • Come Follow Me Doctrine & Covenants 58-59 Part 2 • Sis. Whitney Johnson • June 2-8 • Come Follow Me Transcript Grounded with Barbara Morgan D&C 58-59 Gospel For Kids Not yet published Seminary Decks Not yet published Hurricane Adult Religion Class D&C 58-59 Joseph Smith’s First Visit to Missouri: Zion and the Temple Latter Day Kids D&C 58-59 Not Yet Posted Line Upon Line D&C 58-59 Meridian Magazine Podcast D&C 58-59 Our Mother's Knew It D&C 58-59 Not Yet Posted Saving Talents D&C 58-59 Scripture Study Central D&C 58-59 D&C 58-59 | Taylor & Tyler | Come Follow Me Insights   Not Yet Posted Section 58 Harper, Steven C. | pp. 131-134 Section 59 Harper, Steven C. | pp. 135-137 Doctrine and Covenants 58 Griffiths, Casey Paul Doctrine and Covenants 59 Griffiths, Casey Paul Blessings Come after Tribulations - Insight Into D&C 58 Black, Susan Easton Sabbath Day - Insight Into D&C 59 Black, Susan Easton Scripture Explorers D&C 58-59 Arrival in Zion Scripture Gems D&C 58-59 Scripture Insights D&C 58-59 Talking Scripture D&C 58-59 Show Notes Teaching With Power D&C 58-59 Insights Teaching Activities Thumb Follow Me D&C 51-57 Not Yet Posted The Red Crystal D&C 58-59 The Scriptures are Real D&C 58-59 Not Yet Posted The Interpreter Foundation D&C 58-59 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Are There Ten Commandments for Latter-day Zion? Come, Follow Me  Study and Teaching Helps — Lesson 22: D&C 58–59 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 22 (D&C 58–59) “Being Good Citizens” D&C 58:21-22, 26-28; D&C 98:4-10; 134; Articles of Faith 1:12 Scripture Roundtable: D&C Gospel Doctrine Lesson 16, "Thou Shalt … Offer Up Thy Sacraments upon My Holy Day" Scripture Roundtable: D&C Gospel Doctrine Lesson 17, "The Law of Tithing and the Law of the Fast" Scripture Roundtable: D&C Gospel Doctrine Lesson 22, "The Wo Scripture Roundtable: D&C Gospel Doctrine Lesson 44, Being Good Citizens rd of Wisdom" “How long can rolling waters remain impure?”: Literary Aspects of the Doctrine and Covenants Unshaken D&C 58-59 SECTION SUMMARIES Section 58 Outline Section 59 Outline Resources and Insights for this Week's Lesson   In last week’s lesson, I explored the ancient PaRDeS model  of Hebrew interpretation—a multi-layered approach to scriptural study that I was introduced to during my Jewish Studies coursework through the Israel Institute of Biblical Studies , in partnership with Hebrew University  in Israel. I discussed how this interpretive framework aligns with the pattern of study outlined in Doctrine & Covenants 52:14–19 , and how it resonates with methods found in Jewish apocalyptic literature , such as those we examined in our lesson titled “ Seek Ye Earnestly the Best Gifts .” In a recent Gospel Doctrine class , I also highlighted how this model is reflected throughout the Book of Mormon , suggesting that this approach to scriptural interpretation, or a form thereof, may trace back to at least the First Temple period (My PowerPoint from that lesson UPDATED, just realized I had a misguided link in there, oops) . I demonstrated how applying this model can deepen our understanding of sacred texts, revealing covenantal layers and symbolic meaning that might otherwise go unnoticed and unappreciated. Last week, I also shared how I personally apply this model in my own study process—focusing especially on the concept of darashim , the plural form of midrash , meaning “interpretive investigations.” This method often centers on word studies , which help the reader to uncover rich connections between language, covenant, and doctrine , and in last week's lesson, we investigated the word for "pattern," revealing some remarkable connections. For this week’s lesson, I’ve continued with that same approach to unpack the material in D&C 58–59—and I’m excited to share some of the meaningful insights and symbolic gems that emerged through this study. Crossing Over Into Covenant: D&C 58–59 and the Pattern of Zion “Ye cannot behold with your natural eyes for the present time the design of your God.” — D&C 58:3 The early Saints had finally arrived in Zion—but Zion didn’t look like what they had imagined. Instead of a thriving holy city, they saw a rugged frontier. Instead of instant unity, they faced hardship and disagreement. Instead of miracles, they were called to labor, sacrifice, and patience. In Doctrine and Covenants 58 and 59, the Lord reveals that this disappointment is not failure. It is formation . Zion wasn’t something they would find —it was something they would become . To understand the deeper message of these revelations, we need to look at a powerful biblical concept: The Hebrew Root of Transformation: עָבַר ( Avar ) — “To Cross Over” The Hebrew verb עָבַר ( avar )  means: “to pass over, to traverse, to cross a boundary.” This word shows up throughout the Old Testament  whenever someone leaves one state and enters another —whether that’s physical (crossing a river), moral (leaving sin), or spiritual (entering covenant). Now consider this: The name Hebrew —in Hebrew, עִבְרִי ( Ivri ) —comes from this exact same root: ʿ–b–r  (ע־ב־ר). To be a Hebrew is to be "one who crosses over." Abraham  is first called a Hebrew  in Genesis 14:13 . Why? Because he crossed over  the Euphrates, leaving behind his old life in Babylon to follow the true and living God. His descendants—the Israelites—were known as the “Ivrim”  because they, too, were called to cross boundaries : from Egypt to Canaan, from sin to sanctification, from death to deliverance. Covenant and Crossing: The Link to בְּרִית ( Berit ) The Hebrew word for covenant  is בְּרִית ( berit ) . It comes from the root ב־ר־ת (b–r–t) , likely meaning “to cut”—as in cutting a covenant , a sacred ritual bond sealed through sacrifice. While עָבַר  and בְּרִית  are different roots, they are deeply linked  in meaning and context. 🔗 In Deuteronomy 29:12 , the Lord says: “That thou shouldest enter into covenant  with the Lord thy God.” In Hebrew, this literally reads: “ לְעָבְרְךָ בִּבְרִית ” — that you might cross over into the covenant Here, the two ideas— crossing over  and entering covenant —are joined in the same phrase. This teaches us something profound: A Covenant is not just a contract—it is a crossing. A leaving behind. A stepping into. A transformation of identity and purpose. The Saints and the Path of the Hebrew In this light, D&C 58–59 takes on a powerful resonance. The early Latter-day Saints were walking the same ancient path  as Abraham, Moses, and Lehi: Saint What They Crossed What They Left What They Entered Abraham Euphrates River Genesis 12:1–5 , Joshua 24:2–3 Babylon & Idolatry Covenant with God Jacob Jabbok River Genesis 32:22–32 Self-deception, Doubt Israelite Identity Moses & Israel Red Sea / Jordan River Exodus 14:21–31 , Joshua 3:14–17 , Exodus 19:3–8 Slavery, Idolatry & Ignorance, Fear Law, Promised Land, and Covenant Blessings Nephites Great waters 1 Nephi 18 , 2 Nephi 1:5 Apostasy in Jerusalem Promised Covenant Land Early Saints Mississippi Frontier Doctrine and Covenants 58 ,  Doctrine and Covenants 136:1–4, Articles of Faith 1:10 Ignorance, Religious Persecution, & Limitations (Physical and Spiritual) Zion in Missouri, and then in the West, where they could Learn about the Covenant, the Gathering, and their individual and collective relationship with God. But just like in scripture, not everyone finished their crossing : Ezra Booth  crossed physically, but not spiritually. Focused on results, he became disillusioned and left. Edward Partridge , though deeply discouraged, repented and endured. His humility helped establish the blueprint of Zion. Martin Harris , though consecrated, wrestled with pride. His journey would see both falling away and returning. W.W. Phelps  also left—and later came back, like so many Saints do—because God forgives, and honors those who return. Each had to decide whether they would cross over  into Zion, or turn back . 🌳 A Tree, a Rod, and a Choice Lehi’s vision of the Tree of Life in the Book of Mormon mirrors this same pattern. Some cling to the iron rod and reach the tree. Others let go. Some taste the fruit and walk away. Zion is not a place you arrive at by accident. It’s a place you choose , and a path you must cross —again and again. D&C 58:3 gives us the Lord’s lens: “Ye cannot behold with your natural eyes… the design of your God.” Like the ancient Hebrews, the Saints were being invited not just to see, but to see spiritually —to believe, obey, and to be transformed. 🎶 The Song of Zion: Harmony, Holiness, and the Hero’s Journey Joseph Smith did not just envision Zion as a frontier town. Atuned to the divine vision of God's composition, he transcribed it —like a heavenly symphony. Zion , in his blueprint, was patterned after the camp of ancient Israel , where the Tabernacle stood at the center , and the twelve tribes  encamped in a divine order around it (Numbers 2). Every tribe had a place. Every space had a purpose. In Joseph’s revealed plan for the New Jerusalem , the structure expanded even more gloriously: 24 temples  arranged at the heart of the city—twelve for the Melchizedek Priesthood , twelve for the Aaronic Priesthood . This design echoes the Book of Revelation , where 24 elders surround the throne of God  ( Revelation 4:4 ), representing divine government, priestly authority, and celestial worship. This is not merely architecture. It is divine orchestration . 🎼 The Circle of Fifths: A Map of Musical Zion In music, the Circle of Fifths  shows how all twelve keys relate to one another. Each key has its unique color, mood, and identity—yet they all orbit a center of tonal gravity . Think of: The Tabernacle  as the tonic  (the home key). The  Throne of God,  surrounded by a rainbow and concourses of heavenly angels, all in the manner of singing praises to their King . The Tribes  as the keys around the circle , each with its unique role, sound, flavor, and purpose. The modulations  between keys as the journeys of the Saints , crossing over from one experience, one phase, one calling, one mission, to the next. Like ancient Israel, or the blueprint of Zion, the Circle of Fifths organizes diverse parts into unified harmony . Each key is distinct, yet none is excluded. 🎻 A Symphony of Discipleship The Saints of D&C 58–59 had each followed their own path: Some, like Ezra Booth , raced ahead, out of tempo—expecting resolution without rehearsal—and found only dissonance and frustration. Others, like Edward Partridge , stumbled in rhythm but chose humility and perseverance, in spite of the overwhelming tempo and complexity that he was desperately trying to manage. Martin Harris  offered deep chords of sacrifice, even while wrestling with pride in his dynamics. W.W. Phelps  modulated out of key for a time, but later returned to the motif with renewed perspective. Just like in a great symphony: Some Saints played solo lines , for a season, following their unique melodic thread. Others prefer ensemble work , combining voices to build something bigger than themselves. Some experienced dissonance —conflict, discomfort, divergence. But dissonance, in music, is not failure. It is tension that longs for resolution . Modulation and Transformation In our personal discipleship: We modulate —shifting from one key (phase, perspective, calling) to another. Sometimes we transpose —returning to an earlier key with deeper understanding. We adapt our tempo —slowing down to grieve, speeding up to serve. We rearrange our phrasing and intonation —refining how we speak, sing, pray, and live to work in harmony with God and others. But always, the call is the same: 🎵 🎵 “Though hard to you this journey may appear, Grace shall be as your day.” Each Saint must compose their own passage— adapting key and tempo through faith— until the dissonance resolves, and heaven and earth sound in harmony. A Zion People in Tune with God Zion is not built with perfect notes. It’s built by willing players  who keep practicing, returning to the score, again and again, faithfully plunking along while doing their best, anxiously listening for the Conductor’s cues, as they keep tuning their hearts to heaven. As D&C 58:26–27 reminds us: “It is not meet that I should command in all things… Men should be anxiously engaged in a good cause…” Each Saint must step in with agency , not just wait for instruction. Each must learn to play by the Spirit —to discern when to lead, when to follow, when to rest. Zion is not a static place—it is a living performance . And we, scattered across keys and measures, are being gathered into His final and glorious symphony. Final Thought The Lord does not expect perfection before Zion begins. He asks us to step forward—to cross over—to walk the path of covenant. And then, through much tribulation, He promises glory. “Let Zion in her beauty rise…” But first—let us rise. Additional Information:   The Past and Future of the Temple Lot in Independence, Jackson County, Missouri ,   Everything about the Kirtland Temple Purchase , Names of the New Jerusalem Temples in the 24 Temple Complex, City Street Names, and More Details! 📘 Doctrine & Covenants Section Overviews & Outlines Downloads   Section 58 Outline Word Section 59 Outline Word Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : June 9–15 D&C 60–63  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 60-63 Gathering the Lord's Words into One "That They Might Come to Understanding" “The Word of the Lord in the Original” Come Follow Church History with Lynne Hilton Wilson D&C 60-63 D&C 60-63 I Parables of Jesus' Second Coming I Come Follow Church History with Lynne Hilton Wilson Come Follow Me Kid D&C 60-63 Come Follow Me Scott Woodward & Casey Griffiths D&C 60-63 Does Satan Have Power Over Water? | Church History Matters with Scott & Casey | Jun 9-15 Faith Does Not Come Through Signs | Church History Matters with Scott & Casey | Jun 9-15 Come Follow Up D&C 60-63 Doctrine and Covenants | Jun 9-15 | Sections 60-63 | Come Follow Up on BYUtv D&C Historical Background D&C 60-63 Don't Miss This D&C 60-63 Follow Him D&C 60-63 Doctrine & Covenants 60-63 Part 1 • Dr. Scott Esplin • June 9-15 • Come Follow Me Doctrine & Covenants 60-63 Part 2 • Dr. Scott Esplin • June 9-15 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 60-63 Gospel For Kids Not yet published Seminary Decks Not yet published Hurricane Adult Religion Class D&C 60-63 Joseph Smith’s First Visit to Missouri; Zion and the Temple 57-62 The Church in Ohio Sections 63-69 Latter Day Kids D&C 60-63 Joey the Roly Poly Line Upon Line D&C 60-63 D&C 60-62 D&C 63 Meridian Magazine Podcast D&C 60-63 Not yet posted Our Mother's Knew It D&C 60-63 Not yet posted Saving Talents D&C 60-63 Scripture Study Central D&C 60-63 Website: Not yet posted D&C 60-62 | Taylor & Tyler D&C 63 | Taylor & Tyler | Come Follow Me Insights   Doctrine and Covenants 63, with Scott Woodward   Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 63, June 7-13)   Section 60 Harper, Steven  Section 61 Harper, Steven Section 62 Harper, Steven  Section 63 Harper, Steven Doctrine and Covenants 60 Griffiths, Casey  Doctrine and Covenants 61 Griffiths, Casey Doctrine and Covenants 62 Griffiths, Casey Doctrine and Covenants 63 Griffiths, Casey Pau The Route to Kirtland - Insight Into D&C 60 Black, Susan Easton The Missouri River - Insight Into D&C 61 Black, Susan Easton Testimony - Insight Into D&C 62 Black, Susan Easton Stand in Holy Places - Insight Into D&C 63 Black, Susan Easton Scripture Explorers D&C 60-63 Not yet posted Scripture Gems D&C 60-63 Ep. 22 - 60-62 Ep. 23 - 63 Scripture Insights D&C 60-63 Doctrine & Covenants 60-63 Talking Scripture D&C 60-63 Ep 324 | D&C 60-63, Come Follow Me 2025 (June 9-15) Show Notes Teaching With Power D&C 60-63 Doctrine and Covenants 60-63 Insights Thumb Follow Me D&C 51-57 Not Yet Posted The Red Crystal D&C 60-63 The Scriptures are Real D&C 60-63 Not yet posted The Interpreter Foundation D&C 60-63 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Come, Follow Me  Study and Teaching Helps — Lesson 24: D&C 63 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 24 (D&C 63) Jacob Did Not Make a False Prediction “Thou Knowest That I Believe”: Invoking The Spirit of the Lord as Council Witness in 1 Nephi 11 Unshaken D&C 60-63 CHAPTER & SECTION SUMMARIES D&C 60 D&C 61 D&C 62 D&C 63 Saints: Volume 1, Chapter 12 After Much Tribulation Volume 1, Chapter 13 The Gift Has Returned Volume 1, Chapter 14 Visions and Nightmares Volume 1, Chapter 15 Holy Places Resources and Insights for this Week's Lesson   Housekeeping I’m continually learning as I figure out how to structure this blog. I’m not a web designer or especially tech-savvy, so navigating the behind-the-scenes setup has definitely been a challenge! If you've been following along, you’ve probably noticed several construction zone mishaps—thank you for your patience as I stumble through this process. Over the past month, I’ve been working on a better way to organize the Section Summaries so the site feels cleaner and easier to use. The previous method—with external links and downloads—was clunky and caused some problems. I think  I’ve finally landed on a good solution! Each Section Summary now has its own home directly on the site, which means you can view the material without needing to download anything. Since I’ve been focused on learning and reworking the site layout, I’m a little behind on the most recent summaries. But I wanted to post what I have so far to support those preparing for this week’s lessons. I’ll finish up the remaining Section Summaries over the weekend and get them posted as soon as they’re ready. Thanks again for your grace and support during this growing process! Waters of Creation: The Covenant Path in D&C 60-63 A lesson reflection for Come, Follow Me The Eternal Pattern Emerges As we study Doctrine and Covenants sections 60-63, a beautiful pattern surfaces—one that connects the chaotic waters of Genesis to the living waters of eternal life. Water is a major theme throughout these verses, so I wanted to "dive" into this topic a bit deeper to help bring some perspective to several sections that are cryptic. Hopefully, this will help to clarify some questions and bring some insights to these very powerful chapters. Through this study, we will observe that water is not merely a physical element, but a beautiful symbol of God's covenant relationship with His people. The Five-Fold Covenant Pattern: God's Eternal Framework Throughout scripture, God's covenant relationship with His people follows a consistent, five-part pattern. This isn't coincidental—it's the divine template for how God works with His children across all dispensations. Understanding this pattern helps us recognize where we are in our own covenant journey and how to navigate what comes our way. The 5-Part Covenant Framework Exodus 6:6-8 Promise Higher Law Meaning 1. I will be your God Law of Obedience Covenant is initiated—if we choose Him, He claims us as His 2. I will lead you out Law of Sacrifice God delivers us from bondage through sanctified hardship and surrender. (Crossing of the Red Sea) 3. I will deliver you Law of the Gospel Through ordinances, commandments, and truth, He teaches a better way 4. I will redeem you Law of Chastity The kinsman-redeemer restores inheritance and posterity through purity (Crossing of the Jordan River into the promised Land) 5. I will bring you unto me Law of Consecration We are gathered as a holy people, fully devoted and made one with Him Torah Structure: The Pattern Woven into Scripture The five books of Moses aren't randomly organized—they follow this same covenant progression: Book of Moses Covenant Theme Covenant Phrase Genesis Origins, identity, and covenant formation "I will be your God..." Exodus Deliverance from bondage "I will lead you out..." Leviticus Sacred ordinances and priestly instruction "I will deliver you..." Numbers Redemption and order in the wilderness "I will redeem you..." Deuteronomy Renewal and inheritance in preparation for promise "I will bring you unto me..." Lehi's Family: A Mirror of the Covenant Path Lehi's journey perfectly illustrates this five-fold pattern: Event Covenant Principle Lehi receives revelation and departs Jerusalem I will be your God...  (Obedience) They journey into the wilderness, leaving all behind (River Laman crossing 1 Nephi 2:8-9) I will lead you out...  (Sacrifice) Nephi and his brothers return for the brass plates I will deliver you...  (Gospel) They return for Ishmael's family—marriage and posterity I will redeem you...  (Chastity) Nephi builds a ship to carry them to the promised land (Ocean Voyage to the Americas 1 Nephi 18) I will bring you unto me...  (Consecration) Alma's Journey: The Complete Covenant Pattern Alma's story provides one of the clearest examples of this five-fold pattern in all of scripture: Covenant Stage Alma's Experience Scripture Reference 1. I will be your God  (Obedience) Alma hears Abinadi's testimony and believes, choosing God over King Noah's court Mosiah 17:2-4 2. I will lead you out  (Sacrifice) Alma flees from King Noah, abandoning his prestigious position and worldly security Mosiah 18:1-3 3. I will deliver you  (Gospel) Alma teaches at the waters of Mormon and establishes the church through baptismal ordinances Mosiah 18:7-17 4. I will redeem you  (Chastity) God delivers Alma's people from Lamanite bondage, acting as their kinsman-redeemer Mosiah 24:8-25 5. I will bring you unto me  (Consecration) Alma's people are brought to Zarahemla, united with the church, and Alma becomes high priest Mosiah 25:19-24 Water symbolism flows throughout Alma's journey : From King Noah's corrupt court → waters of Mormon (baptism and covenant) → divine deliverance from bondage → crossing the river Sidon → gathering in Zarahemla as a unified covenant people. This mirrors the Israelite pattern of crossing both the Red Sea (deliverance from bondage) and the Jordan River (entrance into the promised land). The Early Saints and D&C 63: Walking the Same Path In D&C 63, we see the early Saints called to walk this identical covenant progression. They too must choose God over the world, leave behind spiritual bondage, receive gospel truths through revelation, cross their own rivers (both literal waters in their westward journey through the Missouri and Platte River Crossings, and figurative spiritual crossings), maintain purity in all things, and ultimately be gathered as a consecrated people in Zion. This same pattern appears again and again. Water: From Chaos to Covenant — The Divine Pattern of Organization From the opening verses of Genesis, water represents both chaos and order, desolation and survival: "The earth was without form and void... and the Spirit of God moved upon the face of the waters" (Genesis 1:2). Water, in its natural state, can be chaotic and unpredictable, without divine purpose or direction—yet when God speaks, it becomes organized, structured, purposeful, and essential. This shows us that God brings order from chaos through His divine word. He doesn't create from nothing, but he intentionally organizes existing matter into beautiful, meaningful creation. The Power of Divine Word God's voice has literal organizing power. Modern science demonstrates this principle through cymatics —the study of how sound waves create visible patterns. When sand is placed on a metal plate (called a Chladni plate ) and exposed to specific sound frequencies, the grains organize themselves into intricate, beautiful geometric patterns. Different frequencies create different patterns, showing how sound brings order from chaos. This scientific principle mirrors a spiritual truth: when God speaks, chaos becomes creation. His voice has organizing power that brings structure and purpose to all things. Consider Genesis 1:3 : "And God said , Let there be light..." This divine word represents more than poetry—it's God's organizing frequency, bringing order through His voice. Spiritual Frequency and Divine Order Just as different sound frequencies create different patterns in cymatics experiments, our spiritual "frequency"—how aligned we are with God's will—determines the patterns and order in our lives. When we're tuned to God's voice through prayer, scripture study, obedience, and covenant, our lives begin to reflect divine order and beauty. In D&C 63, we hear this organizing voice: "Behold, I, the Lord, utter my voice, and it shall be obeyed." (v. 5) "All flesh shall know that I am God." (v. 6) God's word doesn't just describe reality—it creates and organizes it. When we align our lives with His voice, we experience this organizing power personally. The Hebrew Connection: Water and Memory The Hebrew letter מ (mem)  represents water in the Hebrew alphabet, both figuratively and in its literal meaning, being derived from the Hebrew word  מַיִם   mayim , which means "water." Ancient Proto-Hebrew Mem : The original letter looked like three wavy lines representing waves, and this represented more than just water waves—it reflected the recurring patterns of nature, such as sound waves, light frequencies, seasonal cycles, gestation, and natural rhythms. These repeating patterns are fundamental to creation itself, from the sine waves of physics to the cyclical nature of life. This ancient "mem" root concept flows through into many English words that we are familiar with today, particularly those related to memory and remembrance, and notice the connection: just as waves repeat in predictable patterns, spiritual remembrance requires regular repetition and rehearsal: Mem ory - from Latin memoria , and memor  (mindful remembering), sharing the same Proto-Semitic root concept of continuous repetition. Etymological sources suggest that the Latin term was derived from a Sanscrit root smar- which shares links to the Greek μάρτυς, martus  "witness" and Hebrew Shamar "keep, preserve." Mem orial - a structure or ritual designed to preserve remembrance Mem orize   - to commit to memory through repetition Re mem ber - to bring back to mind, to not forget Com mem orate - to recall and show respect for someone or something Mem oir - To record ones memories in writing The connection between water imagery and memory becomes clear: just as waves follow predictable, repeating cycles, our covenant remembrance must follow consistent, repeated patterns. Like the ancient waves depicted in the Proto-Hebrew mem, spiritual practices require repetition to create lasting patterns in our souls. Just as cymatics shows us that repeated sound frequencies organize matter into beautiful forms, our repeated acts of covenant remembrance—prayer, scripture study, sacrament participation, temple worship—organize our spiritual lives into patterns that reflect divine order. Like the ancient waves depicted in the Proto-Hebrew mem, God's covenant is meant to be remembered continuously, renewed regularly, and passed down through generations. Water never stops moving, and neither should our covenant remembrance. Just as water shapes landscapes over time through constant flow, our covenant relationship with God is meant to shape us through consistent, repeated acts of faith and obedience. Signs, Faith, and True Discipleship Divine Pattern vs. Counterfeit The Lord warns in D&C 63 against seeking signs for selfish purposes and reminds us that "faith cometh not by signs, but signs follow those that believe" (D&C 63:9). This helps us distinguish between God's true patterns and their counterfeits: God's True Pattern ( we explored this a few weeks ago, in our lesson A Faithful, a Just, and a Wise Steward ) Sincere and contrite prayer , paired with diligent obedience to ordinances and covenants Speech that is honest, sincere, meek, modest, and edifying Diligent Labor through Consecrated Action that Builds the Kingdom Fruits that model and teach about God's Pattern of praise and wisdom ,  consistent with previously revealed truth Counterfeit Patterns Focuses on personal gain or control Promotes manipulation or dominance Creates confusion or fear Imitates divine power without authority Practical Application When we encounter spiritual experiences or teachings, we can ask: Does this draw me closer to Christ? Does this encourage service and sacrifice? Does this bring peace or confusion? Does this align with revealed truth? The Destroyer and Divine Justice D&C 61 contains a profound warning: " the destroyer rideth upon the face of the waters " (v. 19). Understanding this phrase requires careful examination of Hebrew texts and the principle of divine justice. The Destroyer vs. The Adversary "The destroyer"  is not necessarily Satan, that can be an easy assumption to make, and this can be confusing. Rather this term is used as a title for an agent of justice. In Hebrew, this is הַמַּשְׁחִית ( hammašḥîṯ ) , derived from the root שָׁחַת ( shāchat ) , meaning "to destroy, ruin, or corrupt." This same title appears in Exodus 12:23 , referring to the angel who was dispatched in Egypt during Passover but passed over the covenant people. In Greek, this figure is ὁ ὀλοθρευτής ( olothreutēs ) , mentioned in 1 Corinthians 10:10 when Paul recounts Israel's destruction in the wilderness. The destroyer represents justice—not malicious evil, but acts as a type of "cosmic police," enforcing heaven's laws to maintain divine order. Divine Justice and Spiritual Law There are eternal laws that must be obeyed, and justice must be served. The adversary (Satan) attempts to manipulate these laws and their consequences for his own selfish ambitions, but the destroyer operates under divine authority to enforce God's laws. This distinction is crucial: Satan (the Adversary) : Seeks to tempt, deceive, and lead souls away from God The Destroyer : Executes divine judgment and maintains cosmic order and balance in accordance with God's Law. Biblical Patterns of Deliverance and Destruction A striking parallel appears in Genesis 19 that demonstrates this distinction, where two angels ( מַלְאָכִים mal'ākhîm ) arrive in Sodom (v.1). These messengers come both to rescue Lot  and to destroy the city  ( Genesis 19:13 ) , using the same shāchat  root). This duality—deliverance for the righteous, destruction for the unrepentant—echoes throughout scripture and in D&C 61. The destroyer appears when: Divine laws are violated Covenant protection is absent or forfeited Chaos threatens divine order Justice demands consequences for rebellion Waters, Chaos, and Covenant Protection The symbolism of chaotic waters  reflects the primordial deep  of Genesis 1:2 , where God's Spirit moves to bring order from disorder. In D&C 61, the destroyer rides upon these same chaotic waters, suggesting that unconsecrated paths —like uncharted spiritual territory—are dangerous without divine guidance and covenant protection. The Lord's warning about traveling on dangerous waters becomes both practical and symbolic: just as the early Saints needed divine guidance for safe physical travel, we need covenant protection to navigate the overwhelming spiritual dangers of a fallen world. Practical Application Understanding this principle helps us recognize that: Divine laws are real  and have real consequences Covenant protection matters —we're safer under God's guidance than on our own Justice and mercy work together —the same God who protects the faithful must also maintain cosmic order Chaos requires divine organization —whether in ancient waters or modern spiritual challenges Rather than fearing arbitrary spiritual forces, we can trust in God's perfect justice while seeking the protection that comes through covenant faithfulness. Your Personal Covenant Journey: The Five-Fold Path D&C 60-63 doesn't merely describe historical events—it outlines our own covenant journey using this same five-fold pattern. Like the early Saints, we are invited to walk each stage: 1. "I Will Be Your God" - The Law of Obedience Choose God Over the World "Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you" (D&C 63:23) What this means : Making the fundamental choice to put God first in all decisions. Practical steps : Daily sincere prayer, gratefully acknowledging God's authority, provision, and blessings, choosing eternal over temporal priorities. 2. "I Will Lead You Out" - The Law of Sacrifice Leave Behind Spiritual Bondage Move away from sin, fear, and anything that keeps us from drawing closer to God. What this means : Allowing God to lead us away from destructive patterns and dependencies for something infinitely better. Practical steps : Regular repentance, humility, honest self reflection, breaking harmful habits, choosing faith over fear. 3. "I Will Deliver You" - The Law of the Gospel Be Delivered Through Truth, including God's Law and Ordinances Learn and follow the Lord's commandments, and receive the sacred ordinances that can bring spiritual protection and freedom. What this means : Learning and living gospel principles that teach us and transform our nature. Daily application : Diligent and focused scripture study, keeping the sabbath day holy, honoring temple covenants. 4. "I Will Redeem You" - The Law of Chastity/ Fidelity Be Redeemed Through Christ's Atonement, and partake in His New and Everlasting Covenant Accepting Jesus as our kinsman-redeemer who restores our spiritual inheritance, as we take upon ourselves His name. What this means : Accessing Christ's atoning power through purity and covenant fidelity. How : Be loyal to the covenants entered into with God and with our spouse, maintaining uncompromising moral purity. 5. "I Will Bring You Unto Me" - The Law of Consecration Be Gathered to God as His People Become part of God's covenant people, united in purpose and love. What this means : Fully dedicating our lives, talents, and resources to building God's kingdom through helping to build one another. Living this : Creating Zion in our homes, wards, and communities through intentional and consecrated devotion and service. Living Water and Eternal Truth Christ declares Himself the source of living water ( John 4:14 ; 7:38 ). In the Book of Mormon, this fountain of living waters connects directly to the Tree of Life ( 1 Nephi 11:25 )—representing divine nourishment, eternal connection, and truth itself. However, Nephi's vision also reveals a sobering pattern: as the water flowed away from its divine source, it became polluted and turbulent. Many who ventured downstream found themselves caught in dangerous rapids, struggling against currents that had poisoned its life-giving purity ( 1 Nephi 15:26-29 ). This imagery teaches us that spiritual water, like physical water, can become contaminated when it flows too far from its source. The closer we stay to Christ—the true source—the purer the living water remains. The farther we drift from divine revelation, authorized ordinances, and covenant practices, the more likely we are to encounter spiritual turbulence and confusion. This is why the repeated patterns of covenant remembrance (our "mem" practices) are so essential: they keep us connected to the source rather than drifting downstream into polluted waters and unsafe conditions. Christ: Master of the Waters Jesus demonstrates His divine authority over both physical and spiritual chaos through His power over water. When the disciples feared for their lives in the storm on the Sea of Galilee, "he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm" ( Mark 4:39 ). This miraculous moment reveals profound truths about Christ's power: Physical Mastery : Christ commands the literal elements—wind, waves, and storm obey His voice Spiritual Authority : The same voice that calms physical storms can calm the spiritual tempests in our lives Divine Order : As the Creator, Christ has power to organize chaos into peace, whether in nature or in human hearts The Hebrew concept we explored earlier—God's voice bringing order from chaos—finds its perfect fulfillment in Jesus Christ. He is the Logos  ( Word ) made flesh, the organizing principle of all creation now dwelling among us. Personal Application: Christ Calming Our Storms Just as Christ had power to calm the raging sea, He has power to bring peace to the storms in our lives: Fear and anxiety : "Peace I leave with you, my peace I give unto you" (John 14:27) Spiritual chaos : His voice can organize our scattered thoughts, misunderstandings, and troubled hearts Life's tempests : Financial struggles, relationship difficulties, health challenges, tragedy—through His guidance and comfort, we can learn to navigate these with greater wisdom and peace Internal turmoil : Guilt, confusion, despair can give way to divine peace through His atonement The Pattern of Divine Intervention Notice the pattern in Mark 4:39 : Recognition : Christ sees the chaos and need Authority : He speaks with divine power ("Peace, be still") Response : The elements obey Result : "Great calm" replaces the storm This same pattern applies to our spiritual lives when we turn to Christ during our storms. As one wise saying reminds us: "Sometimes God calms the storm, but sometimes God lets the storm rage and calms His child."  Whether He stills the external circumstances or strengthens us to endure them with peace, His power to bring calm is real and available to all who seek Him. Water Becomes the Medium of Rebirth "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Through baptism, we symbolically die to sin and rise again as disciples of Christ—moving from chaos to covenant, from storm to stillness. But the scriptural pattern reveals two sacred washings  that prepare us for divine presence: First Washing: Baptism (Rebirth) Baptism represents our initial covenant with God—dying to the natural man and being born again as His children. This washing cleanses us from sin and initiates us into the covenant path. Second Washing: Initiatory Preparation (Anointing) The temple initiatory ordinances include sacred washings that prepare us to become God's anointed ones—His meshiach  (anointed) on Mount Zion. This echoes the ancient pattern where priests were washed twice before being anointed to serve in the temple, echoing the Israelite pattern with the crossing of the Red Sea and then the Jordan River before entering into the promised land. This two-fold pattern appears in D&C 60:15-17, where the Lord speaks of being "clean from the blood of this generation" and prepared to "stand in holy places." Just as Jesus washed His disciples' feet on Passover night—preparing them for their apostolic ministry—the restored gospel includes sacred washings that prepare us for higher spiritual service. The foot washing ordinance, practiced in the early restoration (D&C 88:138-139), symbolically prepared the School of the Prophets to receive greater light and knowledge. As Joseph Smith explained, this ordinance was "calculated to unite our hearts" and prepare disciples for spiritual endowment. These sacred washings—from baptism to temple initiatory rites—represent our progression from spiritual rebirth to being prepared as royal priesthood, moving us closer to standing in the presence of God on Mount Zion. Applying These Truths Today In Daily Life Morning prayer : Ask God to help His voice be the loudest in your day—tune your spiritual "frequency" to His Scripture study : Look for covenant patterns and promises in your reading, letting them flow through your mind like water Service : Seek opportunities to help others on their covenant journey Sabbath worship : Renew your covenants with intention and gratitude, creating sacred patterns of remembrance like the Hebrew mem In Difficult Times Remember that God specializes in bringing order from chaos Trust that the same God who led Israel, Lehi, and the early Saints is leading you through the five-fold covenant path Seek the Spirit's guidance rather than worldly solutions Find strength in your covenant relationship with God and identify which stage of the journey you're in Conclusion: The Ongoing Journey The waters will always move, that is the reality of our world, as it is 70% water. The question is whether we move in harmony with the Lord's current, or resist His voice, and fight against it. We are stewards of divine truth and covenant blessings, called to walk the same five-fold path that God's people have walked throughout history. Our calling is not to manipulate sacred things for personal gain, but to magnify them—by walking each stage of the covenant path, reflecting Christ's light, and helping others find the living water that leads to eternal life. As we study these revelations, remember that the same God who organized the chaotic waters of creation continues to speak order into our lives through this eternal covenant pattern. His voice calls us forward—not through empty and meaningless signs, but through intentional covenant progression. Not by force, but through love—inviting us to align our hearts with His divine five-fold framework that leads us home to Him. The covenant path is before us. Let us listen to His voice. Let us align with His will. Let us walk in faith. Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : May 19–25 D&C 49–50  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 49-50 Discerning and Meeting Needs Instruct, But More Importantly Inspire Come Follow Church History with Lynne Hilton Wilson D&C 49-50 JST | Restoring Lost & Altered Doctrines | May 19-25 | Come Follow Church History with Lynne Wilson Handout  (includes a wonderful timeline for the JST) Come Follow Me Kid D&C 49-50 Come Follow Me Scott Woodward & Casey Griffiths D&C 49-50 The Revelation that Defined Marriage | Church History Matters with Scott & Casey | May 19-25 How We Can Learn to Discern the Spirit | Church History Matters with Scott & Casey | May 19-25 Come Follow Up D&C 49-50 Doctrine and Covenants | May 19-25 | Sections 49-50 | Come Follow Up on BYUtv A Book of Light | Sections 49-50 | Come Follow Up The Importance of Edification | Sections 49-50 | Come Follow Up D&C Historical Background D&C 49-50 Don't Miss This D&C 49-50 Come Follow Me Doctrine and Covenants Sections 49-50 (May 19-25) Don't Miss This Follow Him D&C 49-50 Doctrine & Covenants 49-50 Part 1 • Dr. Aaron Franklin • May 19-25 • Come Follow Me Doctrine & Covenants 49-50 Part 2 • Dr. Aaron Franklin • May 19-25 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 49-50 Doctrine and Covenants 49-50 | Dr. Barbara Morgan Gardner and Gayle Holdman | May 19-25 Gospel For Kids Not Yet Posted Seminary Decks Not Yet Posted Hurricane Adult Religion Class D&C 49-50 Spiritual gifts; corrections to Shaker beliefs (sections 46, 49–50, 52–56) Latter Day Kids D&C 49-50 Not Yet Posted Line Upon Line D&C 49-50 Come Follow Me LDS 2021 D&C 49-50 (May 10-16) (Doctrine and Covenants) - Discerning Truth Meridian Magazine Podcast D&C 49-50 Not Yet Posted Our Mother's Knew It D&C 49-50 Not Yet Posted Saving Talents D&C 49-50 Scripture Study Central D&C 49-50 D&C 49-50 | Taylor & Tyler | Come Follow Me Insights   A Book of Light | Sections 49-50 | Come Follow Up The Importance of Edification | Sections 49-50 | Come Follow Up Scripture Explorers D&C 49-50 False Spirits Scripture Gems D&C 49-50 Scripture Insights D&C 49-50 Talking Scripture D&C 49-50 Show Notes Teaching With Power D&C 49-50 Lesson Materials Insights Thumb Follow Me D&C 49-50 Not Yet Posted The Red Crystal D&C 49-50 The Scriptures are Real D&C 49-50 Not Yet Posted The Interpreter Foundation D&C 49-50 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 20 (D&C 49–50) Scripture Roundtable: D&C Gospel Doctrine Lesson 22, "The Word of Wisdom" Scripture Roundtable: D&C Gospel Doctrine Lesson 24, "Be Not Deceived, but Continue in Steadfastness" Unshaken D&C 49-50 Darkness & Light Resources and Insights for this Week's Lesson   Spirit to Spirit: Discipleship in the Midst of Imperfection Reflections on Doctrine and Covenants 49–50 As we move from last week’s study on the gifts of the Spirit  (D&C 46–48) into this week’s revelations (D&C 49–50), a sobering shift occurs. We leave behind the poetic beauty of spiritual inclusivity and enter the gritty terrain of spiritual application —where the Lord confronts real issues  within His Church. Doctrine and Covenants 49 addresses false beliefs  held by converts from the Shaker community. It gently but firmly corrects doctrinal misunderstandings about celibacy, vegetarianism, and the nature of Christ’s Second Coming. But it’s in Section 50 that the Lord’s words become especially pointed and personal. He begins with a truth bomb : “There are many spirits which are false spirits... Satan hath sought to deceive you... I have seen abominations in the church that profess my name.” (D&C 50:2–4) That’s strong language—disturbing even. But it's not unfamiliar. The Lord has never ignored the brokenness within His covenant people . He names it, calls it out, and yet extends mercy —teaching us how to move forward not through shame or institutional authority, but through Spirit-to-Spirit transformation . These verses feel like they could have been written today. Yes, there are problems in the Church . There were in Joseph Smith’s day, and there are now. Sometimes what’s presented on the outside—a smiling ward photo or polished Sunday School lesson—doesn’t reflect the pain, hypocrisy, or dysfunction happening within. Marriages falter, members hurt each other, leaders make mistakes, policies miss the mark, prejudices pierce, and wounds go unhealed. And we wonder: Where is the Spirit? Where is the power of God? D&C 50 addresses and answers that.  The Spirit cannot dwell in pretension, manipulation, confusion, or pride. But it does come when we are humble, when we seek truth, and when we engage with Christ directly. When the arms of the flesh fail, the arm of the Lord remains and will carry us if we let Him. “Preach the gospel by the Spirit... receive it by the Spirit... and both shall be edified and rejoice together.” (D&C 50:14–22) This is not just a formula for teaching—this is the path of healing. Spirit-to-Spirit discipleship  is not about consuming podcasts, quoting scholars, or copying Instagram devotionals. (And to be clear—I love those resources. They’re valuable and serve a purpose.) But they are not replacements for scripture. They are not substitutes for prayer. They are not the Comforter. This is why these study guides exist. Not to answer all the questions, but to point you toward the One who can. The Hebrew and Greek word studies , the cross-references , the conference talks —they are scaffolding for a deeper, more sacred conversation between you and your God. Because that’s where real change happens.Not on the pulpit. Not in the group chat. But in the quiet wrestling of your soul. In the sacred tension between what is broken in you and what is whole in Him. That’s why D&C 50 doesn’t just rebuke—it invites . The Lord doesn’t stop with condemnation. He offers a process: Reason with Him  (vv. 10–12) Receive light  and grow in it (vv. 23–25) Be purified  and gain spiritual power (vv. 28–30) Watch  and prepare for His coming (v. 46) This is the path of discipleship , and it is not easy. We feel it. It hurts. We are chiseled. We are refined. We are scraped down to our foundations, only to be built anew. But the Lord does not leave us comfortless. He gives us the Comforter . And He gives us Himself . “I am in the Father, and the Father in me; and inasmuch as ye have received me, ye are in me and I in you... He that buildeth upon this rock shall never fall.” (D&C 50:43–44) This week’s lesson is not merely about doctrine. It is about healing. It is about learning to live honestly before God. It is about building a relationship with Him that can endure the confusion, contradiction, and heartbreak of life—and still stand. Still shine. Still rejoice. So go to the scriptures. Go to the Word. And let the Spirit teach you— face to face , as one friend speaketh with another. There is no greater teacher. And no safer place to land. Chapter Outlines 📘 Doctrine & Covenants Section Overviews & Outlines  Section 49 Outline Word Section 50 Outline Word Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM: December 25–31 Revelation 15–22 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Revelation 15-22 Study Guide Follow Him Revelation 15-22 Part 1 , Part 2 Transcripts Line Upon Line Revelation 15-22 Teaching with Power Revelation 15-22 ​ Don't Miss This Revelation 15-22 ​ ​CFM New Testament Revelation 15-22 ​Unshaken Revelation 15-22 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Revelation 15-22 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Revelation 15-22 ( not yet posted ) ​ ​Scripture Gems Revelation 15-22 ​ ​Ponderfun Revelation 15-22 ​Talking Scripture Revelation 14-16 , 17-18 , 19-22 Show Notes: 14-16 , 17-19 , 19-22 ​Hurricane Utah Adult Religion Class , New Testament Revelation: Notes , Slides , Handout Resources and Insights about this Week's Lesson These Revelation Lessons build on each other. While there is a lot of information to take in, it really helps to take things in order. So if you have not had a chance to look at our previous Revelation lessons do that before moving on, or a lot of what is presented in the lesson this week is not going to be as beneficial. Overview: Revelation 15 sets the stage for the final series of divine judgments through the seven bowls of wrath. This concise yet significant chapter features visions of heavenly preparation and celebration of God's impending justice. 1. Introduction to the Seven Last Plagues: This verse introduces the seven angels bearing the last plagues, symbolizing the completion and totality of God's judgment upon the earth. The finality of these plagues is emphasized, marking the end of God’s wrath. 2. The Song of Moses and the Lamb: Here, the redeemed are seen standing beside a sea of glass mingled with fire ( אֵשׁ ʼêsh) , singing ( ᾄδω áidō, ) songs ( שִׁיר shîyr) and praises to God, having the harps ( κιθάρα kithára, כִּנּוֹר kinnôwr) of God. This scene draws a parallel to the Old Testament, where Moses and the Israelites sang after crossing the Red Sea, celebrating deliverance. It also parallels the song Moses taught the Israelites at the end of Deuteronomy, where God explained that this song will stand as His witness at the last Day. These songs extol God's mighty works and just ways, affirming His universal sovereignty and kingship. 3. The Seven Angels with the Seven Last Plagues: The chapter concludes with the seven angels emerging from the heavenly temple, ready to pour out the final plagues. The temple is filled with smoke, symbolizing God’s glory and power, and no one can enter the temple until the plagues are completed, indicating the irrevocability of the impending judgments. Additional Insights: Imagery of the Heavenly Temple : The imagery of the temple in heaven is significant as it connects the divine actions to the holiness and sovereignty of God. The temple, filled with smoke, recalls the Shekinah glory that filled the tabernacle and Solomon's temple, symbolizing God's holy presence. Literary Structure : Revelation 15 serves as a prelude to the bowl judgments of chapter 16, structurally linking the wrath of the seven seals and trumpets to these final acts of judgment. Eschatological Significance : The chapter emphasizes the righteousness of God’s judgment against a corrupt world, portraying the final phase of His plan to eradicate evil and restore righteousness. Revelation 15, with its vivid imagery and powerful symbolism, underscores the themes of divine justice and holiness. It serves as a crucial transition, bridging the earlier parts of Revelation with the climactic events to follow, and highlighting the certainty and completeness of God’s redemptive actions. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 15 INT Verses 1 Preparation for Final Judgment Continuation of the signs ( σημεῖον sēmeîon, אוֹת ʼôwth ) of the times and the Seven Last Plagues : The seven last plagues represent the completion and totality of God's wrath and judgment upon the earth. Exodus 7 -11 (the plagues of Egypt) Jeremiah 10:10 (God as the true and eternal King) Verses 2-4 The New Song , the Song of Moses and the Lamb: Praise for God's Righteous Acts Praise for God's Righteous Acts: The song symbolizes victory over the beast and his mark , through the deliverance and salvation of the Lamb, denoting the history of God's people, drawing parallels between the Exodus and the final deliverance Exodus 15:1-21 (the Song of Moses after crossing the Red Sea) Deuteronomy 31:19-30 Psalm 48 Psalm 145:17 (The Lord is righteous in all His ways) D&C 133:56 D&C 84:98-102 Verses 5-8 The Seven Angels with the Seven Last Plagues The Holiness and Justice of God: The Tabernacle's Temple filled is with smoke ( עָשָׁן ʻâshân ) from the glory ( kavod , shekenah , dwelling, splendor, judgement) of God emphasizes His holiness and the seriousness and expanse of the impending judgments. Leviticus 16:12-13 (the use of incense in the Holy of Holies) Isaiah 6:1-6 (Isaiah's vision of God's holiness) Revelation 16 is a crucial chapter in the Book of Revelation, vividly depicting the outpouring of the seven vials of God's wrath, each bringing forth a specific plague upon the earth. This chapter marks a pivotal moment in the eschatological narrative, emphasizing the severity of divine judgment and the consequences of human rebellion against God. When one thinks of vials, they might remember the previous golden vials that symbolized the prayers of the Saints. The vials of wrath may be a response to the prayers of those who suffered persecution and affliction at the hands of those who served the beast. One might also think of immunizations. In many ways, the agents within the various vials may represent those trials and hardships that inoculated, strengthened, and proved God's people. The fact that these vials are presented for the Saints, demonstrated the Lord's love for his people, as he provides a means for them to prepare the calamities of life. First Vial - Painful Sores : The first judgment manifests as painful sores, affecting those who bear the mark of the beast. This plague parallels the boils inflicted upon the Egyptians, highlighting the physical manifestations of spiritual corruption, and the kinds of tolls this can take, physically and spiritually. Second Vial - The Sea Turns to Blood : The second vial causes the sea to turn to blood, resulting in the death of marine life and its ecosystem. This mirrors the first plague in Egypt and serves as a stark reminder of the impact of consequences and God's judgment on the natural world, which includes economic health, travel, trade, and commerse. Third Vial - Rivers and Springs Turn to Blood : The third bowl turns freshwater sources to blood, reminiscent of the Nile's transformation in Exodus. This act of judgment symbolizes the extent of God’s wrath, affecting essential resources for life, and the necessity to prepare for periods of hardship. Fourth Vial - Scorching Heat : The fourth judgment involves extreme heat from the sun, causing immense suffering, doubts, famine, etc. This vial reflects the unrelenting and inescapable nature of divine judgment, and it underscores the importance of preparing various shelters for such events. Fifth Vial - Darkness over the Beast's Kingdom : This bowl brings darkness over the beast's realm, causing ignorance, pain, and anguish. The darkness targets the center of evil power, disrupting its operations and causing distress. Sixth Vial - Euphrates Dried Up : The drying up of the Euphrates prepares the way for the kings of the East, signaling the gathering for the final battle at Armageddon. This act symbolizes the removal of barriers for God’s ultimate plan. Seventh Vial - Earthquake and Great Hail : The final bowl culminates in a massive earthquake and hailstorm, symbolizing the climax of God's wrath and the disintegration of the world's corrupt systems. Additional Insights: Parallels to the Plagues of Egypt : The plagues in Revelation 16 serve as a reminder of God's power and justice, paralleling the plagues of Egypt. These figures represent attributes of divine power that ancient cultures turned into idol worship, associated with various concepts, industries, and entities. The plagues of the Exodus emphasized the supremacy of Jehovah over the idols of the world, demonstrating his ultimate power of over all of them. It also highlighted the ongoing continuity of God's actions and influence throughout history in dealing with rebellion and unrighteousness. Below is an overview of the Plagues of Egypt and how they relate to the idolatry of the period, which would have been recognized by the Jewish and Christian cultures of the period because these idolic concepts provided the foundations for various pagan beliefs throughout the ancient world. Name God/Goddess Of Power Appearance Role Ra Sun Creation, Sun, Universal Order, The power of Pharaoh - "the son of Ra" Man with Head of a Falcon and the Sun above him Creator of Universe, associated with the final plague of Egypt, the Death of the Firstborn, and the curse of darkness described in Revelation Anubis Death Protector of the underworld and tombs. (Schule, the underworld, comparable to Hades) Human with Dog Head Judge and Defender of Dead Souls Hathor Love and Beauty Supreme Power, Eternal Youth, Control over Man Woman with Cow's head, sometimes a Lion's Head Mother, Protector of Family, Fertility, associated with the fifth plague of Egypt, the diseases of the cattle and livestock. Horus War, Hunt, Kingship, Sky God Superhuman Strength and Stamina Man with Falcon Head Protector, Guardian Nut Sky and Motherhood Controls Celestial Bodies Woman with a pot of Water, a Cow, a winged figure, or an Arc Stretched over the Earth Mother, Protector, and Ruler of Celestial bodies, associated with the seventh plague of Egypt, Hail and Fire falling from the sky. Geb Earth God over the Earth Man with Snake head (aka dragon, father of snakes), sometimes depicted with the symbols of a gnat or fly, Beelzebub (Lord of the Flies). Creator of the Earth, Dust, & Lice, associated with the third plague of Egypt, the plague of Flies. Sometimes associated with Earthquakes. Osiris Underworld Life and Natural Cycles Man with Green Skin or a Mummy Lord of the Underworld, Resurrection Isis Wisdom, Medicine,Magic, and Fertility Magical Healing Woman with Wings Mother, Protector, Healer, associated with sixth plague of Egypt, the plague of boils Thoth Wisdom, Writing, Knowledge, Words, reading and writing. ( Thoth's Pill ) associated with the Jewish/Greek angelic name מַטַּטְרוֹן Metatron (a name recognized in Jewish apocalyptic literature with Enoch (as a lad and as a teacher ) . Also associated with the Greek version of Hermes Trismegistus). Learning, Scholarship Man with Ibis Head, or sometimes depicted as a baboon A Celestial Scribe: Mentioned by name in the Talmud, Hagigah 15a , Sanhedrin 38b v. 19 , (Jews instructed not to worship Metatron, but to learn from his lessons), and Avodah Zarah 3b 12 (This section bares a strong resemblance to Revelation 16) Sekhmet War, Justice, and Destruction Fiery Breath and Heat, like a desert wind Woman with Lion's Head, clad in robes of deep red An Avenging Goddess of War Set, Seth Confusion, Mischet, Chaos Antagonism, Deception Man with various heads/ faces, frequently associated with locust Creator of Chaos, associated with the second plague of Egypt, the plague of locusts Mut Wisdom, Family, Cosmic Order, Scales of Justice, Balance, and Harmony Giver and Taker of Life Woman with the head of a Vulture, often depicted wearing a double crown (of stars Rev. 12) The "Great Mot her" of all deities. One of the oldest known deities on record, and regarded as the mother of all creation (possible association with Proverbs 3 & 8 ) Heket Fertility, Flooding Agriculture, Inundation ( Akhet ) Woman with the head of a Frog. Related to the annual flooding of the Nile, which indicated the beginning the the monsoon season and planting season. Goddess of fertility, related to Hathor, and represented in the form of a Frog, associated with the second Plague of Egypt, the plague of Frogs. Also bares resemblance to the three frog-like spirits described in verses 12-16. Symbolic of a period of abundance and inundation. Theological Implications : Revelation 16 underscores the themes of divine retribution and the finality of God's judgment. It illustrates the consequences of idolatry (in relation to that time, culture, and period) and demonstrates the continuing pattern of persistent rebellion against God along with the irrevocable consequences of divine justice. Christ's Role as the Alpha and Omega : The execution of these judgments aligns with the role of Christ as the overseer of divine justice. Christ's involvement in these events affirms His authority over the ultimate judgment and the establishment of a new creation, as foretold in the prophetic narrative. Revelation 16, with its vivid portrayal of God's wrath , serves as a powerful reminder of the righteousness of God's judgment and His ultimate victory over evil. The chapter is pivotal in understanding the Christian eschatological framework and the culmination of the narrative of redemption and justice. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 16 INT Verses 1-2 First Vial : Painful Sores Judgment on Those with the Mark of the Beast: The sores ( שְׁחִין shᵉchîyn ) symbolizes the physical manifestation of spiritual corruption and the consequences of allegiance to the beast. Exodus 9:8-11 (boils on the Egyptians) Job 2:7 (Job afflicted with sores) Verses 3 Second Vial: The Sea Turns to Blood Judgment on the Seas: The sea turning into blood represents the devastation of life and commerce, and a reminder of the Egyptian plagues. Exodus 7:17-21 (Nile turned to blood) Psalm 78:44 (God turning rivers into blood) Verses 4-7 Third Vial: Rivers and Springs Turn to Blood Judgment on Fresh Waters: The transformation of fresh waters into blood signifies the extent of God's judgment, affecting even the essential resources for life. Exodus 7:19 (waters become blood) Isaiah 1:15 (hands full of blood) Verses 8-9 Fourth Vial: Scorching Heat Intense Suffering from Heat and Fire : The scorching sun symbolizes intense and relentless trials along with the severity and inescapability of God's judgment. Malachi 4:1 (day coming burning like an oven) Jonah 4:8 (sun beating down on Jonah) Daniel 3 (Shadrach, Meshach, Abednego) Verses 10-11 Fifth Vial: Darkness over the Beast's Kingdom Judgment on the Kingdom of the Beast : The darkness represents a divine judgment specifically targeting the seat of evil power, causing distress and disarray within the realm of the beast. Exodus 10:21-23 (darkness over Egypt) Joel 2:2 (a day of darkness and gloom) Verses 12-16 Sixth Vial: Euphrates Dried Up Preparation for the Battle of Armageddon : The drying up of the Euphrates River prepares the way for the kings from the east and signifies the impending final battle . (Forces of darkness combine, the dragon (leviathan Psalms 104:25) the beast, the false prophet , three unclean spirits like frogs ( צְפַרְדֵּעַ tsᵉphardêaʻ ) , spirits of devils working counterfeit miracles, corrupt political forces) Symbolic reflections of Egyptian Mythology during the events of the Exodus. Admonishes saints to be watchful , prepared, and to keep their covenants ( garments ) because God would come to his people like a thief in the night. Isaiah 11:15-16 (God drying up the Euphrates) Joel 3:2 (God gathering nations for judgment) Parable of the Fig Tree ἐξηράνθη "drying up, withered away" Matthew 21:19 Verses 17-21 Seventh Vial: Earthquake and Great Hail  The Climax of God's Wrath : The unprecedented earthquake and hail ( בָּרָד bârâd) symbolize the culmination and intensity of God's judgment, leading to the final overthrow of evil powers. Exodus 9:18-34 Ezekiel 38:19-22 (great earthquake in Israel) Joshua 10:11 (great hailstones from heaven) Revelation 17 presents a stark depiction of the spiritual and moral decay embodied by Babylon, a symbol for the corrupt and idolatrous systems of the world. This chapter is critical in its portrayal of the conflict between divine authority and worldly powers, and it serves as a cautionary tale about the dangers of aligning with corrupt systems. The Woman on the Beast : The chapter introduces a woman, symbolizing Babylon, seated on a beast. This woman, arrayed in luxurious garments and adorned with precious jewels, represents the opulence, allure, and moral bankruptcy of a system in opposition to God. The beast signifies the political powers that support and are intertwined with this corrupt system. The Mystery of the Woman and the Beast : The angel explains the symbolism of the woman and the beast. The seven heads of the beast are revealed to represent seven hills and seven kings, denoting political power and succession. The ten horns symbolize ten kings, depicting alliances of temporal power united against God. The chapter culminates in the prophesied destruction of the woman by the very powers that once supported her. Additional Insights: Old Testament Parallels : The portrayal of Babylon in Revelation 17 draws heavily from Old Testament imagery, where Babylon is often depicted as the ultimate representation of worldly opposition to God. This imagery echoes prophetic books like Daniel, highlighting the ongoing struggle between God's sovereignty and earthly kingdoms. The Need for Discernment and Faithfulness : Revelation 17 emphasizes the need for believers to exercise discernment and maintain faithfulness amidst pervasive evil. It serves as a warning against the seductive and corrupting influence of worldly systems. God’s Ultimate Authority and Judgment : The chapter underscores God’s supreme power over all earthly dominions and the inevitable downfall of systems that challenge His authority. It portrays the judgment against Babylon as a manifestation of divine justice against idolatry and corruption. Christ’s Role in the Divine Narrative : In the broader context of Revelation, this chapter reinforces the theme of Christ’s ultimate triumph. Christ is central to God’s plan for the final judgment and the establishment of His kingdom. The fall of Babylon prefigures the final victory over all corrupt and evil powers. Revelation 17 serves as a critical component in the narrative of Revelation, offering a vivid depiction of the moral and spiritual degradation of a system in direct opposition to God and affirming the certainty of divine justice. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 17 ​ ​ ​INT Verses 1-6 The Woman (Whore πόρνη pórnē ) on the Beast The Corruption and Influence of Babylon:  The woman dressed in purple ( אַרְגָּמָן ʼargâmân, תְּכֵלֶת tᵉkêleth ) and scarlet , adorned with gold and jewels, represents the opulence and moral decay of Babylon, as reflected in various manners of sexual sin, priestcraft, gluttony, addiction , materialism, greed, lust, filth, infidelity, idolatry, wickedness, and all manners of abomination , particularly idolatry . The beast she rides symbolizes the social and political powers and environments that support these types of behaviors and institutions, as they are intertwined with various forms of blasphemous and counterfeit deceptions. The Beast and the Whore represent the exact opposite of Jehovah and his Bride Jeremiah 51:13 (Babylon as a woman who lives by many waters) Nahum 3:4 (the prostitute as a symbol of a corrupt city) Jezebel 1 Kings 16-21, 2 Kings 9, Rev 2:20 Verses 7-18 The Mystery of the Woman and the Beast Theme: Explanation of the Vision's Symbols: The woman is admired by the masses, John is even astonished by her popularity, in spite of being power hungry and drunk on the blood of the Saints and Martyrs. She is carried by the beast. The seven heads of the beast represent seven hills ( mountains ) and seven fallen kings (kingdoms) , denoting the extent and frailty of political and worldly power and succession. John describes them as was, is, and will not be, one that has ascended out of the bottomless pit of perdition. This is the exact opposite of Jehovah, the God that was, is, and will be, yesterday, today and forever. The Great I AM. The ten horns represent the power of the ten kings and kingdoms, symbolizing temporal alliances and powers of all nations and languages that unite to fight against the Lamb , and the faithful who receive their calling and election . Ultimately, the Whore and Beast will be destroyed. Daniel 7:17-24 (beasts as kingdoms) 2 Thessalonians 2:3-12 (the man of lawlessness and his destruction) ​Revelation 18 narrates the downfall of Babylon, symbolically representing the collapse of all corrupt systems and powers that defy God’s sovereignty and righteousness. This chapter is a poignant reminder of the fleeting nature of worldly power and wealth and serves as a stern warning against the allure of such corrupt systems. Proclamation of Babylon’s Fall: The chapter opens with a powerful angel announcing the fall of Babylon, symbolizing the end of all corrupt and idolatrous systems. This fall is attributed to Babylon's moral degradation and the nations' intoxication with her excessive luxuries. Call to Separate from Babylon: A divine command urges God's people to separate themselves from Babylon's sins to avoid sharing in her punishments. This call emphasizes the importance of spiritual integrity and the dangers of complicity in corruption. The World Mourns Babylon’s Fall: Various groups, including kings, merchants, and seafarers, lament over Babylon's fall, mourning the loss of their power base and economic gains. Their grief underscores the depth of worldly dependence on Babylon's corrupt system. Heaven Rejoices Over Babylon’s Fall: In contrast to earthly mourning, heaven rejoices over Babylon's fall, celebrating the justice of God’s judgment. This rejoicing highlights the righteousness of God's actions and the vindication of His faithful followers. Additional Insights: Old Testament Parallels: Revelation 18’s depiction of Babylon’s fall mirrors Old Testament prophecies about the downfall of oppressive empires. The lamentations reflect similar expressions found in the prophecies against ancient cities known for their oppression and idolatry. Caution Against Worldly Alliances: The chapter serves as a cautionary tale, warning against the seductions of corrupt worldly systems. It illustrates the moral and spiritual bankruptcy inherent in systems opposed to God’s ways. Theme of Divine Justice: The fall of Babylon is portrayed not just as a historical inevitability but as a moral necessity within the divine order. It underscores the transient nature of earthly power and the enduring nature of divine justice. In essence, Revelation 18 vividly portrays the collapse of a system that epitomizes the pinnacle of human arrogance and opposition to God. It serves to reinforce the certainty of God’s triumphant reign and the ultimate victory of righteousness over corruption and evil. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources ​ ​ Revelation 18 ​ ​ ​ INT Verses 1-3 Proclamation of Babylon’s Fall The first angel proclaims the Inevitable Downfall of Corrupt Babylon: Babylon's fall symbolizes the ultimate demise of all corrupt and idolatrous systems that oppose God. Isaiah 21:9 (fall of Babylon foretold in the Old Testament) Jeremiah 51:8 (Babylon has suddenly fallen and been broken) Verses 4-8 Call to Separate from Babylon A second angel issues a Warning to God's People: The call to separate from Babylon represents a spiritual command to avoid complicity in her sins and share in her judgment. Jeremiah 51:45 (call to come out of Babylon) 2 Corinthians 6:17 (separation from the unclean) Verses 9-19 The World Mourns Babylon’s Fall The Impact of Babylon's Destruction: The mourning by kings, merchants, and mariners symbolizes the world's dependence on and mourning over the loss of a corrupt but influential system. Ezekiel 27 (lament over Tyre, a parallel to Babylon) Luke 16:19-31 (rich man’s torment and indifference to suffering) Verses 20-24 Heaven Rejoices Over Babylon’s Fall Divine Justice and Rejoicing in Heaven: The rejoicing in heaven underscores the righteousness of God’s judgment against wickedness and corruption. An angel casts a mighty millstone  into the sea, and Babylon is destroyed. The voices of corrupt and counterfeit harpers, musicians , pipers , and trumpeters shall be heard no more, nor will the sound of the millstone. The light of the candle of the bride and bridegroom will no longer shine in counterfeit entities that have been corrupted through the deceptions and sorceries of the nations. Deuteronomy 32:43 (rejoice, O heavens, with his people) Psalm 96:11-12 (heavens rejoice and the earth be glad) Revelation 19 is a pivotal chapter that vividly celebrates the ultimate victory of Christ over evil, symbolizing the joyful culmination of God’s plan for salvation. This chapter stands as a powerful representation of divine justice and the establishment of God's righteous kingdom. Heaven's Rejoicing Over Babylon's Fall : The chapter begins with a chorus of praise in heaven, rejoicing over the fall of Babylon. This rejoicing reflects the fulfillment of divine justice and the vindication of God's holiness, setting the stage for the triumph of Christ. The Marriage Supper of the Lamb : The narrative transitions to the celebration of the marriage supper of the Lamb, symbolizing the union of Christ with His Church. This event marks the eternal fellowship between Christ and His redeemed followers, highlighting the joy and completion found in this divine union. The Rider on the White Horse : Christ is then depicted as a mighty warrior riding a white horse, symbolizing His role as the divine judge and conqueror. His attributes, such as His eyes like blazing fire and the sword from His mouth, emphasize His power, authority, and the righteousness of His judgment. The Defeat of the Beast and the False Prophet : The chapter culminates in the dramatic defeat of the beast and the false prophet. This victory represents Christ's triumph over the antichrist forces, underscoring the ultimate defeat of all forms of evil and corruption. Additional Insights: Jewish Prophetic Tradition : The imagery used in Revelation 19, particularly of Christ as a warrior and judge, is deeply rooted in the Jewish prophetic tradition. This portrayal aligns with the Old Testament depictions of God as a divine warrior who triumphs over His enemies. Themes of Divine Justice and Righteousness : The chapter underscores the themes of divine justice and the righteousness of God’s reign. It celebrates the justice of God in dealing with evil and the establishment of His kingdom characterized by truth and holiness. Christ's Role as Alpha and Omega : Christ's portrayal as the triumphant King and Judge in Revelation 19 aligns with His role as the Alpha and Omega. He is depicted as the central figure in God's plan of redemption and judgment, bringing to fulfillment the divine narrative of salvation. Revelation 19, with its rich symbolism and imagery, provides a powerful portrayal of Christ's victory and the hope it embodies. It stands as a testament to God's unfailing justice and the joyous establishment of His eternal kingdom, offering assurance and hope in the triumph of good over evil. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 19 ​ ​ ​INT Verses 1-5 Heaven's Rejoicing Over Babylon's Fall Celebration of God's Righteous Judgment continues:  The rejoicing in heaven symbolizes the fulfillment of divine justice and the vindication of God's holiness. Psalm 104:35 (rejoicing in the Lord and His judgment) Jeremiah 51:48 (heaven and earth rejoicing over Babylon's fall) Verses 6-10 The Marriage Supper of the Lamb John hears the voice of the multitude who surround the Throne of God in praise. John describes their song as a voice of mighty waters and thunder . The marriage supper of the Lamb and His wife commences, representing the consummation of the relationship between Christ and His Church, symbolizing eternal fellowship and joy. God explains that the song of the saints represents their testimony of Jesus Christ and it is the Spirit of Prophesy . Isaiah 54:5 (the Lord as the husband of Israel) Matthew 22:2-14 (parable of the wedding feast) Verses 11-16 The Rider on the White Horse Christ as the Conquering King: The rider on the white horse, dressed in blood red vestures , is identified as Christ, The Word , and He represents divine authority, judgment, and victory over evil. Those who follow him are clothed in in fine white linen , having their sins cleansed through the blood of the Savior. A vesture on his thigh has the words King of Kings and Lord of Lords written upon it.   Psalm 45:3-5 (mighty warrior in splendor and majesty) Isaiah 63:1-6 (divine warrior stained with blood) Verses 17-21 The Defeat of the Beast and the False Prophet The Triumph of Christ over Antichrist Forces:   The defeat of the beast and the false prophet signifies the ultimate overthrow of all corrupt and rebellious powers opposing God. Ezekiel 39:17-20 (God's invitation to the birds to feast on the flesh of the defeated) 2 Thessalonians 2:8 (the Lord Jesus will overthrow the lawless one) Revelation 20 is a crucial chapter in the Book of Revelation, presenting the final stages of cosmic history and the eschatological events leading up to the establishment of God's eternal kingdom. This chapter vividly depicts the defeat of Satan, the millennial reign of Christ, and the ultimate judgment, playing a key role in the Christian understanding of end times. Satan Bound for a Thousand Years : The chapter begins with Satan being bound and imprisoned for a thousand years, preventing him from deceiving the nations. This period symbolizes a time of peace and righteousness under Christ's reign, temporarily restraining evil. The Thousand-Year Reign of Christ : The narrative describes the reign of Christ with His martyred saints for a thousand years, often referred to as the Millennium. This reign represents a period of justice and peace, fulfilling the messianic expectations found in Jewish apocalyptic literature. The Final Rebellion and Defeat of Satan : After the thousand years, Satan is released and deceives the nations for one final rebellion against God. This uprising is swiftly defeated, leading to Satan's ultimate defeat and his eternal punishment in the lake of fire. The Great White Throne Judgment : The chapter culminates in the Great White Throne judgment, where the dead are judged according to their deeds. This final judgment separates the righteous from the wicked, with the latter being cast into the lake of fire, symbolizing eternal separation from God. Additional Insights: Jewish Apocalyptic Themes : Revelation 20 incorporates themes from Jewish apocalyptic thought, particularly in its portrayal of the messianic reign and the final judgment. It reflects the Jewish understanding of the end times, including the resurrection of the dead and the ultimate triumph of good over evil. Divine Justice and the Defeat of Evil : The chapter emphasizes the themes of divine justice, the final defeat of evil, and the resurrection. It addresses profound questions about the nature of evil and the ultimate destiny of humanity. Christ’s Central Role : The events in Revelation 20 highlight Christ's central role in God's redemptive plan. As the Alpha and Omega, Christ is central to the unfolding of these final events, affirming His sovereignty and the fulfillment of God's plan for creation. Revelation 20 is key to understanding the Christian eschatological framework, providing insight into the culmination of the narrative of redemption. It presents a future where divine justice prevails, evil is definitively defeated, and God's eternal kingdom is established, offering hope and assurance of God's sovereign plan. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 20 INT Verses 1-3 Satan Bound for a Thousand Years Temporary Restraining of Evil: The binding of Satan represents a period of restraint on evil, preventing the devil from deceiving the nations for a thousand years. Jude 1:6 (angels who did not keep their positions bound with everlasting chains) 2 Peter 2:4 (God did not spare angels when they sinned, but sent them to hell) Verses 4-6 The Thousand-Year Reign of Christ The Millennial Reign:  The reign of Christ with His martyred saints symbolizes the establishment of God's kingdom on earth, marked by peace, justice, and righteousness. Daniel 7:27 (the kingdom under the whole heaven given to the people of the saints) 1 Corinthians 6:2-3 (the saints will judge the world and angels) Verses 7-10 The Final Rebellion and Defeat of Satan The Ultimate Triumph Over Evil: The release of Satan and the subsequent rebellion symbolize the final attempt of evil against God's kingdom, culminating in the ultimate defeat and judgment of Satan. Ezekiel 38-39 (prophecy of Gog and Magog and their defeat) Luke 10:18 (Jesus saw Satan fall like lightning from heaven) Verses 11-15 The Great White Throne Judgment Final Judgment and Eternal Destiny: The Great White Throne represents the ultimate authority and finality of God's judgment, where the dead are judged according to their deeds , and the wicked are cast into the lake of fire, symbolizing a second death and an eternal separation from God. Daniel 7:9-10 (the Ancient of Days seated for judgment) Matthew 25:31-46 (the Son of Man judging all nations) Revelation 21 offers a vision of hope and renewal, depicting the creation of a new heaven and a new earth, and the establishment of the New Jerusalem. This chapter is a pivotal portrayal of God’s ultimate victory over evil and the fulfillment of His eternal kingdom. The New Heaven and New Earth: The chapter opens with the vision of a new heaven and a new earth, signifying the total transformation and renewal of all creation. The former things, marked by sin and suffering, have passed away. The new creation is characterized by the direct and unmediated presence of God among His people, where tears, death, mourning, crying, and pain are no more. The New Jerusalem: The New Jerusalem, descending from heaven, symbolizes the perfect and eternal dwelling place of God with humanity. This city represents the idealized state of communion between God and His people, free from sin and its effects. The passage also contains a solemn warning to those who reject God's offer of salvation. Description of the New Jerusalem: The chapter provides a detailed description of the New Jerusalem, emphasizing its immense size, precious materials, and perfect symmetry. The city's foundations, walls, and gates are adorned with precious stones and metals, symbolizing the city's divine glory and the immeasurable value of the redeemed community. The Glory of God Illuminates the City : In the New Jerusalem, there is no need for a temple or external sources of light, as the glory of God and the Lamb illuminate it. The city is open to all who are written in the Lamb's book of life, emphasizing the inclusivity and universality of God’s salvation. Additional Insights: Jewish Eschatological and Temple Imagery: The imagery of the New Jerusalem is deeply rooted in Jewish eschatological expectations and temple symbolism. It reflects the Jewish hope for a restored and perfected relationship with God, where His presence dwells among His people. Culmination of God’s Redemptive Plan: This chapter represents the culmination of God’s redemptive plan, highlighting the complete eradication of sin and the full realization of God’s presence among His people. It portrays a future where the consequences of sin are entirely undone. Christ’s Role as Alpha and Omega: The establishment of the New Jerusalem and the new creation mark the completion of Christ’s work as the Alpha and Omega. This new, eternal order of creation is the fruition of Christ’s redemptive work, bringing to completion the divine narrative of salvation and restoration. Revelation 21 thus serves as a powerful assurance of God's ultimate victory and the establishment of His eternal kingdom. It offers a profound vision of the future, where God’s presence fully restores and renews all things, bringing eternal joy and peace to His people. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 21 INT Verses 1-4 The New Heaven and New Earth Creation Renewed: The new heaven and new earth represent a complete renewal and restoration, free from sin, suffering, and death. Isaiah 65:17 (creating new heavens and a new earth) 2 Peter 3:13 (new heavens and a new earth where righteousness dwells) Verses 5-8 The New Jerusalem , Zion The Holy City as God's Dwelling Place:  The New Jerusalem symbolizes the perfect and eternal fellowship between God and His people, characterized by purity, glory, and divine presence. Here the Saints will receive the fountain of living waters freely. Ezekiel 48:35 (the Lord is there) Hebrews 11:10 (the city with foundations, whose architect and builder is God) 3 Nephi 20:22 , 21:23-24 Ether 13:3-10 D&C 42 , 45 , 84 , 133 Moses 7:62 AofF 10 Verses 9-21 Description of the New Jerusalem The Splendor and Perfection of the City and its inhabitants: The dimensions, materials, and construction of the New Jerusalem symbolize its divine nature, eternal stability, and the immeasurable value of the redeemed community. John is granted a vision of the Lambs wife. He sees a city reflecting the Urim and Thummim, describing the stones of fire that were mounted into the breastplate of rightousness. The city is divided into twelve sections, with twelve gates. Each gate is adorned with pearl and the name of each tribe is written upon each gate. Upon the twelve walls of the city, the names of the twelve apostles are written. The angel teaches John how to measure the dimensions of the city, providing him with a golden reed or measuring stick. John measures the different sections of the sanctuary and describes the materials of the stones, again reflect the stones of fire (vs.19-20). He describes the streets as paved in transparent gold as if they were glass. Exodus 28:15-30 Exodus 39:6-21 Ezekiel 28:13-15 ; 40 -48 (the detailed description of the temple) Isaiah 54:11-12 (foundations with precious stones) Verses 22-27 The Glory of God Illuminates the City God's Presence as the Source of Light and Life: The absence of a temple and the presence of God and the Lamb as its light emphasize God’s direct and unmediated presence among His people. Isaiah 60:19-20 (the Lord will be your everlasting light) John 1:4-9 (in Him was life, and that life was the light of all mankind Revelation 22 brings the Book of Revelation to a close with a vision of hope, restoration, and eternal communion with God. This final chapter is a testament to the fulfillment of God's promises and extends an invitation to all for eternal life through Jesus Christ. The River of Life and the Tree of Life : The chapter begins with a vision of the River of Life, flowing from the throne of God and the Lamb, and the Tree of Life, which yields twelve kinds of fruit and leaves for the healing of the nations. This imagery echoes the Garden of Eden, symbolizing a return to an unbroken relationship with God and the fullness of life in His presence. The Final Affirmation of the Vision : An angel affirms the trustworthiness and imminence of the Revelation. Jesus declares, "Behold, I am coming soon," emphasizing the nearness of His return and the urgency of readiness and obedience. Blessings and Warnings : The chapter includes a blessing for those who heed the prophecy and a warning against adding or taking away from it. This section underlines the importance of fidelity to God's word and the consequences of deviating from His truth. The Invitation and Final Testimony : The chapter concludes with an invitation to partake in the water of life freely. Jesus testifies to His role in the divine plan as the Root and Offspring of David, and the Bright Morning Star. His final words, along with the closing benediction, affirm His central role as the Alpha and Omega in God's redemptive narrative. Additional Insights: Connection to the Garden of Eden and Jewish Prophetic Literature : Revelation 22 brings the biblical narrative full circle, from the Garden of Eden to the New Jerusalem. The restored fellowship with God reflects the Jewish prophetic vision of a reconciled and perfected creation. Culmination of God's Redemptive Plan : The chapter captures the essence of God’s redemptive plan, underscoring the restoration of all things and the eternal life promised to the faithful. It stresses the significance of maintaining adherence to God's word. Christ's Role as Alpha and Omega : The final affirmations by Jesus Christ reinforce His pivotal role in salvation history. His statements confirm the certainty of His return and the fulfillment of all God's promises. Revelation 22 offers readers a sense of completion and assurance in the faithfulness of God, leaving a lasting impression of hope and the promise of eternal life. The chapter beautifully encapsulates the themes of Revelation, providing a concluding vision of a future marked by unbroken fellowship with God and the eternal joy of His kingdom. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources Revelation 22 INT Verses 1-5 The River of Life and the Tree of Life Eternal Life and Healing in the New Creation:  The river of life, clear as a crystal proceeds from the throne of God and the Lamb. It symbolizes his glory, the glory of God is intelligence and light/ enlightenment. The tree of life symbolizes the continuous and abundant provision of God’s grace, which bares the fruit of the seasons. The tree yields fruit from each of the 12 months of the year. This fruit brings healing for the nations, and restores life in the new creations. Ezekiel 47:1-12 (a river flowing from the temple bringing life) Genesis 2:9 (the tree of life in the Garden of Eden) Verses 6-7 The Final Affirmation of the Vision Trustworthiness and Imminence of the Revelation: The angel's affirmation underscores the reliability and divine authority of the visions John and other prophets have received. Revelation 1:1-3 (the revelation given to show what must soon take place) 2 Peter 1:19 (prophecy as a light shining in a dark place) Verses 8-15 Blessings and Warnings Call to Faithfulness and Warning Against Adding or Taking Away from the Prophecy:  The warnings and blessings serve as a reminder of the seriousness with which God’s word and revelation should be treated and the importance of maintaining spiritual purity. Deuteronomy 4:2 (prohibition against adding or taking away from God's commandments) Matthew 5:8 (blessed are the pure in heart) Verses 16-21 The Invitation and Final Testimony Invitation to Salvation and Final Testimony of Christ: The invitation to take the free gift of the water of life symbolizes the open and gracious offer of salvation through Jesus Christ. Isaiah 55:1 (invitation to the thirsty) John 7:37 (Jesus as the source of living water) Church Videos & Resources Introduction to the Revelation of St. John the Divine Patterns of Light: Spiritual Revelation Why Symbols? Scripture Central Study Guide Reading Guide Revelation 15–22 Lynne Hilton Wilson, " Revelation 12-22 ,"  Come Follow Me: The New Testament , 2019. Specific Insights in the Book of Revelation Taylor Halverson, “ Revelation 5-6 and 19-22: Views and Perspectives ,”  The Interpreter Foundation ¸ December 2015. Thomas A. Wayment, “ The Endings of Mark and Revelation ,” in  The King James Bible and the Restoration , ed. Kent P. Jackson (Provo, UT: Religious Studies Center, Brigham Young University, 2011), 75–94. D. Jill Kirby, “ The Book of Revelation: Following the Lamb ,” in  New Testament History, Culture, and Society: A Background to the Texts of the New Testament,  ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 466-484. “The War in Heaven Continues on Earth” Kevin M. Bulloch, " The War in Heaven and Satan's Continuing Battle for Power ,"  Religious Educator  11, no. 1 (2010): 33–46. Larry R. Lawrence, “ The War Goes On ,”  Ensign , April 2017. Gordon B. Hinckley, “ The War We Are Winning ,” General Conference October 1986 . Revelation 22:18-19 and Its Meaning Matthew L. Bowen, “ ’ And They Shall Be Had Again’: Onomastic Allusion to Joseph in Moses 1:41 in View of the So-called Cannon Formula ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  32 (2019): 297-304. The Bible Project Book of Revelation Summary: A Complete Animated Overview (Part 1) Book of Revelation Summary: A Complete Animated Overview (Part 2) BYU’s RSC The Ending of Mark and Revelation The Book of Revelation Following the Lamb Teaching the Book of Revelation: Five Considerations  by Richard D. Draper Understanding Images and Symbols in the Book of Revelation  by Richard D. Draper Additional Videos & Insights The Book of Revelation with Nicholas J Fredrick The Seven Churches of Revelation New Testament History, Culture, and Society Early Church History Timeline 0 to 500 AD ( PDF version, download ) Books Revelation and the End of All Things by Craig R. Koester The Second Coming of the Lord by Gerald N. Lund

CFM : May 12–18 D&C 46–48  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 46-48 Gifts of the Spirit The Unifying Power of Spiritual Gifts Come Follow Church History with Lynne Hilton Wilson D&C 46-48 Come Follow Me Kid D&C 46-48 Come Follow Me Scott Woodward & Casey Griffiths D&C 46-48 Seeking & Discerning Gifts of the Spirit The Importance of Keeping Records | Church History Matters with Scott & Casey | May 12-18 Come Follow Up D&C 46-48 Doctrine and Covenants | May 12-18 | Sections 46-48 | Come Follow Up on BYUtv D&C Historical Background D&C 46-48 Don't Miss This D&C 46-48 Come Follow Me Doctrine and Covenants Sections 46-48 (May 12-18) Don't Miss This Follow Him D&C 46-48 Doctrine & Covenants 46-48 Part 1 • Prof. Danny Ricks • May 12-18 • Come Follow Me Doctrine & Covenants 46-48 Part 2 • Prof. Danny Ricks • May 12-18 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 46-48 Doctrine and Covenants 46-48 | Dr. Barbara Morgan Gardner and Anne Berryhill | May 12-18 Gospel For Kids Newel and Ann Whitney Meet the Prophet Joseph Hurricane Adult Religion Class D&C 46-48 9. Sidney Rigdon; the gathering; the office of Church Historian  Section 47 10. The law of consecration; the office of bishop Section 48 11. The second coming of Jesus Christ Section 45 12. Spiritual gifts; corrections to Shaker beliefs Section 46 Seminary Decks MONDAY - D&C 45:1-8 “The Advocate with the Father” TUESDAY - D&C 45:9-75, Part 1 - "Signs of the Second Coming" Signs of the Second Coming Blank Worksheet: Signs of the Second Coming Answer Worksheet: Latter Day Kids D&C 46-48 Spiritual Gifts | Animated Scripture Lesson for Kids (Come Follow Me: May 12-18) Line Upon Line D&C 46-48 Meridian Magazine Podcast D&C 46-48 Our Mother's Knew It D&C 46-48 Saving Talents D&C 46-48 Scripture Study Central D&C 46-48 Come Follow Me Insights (Doctrine and Covenants 46-48, May 3-9) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 46-48, May 3-9) Come Follow Me: Act in Doctrine (Doctrine and Covenants 46-48, May 3-9) Come Follow Me with Taylor Halverson (Doctrine and Covenants 46-48, May 3-9) Come Follow Me with John Hilton III (Doctrine and Covenants 46-48, May 3-9) Hard Questions in Church History with Lynne Hilton Wilson: Week 19-20 (D&C 46, May 3-9) Scripture Explorers D&C 46-48 D&C 46-48 Spiritual Gifts Scripture Gems D&C 46-48 Scripture Gems Ep. 18- Come Follow Me: D&C 46-48 Scripture Insights D&C 46-48 Doctrine & Covenants 46-48. Lesson 20. CFM 2025. Scripture Insights Talking Scripture D&C 46-48 Ep 320 | D&C 46-48, Come Follow Me 2025 (May 12-18) Teaching With Power D&C 46-48 Doctrine and Covenants 46-48 Insights Doctrine & Covenants 46-48 Teaching Activities Thumb Follow Me D&C 46-48 Frida & the Reluctant Record Keeper The Red Crystal D&C 46-48 The Scriptures are Real D&C 46-48 S4 E28 Gifts God Is Aching to Give You (D&C 46-48) The Interpreter Foundation D&C 46-48 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 20 (D&C 46–48) Come, Follow Me  Study and Teaching Helps — Lesson 19: D&C 46–48 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 19 (D&C 46–48) Scripture Roundtable: D&C Gospel Doctrine Lesson 15, "Seek Ye Earnestly the Best Gifts" Unshaken D&C 46-48 Come Follow Me - D&C 46-48 - Spiritual Gifts Unshaken Verse-by-Verse: D&C 46-48 - Visitors Welcome Resources and Insights for this Week's Lesson   Major Themes This Week: Section 45 : The City of Enoch, The Olivet Discourse, The Last days, and the Restoration and Redemption of Israel. Section 46 : The inclusion of All in the Gathering of Israel, Spiritual Gifts, Conducting meetings by the Spirit, and Guarding against Deception. Section 47 : The calling of John Whitmer as Church historian. Section 48 : Saints are counseled to share or obtain land, save resources, and begin city-building. Unlocking the Layers of the Spirit As I studied Doctrine and Covenants 45–48 this week, I expected to find a variety of independent themes: signs of the last days, spiritual gifts, record-keeping, land acquisition, and preparations for gathering. What surprised me, however, was how deeply interconnected  these themes are beneath the surface. At first glance, they may seem unrelated—how does welcoming strangers at Church relate to the Second Coming, or how do property purchases relate to spiritual gifts? But the more I studied, especially through an examination of original word meanings in Hebrew and Greek, the clearer it became that these revelations share a unified spiritual architecture. One interpretive tool that helped me see these connections is a traditional Jewish method of scripture study called PaRDeS . While many Latter-day Saints may not recognize the name, they are likely familiar with the principle: scriptures often operate on more than one level of meaning . We are taught to "liken the scriptures" unto ourselves, to search for symbolism, to notice doctrinal patterns, and to seek personal revelation. That is exactly what PaRDeS models. By using this interpretive lens—emphasizing the plain, symbolic, moral, and revelatory meanings of scripture—I began to see these sections not as separate instructions, but as a unified spiritual blueprint  for becoming a Zion people. Let’s now explore the PaRDeS model and how it can unlock new insight into these remarkable chapters.   Unveiling the Hidden: Understanding Apocalyptic Literature in Scripture The term apocalyptic  may conjure images of catastrophe and cosmic upheaval, but its original meaning is far more nuanced—and deeply spiritual. The word comes from the Greek ἀποκάλυψις ( apokalypsis ) , which means “unveiling” or “revealing.” This is highly significant; consider this principle from a Temple context. The term is a compound of apo- (“from” or “away”) and kalyptō (“to cover, veil, or conceal”). In essence, apocalypse  is not about destruction—it’s about pulling back the veil to reveal what has been hidden . This is the same word used as the title for the final book of the New Testament, Revelation , which offers insight into divine mysteries previously concealed from the world. What Is Apocalyptic Literature? Apocalyptic literature is a genre of scripture that uses symbolic language, visions, and allegory  to unveil eternal truths—especially concerning God’s covenant, judgment, restoration, and the ultimate triumph of righteousness. This genre appears in: The Books of Enoch Isaiah Ezekiel Daniel Jeremiah Revelation The Garden of Eden narrative The Olivet Discourse  (Matthew 24–25) These texts share key features : Rich symbolism Prophetic visions Warnings and promises Calls to repentance and preparation Hidden messages meant to be revealed to the faithful Why Were These Texts Written in Symbolic Language? Each of these writings emerged during periods of crisis, exile, or imminent destruction : Genesis (Eden) : The Fall introduces exile and spiritual separation. Isaiah : Prophesies during Assyria’s invasion and the fall of the northern kingdom (Lost 10 Tribes). Ezekiel, Daniel, Jeremiah : Witnessed the Babylonian conquest and destruction of the First Temple. Matthew 24 (Olivet Discourse) : Delivered on the Mount of Olives the night before Christ’s crucifixion—speaking of Jerusalem’s fall and His Second Coming. Revelation : Written after the destruction of the Second Temple. John, exiled on Patmos, was the last surviving apostle. In these contexts, apocalyptic language functioned as a protective code —preserving sacred truths from corruption or censorship, particularly under oppressive regimes or wicked societies. Spiritual Prerequisites for Understanding Apocalyptic texts were not written for casual readers . They expected the reader to be: Grounded in covenant language  and symbolism Familiar with temple worship and ritual patterns Educated in cultural and historical details Skilled in the poetic and allegorical structure  of Hebrew literature These texts invite the prepared reader into deeper levels of understanding—what the scriptures call the mysteries of God  (see Alma 12:9–11 ). Purpose of Apocalyptic Scripture Apocalyptic writings were never meant to be obscure curiosities or cryptic relics of the past. Rather, Apocalyptic literature was preserved for a future time when ancient truths could be restored and the faithful could once again: Be gathered as a covenant people Reestablish steadfast communities Receive and understand the fullness of the Gospel , including the most sacred truths In this way, these ancient writings are not relics of the past, but roadmaps for the present —especially relevant in our day, when the Lord is preparing His people for the Second Coming of Jesus Christ  and the building of Zion . Unlocking the Gifts of the Spirit: Layers of Meaning in D&C 45–48 This week’s study of Doctrine and Covenants 45–48 gives us an opportunity to see how these apocalyptic threads are interwoven into modern revelation. While these sections may initially seem diverse—ranging from spiritual gifts to purchasing land—they are united by a single divine purpose: to prepare the Saints to build Zion in the last days in preparation for the Second Coming of Jesus Christ . While preparing this lesson—especially while going through the various word studies—I was surprised by how deeply interconnected these principles are. One interpretive key that has helped illuminate these connections came from learning about a traditional Jewish method of scripture study known as PaRDeS, which is also referred to as the “Paradise” or “Orchard” model.  Most members of the Church may not be immediately familiar with this term, but they are likely familiar with the concepts, such as various garden or orchard allegories that teach us the process of interpreting symbols and scriptures at different levels—from a literal level, to recognizing symbolic meanings, to gaining deep personal insights through the Spirit. The PaRDeS  framework outlines that process. PaRDeS: Ancient Keys to Deeper Understanding What Is PaRDeS? The PaRDeS model  is an acronym derived from four traditional layers of scriptural interpretation in Jewish thought. The word itself ( פרדס ) means “orchard” or “garden” in Hebrew—and is the root of our English word “paradise.” Each letter stands for a distinct level of understanding: Level Hebrew Meaning P Pashat  (פָּשׁט) The plain, literal meaning—historical context and narrative clarity. R Remez  (רֶמֶז) Hints or symbolic meanings—allegorical and prophetic layers. D Darash  (דָּרַשׁ) The moral, homiletic, or teaching interpretation—often using wordplay. S Sod  (סוֹד) The “secret” or mystical level—spiritual mysteries and divine revelation. While formal documentation of the PaRDeS interpretive method  dates to the 3rd century AD, Jewish scholars assert that these layered techniques originated much earlier—during the Second Temple period or even prior. Many believe these methods reflect enduring First Temple traditions, passed down through prophetic and scribal schools. The Book of Mormon  offers compelling support for this view. Its consistent use of layered meaning, symbolic visions, poetic parallelism, and plain interpretation suggests that Nephite prophets were deeply familiar with such interpretive frameworks before the Babylonian exile. This reinforces the idea that PaRDeS principles were already well established  within ancient Israelite religious life. Moreover, Jesus Himself employed this model  in His teachings—presenting parables with: clear, accessible lessons ( Peshat ), symbolic depth and prophetic allusions ( Remez ), ethical exhortation and doctrinal interpretation ( Derash ), and profound covenantal or spiritual insight ( Sod ). His discourses invite listeners to “have ears to hear,” echoing the ancient pattern of multi-layered engagement with sacred text. Applying PaRDeS in This Week's Sections   Peshat: The Literal, Plain Meaning   The principles of PaRDeS are often more clearly illustrated in the Book of Mormon than in the Bible—particularly in the writings of Nephi, who repeatedly emphasizes the importance of plainness and direct instruction. The Book of Mormon consistently offers clear doctrinal explanations, especially when restoring or clarifying truths that had been lost or misunderstood over time. The following verses exemplify this layered interpretive approach:   2 Nephi 25:4 Nephi speaks plainly: “my soul delighteth in plainness unto my people.” He distinguishes between Isaiah’s symbolic (Sod/Remez)  language and his own goal to make things understandable and direct .   1 Nephi 13:29–40 Nephi prophesies of “plain and precious truths” being lost and restored—emphasizing the need for scriptures that present doctrine clearly and accessibly. Peshat Focus : Restoration of lost teachings; a literal, historical restoration of the gospel.   2 Nephi 32:7 “The Spirit stoppeth mine utterance” because the audience is not ready. Plainly teaches that the Spirit only expands understanding when the heart is prepared. Examples of Pashat in this week’s D&C materials: D&C 46 : The Saints are taught to welcome strangers, avoid deception, and recognize gifts from God. D&C 47 : John Whitmer is appointed as historian to keep a regular account. D&C 48 : Instructions on gathering and preparing a place for the Saints. Remez: Symbolic Hints Examples in the Book of Mormon: Alma 5:7  – “Have ye spiritually been born of God?” ➤ A hint  (remez) that the physical birth is a metaphor for a deeper spiritual transformation. 1 Nephi 8  – The Tree of Life Vision ➤ The fruit, mist of darkness, iron rod, and great and spacious building each hint  at gospel truths and spiritual challenges. 2 Nephi 2:25  – “Adam fell that men might be…” ➤ Hints at the divine design  behind the Fall, a topic explored more explicitly in Restoration teachings. Examples in this week’s lesson materials: Spiritual Gifts : Many of the gifts specified in these verses mirror the powers that build Zion and prepare the world for the return of Jesus Christ (e.g. Gifts of Administration , Operation .) They also align with temple symbolism (e.g., the Garden theme of the Temple Endowment), hinting at endowment and priesthood roles and responsibilities. Gathering of Saints : Symbolic of latter-day Israel returning to covenant lands. (e.g. tongues, interpretation, prophecy )   Drash: Moral/Preaching Application Examples in the Book of Mormon: Mosiah 3:19  – “The natural man is an enemy to God...” ➤ A homiletic warning  about pride, carnality, and the need to yield to the Spirit. Alma 36  – Alma’s chiasmus testimony ➤ A homiletic  device structured as a poetic parallel, emphasizing repentance and the turning point in his spiritual journey. Jacob 5 (Zenos’ Allegory of the Olive Tree) ➤ Preaches about covenant Israel and God’s dealings with His people over time. Rich in moral applications . Examples in this week’s D&C lesson materials Gifts of the Spirit (D&C 46:13–26) : We are each given gifts to bless others. These are gifts that God expects us to consecrate to Him through the building of Zion. The structure and pairing of these gifts are deliberate and designed to teach stewardship, unity, and charity. Word Studies  reveal powerful moral instruction, especially when analysed using the Hebrew/Greek roots: e.g., “yada” (know) implies covenant intimacy and receiving a personal witness of Christ. (More on these word studies below.) Sod: Mystical or Hidden Meaning Examples in the Book of Mormon: 1 Nephi 1  and  Ether 3  parallel this as they portray divine encounters that reveal heavenly mysteries . 1 Nephi 1:8–10  – Lehi’s heavenly vision with God on His throne ➤ This recalls Isaiah 6 and Ezekiel 1 , fitting a Throne Theophany  pattern of prophetic call visions found in merkavah mysticism (Sod level). Ether 3  – The Brother of Jared seeing the premortal Christ and receiving sealed knowledge ➤ Direct reference to Sod-level mysteries , including references to sealed portions and divine encounters. 2 Nephi 31–32  – The doctrine of Christ and receiving the Holy Ghost as a guide to “speak with the tongue of angels” ➤ Reveals a hidden spiritual process of ascension and covenantal transformation. Examples in this week’s D&C lesson materials D&C 45 : The last-days prophecies and connections to Enoch and the Second Coming reflect deep temple-based and apocalyptic symbolism. D&C 46 : Spiritual gifts such as the speaking and Interpretation of Tongues, the "tongues of angels." Spiritual Gifts in Greek and Hebrew Listed below is a summary of some of the word outlined in D&C 46: 1.  To know Jesus is the Son of God received through the gift of the Holy Ghost  “Know” (v. 13) Greek: γινώσκω  ( ginōskō ) — To know through personal experience. Hebrew: יָדַע ( yada ‘) — Intimate, covenantal knowledge. 2. To believe on the words of the Lord’s witnesses “Believe” (v. 14) Greek: πιστεύω ( pisteuō ) — To trust, to place confidence in. Hebrew: אָמַן ( ʾāman ) — To support, rely upon, trust. 3. To know the differences of administration “Administration” (v. 15) Greek:   διακονία  (diakonia) — Ministry, service, stewardship. Hebrew: שָׁרֵת ( shārat ) — To serve, attend, minister. 4. To discern the diversities of operations “Operations” (v. 16) Greek: ἐνέργημα ( energēma ) — Energies, workings, activities of divine power. Hebrew: פָּעַל ( pā‘al ) — To do, work, act, perform. (In the Hebrew language, this is also a term used to describe the literary organization of verbs and their operations i.e. "jobs," "functions," and "conjugations") 5. Word  of Wisdom “Word” Greek: λόγος ( logos ) — Word, doctrine, discourse. Hebrew: דָּבָר ( dābār ) — Word, matter, thing spoken. “Wisdom” (v. 17) Greek: σοφία ( sophia ) — Wisdom, skill in godly living. Hebrew: חָכְמָה ( ḥokmāh ) — Prudence, godly insight, practical wisdom. 6. Word of knowledge “Knowledge” (v. 18) Greek: γνῶσις ( gnōsis ) — Knowledge, understanding, insight. Hebrew: דַּעַת ( da‘at ) — Perception, discernment. 7. Faith  to be healed “Faith” (vv. 19–20) Greek: πίστις ( pistis ) — Faith, trust, confidence. Hebrew: אֱמוּנָה (ʾ ĕmûnāh ) — Steadfastness, trust.   “Be healed” Greek: ἰάομαι ( iaomai )   — To heal, cure, or make whole; commonly used for both physical ailments and spiritual restoration. The –ομαι  suffix marks it as a middle-voice (reflexive)  verb in Greek, indicating that the subject both performs and receives the action—implying a personal, inward transformation  or self-involvement in the healing process. (Examples: Luke 4:18  – “He has sent Me to heal the brokenhearted.” James 5:16  – “Pray for one another, that you may be healed.”) “Be made whole”  (Greek: σῴζω  – sōzō ): Conveys complete healing and salvation. Example: Luke 17:19  – “Your faith has made you whole.” “Arise”  (Greek: ἐγείρω  – egeirō ): Used to command the dead or infirm to rise. Example: Mark 5:41  – “Talitha cumi ,” meaning “Little girl, I say to you, arise.”   8. Faith to Heal Greek: θεραπεύω ( therapeuō )  – Verb meaning “to serve” or “to heal,” emphasizing care and service. Hebrew: רָפָא ( rapha)  — To heal, cure, restore, or make whole. 9. Working of Miracles “Miracles” (v. 21) Greek: δυνάμεις ( dynameis ) — Powers, mighty works. σημεῖον ( sēmeion ) — Sign, miracle, token. Hebrew: גְּבוּרָה ( gevurāh ) – power, strength, might אוֹת ( ʾôt ) – sign, token, ensign, signal, miracle. Alternative: אוֹת ( ʾôt ) – sign, token, ensign, signal, miracle   10.  Gift of Prophesy  “Prophesy” (v. 22): Greek: προφητεία  ( prophēteia ) – to speak by divine inspiration. Hebrew: נָבָא ( nāvāʾ ) To speak or sing by inspiration 11. Gift of Discerning Spirits  “Discern” (v. 23): Greek: διακρίνω  ( diakrinō ) – to separate, judge, evaluate truthfully. Hebrew: בִּין ( bîn ) – To separate, perceive, judge, understand  “Spirits" Greek: πνεῦμα ( pneuma ) –  Spirit, Holy Ghost, spiritual beings,  disposition, life force, source of power, emotion, desire, movement of air, wind, breath Hebrew: רוּחַ ( rûaḥ ) –  wind, breath, mind, Spirit of God (any of the 3 in the Godhead), Spirit of Individuals (on both sides of the veil), that  which inspires, instructs, endows mankind with various gifts, energy of life, manifest in the Shekinah glory. 12. Gift of Speaking in Tongues “Speaking” Greek: λαλέω ( laleō ) –  To speak, to utter sounds or express words Hebrew: דָּבַר ( dābar ) –  To speak, declare, converse, promise, sing, warn, relate, arrange, compose, rehearse, guide    “Tongues” (vv. 24–25): Greek: γλῶσσα  ( glōssa ) – language. Includes both glossolalia (spiritual speech) and xenoglossia (known human languages). Hebrew: לָשׁוֹן ( lāshōn ) – Language, speech   13. Gift of Interpreting Tongues “Interpreting” Greek: διερμηνεύω ( diermēneuō ) – To translate, explain meaning, interpret Hebrew: פָּרַשׁ ( pārash ) / פָּתַר ( pāthar ) To explain clearly / to interpret dreams or meanings   🔍 Insight Paul echoes similar themes in   1 Corinthians 12 ,  13 ,  14 : Spiritual gifts are diverse but stem from the same Spirit (12:4–6). Each member is given a gift “to profit withal” (12:7). The greatest gift is charity —the more excellent way (1 Cor. 13:1–13). Final Thoughts These sections illustrate how spiritual gifts, consecration, and preparation for Zion are deeply intertwined. The PaRDeS  model helps us uncover not just what the Lord commands, but why , and how those layers connect us to His deeper purposes and wisdom. By studying the scriptures through this lens, we don’t just learn doctrine—we begin to see the spiritual architecture that undergirds the Restoration. 4 Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. But I give unto you a prophecy, according to the spirit which is in me; wherefore I shall prophesy according to the  plainness  which hath been with me from the time that I came out from Jerusalem with my father; for behold, my soul delighteth in  plainness  unto my people, that they may learn. 5  Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews … 8  Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly , and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them. (2 Nephi 25:4-8) Chapter Outlines 📘 Doctrine & Covenants Section Overviews & Outlines  Section 46 Outline Word Section 47 Word Section 48 Word Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : May 5–11 D&C 45  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 45 The Second Coming of Christ Raised unto Eternal Life Come Follow Church History with Lynne Hilton Wilson D&C 45 D&C 45 | Law of Consecration Part II | May 5- May 12 | Come Follow Church History with Lynne Wilson Come Follow Me Kid D&C 45 Come Follow Me Scott Woodward & Casey Griffiths D&C 45 What's coming in the Last Days? | Church History Matters with Scott & Casey | May 5-11 Come Follow Up D&C 45 Doctrine and Covenants | May 5-11 | Section 45 | Come Follow Up on BYUtv D&C Historical Background D&C 45 Don't Miss This D&C 45 Come Follow Me Doctrine and Covenants Section 45 (May 5-11) Don't Miss This Follow Him D&C 45 D&C 45 Part 1 • Prof. Shima Baughman • May 5-11 • Come Follow Me D&C 45 Part 2 • Prof. Shima Baughman • May 5-11 • Come Follow Me Grounded with Barbara Morgan D&C 45 Doctrine and Covenants 45 | Dr. Barbara Morgan Gardner and Reyna Aburto | April May 5-11 Gospel For Kids Hurricane Adult Religion Class D&C 45 The Second Coming of Jesus Christ Notes Slides Video Seminary Decks MONDAY - D&C 45:1-8 “The Advocate with the Father” TUESDAY - D&C 45:9-75, Part 1 - "Signs of the Second Coming" Signs of the Second Coming Blank Worksheet: Signs of the Second Coming Answer Worksheet: Latter Day Kids D&C 45 Stand in Holy Places | Animated Scripture Lesson for Kids (Come Follow Me: May 5-11) Line Upon Line D&C 45 Meridian Magazine Podcast D&C 45 Our Mother's Knew It D&C 45 Not yet posted Saving Talents D&C 45 Scripture Study Central D&C 45 Come Follow Me Insights (Doctrine and Covenants 45, Apr 26-May 2) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 45, Apr 26 - May 2) Come Follow Me: Act in Doctrine (Doctrine and Covenants 45, Apr 26-May 2) Come Follow Me with Taylor Halverson (Doctrine and Covenants 45, Apr 26 - May 2) Come Follow Me with John Hilton III (Doctrine and Covenants 45, Apr 26-May 2) Doctrine and Covenants 45, with Scott Woodward Doctrine and Covenants Contexts: D&C 45  Steven C. Harper Doctrine and Covenants Minute: D&C 45  Casey Griffiths Restoration Voices Volume 2: D&C 45  Susan Easton Black Scripture Explorers D&C 45 Scripture Gems D&C 45 Scripture Gems Ep. 17- Come Follow Me: D&C 45 Scripture Insights D&C 45 Doctrine & Covenants 45. Lesson 19. CFM 2025. Scripture Insights Talking Scripture D&C 45 Ep 319 | D&C 45, Come Follow Me 2025 (May 5-11) Teaching With Power D&C 45 Doctrine and Covenants 45 Insight Video Doctrine and Covenants 45 Teaching Activities Thumb Follow Me D&C 45 Baptisms & Body Slams: Crispy's Nose - Part Two The Red Crystal D&C 45 The Scriptures are Real D&C 45 The Interpreter Foundation D&C 45 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 19 (D&C 45) Come, Follow Me  Study and Teaching Helps — Lesson 18: D&C 45 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 18 (D&C 45) Scripture Roundtable: D&C Gospel Doctrine Lesson 21, "Looking Forth for the Great Day of the Lord to Come" “How long can rolling waters remain impure?”: Literary Aspects of the Doctrine and Covenants Unshaken D&C 45 Come Follow Me - D&C 45 - Christ, Our Advocate Resources and Insights for this Week's Lesson   Housekeeping I’m currently experimenting with making the lesson materials cleaner and more organized . I aim to consolidate everything onto a single page  rather than splitting content into separate sections. You'll also notice that I have put several things into expandable tabs. All of your favorites are still there, I've just tidied it up a bit. I am also troubleshooting some issues with graphs not loading correctly, so I’ve made a few adjustments to improve stability and performance. I’ve converted our  Section Outlines  and  Study Guides  into downloadable  PDF links to streamline things . You can still access all the embedded links from these PDFs, just as before — and they are now available for both online viewing and download. This will hopefully make reading them on phones and tablets better, and you can more easily plug the links into your scripture apps if you would like. I am still working on figuring out how to integrate these files smoothly into the website itself, and I hope to get that done soon, but I wanted to get this lesson out to you sooner rather than later. I hope these changes will ultimately make your experience more enjoyable. Please let me know if you have any thoughts or suggestions, Your feedback would be greatly appreciated! Topics for Deeper Exploration Enoch: What We Know Today vs. What Was Known in Joseph Smith's Time Introduction The figure of Enoch—briefly mentioned in the Bible but dramatically expanded in Restoration scripture—has captured the imagination of both believers and scholars. But what did Joseph Smith and his contemporaries know about Enoch? And how does that compare to what we know today, thanks to the discovery of ancient texts and modern scholarship? This article explores the fascinating contrast between what was known in the early 1800s and what we know now, helping us appreciate the depth of the revelations given in the Book of Moses. What Was Known About Enoch in Joseph Smith's Time In the early 1800s, the only widely known information about Enoch came from: The Bible  — Genesis 5:21–24 tells us that Enoch "walked with God" and was taken by God without seeing death. Hebrews 11:5 notes his translation, and Jude 1:14–15 quotes a short prophecy attributed to him. The Book of Enoch (1 Enoch)  — Although known to early Christian writers and quoted in Jude, 1 Enoch had been lost to the Western world for centuries. It was preserved only in Ethiopia and first translated into English in 1821 by Richard Laurence. This rare academic publication would not have been accessible to the young Joseph Smith or the broader frontier religious community. In short, Joseph Smith's contemporaries knew almost nothing beyond the Bible's brief mentions  of Enoch. Stories about Enoch leading a city, seeing grand visions, or prophesying of the last days were not part of the religious conversation in early 19th-century America. What We Know About Enoch Today Since Joseph Smith's time, discoveries in archaeology, ancient texts, and comparative mythologies have opened up a much richer view of Enoch: 1. Ancient Enochic Texts Rediscovered : 1 Enoch (Ethiopic Enoch)  — Preserved in Ethiopia, containing visions of heaven, judgment, angels, and apocalyptic prophecies. Likely composed between the 3rd century BCE and 1st century CE. Early translations started in 1821 by Richard Laurence, but were sometimes crude or incomplete; modern translations (like those by R.H. Charles, 1912, or George W.E. Nickelsburg, James VanderKam) are considered highly reliable among scholars and draw on multiple manuscripts.   These records are valued for helping us to better understand Second Temple Jewish thought, apocalyptic expectations, and they demonstrate an example of apocalyptic styles of Jewish literature, providing valuable comparisons to the Book of Revelation in addition to providing important context and background to other New Testament concepts.  These writings are generally regarded as non-scriptural but historically and culturally significant. Dead Sea Scrolls (Aramaic Fragments of Enoch)  — Found in the 1940s–50s, and dated to the time period of Christ, these records confirm 1 Enoch's ancient Jewish origin. 2 Enoch (Slavonic Enoch)  — Describes Enoch's heavenly ascent. Survives only in Old Slavonic (Russian manuscripts), not Hebrew or Greek. Dating is uncertain — some scholars place it in the 1st century CE, others say it’s later, possibly medieval. Translations (especially from the 19th–20th century) are considered fairly reliable, but some material is fragmented or corrupted. Contains highly speculative material, including elaborate heavenly journeys, mystical cosmology, and angelic hierarchies. Debated over whether it reflects early Jewish traditions or later Christian-Slavic mystical reworking. 3 Enoch (Hebrew Enoch)  — survives primarily in Hebrew, preserved in medieval manuscripts (likely dating from the 5th–6th century CE or later). It is strongly tied to Merkabah mysticism  — a Jewish mystical tradition focused on visions of God’s throne-chariot and heavenly realms. Interestingly, some of the symbolic imagery in 3 Enoch (like chariots, angelic beings, and throne visions) aligns conceptually with other ancient traditions, including depictions found on ancient Minoan artifacts  such as the Hagia Triada sarcophagus  (~1450–1400 BCE), which shows a chariot drawn by winged lions — a striking parallel to Ezekiel’s vision of cherubim. Additionally, the Minoan throne rooms at Knossos  feature similar motifs in ritual spaces that suggest deep symbolic resonances with Israelite tradition. Although scholars widely debate the extent of any direct influence on Israelite tabernacle or temple rituals. However, archaeological studies do show that Minoan-made goods (such as frescoes, pottery, and luxury items) reached both Egypt and Canaan through Mediterranean trade networks. Notable sites include: Tell el-Dab‘a (Avaris)  in Egypt, where Minoan-style frescoes  were found in a Hyksos  palace.  Many scholars suggest that Avaris  may have been where the Israelites were concentrated ( The Expulsion of the Hyksos ) because this location was home to a broader Semitic community. Tel Kabri  in northern Israel — which preserves Minoan-style wall paintings; Minoan Frescoes at Tel Kabri , Aegeans in Israel Hazor, Ashkelon, and other Levantine sites , where Aegean pottery and luxury goods circulated during the Late Bronze Age. ( Disentangling Entangled Objects: Iron Age Inscriptions from Philistia as a Reflection of Cultural Processes ) While these findings do not suggest  that Minoan artisans directly trained biblical figures like Bezalel or Oholiab (the artisans of the Tabernacle), they illustrate how ancient Israel existed within a broader Mediterranean cultural web where artistic styles, materials, and technologies moved across borders, to a greater extent than previously realized. For example, the famous purple and blue dyes ( Techelet  תְּכֵלֶת)  used for priestly garments and temple veils can be traced back to technologies developed in the Aegean, on the island of Crete . These technologies were later refined in Phoenician centers like Tyre and Sidon following the Mycanean invasion.  This invasion followed a devastating volcanic eruption on Thera (modern day Santorini),  which led to the scattering and eventual extinction of the Minoan civilization. The scriptures explain that both Moses and David were instructed to find skilled artisans for the Tabernacle and Temple, who were experienced in these specific textile technologies.  The Bible also tells us that Solomon’s temple was built under the direction of Hiram of Tyre , a Phoenician-Israelite, who had been trained in Phoenician expertise (2 Chronicles 2–3). Altogether, these connections invite thoughtful reflection on the shared symbolic patterns  and histories shared across ancient cultures — reminding us that the craftsmanship, technologies, and symbolic traditions we encounter in biblical texts may reflect a rich, interconnected past, stretching back through Mediterranean networks, and perhaps touching echoes of even older memories associated with figures like Enoch. 2. Modern Scholarly Advances : Enoch is now recognized as a major figure in ancient Jewish apocalypticism, shaping early concepts of angels, judgment, and the afterlife. Comparative Mythology and Archaeology: Insights into Shared Ancient Patterns Comparative mythology  is the study of myths, symbols, and sacred stories across cultures to uncover shared themes, archetypes, and narrative patterns. Scholars like Joseph Campbell, Mircea Eliade, and others have explored how cultures separated by geography and time often tell remarkably similar stories — of creation, floods, hero journeys, divine ascent, or transformation. A podcast I’ve mentioned previously, The Ancient Tradition , explores many of these kinds of records and their potential cross-cultural connections. In the case of Enoch, scholars have drawn attention to intriguing overlaps across traditions. For example: Jewish mysticism  connects Enoch with Metatron, the angelic scribe and heavenly mediator. LDS scholars , such as Hugh Nibley, have drawn parallels between Enoch, the Egyptian god Thoth , and the Greek god Hermes , noting shared archetypal roles. When we step back and look at Minoan, Israelite, Canaanite, and Egyptian religious symbols, it becomes less surprising to find overlapping imagery — especially once we recognize how interconnected these civilizations were through trade, diplomacy, and cultural exchange. Across these figures (Enoch, Metatron, Thoth, Hermes), we see striking similarities: Divine scribes, record-keepers, or inventors of writing systems. Bearers of sacred wisdom, initiators of mysteries. Intermediaries between the divine and human realms. Associations with heavenly ascent, chariots, or throne visions (e.g., Ezekiel’s chariot, Merkabah mysticism, or winged creatures depicted in Minoan art). ⚠ Scholarly Cautions While these symbolic patterns suggest fascinating connections, it’s important to remember:  Shared imagery does not automatically imply shared belief or direct cultural influence. Mythic and theological patterns must be evaluated separately from archaeological evidence. Fringe theories — such as proposals linking Enoch’s people to the Minoans, or tying the Atlantis legend to the Thera eruption  — remain speculative and are often outside mainstream scholarship . These ideas may warrant thoughtful investigation and further research, but they should be handled with care and academic rigor. Within LDS scholarship, figures like Hugh Nibley have engaged these comparisons as theologically suggestive  explorations, not as archaeologically proven claims. This distinction is key to maintaining both faith-based wonder and intellectual credibility. 3. LDS Restoration Scripture (Book of Moses, Pearl of Great Price) : Contains unique and profound material not present in the ancient texts we know, such as Enoch leading Zion, the city being taken up, and the Lord's personal weeping over humanity's wickedness. Theological Controversies and Connections Although several LDS scholars, such as Hugh Nibley and others, have suggested potential comparisons between Enoch, Metatron, and the Egyptian god Thoth as cross-cultural archetypes, there are still many questions and things we have to sort out.  Questions are good, but we must approach these questions and theories responsibly to avoid misinterpretation and cause unnecessary confusion.   Further Reading Hugh Nibley, Enoch the Prophet  ( BYU Scholars Archive ) Gabriele Boccaccini , Beyond the Essene Hypothesis Andrei Orlov, The Enoch-Metatron Tradition Richard Laurence (1821), The Book of Enoch  (first English translation) The Book of Enoch: A New Translation  by George W.E. Nickelsburg and James C. VanderKam  – Highly respected scholarly translation and commentary. The Old Testament Pseudepigrapha, Vol. 1 ,  edited by James H. Charlesworth – Contains 1 Enoch with scholarly introductions and cross-references. "Moses 7: Enoch's Zion"  Revisiting Joseph Smith and the Availability of the Book of Enoch " Could Joseph Smith Have Drawn on Ancient Manuscripts When He Translated the Story of Enoch? " – Interpreter Foundation Why Is Wisdom Personified in Scripture? Personification in General In ancient Hebrew poetry, abstract qualities — like justice, mercy, folly, or wisdom — are often given human or personal attributes so readers can emotionally and imaginatively engage with them. This personification works as a teaching tool, making complex, invisible qualities more vivid, memorable, and relatable. Instead of dry concepts, wisdom becomes a living figure, one we can picture, listen to, and even choose to follow or reject. Wisdom in Proverbs The most striking biblical example comes from Proverbs 1–9, where wisdom (Hebrew: חָכְמָה, chokmah) is personified as a woman: She cries out in the streets, inviting people to listen (Proverbs 1:20–21). She offers instruction, guidance, and protection (Proverbs 8:1–36). She was present before the creation of the world (Proverbs 8:22–31), sometimes described as God’s companion in the act of creation. This poetic portrayal presents wisdom as nurturing, protective, life-giving, and generative — a figure who helps shape both the cosmos and human flourishing. Purpose of the Personification Why feminine imagery? First, grammatical gender: the Hebrew word chokmah is feminine, and Hebrew literary style often builds on the gendered nature of words. Second, literary contrast: Proverbs contrasts “Lady Wisdom” with the “strange woman” or “foolish woman,” who leads to ruin (Proverbs 2, 5–7). This sharp contrast reinforces the idea that wisdom is not just abstract knowledge but a living, relational force we choose to engage or ignore. Third, cosmic role: Wisdom’s place at the creation of the world (Proverbs 8:22–31) presents her as a co-creative, ordering force — bringing life, order, and beauty alongside God. Does This Allude to Heavenly Mother? What the Scriptures Explicitly Say:Neither the Bible nor the Book of Mormon explicitly identifies personified Wisdom as Heavenly Mother. In Christian and Jewish traditions, personified Wisdom is usually understood as: An attribute of God Himself — God’s own wisdom at work. A poetic representation of divine principles. In Christian readings, sometimes a foreshadowing or reflection of Christ as the Logos (see 1 Corinthians 1:24, “Christ the power of God, and the wisdom of God”). Latter-day Saint Reflections Latter-day Saint doctrine affirms the existence of Heavenly Parents (see The Family: A Proclamation to the World ), but we have very little revealed detail about Heavenly Mother. Some LDS thinkers have explored whether the feminine imagery of Wisdom might symbolically reflect or at least open up space for thinking about the divine feminine, especially given Wisdom’s: Life-giving, nurturing qualities. Co-creative role alongside God. Eternal, foundational presence. This is not official doctrine, but it’s an area of respectful theological exploration, inviting deeper reflection on the balance of masculine and feminine in God’s eternal purposes. Key Scriptural Anchors Proverbs 8:22–31 — Wisdom present before creation. Proverbs 3:18 — Wisdom is a tree of life. 1 Corinthians 1:24 — Christ as the wisdom of God. Moses 7:28–31 — God weeping over His children, showing divine compassion in both parental and covenantal terms. Reflection Summary While personified Wisdom in scripture is not explicitly identified as Heavenly Mother, it does offer: A feminine, nurturing, creative image tied to God’s eternal work. A symbolic space to reflect on the divine balance of masculine and feminine in the unfolding of God’s purposes and design. An invitation to see divine wisdom as relational, life-giving, and deeply personal. This perspective encourages us to move beyond viewing wisdom as just abstract truth, seeing it instead as something we are meant to love, follow, and embody — a living principle woven into the very fabric of God’s creation. Chapter Outlines 📘 Doctrine & Covenants Section 45  Section Outline Overview Date: March 7, 1831 Location: Kirtland, Ohio Recipient: The Church, through Joseph Smith and Sidney Rigdon Revelation Context:  This revelation was given during a time of rising public opposition, false reports, and slander against the newly organized Church. Joseph Smith noted that despite the attacks, this revelation brought joy to the Saints, as the Lord revealed profound truths about Christ’s role, the signs of the times, the Second Coming, the gathering of Israel, the establishment of Zion, and the Millennium. Timeframe & Setting By early 1831, the Saints had recently gathered in Kirtland, Ohio, following the Lord’s command to move from New York. Public curiosity and suspicion surrounded the Church, and many false stories were circulating to discredit the work. Joseph and Sidney were engaged in translation work (the Bible translation project), and the Saints were receiving new commandments and instructions for establishing the Church in Kirtland. This revelation draws from Christ’s teachings on the Mount of Olives, offering the Saints a sweeping prophetic vision of future events. Key Circumstances The revelation was prompted by the Saints’ need for reassurance, instruction, and prophetic foresight amid external pressures. Many were anxious about the growing hostilities, the fulfillment of the Lord’s promises, and their role in preparing for Zion. Joseph and Sidney, as central leaders, were seeking divine direction to help the Saints organize, unify, and spiritually prepare. This section gives an extended prophetic timeline — from the earthly ministry of Christ to the Second Coming, the Millennium, and the establishment of the New Jerusalem. Purpose of the Revelation The Lord delivers instructions to strengthen the Saints by: Affirming Christ’s role as Advocate and Redeemer. Revealing the signs and events leading to His Second Coming. Warning of desolations, sicknesses, and wars that will sweep the earth. Outlining the gathering of Israel and the Gentiles’ role in the Restoration. Commanding the Saints to translate the New Testament to gain further light. Calling the Saints to gather, build Zion, and prepare for the New Jerusalem. Significance This section is one of the most doctrinally rich revelations in the Doctrine and Covenants: It links the Restoration directly to ancient prophecy (Mount of Olives discourse, Enoch’s city, the Abrahamic covenant). It outlines key eschatological events: the fall of Jerusalem, the times of the Gentiles, the Second Coming, the Millennium, and the final judgment. It clarifies the Saints’ covenantal role in gathering, building Zion, and establishing the New Jerusalem. Symbolically, it bridges the ancient and modern churches, showing how the Lord’s work spans dispensations and fulfills eternal promises. Study Guides Part 1: Doctrine & Covenants 45:1-10 Christ the Advocate and Light of the World Part 2: Doctrine & Covenants 45:11-15 Enoch’s City, the Hope of Righteousness, and the Wisdom of God Part 3: Doctrine & Covenants 45:   16–23 The Mount of Olives and Signs of the Savior’s Coming Part 4: Doctrine & Covenants 45:24-38 Restoration, Fulfillment of Gentile Times, and Coming Calamities Part 5: Doctrine & Covenants 45:39-47 Signs, Wonders, and Resurrection Part 6: Doctrine & Covenants 45:48-53 Christ on the Mount of Olives, the Jewish Redemption, and the Wounds Revealed Part 7: Doctrine & Covenants 45:54-59 The Lord’s Reign During the Millennium Part 8: Doctrine & Covenants 45:60-62 Translation of the New Testament and Future Revelation Part 9: Doctrine & Covenants 45:63-75 Gathering to Zion and Building the New Jerusalem Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : April 28–May 4 D&C 41–44  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 41-44 "All Things are the Lord's" Conquest of the Heart Come Follow Church History with Lynne Hilton Wilson D&C 41-44 D&C 41-45 | Law of Consecration | April 28- May 4 | Come Follow Church History with Lynne Wilson Come Follow Me Kid D&C 41-44 Come Follow Me Scott Woodward & Casey Griffiths D&C 41-44 The Most Misunderstood Law in the Church | Church History Matters w/Scott & Casey | April 28 - May 4 Come Follow Up D&C 41-44 Doctrine and Covenants | Apr 28-May 4 | Sections 41-44 | Come Follow Up on BYUtv D&C Historical Background D&C 41-44 Don't Miss This D&C 41-44 Follow Him D&C 41-44 D&C 41-44 Part 1 • Dr. Kenneth Alford • April 28 - May 4 • Come Follow Me D&C 41-44 Part 2 • Dr. Kenneth Alford • April 28 - May 4 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 41-44 Gospel For Kids Hurricane Adult Religion Class D&C 41-44 The law of consecration; the office of bishop ( sections 41–42, 44, 48, 51, 70, 72, 79) Website Notes Slides Video Seminary Decks Latter Day Kids D&C 41-44 Not Yet Posted Line Upon Line D&C 41-44 Meridian Magazine Podcast D&C 41-44 Our Mother's Knew It D&C 41-44 Saving Talents D&C 41-44 Scripture Study Central D&C 41-44 Come Follow Me Insights (Doctrine and Covenants 41-44, Apr 19-25) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 41-44, Apr 19-25) Come Follow Me: Act in Doctrine (Doctrine and Covenants 41-44, Apr 19-25) Come Follow Me with Taylor Halverson (Doctrine and Covenants 41-44, Apr 19-25) Come Follow Me with John Hilton III (Doctrine and Covenants 41-44, April 19-25) Doctrine and Covenants 41 & 42, with Scott Woodward Hard Questions in Church History with Lynne Hilton Wilson: Week 17-18 (D&C 42, Apr 19-25) Doctrine and Covenants Contexts: 41 , 42 , 43 , and 44   Steven C. Harper Doctrine and Covenants Minute: 41 , 42 , 43 , and 44  Casey Griffiths Restoration Voices Volume 2: 41 , 42 , 43 , and 44  Susan Easton Black Scripture Explorers D&C 41-44 Scripture Gems D&C 41-44 Scripture Insights D&C 41-44 Talking Scripture D&C 41-44 Show Notes The Interpreter Foundation D&C 41-44 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 18 (D&C 41–44) Come, Follow Me  Study and Teaching Helps — Lesson 17: D&C 41–44 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 17 (D&C 41–44) Sustaining, Suffering and Enduring Each Other LDS Perspectives Podcast: Tithing and the Law of Consecration, with Steven C. Harper “Be Not Deceived, but Continue in Steadfastness” Doctrine & Covenants 26; 28; 43:1-7; 50; 52:14-19 “The Gathering of My People” D&C 29:1-8; 33:3-7; 37; 38:24-41; 52:2-5, 42-43; 57:1-3; 110:11 Scripture Roundtable: D&C Gospel Doctrine Lesson 14, "The Law of Consecration" Scripture Roundtable: D&C Gospel Doctrine Lesson 26, "Go Ye into All the World, and Preach My Gospel" Scripture Roundtable: D&C Gospel Doctrine Lesson 38, "In Mine Own Way" Consecration Brings Forth Zion, Not Just Disaster Relief: An Examination of Scholarly and Prophetic Statements on the Law of Consecration “How long can rolling waters remain impure?”: Literary Aspects of the Doctrine and Covenants The Red Crystal D&C 41-44 The Scriptures are Real D&C 41-44 Unshaken D&C 41-44 Resources and Insights for this Week's Lesson   The Restoration of the Ancient Church — The Law: The Same Yesterday, Today, and Forever As we study Doctrine and Covenants 41–44 , we encounter some of the most formative instructions in the early Restoration. These sections do more than organize a 19th-century church—they restore the divine structure, law, and patterns of worship  established from the beginning with Israel, expanded upon by the Savior during His ministry, and now reinstated in preparation for His return. The Lord refers to D&C 42 as “ the law of the Church ”—a phrase that deliberately echoes Torah , the Hebrew word for “law” or “instruction” (תּוֹרָה). Just as the Torah was revealed to Moses to sanctify the children of Israel and prepare them to enter the promised land, so too is the law of the Church given to sanctify the Saints and prepare them to build Zion. Both laws: Emphasize obedience, stewardship, and consecration Establish a community standard of holiness Include laws of healing, purity, justice, and mercy Reflect a covenantal relationship between God and His people When Christ came, He taught a “ higher law ”—not to destroy the Torah, but to fulfill it ( Matthew 5:17 ). He deepened its meaning, showing that true holiness begins in the heart. D&C 42 mirrors this progression: it addresses not only external commandments but internal discipleship , calling Saints to love, purity, sacrifice, and prophetic preparation. General Conference and Ancient Pilgrimage Feasts In D&C 44, the Lord commands His people to gather for a general conference —a sacred assembly where He promises to pour out His Spirit and organize His people. This follows the same divine pattern as the Old Testament Feasts of the Lord , which were not only festivals but pilgrimage gatherings  where Israel came to the temple  to be instructed, renewed, and unified. These Moedim  (appointed times) included: Passover (Pesach)   and the Spring Festivals (Feast of Unleavened Bread "Mazot," and First Fruits "Bikkorim) – Remembering deliverance and covenant Pentecost (Shavuot)  – Receiving the law at Sinai Feast of Tabernacles (Sukkot)  and the Fall Festivals, or High Holy Days (Day of Trumpets "Yom Teruach "Day of Trumpets" also referred to as Rosh Hashannah or the Jewish "New Year," the Day of Atonement "Yom Kippur," leading up to Sukkot – Celebrating God’s presence among Zion, who gathered at the Tabernacle or Temple. Three times a year, all Israelite males were commanded to appear before the Lord in Jerusalem  ( Exodus 23:14–17 ; Deuteronomy 16:16 ). These were seasons of teaching, remembrance, and renewal , just as our modern conferences are seasons of revelation, repentance, and re-centering  on Christ. Why This Matters Understanding these restored patterns helps us see that: The Gospel of Jesus Christ is deeply rooted in ancient covenantal tradition . The Restoration is not a new religion—it is the divine reconstitution  of God's people, following ancient patterns and principles. General Conference , Church law , and even the gathering of the Saints are temple-centered , covenant-based patterns meant to prepare us to meet God. When we see the Restoration through this lens, we gain a richer appreciation for: The purpose of commandments The sacred nature of community The ongoing role of prophets and revelation The deep continuity between the Old Testament, the ministry of Christ, and the restored Church Reflection Prompt “As you study these sections, consider: What does it mean for us to be a modern Israel? How do our Church meetings, laws, and gatherings reflect ancient patterns meant to sanctify and prepare us for Zion and the Second Coming of Jesus Christ?” Additional Info: Insights from the Apostles: Ye are Called to Bring to Pass the Gathering , Elder Gerrit W. Gong and Sister Susan Gong By the Prayer of Faith by Elder Bednar Chapter Outlines Doctrine & Covenants 41 — Section Outline & Study Guide Overview Date : February 4, 1831 Location : Kirtland, Ohio Recipient : The Church, through Joseph Smith Historical Context : Joseph Smith had just arrived in Kirtland. The Saints there were eager for further instruction. Leman Copley offered housing, but this revelation clarified arrangements and foreshadowed the giving of the “law” (Section 42). Notable Appointment : Edward Partridge is called as the first bishop of the Church. Timeframe & Setting Follows Joseph and Sidney's arrival in Kirtland from New York. The Saints in Kirtland were zealous but doctrinally confused, prompting the need for more structured governance. Marks the first time the office of "bishop" is formally instituted in the restored Church. Prepares the Saints for the reception of "the Law" (section 42). Purpose of the Revelation To instruct the elders to seek the Lord's law through unified prayer. To underscore that discipleship requires both hearing and doing. To confirm where Joseph and Sidney should reside. To appoint Edward Partridge as bishop and explain his responsibilities. Significance Introduces the principle that Church governance must be directed by revelation. Highlights the sacredness of God’s law and the importance of obedience. Sets the precedent for the office of bishop—entrusted with temporal matters and caring for the poor. Begins preparing the Saints for communal and consecrated living. Main Themes & Language Insights Cross-References & Supporting Resources 1–3: Assemble in Unity to Receive the Law Summary of Verses The Lord commands the elders of the Church to gather together in unity and faith to receive His law. This law would govern the Church and ensure that all things would be done "right" before God. The Lord emphasizes that revelation comes through prayerful unity among the elders, setting a spiritual precedent for leadership and Church order. This moment serves as a prelude to the forthcoming Section 42—the “law of the Church”—and underscores the principle that divine law is not imposed arbitrarily, but revealed to a prepared and prayerful people. 🕊️ Language & Cultural Insights "Hearken" (v.1) Hebrew : שָׁמַע ( shama ʿ)  – to hear, listen, obey. This word implies not just passive hearing, but active, covenantal obedience (cf. Deut. 6:4 – “Shema Yisrael”). It carries the weight of “listen with intent to act.” This parallels the phrase "he that hath ears to hear, let him hear"  used by Christ ( Matt. 11:15 ). “By the prayer of your faith” (v. 3) Greek : προσευχή ( proseuchē )  – general word for prayer, but often paired with earnestness and ritual intention. The phrase combines personal piety with communal faith—indicating revelation is not isolated but collective. “Receive my law” (v. 3) Hebrew : תּוֹרָה ( Torah )  – traditionally translated “law,” but more broadly means instruction, direction, or teaching . Torah in Jewish thought is the way of life taught by God—often associated with covenant identity and divine order. “Govern my church” (v. 3) Greek : κυβέρνησις ( kubernēsis ) from the same root as κυβερνάω ( kubernáō )  – to steer a ship, to guide, pilot. Implies spiritual navigation. Compare to Hebrew תַּחְבֻּלוֹת ( tachbulot ) Used metaphorically in early Christian texts for Church leadership. (See Elder Bednar's talk) 💭 Reflection Questions What does it mean to “hearken” to the Lord in our day—not just hear, but obey? How can we create an environment (in our homes, councils, or congregations) where revelation can be received collectively? Why do you think the Lord emphasizes faith-filled prayer  as the means by which His law is revealed? What might change in your approach to Church service if you considered leadership as “governing by revelation”? How do we know when we’re truly unified enough to receive revelation as a group? What spiritual preparation is needed? D&C 42:1–2  – The law they are about to receive (fulfilled shortly after this revelation). 3 Nephi 27:21  – “This is my gospel… what manner of men ought ye to be?” Mosiah 18:21  – “Having their hearts knit together in unity and in love one towards another.” Ephesians 4:11–13  – Unity of the faith and the knowledge of the Son of God. James 1:5–6  – Ask in faith, nothing wavering. Relevant Conference Talks & Apostle Addresses "The Principles of My Gospel"  – Elder David A. Bednar, – Revelation is available to each of us, but it often comes when we are united in seeking truth and prepared to act. " Gathering the Family of God "  – Elder Henry B. Eyring, April 2017  (Connects obedience to the Lord’s law and unity with blessings of spiritual clarity and divine guidance.) " The Infinite Power of Hope " highlighting the Power of Unity – President Dieter F. Uchtdorf, October 2008  – Unity is not seeing everything eye to eye or having the same opinions, and its not simply being in the same room—it is having hearts that beat together with hope in Christ, sharing in His love and purpose. Articles & Other Resources Steven C. Harper, “ Section 41 ” Sherilyn Farnes, “ 'A Bishop Unto the Church' ” Susan Easton Black, “ Edward Partridge ” Susan Easton Black, “ Leman Copley ” “ Ye Shall Receive My Law ” Saints, Volume 1 Richard Dilworth Rust, “ ’How long can rolling waters remain impure?’: Literary Aspects of the Doctrine and Covenants ” 4–6: Discipleship Defined by Obedience Summary of Verses In these verses, the Lord declares that He will rule His Church when He comes, and that His coming will be “quick.” True disciples are identified by their obedience to His law, while those who claim to receive the law but do not obey it are not His disciples and are to be removed from among the faithful. The Lord then uses sharp imagery: sacred things—those that “belong to the children of the kingdom”—must not be given to the unworthy, likened to “dogs” and “swine.” This emphasizes that gospel blessings are covenantal and must be treated with reverence. This segment draws a clear line between professing faith and living it. Discipleship is not defined by mere belief but by covenantal obedience. 🕊️ Language & Cultural Insights “I will be your ruler when I come” (v. 4) Greek : Basileus ( βασιλεὺς )  – King, sovereign ruler. Christ is not just a teacher, but a reigning King who will come to reign  over His people. Echoes Messianic themes from Isaiah 9:6–7 and Revelation 19:16 —He rules with justice and divine authority. “He that receiveth my law and doeth it” (v. 5) Hebrew : עָשָׂה (‘ asah )  – to do, to perform, to act. In covenantal contexts, this verb often indicates active participation in a divine ordinance or command. This links discipleship to action, not just reception. “Pearls before swine… dogs” (v. 6) Greek (Matt. 7:6) : kynárion ( κυνάριον) , Kyon ( κύ ω ν)  – dogs, and Choirion (χοίρων)  – swine. Both are unclean animals in Jewish law ( Lev. 11 ). The imagery stresses the sacredness of the gospel and its ordinances—spiritual truths must not be profaned by irreverent treatment or shared indiscriminately. “Children of the kingdom” Hebrew idiom  for covenant Israel—those in relationship with God, heirs of the Abrahamic covenant. 💭 Reflection Questions What does it mean for Christ to be your “ruler”? How does that influence your day-to-day discipleship? Are there areas where I receive the word but struggle to act on it? What’s holding me back from full obedience? How do I discern when and how to share sacred truths with others? What are the spiritual boundaries for preserving reverence? How do I treat spiritual blessings—like the sacrament, the temple, or revelation—with appropriate awe? In what ways can I strengthen my commitment to do  and not just know ? 📖 Cross-References Matthew 7:6   – “Give not that which is holy unto the dogs…” Luke 6:46  – “Why call ye me, Lord, Lord, and do not the things which I say?” John 14:15  – “If ye love me, keep my commandments.” Mosiah 5:15  – “Be steadfast and immovable, always abounding in good works.” 2 Timothy 3:5  – “Having a form of godliness, but denying the power thereof…” 🎙️ Relevant Conference Talks "How Choice a Seer!" discusses some of the challenge of discipleship" – Neal A. Maxwell, October 2003   —Discipleship is not for the faint of heart because it requires turning over the heart to God. " If Ye Love Me, Keep My Commandments " – Robert D. Hales, April 2014   “Obedience is the process by which we discover what we really believe.” "Valiant Discipleship in the Latter Days" – Elder Jörg Klebingat, April 2023   “There is no such thing as passive discipleship.” 7–8: Direction for Joseph and Sidney Summary of Verses In these verses, the Lord addresses practical concerns for His servants. Joseph Smith is commanded to have a house built in which to live and continue his work of translation. Sidney Rigdon is given more flexible direction—he may live as he sees fit, “inasmuch as he keepeth my commandments.” This instruction not only resolves immediate logistical questions but underscores the sacred nature of the Prophet’s labor and the importance of providing a stable environment for the work of revelation and translation. The Lord’s concern for the temporal welfare of His servants also highlights a theme that will recur in future revelations: sacred work must be supported by temporal stewardship. 🕊️ Language & Cultural Insights “It is meet” (vv. 7–8) Greek (from KJV usage) : ἄξιος ( axios )  – worthy, fitting, proper. The phrase implies divine approval—God is affirming that these arrangements are not just practical but righteous and in harmony with His will. “To live and translate” (v. 7) This refers to Joseph’s ongoing work on the Inspired Translation of the Bible  (JST), a revelatory process that was central to his prophetic calling in this period. The use of the word translate  here carries both literal and symbolic meaning—translating scripture and translating a people into holiness. Hebrew and Greek words denoting this concept i nclude פָּרַשׁ ( parash ), μετατίθημι metatíthēmi, and ἑρμηνεύω hermēneúō “As seemeth him good” (v. 8) Indicates a level of personal agency within the bounds of obedience. God gives Sidney space to choose, as long as his choices align with divine commandments. This balance of structure and freedom reflects a principle of divine governance: obedient flexibility . 💭 Reflection Questions What does this passage teach us about how the Lord provides for His servants? How can I support those around me who are engaged in sacred work—whether it be teaching, ministering, or parenting? In what ways has the Lord provided space for me  to exercise agency “as seemeth me good” within the framework of commandments? How do I prepare my environment—both physically and spiritually—to receive revelation and fulfill divine assignments? 📖 Cross-References D&C 42:56–61  – Instructions regarding the JST and receiving revelation through scripture. Luke 10:7  – “The laborer is worthy of his hire.” 1 Nephi 17:8–9   – Nephi’s divine instructions for building a ship—temporal direction with spiritual purpose. Alma 37:6–7  – “By small and simple things are great things brought to pass.” 🎙️ Relevant Conference Talks "The Keys and Authority of the Priesthood" enables the power and sustaining of church leaders – President Dallin H. Oaks, April 2014   –The Lord will shape the circumstances around His faithful servants so they may fulfill their roles. "The Book of Mormon: What Would Your Life Be Like Without It?" – President Russell M. Nelson, October 2017   Helps us live worthily to receive personal revelation, this is how prophets receive guidance from heaven. "Our Relationship with God" affects our choices and responsibilities – Elder D. Todd Christofferson, April 2022   –God respects our agency but invites us to choose within the bounds of His commandments.” 9–11: Call of Edward Partridge as Bishop Summary The Lord calls Edward Partridge to serve as the first bishop in the restored Church. He is to be officially appointed by the voice of the Church and set apart to labor full-time in the Church’s service, leaving behind his business endeavors. The Lord praises Edward’s character, likening him to Nathanael from the New Testament, “in whom there is no guile.” This appointment initiates the office of bishop in this dispensation—a role that would grow in importance as the Saints practiced the law of consecration and cared for the poor. This moment not only marks a pivotal organizational development but highlights the spiritual qualifications God values in His leaders: purity of heart, humility, and guilelessness. 🕊️ Language & Cultural Insights “Ordained a bishop” (v. 9) Greek : ἐπίσκοπος ( episkopos )  – “overseer” or “guardian.” Used in the New Testament (e.g., 1 Timothy 3:1–2 ) to describe those with ecclesiastical stewardship. In early Christian usage, bishops were entrusted with both spiritual care  and temporal welfare , especially of the poor and widows ( Acts 6:1–6 ). “Leave his merchandise” (v. 9) Symbolically echoes the call of the apostles who “straightway left their nets” ( Mark 1:18 ) to follow Christ. This reflects a shift from worldly pursuits to full consecration—a pattern echoed later in the Law of Consecration (D&C 42:30–42). “In whom there is no guile” (v. 11) Allusion to John 1:47 , where Jesus praises Nathanael as a sincere, unpretentious disciple. Greek : δόλος ( dolos )  – deceit, trickery. A person with “no guile” is transparent, trustworthy, and pure in motive. Hebrew : רְמִיָּה ( remiyyah )  – treachery, fraud. The absence of this quality denotes one who is fit for sacred trust. 💭 Reflection Questions What does it mean to be “without guile” in a world full of pretense and self-interest? How can I prepare myself to answer the Lord’s call, even if it means leaving behind comfort or livelihood? What qualities do I look for in spiritual leaders? How can I support those who are called to serve? In what ways am I willing to consecrate my time, talents, or resources for the building up of the Church? How can I strive to be “like Nathanael”—sincere, humble, and devoted? 📖 Cross-References John 1:47  – Jesus identifies Nathanael as one in whom is no guile. Mosiah 18:26–28  – Instructions for caring for the poor and working in Church roles. D&C 42:30–31  – Bishops’ responsibilities in administering the law of consecration. 1 Timothy 3:1–7  – Qualifications for bishops: “blameless… vigilant… apt to teach.” Matthew 6:24  – “Ye cannot serve God and mammon.” 🎙️ Relevant Conference Talks " Spiritual Preparedness: Start Early and Be Steady " – President Henry B. Eyring, October 2005   The Lord knows whom He has chosen. He knows the hearts of His servants, and He magnifies their calling. " Reflections on a Consecrated Life " – Elder D. Todd Christofferson, October 2010  – To consecrate is to set apart or dedicate something as sacred and for a holy purpose. "But We Heeded Them Not" – Elder David A. Bednar, April 2022  – Purity is not merely innocence; it is integrity—wholeness of heart.” Articles & Other Resources “ What Did the Book of Mormon Teach Early Church Leaders about the Order and Offices of the Priesthood?  (Alma 13:8)” KnoWhy  12: A Warning About Sacred Revelation Summary The Lord concludes this brief but significant revelation with a solemn warning: the words He has given are “pure” and must be regarded with the utmost reverence. Individuals are accountable for how they receive and act upon His words—“for they are to be answered upon your souls in the day of judgment.” This sobering declaration elevates the authority of revelation, reminding the Saints that divine instruction is not optional, but binding and eternally significant. This verse also serves as a spiritual framing device for the next major revelation (D&C 42), calling attention to the sacredness of the law the Saints are about to receive. 🕊️ Language & Cultural Insights “They are pure before me” Hebrew : זַךְ ( zakh ), זָקַק ( zâqaq )  – pure, clean, unmixed. Often used to describe refined gold or unpolluted offerings (cf. Psalm 12:6 – “The words of the Lord are pure words: as silver tried in a furnace”). Greek : καθαρὸς ( katharos )  – clean, pure, morally undefiled. Related to the term katharsis —cleansing or purifying through exposure to truth. “Beware how you hold them” Echoes biblical warnings about treating sacred things with irreverence. In ancient Israel, mishandling holy things (e.g., the Ark of the Covenant) brought severe consequences (cf. 2 Samuel 6:6–7 ). “Answered upon your souls in the day of judgment” Hebrew : נֶפֶשׁ ( nefesh )  – soul, life, individual self. A reminder of personal responsibility. Comparable with Greek ψυχή ( psychē ) Suggests divine accountability  not just for actions but for reception and reverence  toward the revealed word. Greek : ἀποκρίνεσθαι ( apokrínesthai)  – to answer or respond (used in judicial or covenantal contexts in the NT). 💭 Reflection Questions How do I treat the words of living prophets and revelations I receive personally? Do I regard them as “pure” and sacred? What does it mean to “answer” for God’s words at the judgment day? How can I prepare now for that accountability? Are there commandments or promptings I’ve received that I’ve been neglecting or minimizing? How can I cultivate greater reverence and responsiveness toward God’s word? What practical steps can I take to show that I value divine truth in my daily choices? 📖 Cross-References 2 Nephi 9:46   – “Behold, my soul abhorreth sin, and my heart delighteth in righteousness…” Alma 12:14  – “We shall not only stand before God… but also have a bright recollection of all our guilt.” Psalm 12:6  – “The words of the Lord are pure words: as silver tried in a furnace.” D&C 68:4  – “When they speak as moved upon by the Holy Ghost… it shall be scripture.” Jacob 2:2  – The burden of speaking the word of God and being accountable for it. 🎙️ Relevant Conference Talks " A Voice of Warning " – Elder D. Todd Christofferson, April 2017   “When prophets speak today, we are accountable to heed their voice—not out of fear, but out of love for truth.” " Stand on the Rock of Revelation " – Elder Lawrence E. Corbridge, BYU Devotional, January 2019   “The Word of God has always divided the world—not just between believer and unbeliever, but between those who revere and those who reject it.” " Let God Prevail " – President Russell M. Nelson, October 2020   “The time is coming when those who will not hear the voice of the Lord shall be cut off from among the people.” Doctrine & Covenants 42 – Section Outline & Study Guide (V.1-39) The Law of the Church Overview & Setting: Date: February 9 & 23, 1831 Location: Kirtland, Ohio Recipients: Twelve Elders and the Church Context & Background: This pivotal revelation was given in two parts in response to a divine promise (see D&C 38:32 ) that the Saints would receive God’s “law” after gathering in Ohio. The first portion (vv. 1–72) was received in the presence of twelve elders and addresses gospel principles, missionary work, moral conduct, and the foundation of the Law of Consecration. The second portion (vv. 73–93), received later that month, further elaborates on Church discipline, moral law, and procedures for dealing with sin and reconciliation. Joseph Smith referred to this section as “embracing the law of the Church.” It serves as a constitution of sorts for the early Saints, shaping their doctrinal understanding, communal organization, and practical holiness. This revelation is one of the most doctrinally dense in the Doctrine and Covenants. It defines how a Zion people live—through faithful obedience, consecrated living, spiritual stewardship, healing compassion, and covenantal justice . It is both a personal and communal charter for preparing the Saints to become the people of the Lord and build up His kingdom. Key Circumstances: The Saints in Kirtland were zealous but disorganized, and false teachings had begun to spread. The Lord gave His law to unify the Church, correct errors, and prepare the Saints for consecrated living. Edward Partridge, the newly appointed bishop, would now begin administering the law of consecration among the Saints. Major Doctrinal Themes: Missionary Work  – Elders are called to go forth, preach, and baptize in the name of Christ. Authority & Teaching  – Only those ordained may teach; all instruction must align with scripture and be guided by the Spirit. Moral Purity  – Clear commandments are given against killing, adultery, stealing, lying, and speaking evil. Law of Consecration  – Saints are commanded to consecrate their properties to care for the poor and build the Church. Healing & Faith  – The sick are to be cared for with prayer, natural means, and priesthood blessings. Scriptures & Revelation  – The scriptures govern the Church; revelation continues through the Spirit. Church Discipline  – Procedures are outlined for addressing sin, ensuring justice, privacy, and reconciliation. Stewardship  – All members are accountable before God for what they receive and how they serve. Why It Matters: Doctrine and Covenants 42 is a foundational revelation that gives spiritual structure to the Church in the last days. It brings together divine law, practical commandments, and moral integrity , all centered in Christ. It teaches that holiness is communal , that obedience leads to empowerment , and that consecration is the pattern of Zion . This section remains deeply relevant for modern Saints striving to live by covenants in a world of confusion. Main Themes & Language Insights Cross-References & Supporting Resources 📖 D&C 42:1–10 – Call to Preach and Build the Church Summary of Verses The Lord opens this revelation by addressing the elders of the Church who had gathered together in obedience to previous instruction. Because they assembled in unity and asked in faith, He begins to reveal His law. The first commandment He gives is a renewed call to missionary work: all elders (except Joseph Smith and Sidney Rigdon, for a short season) are to go forth in the power of the Spirit, two by two, preaching the gospel and baptizing with authority. The Lord instructs them to declare repentance boldly, like angels sounding a trumpet, and to prepare for the gathering of the Saints and the eventual revelation of the New Jerusalem. Edward Partridge is confirmed in his appointment as bishop, and a warning is given: if he transgresses, another will be appointed in his stead. This opening section lays the groundwork for the Church’s unified missionary efforts and establishes the connection between spiritual unity, revelation, and the building of Zion . 🕊️ Language & Cultural Insights “Hearken” (v. 1) Hebrew : שָׁמַע ( shama ʿ)   Not merely to “hear” but to “obey” in a covenantal sense. Common in Israelite tradition: “Hear, O Israel”  ( Deut. 6:4 – Shema Yisrael ). “Agreed as touching this one thing” (v. 3) Alludes to Matthew 18:19 — “If two of you shall agree on earth as touching anything…” The phrase emphasizes communal unity in prayer , a necessary condition for receiving revelation. “Go forth in my name… two by two” (v. 6) Reflects the New Testament model: Christ sent His disciples out two by two ( Mark 6:7 ; Luke 10:1 ). Greek : ἀνὰ δύο (ana duo)  – symbolic of witness, support, and spiritual accountability. “Sound of a trump” (v. 6) Hebrew : שׁוֹפָר ( shofar )  – The trumpet was used anciently to signal divine announcements , calls to repentance, or gathering ( Joel 2:1 , Revelation 8 – 9 ). “Repent ye, for the kingdom… is at hand” (v. 7) Echoes John the Baptist and Christ’s opening sermons ( Matt. 3:2 , 4:17 ). The phrase marks a restoration of the original gospel message . “New Jerusalem shall be prepared” (v. 9) Hebrew : יְרוּשָׁלַ͏יִם חֲדָשָׁה (Yerushalayim ḥadash ah) Symbolizes the gathering of Israel  and the creation of a holy city where righteousness will dwell ( Rev. 21:2 ; Ether 13:2–10 ). 💭 Reflection Questions What does it mean to you to be called in Christ’s name to “preach the gospel”? In what ways do we fulfill that calling even outside of formal missions? How does unity among Church members or leaders invite revelation? Why do you think the Lord sends missionaries two by two? How do companionships reflect divine patterns? What might it mean to preach “like unto angels of God”? Do we sometimes underestimate the spiritual power of our testimonies? How do I contribute to the preparation of the New Jerusalem in my home, ward, or community? 📖 Cross-References D&C 1:20, 23  – That faith might increase and the gospel be proclaimed to every people. Matthew 10:1–8  – Jesus sends His disciples to preach, heal, and cast out devils. D&C 88:81  – “It becometh every man who hath been warned to warn his neighbor.” Revelation 14:6–7  – The angel flying through heaven with the everlasting gospel. Mark 16:15  – “Go ye into all the world, and preach the gospel to every creature.” 🎙️ Relevant Conference Talks “ Missionary Work: Sharing What Is in Your Heart ” – Elder Dieter F. Uchtdorf, April 2019   To be a missionary is to share the good news of Jesus Christ with joy and purpose. “ Gather Together in One All tThings in Christ ” – Elder David A. Bednar, October 2018   Only gospel truth taught by the Spirit has the power to edify, persuade, and convert. “ Let God Prevail " Gather Israel on Both Sides of the Veil – President Russell M. Nelson, October 2020   “This is the greatest work on the earth today.” Articles & Other Resources Steven C. Harper, “ Section 42 ”  Steven C. Harper, “ The Law ”  ​​Lisa Olsen Tait, “ 'I Quit Other Buiness': Early Missionaries ” Sherilyn Farnes, “ 'A Bishop Unto the Church' ,” “ Ye Shall Receive My Law ” Saints, Volume 1 “ After Much Tribulation ” Saints, Volume 1 “ A Holy and Consecrated Land ” Saints, Volume 1 “ How Can the Book of Mormon Help Saints Live the Law of Consecration?  (Mormon 4:19).” KnoWhy Steven C. Harper, " 'All Things Are the Lord's': The Law of Consecration in the Doctrine and Covenants "  Blair G. Van Dyke, “ Conquest of the Heart: Implementing the Law of Consecration in Missouri and Ohio ” Richard D. Gardner, “ Consecration Brings Forth Zion, Not Just Disaster Relief: An Examination of Scholarly and Prophetic Statements on the Law of Consecration ”  “ United Firm ,” Church History Topics. “ Consecration and Stewardship ,” Church History Topics. “ Bishop ,” Church History Topics. “ Church Discipline ,” Church History Topics. Book of Mormon Central. “ Where Did Joseph Smith Get His Ideas about the Physical and Spiritual Gathering of Israel?  (2 Nephi 21:11)” KnoWhy Book of Mormon Central, “ Why Do the Prophets Speak of Multiple Jerusalems?  (Ether 13:3-6)” KnoWhy  📖 D&C 42:11–12 – Authority to Preach Summary of Verses The Lord affirms that no one is authorized to preach the gospel or build up His Church unless they are ordained by someone who holds priesthood authority. That authority must be publicly recognized and sustained by the Church. In verse 12, the Lord commands that elders, priests, and teachers teach only the principles of the gospel as found in the Bible  and the Book of Mormon , where the fulness of the gospel is contained. This passage underscores the importance of proper priesthood authority , scriptural grounding , and spiritual accountability  in teaching truth. 🕊️ Language & Cultural Insights “Ordained by someone who has authority” (v. 11) Greek : χειροτονέω ( cheirotoneō )  –to appoint or ordain by the laying on of hands, used in Acts 14:23 and 2 Corinthians 8:19 . This reinforces the biblical model  of priesthood succession through personal ordination and public recognition. “It is known to the church” (v. 11) Reflects early Christian practices where Church members were aware of and involved in recognizing leadership (see Acts 6:1–6 ). Suggests a transparent model of stewardship and communal witness . “Teach the principles of my gospel” (v. 12) Hebrew : שֹׁרֶשׁ ( shoresh )  – root, principle, foundation (used metaphorically to indicate foundational truths). Gospel “principles” implies doctrines, ordinances, and Christlike attributes  necessary for salvation. Gospel = Greek: εὐαγγέλιον (euangelion )  – “good news” or “glad tidings.” “Which are in the Bible and the Book of Mormon” (v. 12) The "fulness of the gospel"  in LDS theology is the restored covenant path made clear through the dual witnesses of ancient scripture. Sets a standard: scriptures are the doctrinal foundation ; not speculation, culture, or novelty. 💭 Reflection Questions Why is it important that gospel teachers have priesthood authority and are recognized by the Church? How does knowing someone is ordained and set apart change how we receive their teaching? Am I grounded in the scriptures when I teach others, or do I rely too much on opinion or outside sources? What does it mean to teach “the fulness of the gospel”? How can I better teach from the scriptures themselves? How does public recognition of authority protect the Church from confusion or deception? 📖 Cross-References Articles of Faith 1:5  – “We believe that a man must be called of God…” Hebrews 5:4  – “No man taketh this honor unto himself…” 2 Nephi 2:6–8  – The gospel's fulness is found in the Book of Mormon through Christ’s atonement. D&C 1:38  – “Whether by mine own voice or by the voice of my servants…” Mosiah 18:18–19  – Alma ordains priests and commands them to preach only what had been taught. 🎙️ Relevant Conference Talks “Truth and the Plan” – Elder Dallin H. Oaks, October 2018  When we seek the truth about religion, we should use spiritual methods appropriate for that search. “ Fear Not: Believe Only! ” – Elder Jeffrey R. Holland, April 2023   Search the revealed doctrine, teach and live it with clarity and power, especially during challenging times.” “ The Power of the Book of Mormon ” – President Thomas S. Monson, April 2017   The Book of Mormon is the keystone of our religion and the source of gospel fulness. Articles & Other Resources Book of Mormon Central, “ What Was Mormon’s Purpose in Writing the Book of Mormon?  (Mormon 5:14)” KnoWhy  Sharon Anderson, “ Moroni, Son of Mormon ” in The Glory of the Son 📖 D&C 42:13–17 – Teach by the Spirit Summary of Verses The Lord instructs that all teaching in the Church must be directed by the Holy Spirit. Elders, priests, and teachers are to observe and teach the Church's covenants and articles of faith, but only as they are moved upon by the Spirit. The Spirit is given through the prayer of faith , and without it, no one is authorized to teach. When teachers speak by the Comforter, they will prophesy and declare truth as directed by God. The Comforter, or Holy Ghost, knows all things and bears record of the Father and the Son. These verses emphasize the divine source of true teaching —not just correct doctrine, but Spirit-filled delivery—and establish that revelation through the Spirit is not optional, but essential. 🕊️ Language & Cultural Insights “Observe the covenants and church articles to do them” (v. 13) Hebrew : שָׁמַר ( shamar)  – to keep, guard, observe. This word is often used in the Torah for faithfully keeping commandments, implying both watchfulness and obedience . The phrase reflects covenantal fidelity , not just awareness. “By the prayer of faith” (v. 14) Greek : προσευχή ( proseuchē )  – prayer offered with sincere devotion Hebrew : אֱמוּנָה ( emunah )  – faithfulness, firmness, trust Implies not a one-time plea, but a life of faithful, trusting prayer . “Comforter” (v. 16–17) Greek : παράκλητος ( paraklētos )  – advocate, helper, one who comes alongside Used in John 14:16 to refer to the Holy Ghost. Conveys the idea of divine companionship, insight, and prophetic empowerment . The Comforter is the revealer of truth and confirms the divine origin of gospel messages. 💭 Reflection Questions Do I seek the Spirit when I prepare to teach or speak about the gospel—or do I rely mostly on my own knowledge? How does it feel when someone teaches by the Spirit versus teaching without it? What role does faith-filled prayer play in receiving inspiration to guide others? How can I better “observe to do” the covenants and articles of the Church in my daily discipleship? In what ways has the Comforter borne record to me of the Father and the Son? 📖 Cross-References 2 Nephi 33:1  – “When a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men.” John 14:26  – The Comforter shall teach all things. Moroni 10:5  – “By the power of the Holy Ghost ye may know the truth of all things.” D&C 50:13–22  – Explains the pattern of teaching by the Spirit; both teacher and hearer must be edified. D&C 100:5–8  – Promises given to those who speak with the Spirit and not premeditated words. 🎙️ Relevant Conference Talks “Teaching in the Savior’s Way” – President Russell M. Nelson, October 2018   True teaching is done by the Spirit, with power and love, in the Savior’s way. “Let the Holy Spirit Guide” – Elder Ronald A. Rasband, April 2017   If we are not in tune with the Spirit, we cannot be effective teachers. “Converted unto the Lord” – Elder David A. Bednar, October 2012   A teacher’s most important qualification is the companionship of the Holy Ghost. Articles & Other Resources Sharon Anderson, “ Testifying ” in The Glory of the Son 📖 D&C 42:18–29 – Moral Commandments Summary of Verses In this segment, the Lord reaffirms key commandments that govern moral behavior within the Church. These include prohibitions against murder , theft , lying , adultery , lust , and speaking evil  of others. Each sin is paired with clear consequences, especially for those who refuse to repent—such as being cast out  from among the Saints. A powerful principle is repeated: repentance is essential  to forgiveness and fellowship. Love and loyalty within marriage are emphasized (“cleave unto her and none else”), and even internal desires (such as lustful thoughts) are included in the standard of righteousness. This passage underscores that the Lord’s law governs both actions and intentions . Holiness begins in the heart and is made visible through repentance and obedience. 🕊️ Language & Cultural Insights “Kill” (v. 18) Hebrew : רָצַח (r atsach )  – to murder, slay intentionally and unlawfully. This is distinct from the general term harag  (to kill) which can indicate justified reason (accidental, judicial, military, self-defense, etc.) The Lord uses a legal and moral term with covenantal consequence. “He that kills shall not have forgiveness” (v. 18) Echoes Alma 39:6 , which identifies shedding innocent blood as an unpardonable sin along with the denying of the Holy Ghost. Reflects both eternal and ecclesiastical judgment. “Cleave unto her and none else” (v. 22) Hebrew : דָּבַק ( dabaq )  – to cling, stick, stay close. Used in Genesis 2:24 regarding marriage. Suggests covenantal loyalty and emotional fidelity , not just legal status. “Looketh upon a woman to lust” (v. 23) Greek : ἐπιθυμέω ( epithymeō )  – אִוָּה ( ivah ) and חָמַד ( châmad ) – to long for, covet, lust after. Same word Christ uses in Matthew 5:28 . Suggests internal betrayal of covenant even without external action. “Cast out” (vv. 20–24, 28) A covenantal term indicating removal from fellowship , either temporarily (until repentance) or permanently (for hardened rebellion). Symbolic of being cut off from the presence and blessings of the Lord , as in ancient Israel. 💭 Reflection Questions How does the Lord’s law teach that both our actions and desires  matter to Him? What patterns of repentance do I see in my life? Are there sins I’ve minimized or rationalized that require sincere turning? What does it mean to “cleave”  to your spouse in a covenantal way? How can we protect emotional and spiritual fidelity in marriage? How do we as a Church maintain both standards of holiness  and compassion for those who fall short ? How can we speak more charitably, avoiding the subtle harm of “speaking evil” of others? 📖 Cross-References Mosiah 2:38  – The unrepentant remain in their sins and the “gall of bitterness.” Matthew 5:28  – Christ warns against lustful thoughts, equating them with adultery. 3 Nephi 12:22–30  – Christ's higher law about anger, adultery, and divorce. Alma 42:29  – Do not excuse yourself in the least point of the law. Jacob 2:31–35  – Strong condemnation of unfaithfulness in marriage among the Nephites. Exodus 20:1–17 (10 Commandments) Deuteronomy 5:6–21  (10 Commandments) Mosiah 13:12–24  (10 Commandments) Matthew 5 , 6 , 7  (Sermon on the Mount) 🎙️ Relevant Conference Talks “ Repentance: A Joyful Choice ” – Elder Dale G. Renlund, October 2016   Repentance is not a punishment; it is the hope-filled path to a better future. “ The First Great Commandment ” – Elder Jeffrey R. Holland, October 2012   The crowning principle of love is loyalty. “ The Tongue of Angels ” – Elder Robert S. Wood, October 1999 Speak with the tongue of angels, lifting rather than diminishing others. Articles & Other Resources Book of Mormon Central. “ Where Did Joseph Smith Get His Teachings on the Family? 📖 D&C 42:30–39 – Consecration and Stewardship Summary of Verses These verses introduce the law of consecration , a divine economic and spiritual system designed to care for the poor and build Zion. The Saints are commanded to remember the poor and consecrate a portion of their properties for their support. This is to be done through a formal covenant and deed , administered by the bishop and his counselors, ensuring that offerings are sacred and irrevocable. Each person is appointed a stewardship —sufficient for their needs—and any surplus becomes part of the bishop’s storehouse to bless others. This system emphasizes personal responsibility , communal care , and the divine principle that "inasmuch as ye do it unto the least of these… ye do it unto me"  (v. 38). This section forms the heart of the Lord’s economic vision for Zion: equal access through divine order, agency, and generosity. 🕊️ Language & Cultural Insights “Consecrate of thy properties… with a covenant and a deed” (v. 30) Hebrew: קָדַשׁ ( qadash )   – to set apart, sanctify, dedicate to God. Used frequently in temple and priestly contexts. This is not mere giving—it’s covenantal sanctification . Deed  implies legal formality—this was both a spiritual  and a temporal contract . “Steward over his own property” (v. 32) Greek: οἰκονόμος ( oikonomos )  – steward, manager of a household Implies someone entrusted with temporary authority  over resources belonging ultimately to another (God). In ancient Israel, stewardship  conveyed responsibility with accountability  ( Genesis 39:4–6 ; Luke 12:42–48 ). “Residue” (vv. 33–34) What remains after basic needs are met—this surplus is to be stored and redistributed  by the bishop. Echoes the manna principle  in Exodus 16—“He that gathered much had nothing over, and he that gathered little had no lack.” “Storehouse” (v. 34) Ancient Israel maintained temple storehouses  for tithes, offerings, and famine relief (see Malachi 3:10 ). In a Zion context, this becomes a repository of communal blessing , not just food or supplies. “That my covenant people may be gathered in one” (v. 36) Zion = a society of the pure in heart ( Moses 7:18 ) → unified both spiritually and temporally . 💭 Reflection Questions What does consecration look like in my life today? How can I offer the Lord my time, talents, and resources? How does recognizing myself as a steward  rather than an owner change the way I view material possessions? Am I sensitive to the needs of the poor around me—both spiritually and temporally? Do I trust Church leaders and divine order enough to share excess with a communal storehouse? What does it mean to consecrate something “with a covenant and a deed”? How do I formalize my intentions to serve God? 📖 Cross-References Acts 2:44–45  – Early Christians had all things in common and shared with those in need. Moses 7:18  – Zion: “There was no poor among them.” D&C 105:5  – Zion cannot be built unless the people live the law of the celestial kingdom, including consecration. 3 Nephi 26:19  – The Nephites practiced consecration after Christ's visit. Jacob 2:18–19  – Seek riches to do good and clothe the naked and feed the hungry. 🎙️ Relevant Conference Talks “ Opportunities to Do Good ” – President Henry B. Eyring, April 2011   The law of consecration is lived each time we consecrate our time, means and selves to serving others. “ Are We Not All Beggars? ” – Elder Jeffrey R. Holland, October 2014   We must help the poor because we are all poor in spirit, needing grace. “ Covenants ” – Elder Russell M. Nelson, October 2011   A covenant is a sacred promise with God. When we live consecrated lives, we honor holy agreements that sanctify our actions and offerings. “ The Lord’s Way ” – Elder Stanley G. Ellis, October 2017   The Lord’s way includes personal responsibility, wise stewardship, and voluntary consecration. Articles & Other Resources “ How Can Honest Labor and Self-Reliance Bring Lasting Happiness?  (2 Nephi 5:17)” KnoWhy The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : April 21–27 D&C 37–40 Part 2  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 37-40 "Every Man Walketh in His Own Way": Individualism, Revelation, and Authority in the Ohio Period Voices of the Restoration: Gathering to Ohio Why the Ohio? Why Anything in My Life? Lessons from the Command to Gather Come Follow Church History with Lynne Hilton Wilson D&C 37-40 D&C 38-40 | The Road to Kirtland | April 21-27 | Come Follow Church History with Lynne Hilton Wilson Come Follow Me Kid D&C 37-40 Come Follow Me Scott Woodward & Casey Griffiths D&C 37-40 Gathering to Build Zion | Church History Matters with Scott & Casey | D&C 37-40 | April 21-27 How a Move to Ohio Sparked a Global Movement | Church History Matters with Scott & Casey | Apr 21-27 D&C 37-38 I Temples are Vital for Gathering Before Christ's Return (Restoration Revealed Episode 8) Come Follow Up D&C 37-40 Doctrine and Covenants | Apr 21-27 | Sections 37-40 | Come Follow Up on BYUtv The Riches of Eternity | Sections 37-40 | Come Follow Up Going to Zion | Sections 37-40 | Come Follow Up Different Groups Coming Together | Sections 37-40 | Come Follow Up D&C Historical Background Don't Miss This D&C 37-40 Follow Him D&C 37-40 D&C 37-40 Part 1 • Dr. Christopher Jones • April 21-27 • Come Follow Me D&C 37-40 Part 2 • Dr. Christopher Jones • April 21-27 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 37-40 Gospel For Kids Hurricane Adult Religion Class D&C 37-40 Website Notes Slides Video Seminary Decks Latter Day Kids D&C 37-40 The Truck Squad Line Upon Line D&C 37-40 Meridian Magazine Podcast D&C 37-40 Our Mother's Knew It D&C 37-40 Saving Talents D&C 37-40 Scripture Study Central D&C 37-40 Website Come Follow Me Insights (Doctrine and Covenants 37-40, Apr 12-18) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 37-40, Apr 12-18) Come Follow Me: Act in Doctrine (Doctrine and Covenants 37-40, Apr 12-18) Hard Questions in Church History with Lynne Hilton Wilson: Week 16 (Joseph Smith Translation) Doctrine and Covenants 37 & 38, with Scott Woodward Come Follow Me with Taylor Halverson (Doctrine and Covenants 37-40, Apr 12-18) Come Follow Me with John Hilton III (Doctrine and Covenants 37-40, April 12-18) Doctrine and Covenants Contexts: 37 , 38 , and 39-40   Steven C. Harper Doctrine and Covenants Minute: 37 , 38 , 39 , and 40  Casey Griffiths Restoration Voices Volume 2: 37 , 38 , 39 , and 40  Susan Easton Black Scripture Explorers D&C 37-40 Scripture Gems D&C 37-40 Scripture Gems Ep. 15- Come Follow Me: D&C 37-40 Scripture Insights D&C 37-40 Doctrine & Covenants 37-40. Lesson 17. CFM 2025. Scripture Insights Talking Scripture D&C 37-40 Ep 317 | D&C 37-40, Come Follow Me 2025 (April 21-27) Show Notes The Interpreter Foundation D&C 37-40 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Show — March 30, 2025, including Doctrine & Covenants in Context Come, Follow Me  Study and Teaching Helps — Lesson 16: D&C 37–40 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 16 (D&C 37–40) “The Gathering of My People” D&C 29:1-8; 33:3-7; 37; 38:24-41; 52:2-5, 42-43; 57:1-3; 110:11 Scripture Roundtable: D&C Gospel Doctrine Lesson 12, "The Gathering of My People" Scripture Roundtable: D&C Gospel Doctrine Lesson 38, "In Mine Own Way" The Red Crystal D&C 37-40 The Scriptures are Real D&C 37-40 Unshaken D&C 37-40 Come Follow Me - D&C 37-40 - Becoming One Resources and Insights for this Week's Lesson   I hope everyone had a wonderful Easter. This past week, my family took time to reflect on Passover  as part of our Easter tradition, focusing on the final week of the Savior’s mortal ministry. As I updated our Haggadah script , I was struck by the powerful parallels between the Passover journey  and this week’s Doctrine and Covenants  study—where the early Saints begin their own Exodus: first to Ohio , then to Nauvoo , and ultimately to the Salt Lake Valley . As we reflect on the Seder Kadosh , the “Holy Order” of the Haggadah, we remember the Lord’s divine pattern: His power to deliver , His invitation to enter into covenant , and His desire to lead His people on a journey of sanctification and redemption . That same pattern is woven through the Restoration, and it continues to unfold in our lives today. As part of our lesson this week, I thought I would share our families updated Haggadah Script. 🕯 Family Haggadah Program:   A Messianic Seder Guide for Families –  🔗 Theme: This night tells the story of bondage and deliverance. We gather tonight to walk through a sacred pattern—called the Seder, which means “order.” Each step invites us to remember stories of deliverance: The Israelites’ exodus from Egypt, The patterns of the Nephites’ escape from the bondage, including the Nephites escape from Jerusalem,  the escape of Limhi’s people from the Lamanites, Alma the Elder’s people from King Noah and the Amulonites Our own deliverance from sin and death through Jesus Christ. At the Last Supper, Jesus observed this same sacred pattern with His disciples. Alma refers to this divine sequence as the Seder Kadosh, the Holy Order  (see Alma 13). These steps are not just rituals—they represent a journey of the soul toward sanctification, redemption, and being accepted of the Lord. As we move through tonight’s program, we’ll taste, act, and ask—each food, gesture, and question holding symbolic meaning. This is not only a remembrance—it is an invitation: "Come unto Christ, and be made whole." 📜 The Order of the Pesach Seder : 1. 🍷 🕯 Kadesh – קָדֵשׁ – “Sanctify” Opening Prayer & First Cup: The Cup of Sanctification Action : Pour and bless the first cup.  Say : “Blessed are You, Lord our God, King of the Universe, who creates the fruit of the vine.” 📖 Scripture Connection : “I will bring you out from under the burdens of the Egyptians…” — Exodus 6:6–7 💡 Insight : This first cup sets the night apart—it is the cup of sanctification. Jesus likely began the Last Supper with this very cup, giving thanks and setting apart the evening for sacred purpose. In our day, this cup mirrors the sacrament  and baptism by water —the beginning of our covenant journey. 🔍 Reflection Questions : How does the Lord lead us out of spiritual bondage today? What do I need to do to let Him deliver me? “Lay aside every sin, which easily doth beset you, which doth bind you down to destruction, … and come and be baptized unto repentance, that ye may be washed from your sins.” – Alma 7:15 Alma 5:14 – “Have ye been spiritually born of God?” This question invites deep self-examination. To be spiritually born means more than just outward change—it means our hearts, desires, and very nature begin to align with God. Jesus taught that being born again requires both water and Spirit : “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” — John 3:5 You will notice tonight that there are two washings, step 2. Urchatz and step 6. Rachtzah   Just as the Israelites were delivered from Egypt by passing through water and entering into covenant, we are invited to be born again through baptism (water)  and the gift of the Holy Ghost (Spirit) —a rebirth into the family of God. 🔍 Reflection Questions : What does it mean for me personally to be “spiritually born”? Have I felt my heart change through Christ? How do water (baptism) and Spirit (the Holy Ghost) continue to sanctify me? What ritual washings do we participate in today? 2.🫧 Urchatz – וּרְחַץ – “Wash” (First Washing) 🖐️ Action:  Wash hands — no blessing is recited at this stage. 💧 Meaning & Symbolism Urchatz is a symbolic act of initial cleansing—an outward preparation before partaking of sacred things. It mirrors the waters of baptism, representing repentance, rebirth, and our first step into the covenant path. Just as the Israelites passed through the Red Sea to begin their journey toward freedom, we pass through the waters of baptism to begin our journey toward Christ. “Must be cleansed from all sin…” — Alma 5:21 “Except a man be born of water… he cannot enter into the kingdom of God.” — John 3:5 🔍 Reflection Questions: What does this simple act of washing teach me about spiritual readiness? In what ways does this mirror my own baptismal covenant? What do I need to do to renew that covenant and recommit my heart to God tonight? How can I more fully embrace the cleansing gift of repentance in my daily life? 3. 🌿 Karpas – כַּרְפַּס – “Greens in Salt Water” Action : Dip parsley into salt water and eat  Symbolism : Salt water = tears and sorrow Parsley = new life, growth, and hope (Joseph’s coat, fig leaf coverings) 📖 Scriptural Parallels : “And he shall go forth, suffering pains and afflictions… that his bowels may be filled with mercy.” – Alma 7:11 Joseph’s brothers dipped his coat in the blood of a goat  (Genesis 37:31), symbolizing betrayal, guilt, and grief —but his story ultimately became one of deliverance and reconciliation . 🔍 Reflection Questions: What tears—past or present—do I bring to this table tonight? How has Christ shared in those sorrows? Why do we begin the meal with something bitter and salty? How do sorrow and suffering prepare our hearts for joy and deliverance? Like Joseph’s brothers, are there choices I’ve made that I regret—moments I’ve betrayed or wounded someone I love? What can I learn from their story of repentance and reconciliation? What is the "spring" growing in my soul right now? Where have I seen God turning sorrow into hope? Christ did not avoid sorrow—He entered into it with us. In what ways have I felt His empathy and comfort? 4. 🫓 Yachatz – יַחַץ – “Break” the Middle Matzah Symbol : Christ’s body broken and hidden in the tomb  Alma 7:12  – “He will take upon him death…” Root : חָתַת – to break, to be humbled   Action : Break the middle matzah ; hide the larger half (the Afikoman ) to be found later.  Symbolism : The matzah represents the Messiah : sinless, pierced, and striped. One half is broken —as Christ’s body was broken. The hidden piece is like Christ in the tomb , waiting to be revealed in glory. Scriptural Tie-In : “And he will take upon him death, that he may loose the bands of death…”  – Alma 7:12 🔍 Reflection Questions: Why must the bread be broken before the meal begins? What does this teach us about sacrifice and humility? How does the hidden Afikoman remind us of Jesus’ death and burial? What does its return symbolize? In what ways have I felt broken in my own life? How has Christ met me in those moments? Can brokenness be sacred? How does Christ transform what’s broken into something whole? What does it mean that Christ “will take upon him death”? How does that truth bring me hope? Why do we hide the Afikoman from the children? What does this teach us about seeking and finding Christ? 5. 📖 Maggid – מַגִּיד – “Tell the Story” Root : נָגַד – to declare  Action : Retell the Exodus  Scripture : Exodus 6:6–7; Alma 5:6–7 📖 Scriptural Reference “God brought us out… from spiritual and physical bondage.” fulfills the commandment in   Exodus 13:8 : “You shall tell  your son on that day, saying, ‘It is because of what the Lord did for me when I came out of Egypt.’”   🧠 Parable of the Four Sons (Christ taught the Parable of 2 Sons, Alma taught the Parable of 3, to his sons - Helaman, Shemlon, and Coriantumer) Explain : There are different kinds of children who ask about this night, in Jewish tradition they break it into 4, but we must remember that all of them have a place at the table: Wise  – What are the testimonies and laws God has given us? Wicked  – What does this mean to you?  (not “to us”) Simple  – What is this? Silent  – Who does not know how to ask. Insight : We are all these sons at different times. The Lord meets each one with mercy.  Alma 5:38–39  – “Come unto me… ye are the sheep of the good shepherd.” 🐸 Summary of the 10 Plagues (Condensed to 7 Signs) In many ways, the plagues of Egypt  can be seen as a symbolic confrontation between idolatry and divine truth . Rather than random afflictions, the plagues revealed how the people had become distracted by the things of the world , placing their trust in false gods and temporal powers. Many scholars suggest that each plague was intentionally designed to challenge a specific Egyptian deity  or natural force that was worshipped as divine. Through these signs, the Lord demonstrated that the power of Jehovah surpassed the power of every idol , exposing the emptiness of false worship and affirming His supremacy as the one true and living God. Plague Egyptian God Water turned to blood Hapi  “Nile river god, the water bearer” Frogs Heket  “goddess of fertility” Lice Geb  “god over dust” Flies Khepri  “god of creation, resurrection” Cattle & Livestock Hathor  “goddess of love” Boils Isis  “goddess of health & medicine” Hail & Fire Nut  “goddess of the sky” Locust Seth  “god of mischief, chaos” Darkness Ra  “sun god” Death of Firstborn Pharaoh  “the son of Ra” 6. 🫧Rachtzah – רָחְצָה – “Wash Again” 🖐️ Action: Wash hands a second time , this time with a blessing. Blessing  (optional to recite): “Blessed are You, Lord our God, King of the universe, who has sanctified us by His commandments and commanded us concerning the washing of hands.” 💧 Meaning & Symbolism Insight : The first washing (Urchatz) prepared us outwardly. This second washing signifies a deeper, inward cleansing —not just preparation for the meal, but readiness to enter into sacred communion . Just as baptism is followed by confirmation, this step reflects the cleansing of the Spirit —a symbol of spiritual rebirth . Scriptural Tie-In : Alma 5:14 – “Have ye been spiritually born of God?” This question invites deep self-examination. To be spiritually born means more than just outward change—it means our hearts, desires, and very nature begin to align with God. Jesus taught that being born again requires both water and Spirit : “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” — John 3:5 You may have notice tonight that there were two washings, Step 2. Urchatz and Step 6. Rachtzah   Just as the Israelites were delivered from Egypt by passing through water and entering into covenant, we are invited to be born again through baptism (water)  and the gift of the Holy Ghost (Spirit) —a rebirth into the family of God. This second washing may call to mind several sacred moments in scripture and modern practice. It echoes the Savior’s act of humility at the Last Supper , when He washed the feet of His apostles , symbolizing both cleansing and preparation for service. It also reflects the washing and anointing of the sons of Aaron  in the Old Testament, part of their consecration and preparation for temple service  (see Exodus 29:4, Leviticus 8:6). In our day, it may remind us of the sacred washings observed in temple ordinances , which similarly signify purification, sanctification, and readiness to enter the presence of the Lord. 🔍 Reflection Questions : Why do we wash again now? How is this different from the first time? What does it mean for me personally to be “spiritually born”? Have I felt my heart change through Christ? How do water (baptism) and Spirit (the Holy Ghost) continue to sanctify me? What ritual washings do we participate in today?  What does it mean to lay aside every sin ? Are there things I’m still holding onto that prevent me from being fully clean? This second washing symbolizes being born of the Spirit . Have I felt that change in my life? Am I prepared to let the Lord cleanse not just my hands, but my heart? How do I prepare myself spiritually for sacred experiences like the sacrament, temple worship, or personal prayer? What kind of cleansing do I feel I need most right now—external? Internal? Both? 7. 🫓 Motzi – מוֹצִיא – “Blessing Over the Bread” Action : Recite the blessing over the matzah: “Blessed are You, Lord our God, King of the Universe, who brings forth bread from the earth.” 🕊 Meaning & Symbolism This blessing reminds us that God is the provider of all sustenance —both physical and spiritual. The matzah we hold is unleavened , symbolizing humility and purity. It is also traditionally: Striped  – by the heat of the fire Pierced  – to prevent rising Unleavened  – without yeast, representing freedom from sin These visual features serve as powerful messianic symbols : Christ was pierced  (Isaiah 53:5) He was striped  by scourging (1 Peter 2:24) He was sinless , without leaven (2 Corinthians 5:21) And He was laid in the earth , then brought forth —just like bread rising from the oven, He rose from the tomb . “I am the Bread of Life… He that cometh to me shall never hunger.” – John 6:35 🔍 Reflection Questions : What does it mean to call Christ the “Bread of Life” ? How does He feed my spirit today? The matzah is pierced, striped, and humble—how do these features point to Jesus and His sacrifice? Just as the Israelites gathered manna daily , how can I daily receive the spiritual nourishment I need through prayer, scripture, and the sacrament? When I bless and break bread—at this table or during the sacrament—how can I more intentionally remember the One who was broken for me? What small or humble “manna” has the Lord provided in my life this year? Have I seen His hand in the ordinary? 9. 🌶 Maror – מָרוֹר – “Bitter Herbs” The bitterness  we taste reminds us of the sorrow of slavery and sin —the tears of the Israelites in Egypt, the sting of regret and suffering, and the weight of mortality we all carry. But the Savior did more than observe our bitterness—He entered it completely. He tasted every sorrow  so we wouldn’t have to suffer alone. Alma 7:11  – “And he shall go forth, suffering pains and afflictions and temptations of every kind… that his bowels may be filled with mercy.” D&C 19:18  – “And would that I might not drink the bitter cup, and shrink…” In Gethsemane, Jesus felt the full bitterness of the human experience— and He did not shrink . Because He drank that cup, He is able to walk with us through our most bitter trials, with perfect understanding and compassion. 🔍 Reflection Questions : What “bitter cup” have I been asked to drink in my life? How has the Savior strengthened me through it? Do I believe that Christ truly understands my pain—even the parts no one else sees? When I taste this bitter herb, can I choose to remember that He tasted it first? What would it mean for me to not shrink  in my own trials, trusting that Christ walks beside me? How can I be more compassionate toward others who are experiencing bitter moments? 10. 🥪 Korech – כּוֹרֵךְ – “The Sandwich” Action : Combine matzah , bitter herbs , and charoset  into one bite. 🥪 Meaning & Symbolism Korech means “to wrap,” “to bind,” or “to encompass.” In this step, we join the bitter with the sweet —the sting of the maror  (bitter herbs) with the sweetness  of the charoset  (fruit and spice mixture), wrapped in matzah , the Bread of Affliction. This layered bite reflects the fullness of Christ’s atoning experience : He was bound  and pierced  for our sins (Isaiah 53:5) He encompassed every sorrow and every joy (Hebrews 4:15) His crucifixion was bitter, but it produced sweet redemption Isaiah 53:5  – “He was wounded for our transgressions, he was bruised for our iniquities…” Luke 22:44  – “Being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” Even more, this sandwich reminds us that life is both sweet and bitter —and that in covenant with Christ, even the bitter can become sacred. 🔍 Reflection Questions: Why do we eat bitterness and sweetness together? What does this teach me about Christ’s atonement? What has the Savior “wrapped together” for me—sorrows and joys that He’s used for my growth or healing? Am I willing to bind myself to Him, even when life feels hard or unclear? In what ways has the sweetness of the gospel helped me carry the bitterness of mortality? As I taste this sandwich, what can I remember about Jesus being bound and pierced for my redemption? 11. 🍽️ Shulchan Orech – שֻׁלְחָן עוֹרֵךְ – “The Set Table” Action : Share a simple symbolic meal.  Suggested Foods : 🐑 Lamb  – representing the Passover sacrifice. (זְרוֹעַ) means arm , symbolizing the “outstretched arm”  with which God redeemed Israel (Exodus 6:6). 🥚 Egg (Beitzah)  – symbol of mourning  and rebirth .  It commemorates the destruction of the Temple  in Jerusalem, where Passover lambs were once sacrificed. Its round shape symbolizes the cycle of life and loss —grief that comes with exile, but also the promise of return. Just as something living comes from what appears lifeless, the Resurrection of Christ  is the ultimate fulfillment of this symbol. “I am the resurrection, and the life…”  – John 11:25 Matzah  – the Bread of Affliction 🍎 Charoset  – the sweetness of deliverance.  Charoset represents the mortar  used by the Israelite slaves to build bricks for Pharaoh in Egypt. Its color and texture  mimic mud and mortar—reminding us of bondage , toil , and hard labor . Yet—it’s delicious . Why is something so symbolic of slavery so sweet ? Because even in our hardest moments, God is present . Even while enslaved, the people of Israel clung to the sweetness of covenant hope. The Lord can sweeten our suffering  by giving it meaning, purpose, and transformation. “And they did humble themselves and cry mightily to God; yea, even all the day long did they cry unto their God for deliverance.”  – Mosiah 24:10–11 “To give unto them beauty for ashes, the oil of joy for mourning…”  – Isaiah 61:3 Grape juice or wine  – the joy and blessing of the covenant 🍽 Meaning & Symbolism This is more than a meal—it’s a moment of covenant fellowship . At the Last Supper, Jesus shared the Passover meal with His disciples—not just as a tradition, but as a living parable  of His mission. He offered them bread and wine  as His body and blood, inviting them into the new covenant  of His Atonement. He also offered them His love —“With desire I have desired to eat this Passover with you” (Luke 22:15). The set table  reminds us of the table the Lord prepares before us , even in the presence of trial (Psalm 23:5). It is a place of remembrance, renewal, and relationship —with God and with one another. 🔍 Reflection Questions : What does it mean to me that Jesus sat and ate with those He loved, even knowing one would betray Him? How can I bring more love and intentionality to the way I gather with others around my own table? In what ways has the Lord “prepared a table” for me—even during difficult times? What do I feel when I sit at this table tonight? Gratitude? Reflection? Peace? A desire to draw closer to Him? How can I remember Christ during everyday meals—not just sacred ones? 12. 🔍🍞 Tzafun – צָפוּן – “Hidden” Action:  Find and eat the Afikoman—the piece of matzah that was earlier broken and concealed. Root Meaning:  צָפוּן ( tzafun ) means “hidden,” “concealed,” or “treasured.” 🔍 Meaning & Symbolism Earlier in the evening, we broke the middle matzah and hid half of it—just as Christ’s body was broken and laid in the tomb. Now, we seek it out, and it is revealed again—just as He rose again in glory. “He is not here, for He is risen.” – Matthew 28:6 In many homes, it is the children who find the Afikoman. Why? Because Christ invites us to become as little children to enter His kingdom. The joy of rediscovering the broken piece mirrors the joy of discovering that He lives. Alma 5:14 – “Have ye received His image in your countenances?” The hidden bread is now found—and as we eat it, we symbolically receive Christ into ourselves, asking: Have I truly found Him? Has He been revealed in my life? 🔍 Reflection Questions: What does it mean that Christ was hidden in the tomb—and revealed again in power? Have I had moments in my life when God felt “hidden”? How did I come to see Him again? When I receive this bread, can I honestly say I have received His image in my countenance? What does it mean to “treasure” Christ—not just believe in Him, but build my life around Him? How can I help others—especially children—find the joy of discovering the Savior? 13. 🍷Barech – בָּרֵךְ – “Blessing After the Meal” Action : Give thanks for the meal and lift the third cup —known as the Cup of Redemption . “I will redeem you…” This is traditionally the cup that Jesus blessed and offered  at the Last Supper, saying: “This cup is the new covenant in my blood, which is shed for you.”  — Luke 22:20 🍷 Meaning & Symbolism The Cup of Redemption  represents the third promise  from Exodus 6: “I will redeem you with an outstretched arm…” Through this cup, we remember that Christ is our Redeemer —the One who stretched out His arms in Gethsemane and on the cross to redeem us not just from death , but from sin, shame, fear, and every burden of the soul. Alma 7:16  – “And now… if ye do this, and have faith in the redemption of Him who created you, ye shall be saved, and your sins washed away.” In this moment, we don’t just recall the Exodus or the Last Supper—we accept Christ’s invitation to enter into His covenant again. This is the joy of being redeemed . 🔍 Reflection Questions: What does it mean to be redeemed of God —not just rescued, but purchased and made new? Do I believe in Christ’s power to redeem all parts of me—even the ones I struggle to forgive? As I drink this cup, can I feel His promise alive in me: “Thy sins are forgiven thee” ? What would it look like for me to more fully live as someone who has been redeemed? Am I keeping the covenant Christ offered in this cup—to remember Him, to take His name upon me, and to always strive to follow Him? 14. 🎶 Hallel – הַלֵּל – “Praise” 🍷 Cup of Praise This cup is poured at the beginning of the Hallel psalms, and drunk at the conclusion of the songs of praise. Action : Sing or recite a Psalm or hymn of praise. Suggested options: Psalm 118 , especially verses 14 and 22–24 “I Stand All Amazed”  or another family-favorite hymn 🎶 Meaning & Symbolism The word hallel  means “to praise” or “to shine.” At this moment in the Seder, we lift our voices in joyful thanksgiving , praising the God who delivered , redeemed , and accepted  us. “The Lord is my strength and my song, and is become my salvation.”  — Psalm 118:14 This is the Psalm Jesus likely sang with His disciples before walking out to Gethsemane. “And when they had sung a hymn, they went out into the mount of Olives.”  — Matthew 26:30 Can you imagine? Even knowing what was to come—the betrayal, the cross, the suffering— He praised. In that spirit, we raise our voices tonight, not because all is perfect, but because God is faithful , and His love endures forever . 🔍 Reflection Questions: What am I most thankful for tonight? What has God done for me that deserves my praise? Can I find the strength to praise God even in times of uncertainty, sorrow, or struggle? What does it mean for the Lord to be my song ? In what way has He brought joy to my soul? How can I make praise a greater part of my daily spiritual life—not just at holidays? As Christ praised before His deepest trial, how can I learn to do the same in my own challenges? 15. ✨ Nirtzah – נִרְצָה – “Accepted” Root : רָצָה (ratzah) – to accept, to delight in, to take pleasure in  Action : Conclude the Seder with gratitude, hope, and rededication. ✨ Meaning & Symbolism Nirtzah  marks the final step of the Seder. It is not just the end of a meal—it is a prayer that everything we've offered tonight—our stories, songs, symbols, and hearts—might be accepted by God . We remember that Christ, our High Priest, makes our offerings acceptable  through His grace. Declaration : “May our offering tonight be accepted by God. May we be accepted of Christ, who gave Himself that we might be sanctified and brought into His presence.” Alma 5:27  – “Have ye walked, keeping yourselves blameless before God? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? … Are ye stripped of pride?” 🔍 Reflection Questions: Has this Seder helped me feel closer to Christ? What offering have I given Him from my heart tonight? What does it mean for me to be “accepted” of the Lord? Am I seeking His approval more than the world’s? Have I stripped away pride, fear, or distraction so I can stand clean before Him? As I close this evening, how do I want to live differently going forward? Can I carry the spirit of this night into the rest of my week—and into my daily discipleship? As we move through the Doctrine & Covenants this year, keep these steps of the Holy Order in mind, look for ways that we see them reflected in the stories of the early saints, and how we see them reflected in our own lives today. Additional Info: Insights from the Apostles: Ye are Called to Bring to Pass the Gathering , Elder Gerrit W. Gong and Sister Susan Gong Voices of the Restoration: Gathering to Ohio Gathering to Ohio Chapter Outlines D&C 37 Chapter Outline & Study Guide Overview Date : December 1830 Location : Fayette, New York Recipient : Entire Church, through Joseph Smith Revelation Context : This is the first revelation  commanding the Saints to gather in a central location—in this case, Ohio . It is a critical transitional moment from scattered missionary work to organized gathering. Timeframe & Setting Received after the missionary journey to the Lamanites (D&C 32) and amid increasing persecution in New York. Sidney Rigdon, a new convert and prominent Campbellite preacher, is now assisting Joseph. The Lord prepares the Church for further revelations, including the Law of Consecration and temple instruction, which would be given in Ohio. Key Circumstances A foundational moment in Church organization. Revelation given just before the Church's first major relocation . Persecution in New York increased as membership grew. The Saints needed a centralized place to receive further instruction and protection. Purpose of the Revelation To command the Saints to stop translating the Bible and gather to the Ohio . To prepare them to receive the “Law” (D&C 42) and other foundational principles in safety. Significance Marks the beginning of the doctrine of gathering  in this dispensation. Introduces the idea that receiving more revelation sometimes requires a physical change of location . Reinforces the principle of obedience as a prerequisite  to deeper spiritual instruction. Main Themes & Language Insights Cross-References & Supporting Resources Verse 1 – A Divine Interruption: Stop the Translation Summary : The Lord instructs Joseph Smith to pause the inspired translation of the Bible. This shows how divine priorities can shift based on timing and readiness. The translation project is sacred, but gathering the Saints becomes the immediate priority. Language Insights : The phrase “It is not expedient” reflects purposeful divine delay —“expedient” here echoes Greek sumphero  (συμφέρω), meaning “to bring together for benefit or advantage.” The Lord is orchestrating what will bring the greatest spiritual benefit  for the Saints. Reflection Questions : • What does it mean when God interrupts a “good work” for a greater purpose? • How do you discern when it’s time to pause a spiritual pursuit to obey a different prompting? • How does this principle apply in modern Church service or personal callings? Steven C. Harper, “ Section 37 ” The Doctrine of Gathering 'Go to the Ohio'  Elizabeth Maki Gathering “ Gathered In ,” Saints, Volume 1 “ After Much Tribulation ,” Saints, Volume 1 Joseph Smith—History 1:65  Joseph stops translating when commanded D&C 73:3–4  – Later command to resume translation Ecclesiastes 3:1–8  – “To everything there is a season…” Conference : • “ Timing ”  – Dallin H. Oaks, Apr 2003 • “ Good, Better, Best ”  – Dallin H. Oaks, Oct 2007 Verse 2 – The First Command to Gather to Ohio Summary : The Saints are commanded to go to the Ohio. This introduces the vital restoration theme of gathering , both physical and spiritual. The Lord designates a new center where they can receive “the law” (D&C 42). Language Insights : The word gather  reflects the Hebrew קָבַץ – qavatz , often used in prophetic promises of Israel’s return ( Isaiah 11:12 ). In the Greek Septuagint, this idea aligns with episynagō   (ἐπισυνάγω), meaning to gather together into one. This is the first major instance  of this theme in modern revelation. Reflection Questions : • What does it mean to “gather” in a spiritual and covenantal sense today? • Why might the Lord require a people to physically move to receive greater spiritual laws? • How does this commandment echo the Exodus or other divine relocations in scripture? Steven C. Harper, “ Section 37 ” Susan Easton Black, “ The Doctrine of Gathering ,” Elizabeth Maki, “ 'Go to the Ohio' ,” Ronald D. Dennis, " Gathering ," D&C 38:32  – “Go ye out from the wicked... to Ohio” Isaiah 11:12  – “He shall gather... from the four corners” 3 Nephi 10:4–6  – “How oft would I have gathered you...” Matthew 23:37  – Christ’s lament over Jerusalem Conference : • “ Come and Belong ”  – Elder Dieter F. Uchtdorf, Oct 2020 • “ Hope of Israel ”  – Elder Russell M. Nelson, June 3, 2018 Verse 3 – Persecution and Divine Protection Summary : The Saints are warned that persecution is increasing and are told that gathering is necessary to receive future revelation. The Lord's foreknowledge  and protective foresight are evident. Language Insights : “That they might escape the power of the enemy” evokes the Hebrew term mālaṭ  (מָלַט – Strong’s H4422), meaning “to slip away, to deliver, to escape.” This term appears in Psalms and prophetic texts in reference to divine deliverance . Reflection Questions : • How does persecution play a role in motivating divine movement or change? • When have you felt guided away from danger through spiritual impressions? • What does this verse teach us about trusting in unseen purposes? D&C 38:13–14  – “Ye were driven out… for your sakes.” Matthew 10:23  – “When they persecute you… flee to another city.” Psalms 91:3  – “He shall deliver thee from the snare…” Conference : • “ Be Not Troubled ”  – Elder Ronald A. Rasband, Oct 2018 • “ Safety for the Soul ”  – Elder Jeffrey R. Holland, Oct 2009 Verse 4 – “Publish it Not Until I Command You” Summary : The Lord instructs Joseph not to publish this revelation until further notice. This shows a pattern of prophetic discretion  and reveals that some truths are time-sensitive and sacred. Language Insights : “Publish it not” implies the need for holy restraint . Compare to Hebrew satar  (סָתַר), “to conceal or hide,” often used to describe the sacred or the holy not yet revealed. In Greek, compare mystērion  (μυστήριον), “a hidden thing revealed by God.” Reflection Questions : • Why might the Lord withhold revelation from public view? • How do we honor sacred things that are not meant to be immediately shared? • What does this teach us about spiritual timing and stewardship? D&C 10:37–42  – Lord warns Joseph not to show lost manuscript Alma 12:9  – “It is given unto many to know the mysteries…” Matthew 7:6  – “Give not that which is holy unto the dogs…” Conference : • “ Receive and Recognize Revelation ”  – President Russell M. Nelson, Apr 2018 Continue Chapter Outlines in Part 2 The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : April 21–27 D&C 37–40 Part 1  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 37-40 "Every Man Walketh in His Own Way": Individualism, Revelation, and Authority in the Ohio Period Voices of the Restoration: Gathering to Ohio Why the Ohio? Why Anything in My Life? Lessons from the Command to Gather Come Follow Church History with Lynne Hilton Wilson D&C 37-40 D&C 38-40 | The Road to Kirtland | April 21-27 | Come Follow Church History with Lynne Hilton Wilson Come Follow Me Kid D&C 37-40 Come Follow Me Scott Woodward & Casey Griffiths D&C 37-40 Gathering to Build Zion | Church History Matters with Scott & Casey | D&C 37-40 | April 21-27 How a Move to Ohio Sparked a Global Movement | Church History Matters with Scott & Casey | Apr 21-27 D&C 37-38 I Temples are Vital for Gathering Before Christ's Return (Restoration Revealed Episode 8) Come Follow Up D&C 37-40 Doctrine and Covenants | Apr 21-27 | Sections 37-40 | Come Follow Up on BYUtv The Riches of Eternity | Sections 37-40 | Come Follow Up Going to Zion | Sections 37-40 | Come Follow Up Different Groups Coming Together | Sections 37-40 | Come Follow Up D&C Historical Background Don't Miss This D&C 37-40 Follow Him D&C 37-40 D&C 37-40 Part 1 • Dr. Christopher Jones • April 21-27 • Come Follow Me D&C 37-40 Part 2 • Dr. Christopher Jones • April 21-27 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 37-40 Gospel For Kids Hurricane Adult Religion Class D&C 37-40 Website Notes Slides Video Seminary Decks Latter Day Kids D&C 37-40 The Truck Squad Line Upon Line D&C 37-40 Meridian Magazine Podcast D&C 37-40 Our Mother's Knew It D&C 37-40 Saving Talents D&C 37-40 Scripture Study Central D&C 37-40 Website Come Follow Me Insights (Doctrine and Covenants 37-40, Apr 12-18) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 37-40, Apr 12-18) Come Follow Me: Act in Doctrine (Doctrine and Covenants 37-40, Apr 12-18) Hard Questions in Church History with Lynne Hilton Wilson: Week 16 (Joseph Smith Translation) Doctrine and Covenants 37 & 38, with Scott Woodward Come Follow Me with Taylor Halverson (Doctrine and Covenants 37-40, Apr 12-18) Come Follow Me with John Hilton III (Doctrine and Covenants 37-40, April 12-18) Doctrine and Covenants Contexts: 37 , 38 , and 39-40   Steven C. Harper Doctrine and Covenants Minute: 37 , 38 , 39 , and 40  Casey Griffiths Restoration Voices Volume 2: 37 , 38 , 39 , and 40  Susan Easton Black Scripture Explorers D&C 37-40 Scripture Gems D&C 37-40 Scripture Gems Ep. 15- Come Follow Me: D&C 37-40 Scripture Insights D&C 37-40 Doctrine & Covenants 37-40. Lesson 17. CFM 2025. Scripture Insights Talking Scripture D&C 37-40 Ep 317 | D&C 37-40, Come Follow Me 2025 (April 21-27) Show Notes The Interpreter Foundation D&C 37-40 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Show — March 30, 2025, including Doctrine & Covenants in Context Come, Follow Me  Study and Teaching Helps — Lesson 16: D&C 37–40 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 16 (D&C 37–40) “The Gathering of My People” D&C 29:1-8; 33:3-7; 37; 38:24-41; 52:2-5, 42-43; 57:1-3; 110:11 Scripture Roundtable: D&C Gospel Doctrine Lesson 12, "The Gathering of My People" Scripture Roundtable: D&C Gospel Doctrine Lesson 38, "In Mine Own Way" The Red Crystal D&C 37-40 The Scriptures are Real D&C 37-40 Unshaken D&C 37-40 Come Follow Me - D&C 37-40 - Becoming One Chapter Outlines Continued D&C 38 Chapter Outline & Study Chart Overview Date: January 2, 1831 Location: Fayette, New York Recipient: Entire Church Revelation Context : This revelation was given at the third and final conference held in Fayette. It builds upon the command in D&C 37 and gives deeper spiritual and doctrinal reasoning behind the call to gather in Ohio. The Lord promises protection, greater laws, and unity—if the Saints will obey. Timeframe & Setting The Church was still small but growing rapidly in New York. Hostility and persecution were escalating. Sidney Rigdon and Edward Partridge were present. The command to relocate the Church’s center of activity to Ohio  marked a turning point in organizational structure and future temple instruction. Key Circumstances Joseph Smith had temporarily paused his translation work (per D&C 37). This revelation provides the spiritual motivation and urgency behind that pause. Section 38 shifts the tone from practical to theological and covenantal. Purpose of the Revelation To explain the spiritual purpose behind the physical move to Ohio. To warn of unseen dangers and promise blessings to those who obey. To emphasize unity, the law of consecration, and the need for preparedness to receive greater law  (D&C 42). Significance Introduces the Lord’s attribute as the One who “knows all things” and sees what the Saints cannot. Reinforces the connection between gathering, consecration, and covenant community . Shows how early Saints were led by faith into the unknown— echoing Abraham’s call and Israel’s exodus. Main Themes & Language Insights Cross-References & Supporting Resources 1–4 – The Lord Who Knows All Things Summary : The Lord introduces Himself as Alpha and Omega, the one who knows all things and is present among them. He sees what is hidden. Language Insights : “I am the same which spake” echoes Exodus 3:14 , “I AM THAT I AM.” The Hebrew verb הָיָה ( hayah )  means “to be,” the root of YHWH . The Lord’s self-identification draws authority from eternity and covenant.  The use of the word “seraphic”  calls to mind the seraphim  (שָׂרָף – sârâph ), the “burning ones”  described in Isaiah 6:2 as celestial beings who dwell in the presence of God, proclaiming His holiness and carrying out acts of purification. Interestingly, the same Hebrew root is used in Numbers 21  to describe the fiery serpents  that afflicted the Israelites in the wilderness—blending the imagery of divine fire, judgment, and ultimately, healing. These fiery serpents remind us of the serpent in Eden , who introduced Adam and Eve to the knowledge of good and evil, resulting in the Fall and subsequent mortality. Yet in a divine inversion, what began as a curse  becomes a symbol of redemption . When the Israelites cried out in repentance, the Lord commanded Moses to create a brazen serpent  and raise it upon a pole, instructing the people to look upon it and live ( Numbers 21:8–9 , Alma 33:19–22 , John 3:14–15 ). In this moment, the seraphic symbol of the serpent , once associated with sin and death, is transformed into a representation of faith, obedience, and healing —ultimately foreshadowing Jesus Christ , who would be lifted up on the cross. Just as the seraphim  in Isaiah’s vision purify Isaiah’s lips with a burning coal from the altar ( Isaiah 6:6–7 ), the fiery serpents  in the wilderness serve as instruments of purification, reminding us that divine fire both burns and sanctifies. This paradox encapsulates the Atonement: what once brought pain now brings healing. The call to “look to God and live”  ( Alma 37:46 ) becomes a sacred echo of both Eden and Sinai, both judgment and mercy—ultimately fulfilled in Christ’s triumph over sin and death. “Bosom” (Greek: kolpos  – κόλπος) conveys intimacy, acceptance, trust, and eternal rest—see Luke 16:22 (“Abraham’s bosom,” the bosom of a garment, i.e. a pocket for holding sacred and treasured things… the breastplate of righteousness, Urim & Thummim, symbols pertaining to the covenant). “Zion” ( צִיּוֹן – Tziyyon ) denotes a sanctified community united under covenant with God. The mountain  of the Lord ( Isaiah 2:3 ) The place of deliverance  ( Joel 2:32 ) The gathered remnant  ( Isaiah 52:8 ) The ideal society  of holiness ( Moses 7:18 ; Revelation 14:1  parallels) Verse 4: The Zion of Enoch  is a prototype of what the Lord expects Zion to be in the last days : A people united in heart, mind, righteousness, and consecration.  President Russell M. Nelson – “ Confidence in the Presence of God ” Elder Dale G. Renlund – “ Personal Preparation to Meet the Savior ” A city that can be prepared to receive the Lord (compare D&C 45:11–14 ). Reflection Questions : What comfort comes from knowing the Lord sees what we cannot? How does the Lord’s eternal nature affect our trust in His timing? What characteristics of Enoch’s Zion can I strive to cultivate in my own life? In what ways can I contribute to a Zion-like community today? How can remembering that God is unchanging strengthen my resolve to follow Him during uncertainty? Steven C. Harper, “ Section 38 ” Why the Ohio? Why Anything in My Life? Lessons from the Command to Gather Endowment of Power Exodus 3:14  – “I Am That I Am” Hebrews 13:8  – “The same yesterday, today…” Mosiah 3:5  – The Lord is omniscient and omnipresent Conference : • “ Trust in the Lord ”  – Richard G. Scott, Oct 1995 • “ The Infinite Power of Hope ”  – Dieter F. Uchtdorf, Oct 2008 5–12 – Hidden Dangers & Promised Deliverance Summary : The Saints are warned of unseen enemies and assured that deliverance will come if they obey the Lord’s voice. Although they cannot yet see Him, the Lord promises that the veil will soon be lifted and they will behold His presence. This section weaves together themes of hidden divine presence, covenantal protection, angelic readiness, and the sacred trust required of those who walk by faith and not by sight. The passage concludes with a sobering image: “The angels are waiting the great command to reap down the earth, to gather the tares that they may be burned; and, behold, the enemy is combined.”   This evokes apocalyptic harvest scenes and emphasizes that divine judgment is imminent, even if presently delayed. The Saints are being gathered for protection, while the forces of opposition are combining. Language Insights : The phrase “I am in your midst”  echoes the covenantal language of God dwelling among His people : Hebrew : בְּקֶרֶב  ( be qerev ) — “in the midst” Used in texts like Exodus 29:45–46  – “I will dwell among [בְּתוֹךְ betokh ] the children of Israel…” and Deuteronomy 23:14  – “For the Lord thy God walketh in the midst of thy camp.” This signifies God's intimate, covenantal nearness , even when not visibly perceived. Greek (LXX/New Testament) : ἐν μέσῳ  ( en mesō ) – “in the midst” Used in John 1:26  – “There standeth one among you, whom ye know not.” And Revelation 1:13  – Christ walks “in the midst of the seven candlesticks,” symbolizing His presence among the churches. The phrase “ ye cannot see me ” recalls the veiling of divine glory , found in: Exodus 33:20  – “Thou canst not see my face: for there shall no man see me, and live.” But now, in this dispensation, the veil will be rent , a direct echo of Matthew 27:51 , where the temple veil is torn at Christ’s death—symbolizing direct access to God  through the Atonement. “ Mine eyes are upon you ” is a Hebrew idiom denoting watchful care  and protection . Psalm 32:8  – “I will instruct thee… I will guide thee with mine eye.” The Hebrew for “deliver” is נָצַל ( natsal )  – to snatch away, rescue, or preserve, often in covenant contexts (e.g., Exodus 3:8 ; 1 Samuel 10:18 ). “Angels are waiting to reap”  Greek: θερίζω ( therizō )  – to reap or harvest; used in Matthew 13  and Revelation 14  to describe divine judgment. The “tares”  ( ζιζάνια  – zizania ) are the counterfeit plants among the wheat, representing wickedness or hypocrisy within the covenant community. “The enemy is combined”  This phrase suggests a deliberate coalition of evil , recalling Revelation 16:14–16  and Psalm 83:5  – “They have consulted together with one consent.” It symbolizes the increasing polarization of good and evil in the last days. Reflection Questions : What does it mean for God to be in your midst , even when you cannot see Him? How can we recognize divine presence in times of spiritual darkness? Why does the Lord often conceal the full reason for a command until after obedience? How does this passage deepen your understanding of what it means to walk by faith and not by sight? In what ways has the veil—literal or spiritual—been “rent” in your life through personal revelation or deliverance? How do the Lord’s reaping angels represent both mercy and justice in the last days? What does it mean to live as wheat in a field where tares are still growing? How do I respond when I feel the “enemy combined” against me or against truth? Like Joshua 2 Nephi 2:24  – “God... seeth all things” 1 Nephi 4:6  – “Not knowing beforehand…” Conference : • “ Obedience through Our Faithfulness ”  – L. Tom Perry, Oct 2014 • “ The Lord’s Way”  – By Elder Stanley G. Ellis 13–20 – Call to Gather, Prepare for the Law Summary: The Saints are commanded to go to Ohio to escape the encroaching influence of the adversary and to be prepared to receive “the law”—a reference to the more detailed organizational and communal commandments that would come in D&C 42 . The Lord warns of hidden threats and unveils a mystery , calling His people to both spiritual vigilance and covenant preparation. In their upcoming Exodus, he promises them a promised land,  “flowing with milk and honey .”  He is preparing the saints for the things that lie ahead, he is preparing them to receive the covenant through the blessings of the Temple.  This passage serves as both a prophetic warning  and an invitation to sanctification  through obedience and gathering. Language Insights: “I show unto you a mystery” Greek: μυστήριον ( mystērion )  – “a hidden thing,” “a secret purpose or plan,” especially one revealed by divine disclosure. Used frequently in Paul’s writings (e.g., 1 Corinthians 2:7 , “we speak the wisdom of God in a mystery”). Mystērion often refers to God’s redemptive plan  that was once concealed but is now being revealed to the faithful. In apocalyptic texts , it can also refer to hidden conspiracies  or spiritual dynamics not evident to the natural eye.  “A thing which is had in secret chambers” Hebrew: סֵתֶר ( sēther )  – “secret,” “hiding place,” “concealed location.” See Isaiah 45:19  – “I have not spoken in secret, in a dark place of the earth…” In contrast to the Lord who reveals openly, the adversary works in concealment , plotting in darkness. “Secret chambers” also evokes hidden councils, schemes, or oaths , similar to the “secret combinations”  of the Book of Mormon (see Ether 8:18–26 ). Connection to Secret Combinations: The Lord’s statement reveals not just a divine mystery but exposes a hidden opposition —a literal and spiritual conspiracy working behind the scenes. In the Book of Mormon, secret combinations  are built upon: Sworn secrecy  ( Helaman 6:22 ) Power-seeking  alliances ( 3 Nephi 6:28 ) Undermining the liberty of the people  ( Ether 8:25 ) The phrase in D&C 38 signals that the Lord is pulling back the veil  to show His Saints what is happening in “secret chambers” —suggesting both the revealing of divine mysteries  and the unmasking of satanic plots . The Law and Preparation: The phrase “the law”  anticipates D&C 42 , which introduces: Church governance Consecration Commandments regarding morality, property, and community Hebrew: תּוֹרָה ( Torah )  – “law,” but also “instruction” or “teaching” Torah involves living in covenantal relationship  with God More than rules—it’s a way of being  among a holy people Reflection Questions: How does the Lord prepare His people before giving them higher law? What kind of spiritual preparation is required before receiving more light? Are there “secret chambers” of influence or thought in today’s world that oppose God’s work? How can I distinguish between true divine mysteries and counterfeit or conspiratorial voices? What does it mean to “gather” in order to receive divine law and protection? D&C 42  – The law that would be given in Ohio D&C 132:5  – “Receive my law” Isaiah 2:3  – “Out of Zion shall go forth the law…” Conference : • “ Come: Let Israel Build Zion ”  – Elder Bruce R. McConkie April 1977 • “ Zion in the Midst of Babylon ”  – David R. Stone, Apr 2006 Passage to the Promised Land 21–27 – A Society Governed by God: Unity, Equity, and Covenant Law Summary:  The Lord is not merely commanding external obedience—He is establishing the framework for a covenantal society , one that reflects His law because it is written upon their hearts  (compare Jeremiah 31:33 and Hebrews 8:10). In this society, the Saints have “no more disposition to do evil” (Mosiah 5:2), but actively desire to lift and help one another . Earthly hierarchies are replaced with divine order: the Lord Himself will be their King, Lawgiver, and Shepherd  (v. 21–22). This vision anticipates a Zion society  where: The Lord governs directly, All are seen as equals before Him, And unity is not imposed—but chosen freely out of love, reverence, and shared divine identity. The Lord’s warning against favoritism (vv. 24–26) includes a parable of the father with twelve sons —a rebuke of inequality and injustice in spiritual communities. God is no respecter of persons, and His justice demands unity grounded in equity . Verse 27 declares a profound truth: “If ye are not one, ye are not mine.” Language Insights: “If ye are not one, ye are not mine”  The word “one”  is אֶחָד ( echad ) , the same word used in the Shema : “Hear, O Israel: The Lord our God, the Lord is one” ( Deut. 6:4 ). This isn’t mere numerical singularity—it signifies covenantal unity  in purpose, heart, and identity. To be “one” as God is one involves spiritual alignment  and mutual belonging. “No king nor ruler… for I will be your king”  Echoes the theocratic model  of Israel before Saul (see 1 Samuel 8:7 ), when God Himself reigned through prophets. Compare Isaiah 33:22  – “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.” “Ye shall have no laws but my laws when I come”  Indicates the restoration of divine governance  at the Second Coming—a society so sanctified that all live the law of Christ by nature, not by compulsion (compare Zion in 4 Nephi 1:15–17 ). “Esteem his brother as himself”  Ties to Leviticus 19:18  – “Thou shalt love thy neighbor as thyself” , and later reinforced by Christ in Matthew 22:39 . This is a central law of Zion : equity through divine love. Reflection Questions: How does God’s vision of divine government challenge or uplift our modern view of leadership and community? What would it mean for Christ to truly be your lawgiver and king—personally, spiritually, and communally? Are there “robes and rags” in your heart—ways you subconsciously show favoritism or judgment? What practical steps can you take to “esteem your brother as yourself”? How can your family, ward, or community reflect the divine unity the Lord requires? What helps you desire to live the law of God not just by rule, but by nature and love? Mosiah 18:21  – “Their hearts knit together in unity” John 17:11, 21  – Christ prays that they may be one Conference : • “ That They May Be One in Us ”  – Elder D. Todd Christofferson • “ Be One ”  – President Nelson , June 2018 (Worldwide Devotional) Types and Shadows Among the Reeds Prayer for the Prophet 28–32 – Treasure Up Wisdom Summary:  In these verses, the Lord issues a direct warning: while His people are watching for conflicts “in far countries,” they are blind to the hidden dangers among their own. The enemy in the secret chambers  is not only a literal threat to life but a spiritual metaphor for secret combinations, misinformation, and divisive influences . These forces threaten to unravel the unity required to build Zion. Despite these warnings, the Lord’s tone is pastoral and empowering: He reveals these truths “because of your prayers”  (v. 30), and promises that if the Saints are prepared, they shall not fear . He commands them to gather in Ohio , not only for safety but to receive His law and power —a foreshadowing of the Law of Consecration  (D&C 42) and later temple endowment . This passage connects directly to the parable of the wise and foolish virgins , emphasizing spiritual foresight, oil in our lamps, and unity despite turmoil. Language Insights :  “Treasure up wisdom in your bosoms”  Hebrew: ḥāḵmâ  (חָכְמָה) = “wisdom,” but often connotes applied, covenantal knowledge  (see Proverbs 3:13–15 ). Greek: phronimos  ( φρόνιμος ) = “wise, prudent,” as used for the wise virgins  in Matthew 25:1–13 . “Enemy in the secret chambers”  See previous notes on סֵתֶר ( sēther )  and the theme of hidden conspiracies  or dark influences. These chambers can represent spiritual or ideological hideouts—sources of disinformation, division, and subversion . “Voice louder than that which shall shake the earth”  May symbolize worldly chaos and deception  becoming more persuasive and overwhelming than divine truth—unless the Saints are grounded in wisdom and covenantal preparation. “If ye are prepared ye shall not fear”  This has become a prophetic refrain  in Latter-day Saint thought, originating here in D&C 38:30. It pairs with Matthew 25 's lesson of spiritual foresight  and connects to personal revelation, temple ordinances, and unity. Reflection Questions : How does political discord or misinformation today reflect the "secret chambers" the Lord warned about? In what ways are you “treasuring up wisdom” in your spiritual storehouse? How does being spiritually prepared  allow you to stand without fear, even in uncertain times? What does it mean to be “endowed with power from on high” in both a personal and communal sense? What voices today threaten to become “louder than that which shall shake the earth”? How do we silence them with faith? Ether 12:27  – Weakness given to be humble Psalm 103:8  – “The Lord is merciful and gracious…” Moroni 10:32–33  – Come unto Christ and be perfected in Him Conference : • “ The Tender Mercies of the Lord ”  – David A. Bednar, Apr 2005 Elder Dale G. Renlund – “ Personal Preparation to Meet the Savior ”  Elder Renlund emphasized the importance of individual spiritual readiness, highlighting that the oil of conversion cannot be borrowed. He taught that consistent, personal devotion invites the Holy Ghost, enabling us to avoid deception and be prepared for the Savior's return. President Dallin H. Oaks – “ Divine Helps for Mortality ”  President Oaks discussed the gift of the Holy Ghost as a vital aid in our mortal journey. He referenced the parable to illustrate that only those who are spiritually prepared will be ready to meet the Bridegroom, underscoring the necessity of continual personal preparation. President Camille N. Johnson – “ Spiritually Whole in Him ”  President Johnson reflected on the parable, noting that the wise virgins' lamps were filled with the oil of conversion. She emphasized that making and keeping covenants, especially those in the temple, fills our lamps and prepares us to meet the Savior. Elder Sergio R Vargas, “ Our Heavenly Guidance System ” Elder Vargas compares the promptings of the Holy Ghost to a divinely calibrated guidance system—a spiritual GPS designed to lead us safely through times of confusion, conflict, and moral complexity. Where Did Joseph Smith Get His Ideas about the Physical and Spiritual Gathering of Israel? 33–42 – Instructions to Leaders and the Church:  Covenant Journey, Riches of Eternity, and Endowed Purpose Summary:  The Lord now reveals the deep spiritual significance behind the commandment to gather in Ohio: it is not merely a relocation for safety—it is a covenantal movement toward receiving greater law, deeper commitment, and eventual endowment with power from on high. This prepares the Saints to fulfill a global missionary commission (v. 33), establishing the Lord’s work throughout the nations. The “riches” spoken of in verse 39 are not merely economic. They include the riches of eternity: temple blessings, priesthood power, revelation, unity, and the knowledge of God's mysteries. The move to Ohio is a prophetic echo of ancient Israel’s wilderness journey: physically challenging, but spiritually essential to become a people of promise. The Saints are warned to beware of pride, remembering the downfall of the Nephites when they placed worldly wealth above spiritual inheritance. The final verses emphasize community stewardship (vv. 34–36), the preparation of resources, and the call to go forth with humility, labor, and a warning voice. The chapter ends with a call to separation and sanctification—“ Be ye clean that bear the vessels of the Lord ” (v. 42), echoing Isaiah 52:11  and temple-worthy living. Language Insights: “Endowed with power from on high” Greek: enduo  (ἐνδύω) – “to be clothed, invested with.” The phrase appears in Luke 24:49  and D&C 109:22 , denoting temple power and spiritual authority. It implies a divine equipping for sacred labor, particularly missionary work and building Zion. “Riches of eternity” Hebrew (conceptual): ‘osher  (עֹשֶׁר) means “riches” but is often paralleled in Psalms and Proverbs with wisdom, righteousness, and the fear of the Lord (see Proverbs 10:22 ; 22:4 ). These are the heavenly treasures Christ referred to in Matthew 6:19–21 . “Let your preaching be the warning voice…” This is an echo of Ezekiel 33:7–9 , where the prophet is called a watchman, responsible for warning others of coming danger. “Be ye clean that bear the vessels of the Lord” Direct quotation from Isaiah 52:11 , also echoed in 3 Nephi 20:41 . In temple language, “vessels” may refer both to sacred objects and to the people who carry priesthood covenants and divine responsibilities. Reflection Questions: What “riches” am I seeking—and how can I discern if they are eternal or fleeting? How does the Lord’s pattern of gathering and endowing His people help me better understand the purpose of temples? In what ways do pride and prosperity test covenant discipleship? What does it mean to labor “with your might” to accomplish what the Lord has commanded? How can I bear the Lord’s vessels (His name, His Spirit, His work) with greater purity and reverence? What does it mean today to “go out from among the wicked” while still serving as a light to the world? D&C 84:88  – “I will be on your right hand and on your left…” Joshua 1:5  – “I will be with thee: I will not fail thee…” Alma 37:6–7  – “By small and simple things…” Conference : • “ Stand Strong in Holy Places ”  – Elder Robert D. Hales, Apr 2013 “ Acquiring Spiritual Knowledge ” – Elder Richard G. Scott How Can People Today Avoid Being Destroyed Like the Nephites Were? Why Does the Book of Mormon Warn Against Seeking after Riches? Why Did the “Pride Cycle” Destroy the Nephite Nation? Why Did Moroni Refer to Vessel Impurity in Condemning the Central Government? (Alma 60:23) D&C 39 Chapter Outline & Study Chart Overview Date: January 5, 1831 Location: Fayette, New York Recipient: James Covill, a former Baptist minister and Methodist preacher Verses: 24 Revelation Context: This revelation was received just three days after Section 38, addressed personally to James Covill, who had covenanted with the Lord to obey any commandment given through Joseph Smith. The Lord honors this willingness and gives him a personal commission—but Covill ultimately rejects it, as recorded in D&C 40. Timeframe & Setting The Church was actively preparing for the move to Ohio. James Covill had been preaching for around 40 years and was impressed by the Restoration but hesitant to act. This revelation exemplifies the pattern of divine invitation and human agency . Key Circumstances James Covill is a figure representative of many who receive spiritual witnesses but hesitate to make costly changes. His story serves as both a warning and a mirror for all who feel spiritual promptings but fear social or personal sacrifice. Purpose of the Revelation To call James Covill to repentance and full discipleship. To extend a missionary calling and the invitation to gather with the Saints. To show that the Lord gives clear and personal instruction to the sincere. Significance Highlights the tension between faith and fear, especially when obedience threatens one's social standing or comfort. Reinforces the principle that true conversion requires action . Demonstrates how personal revelation can be both merciful and conditional. Main Themes & Language Insights Cross-References & Supporting Resources Verse 1–4: Receiving Christ and Becoming His Children Summary:  In this opening passage, Jesus Christ identifies Himself with transcendent titles: “from all eternity to all eternity,” “the Great I Am,” “the light and the life of the world.”  He is the same divine Being who came in the meridian of time, rejected by His own, yet offering divine power to those who receive Him. This power is described as the ability to “become [His] sons,”  signifying a spiritual transformation rooted in acceptance, obedience, and covenant. Child of God vs. Becoming a Child of God All Are Children of God by Creation Every soul on earth is a spirit child of Heavenly Parents  (see Hebrews 12:9 ; Acts 17:28–29 ). This identity gives us infinite worth and divine potential from birth. 🌱 But We Become Children of Christ by Covenant Verse 4 echoes John 1:12 : “But as many as received him, to them gave he power to become the sons of God...” The phrase “gave I power to become”  suggests process, agency, and transformation. It is not automatic—it is a choice to enter a covenant relationship  through faith, repentance, baptism, and receiving the Holy Ghost (see Mosiah 5:7 , Mosiah 27:25–26 ). Language & Scriptural Insights “Power to become” Greek ( John 1:12 ): ἐξουσίαν γενέσθαι τέκνα Θεοῦ (exousian genesthai tekna   Theou ) ἐξουσία  = “authority, right, privilege, divine enablement” γενέσθαι  = “to become,” indicating a transformational process, not just a legal status. “Sons” of Christ In Mosiah 5:7 , King Benjamin teaches that when we make and keep covenants, we take upon ourselves the name of Christ , and thus become His sons and daughters. “The darkness comprehendeth it not”  (v. 2) From  John 1:5 : “The light shineth in darkness; and the darkness comprehended it not.” Greek: καταλαμβάνω  (katalambanō) = “to grasp, overcome, or lay hold of” Suggests that the world not only failed to understand the light but was unable to overcome or extinguish it. Theological Implications Becoming a child of God in this sense means: Receiving Christ  through faith and obedience Entering into covenant  through baptism Being born again , receiving a new spiritual identity (see Mosiah 27:25 ) Taking upon us His name , becoming part of His eternal family Reflection Questions : What is the difference between being God’s child by nature and becoming His child by covenant? In what ways have I received the power to become more like Christ? How does understanding this distinction deepen your appreciation for baptism, sacrament, and temple covenants? How does Christ’s identity as the “light in darkness” strengthen me during times of personal struggle or rejection? Moses 1:3–4   – “Endless is my name” Genesis 1:1  – “God created the heaven and the earth” D&C 137:9  – God judges according to desires of the heart Conference : • “ The Heart of a Prophet ”  – Elder Gary E. Stevensson, Apr 2018 • “ According to the Desire of [Our] Hearts ”  – Neal A. Maxwell, Apr 1996 Steven C. Harper, “ Section 39–40 ” Susan Easton Black, “ Stay the Course ” Jed Woodworth, “ James Covel and the 'Cares of the World' ”  Mormonism in the Methodist Marketplace: James Covel and the Historical Background of Doctrine and Covenants 39-40 Zion/New Jerusalem What Did the Early Saints Learn about the Second Coming from the Book of Mormon? What Can We Learn from the Savior’s First Words at Bountiful? 5–8 – The Call to Obedience and Missionary Work Summary:  In these verses, the Lord clearly defines His gospel : repentance , baptism by water , and then the baptism of fire and the Holy Ghost —described as the Comforter  who teaches “the peaceable things of the kingdom.” This mirrors 2 Nephi 31  and forms the foundation of personal transformation and covenant discipleship. Receiving this gospel is equivalent to receiving Christ Himself  (v. 5)—a sobering reminder that rejecting His gospel is also rejecting Him. For James Covill, the Lord expresses personal knowledge and affirmation: “Thine heart is now right before me at this time.”  His calling is not generic—it is rooted in current sincerity and past efforts , and tied to his willingness to act now. The Lord’s pattern here echoes that of Saul/Paul’s conversion : a dramatic redirection, a call to arise and be baptized, and a commissioning to preach (see Acts 9 & 22). The opportunity is immediate and immense—but it must be received. Language Insights: “Receiveth my gospel receiveth me…”  This parallels 3 Nephi 27:20–21 , where Christ defines His gospel not as a vague belief system, but a precise covenant path: repentance, baptism, receiving the Spirit, and enduring in faith. “Baptism by water… then cometh the baptism of fire”  This sequence is echoed in 2 Nephi 31:13–14  and 3 Nephi 9:20 , where the baptism of fire and the Holy Ghost  is described as the purifying, sanctifying confirmation of the covenant. Greek: βαπτίζω ( baptizō )  Meaning: “to immerse, submerge, cleanse fully”  Symbolizes death and rebirth , burial of the old self, and emergence into a new, covenant identity (see Romans 6:4 ). “The Comforter”  Greek: παράκλητος ( paraklētos ) – “advocate, helper, one called to your side” Used in John 14–16 to describe the Holy Ghost as the continuing presence of Christ to guide and teach His disciples. Reflection Questions: What does it mean to “receive Christ” by receiving His gospel? How does this deepen your understanding of discipleship? How does the baptism of fire  change or complete the covenant begun in baptism by water? In what ways is the Holy Ghost a personal Comforter  and Teacher  in your spiritual journey? How do I respond when the Lord says, “Your heart is right before me at this time” ? What opportunities might be time-sensitive in my life? Am I living in a way that prepares me for a commission to serve —formally or informally—as a messenger of His peace? 2 Nephi 31:5–13  – Baptism is the gate Acts 22:16  – “Arise and be baptized” D&C 4:2–3  – “If ye have desires to serve…” Conference : • “ Missionary Work: Sharing What Is in Your Heart ”  – Dieter F. Uchtdorf, Apr 2019 • “ Converted Unto the Lord ”  – David A. Bednar, Oct 2012 9–12 – The Call to Repentance, Deliverance, and Empowered Ministry Summary:  In these verses, the Lord lovingly confronts James Covill’s past: he has “ rejected [the Lord] many times  because of pride and the cares of the world.” Yet, the Lord also offers hope— “the days of thy deliverance are come.”  If Covill will arise, be baptized, and call on Christ’s name, he will receive the Holy Ghost and a blessing “so great as [he has] never known.”  This blessing includes not just personal renewal but a divine commission  to preach the restored gospel to the house of Israel with power and faith . The Lord promises Covill that He will go before his face , echoing promises made to prophets like Moses ( Exodus 33:14 )  and Joseph Smith ( D&C 84:88 ) . The tone is both merciful and urgent: deliverance is offered, but it must be claimed through covenant obedience. Language & Theological Insights: “Thou hast rejected me many times”  This phrase implies previous opportunities— this is not Covill’s first encounter with divine truth . It emphasizes the danger of delay  and the merciful patience  of the Lord. “Arise and be baptized”  Directly echoes Acts 22:16  – “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”  Greek: βαπτίζω ( baptizō )  – to immerse, cleanse, initiate  Baptism here is not just cleansing—it is the gateway into covenant power . “Cares of the world”  Echoes Matthew 13:22  – the parable of the sower, where the seed is choked by “the cares of this world and the deceitfulness of riches.” Greek: μέριμνα ( merimna , G3308)  – “anxieties, distractions, worldly concerns” “Thou shalt have great faith, and I will be with thee”  This is covenantal language  of empowerment. It mirrors the Lord’s promise to others He has sent: Exodus 3:12  – “Certainly I will be with thee.” D&C 84:88  – “I will be on your right hand and on your left…” Reflection Questions: Have I ever delayed a divine prompting because of fear, pride, or worldly cares? What would “arising” and acting in faith look like for me right now? How does baptism symbolize not just repentance, but empowerment for mission? What does it mean to have the Lord “go before [my] face”? How have I felt that in my life? What spiritual opportunity might I be standing on the edge of, and what is keeping me from stepping into it? Moroni 10:8–18  – Gifts of the Spirit D&C 46:11–26  – All have spiritual gifts Ether 12:27–29  – Gifts given to strengthen faith Conference : • “Spiritual Gifts”  – Marvin J. Ashton, Oct 1987 • “Instruments in the Hands of God”  – M. Russell Ballard, Apr 2005 13–14 – Warnings Against Pride and Riches Summary: The Lord issues a direct and compassionate warning to James Covill: pride  and the pursuit of riches  are obstacles that can derail even the most sincere disciple. These desires are often subtle, rooted in fear of social loss, public image, or worldly ambition. For Covill, a longtime minister, the cost of full conversion would likely require public humility and personal sacrifice. These verses foreshadow his eventual decision to reject the Lord’s call (see D&C 40:2 ), proving that even spiritual sincerity must be paired with enduring submission. This passage is not just about Covill—it’s a universal caution to anyone who feels drawn to Christ but finds it difficult to let go of comfort, prestige, or material attachments. Language & Theological Insights: “Thou art not called to preach my gospel for gain”  This line cuts directly to motivation . Ministry is a sacred stewardship, not a means of personal elevation or security (see 1 Peter 5:2–3 , Alma 30:32–34 ). “Thy heart is not right before me”  This echoes Acts 8:21 , where Peter tells Simon the sorcerer, “Thy heart is not right in the sight of God.”  It implies misalignment—not necessarily malice, but internal resistance to surrender . “Pride and the cares of the world”  As previously noted, this echoes the parable of the sower  ( Matthew 13:22 ), where the good seed is choked by worldly distractions. Greek: μέριμνα ( merimna )  – worry, anxiety, distraction, or consuming concern. These are not always sinful in themselves—but when they compete with faith , they smother spiritual responsiveness . Spiritual Implications: Covill had the spiritual sensitivity to receive revelation (v. 8), but not yet the spiritual courage  to forsake worldly stability. The Lord’s warning is tender but firm: the path of discipleship requires a whole heart . You cannot cling to old securities and walk a new covenant path. This warning extends beyond monetary riches—it includes status , career , reputation , or even long-held paradigms  that must yield to living revelation. Reflection Questions: How can pride or materialism hinder personal revelation? What worldly cares most often compete with your willingness to act in faith? Is there something I’ve been reluctant to sacrifice for the Lord’s call? How do I distinguish between wise provision and trust-diminishing self-reliance? When has the Lord lovingly corrected my motives? How did I respond? Matthew 13:22  – Choked by the cares of the world Jacob 2:18–19  – Seek first the kingdom of God 1 Timothy 6:10  – “The love of money is the root of all evil” Conference : • “ Beware of Pride ”  – Ezra Taft Benson, Apr 1989 • “ The Lord’s Way ” –  Elder Stanley G. Ellis, Apr 2013 Why Does Zion Flourish in the Wilderness? How Far 15–24 – Call to Ohio and Final Promises Summary: The Lord extends one final, direct invitation to James Covill: “Go to the Ohio.”  There, he is promised not only power and divine companionship but also the chance to labor in the great latter-day work of salvation. If he obeys, he will become a powerful instrument in the Lord’s hands—testifying of Christ and participating in the gathering of Israel. These verses emphasize urgency, mission, and promise —but they also highlight that such blessings are conditional upon obedience . Despite this sacred calling, Covill ultimately rejected the commandment  due to fear of persecution and the allure of his former religious position (see D&C 40:2 ). His story stands as a sobering lesson on choice and accountability: even divine invitation cannot override mortal agency. Language & Theological Insights: “Go to the Ohio”  This was more than a geographic relocation. It represented a covenantal step forward —a sacrifice of familiarity for the sake of greater light. Going to Ohio would have placed Covill within the gathering body of Saints and prepared him to receive the law (D&C 42) and temple instruction. “Labor with your might” (v. 17)  This echoes the scriptural language of wholehearted discipleship  (see D&C 4:2  – “with all your heart, might, mind, and strength” ). Half-hearted effort is insufficient for the work the Lord is performing in the last days. “Lift up your voice with the sound of a trump” (v. 17)  A symbol of bold, prophetic declaration , not passive observation (see D&C 33:2 , 1 Thessalonians 4:16 ). It suggests that Covill’s role was meant to be loud, clear, and unmistakable . “Declare my gospel with the sound of rejoicing” (v. 18)  Gospel preaching is not to be driven by guilt or fear, but joy , because it is the good news of redemption and gathering. “Receive the blessing which I do give unto you” (v. 18)  This reinforces the present-tense reality of the promise . The blessing is offered now— but it must be received. “Blessed are ye for receiving mine everlasting covenant” (v. 20)  A sacred acknowledgment that obedience to God’s voice is both a personal covenant  and participation in the everlasting covenant  of salvation for Israel. Reflection Questions: What does it mean to “go to Ohio” in my life—what sacrifices or leaps of faith is the Lord asking of me? How am I laboring with my might? Are there ways I am holding back? What opportunities might I be missing by not acting on revelation quickly? How do I “receive” the blessings the Lord is offering me today? Am I willing to rejoice in my discipleship, even when it demands difficult change? Final Note: A Cautionary Legacy James Covill's story ends in D&C 40 , where the Lord confirms that fear and worldly attachment caused him to reject  this sacred commission. His narrative is not one of doctrinal rejection or rebellion—it is a story of hesitation, pride, and missed opportunity . His example reminds us that spiritual gifts and callings require faith in motion . The Lord will never compel—He invites, prepares, empowers… and then waits to see if we will follow . D&C 11:21  – “Seek not to declare my word, but first obtain” Luke 10:7  – “The laborer is worthy of his hire” D&C 42:6–8  – Missionary calls and support Conference : • “ Lift Where You Stand ”  – Dieter F. Uchtdorf, Oct 2008 • “ Christ Is Risen; Faith in Him Will Move Mountains ”  – President Nelson, Apr 2021 D&C 40 Chapter Outline & Study Chart Overview Date: January 1831 (shortly after Section 39) Location: Fayette, New York Recipient: The Church (regarding James Covill) Revelation Context: Just days after the Lord extended a personal calling to James Covill in Section 39, he rejected the word due to fear of persecution and concern for his standing in the world. This brief but poignant revelation is a sobering postscript that highlights the eternal tension between spiritual conviction and worldly fear. Timeframe & Setting Section 40 was received shortly after Covill’s failure to follow through with his covenant to obey the Lord’s command. This revelation serves not only as a response to Covill’s actions but as a general warning to all disciples regarding fear, doubt, and indecision. Key Circumstances Covill likely lost social status and possibly feared alienation from fellow ministers or his congregation. His story parallels many in scripture who accept the word with joy but quickly fall away when trials or social pressure arise. Purpose of the Revelation To record and interpret Covill’s rejection of the Lord’s command. To underscore the cost of discipleship . To offer a powerful example of how fear can override faith. Significance A tragic but instructive conclusion to a divine invitation. Emphasizes how fleeting spiritual impressions can be if not acted upon . Illustrates the need for courage and commitment in receiving and following revelation. Main Themes & Language Insights Cross-References & Supporting Resources Summary: This section confirms what the Lord already foresaw in D&C 39 : though James Covill received the word “with gladness,”  he allowed fear of persecution  and worldly cares  to overpower his spiritual resolve. The Lord acknowledges that Covill’s heart was  right—his intention sincere—but he broke the covenant  by choosing safety and social comfort over divine commission. This three-verse revelation serves as a sobering postscript  and a doctrinal commentary on the parable of the sower (Matthew 13:20–22) , in which some receive the word joyfully but have no root  and fall away when tribulation or worldly distraction arises. Language & Scriptural Insights: “Received the word with gladness”  Greek parallel in Matthew 13:20  – “he heareth the word, and anon with joy receiveth it” The word gladness/joy  is chara  (χαρά), which can be momentary delight , not yet rooted in spiritual endurance . “Straightway Satan tempted him”  The word straightway  (immediately) in scripture often implies a quick reversal  (see Matthew 13:21 , Luke 8:13 ). Covill's emotional reception lacked spiritual depth , making him vulnerable. “Fear of persecution and the cares of the world”  As in D&C 39:13 , this phrase reflects the twin dangers  of public pressure and private attachment to status or security. Greek: merimna  (μέριμνα) = anxious concern or distraction. “He broke my covenant”  This indicates that intent alone is not sufficient ; spiritual covenants are entered with promises—and are broken not only by rebellion, but by hesitation and failure to act  (see Mosiah 5:5–6 , D&C 82:10 ). Theological Implication: James Covill’s story illustrates that conversion requires courage . The Lord respects agency and does not condemn Covill beyond truth: He simply states the facts— he received, he feared, and he turned away . The Lord’s justice is measured, merciful, and exact . Covill's story echoes that of others in scripture who almost  responded fully: The rich young ruler  ( Mark 10:21–22 ) Felix the governor  ( Acts 24:25 ) The seed on stony ground  ( Matt. 13:5–6, 20–21 ) Reflection Questions: When have I felt like Covill—sincere but scared to act? What fears or social consequences cause me to hesitate in keeping covenants? Do I equate emotional gladness  with spiritual commitment—or am I rooted deep enough to endure? What small actions can I take today to ensure I don’t miss divine opportunities due to fear or distraction? Mark 4:16–19  – Parable of the sower; “received the word… but had no root” Luke 14:27–30  – Count the cost of discipleship 2 Timothy 1:7  – “God hath not given us the spirit of fear…” D&C 101:35–36  – “Fear not even unto death…” Conference : • “ Therefore They Hushed Their Fears ”  – Elder David A. Bednar, Apr 2015 • “ The Cost—and Blessings—of Discipleship ”  – Jeffrey R. Holland, Apr 2014 • “ Spiritual Capacity ”  – Michelle D. Craig, Oct 2019 Steven C. Harper, “ Section 39–40 ” Susan Easton Black, “ Rejecting the Word of God ,” Previous Chapter Outlines in Part 1 The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

Part 2 CFM : April 14–20  Videos, Podcasts, & Weekly Lesson Material Resources and Insights for this Week's Lesson   Holy Week: In Part 2 of this lesson, we continue our examine Holy Week from the Last Supper, which likely occurred on what we consider "Wednesday Night," but in Jewish Tradition a new day begins at sunset, so this would have technically been Yom Hamishi (Thursday) The Ancient Calendar In Part 1 of this lesson , we explored the Jewish calendar  and noted how ancient timekeeping systems  differ from our modern ones. Just as their calendars followed a slightly different rhythm, so too did their methods for measuring time throughout the day. Time Keeping In ancient times, people told time using natural indicators , such as sundials  and the position of the sun . Both Jewish and Roman cultures  used these tools, but their systems varied slightly. For example, in Jewish tradition , a new day began at sunset , in alignment with the creation account in Genesis (“And the evening and the morning were the first day…”). In contrast, the Romans marked the beginning of a new day at midnight , a system that ultimately influenced the way we measure time today. Modern timekeeping—with its precise hours, minutes, and seconds—has been shaped by centuries of cultural, religious, and technological developments, but it’s important to remember that Jesus and His contemporaries operated within a very different framework of time . And this information can help us to better understand chronology of events described in the Biblical accounts. CHAPTER OUTLINE & STUDY GUIDE Thursday (begins at Sunset, what we would consider Wednesday evening) Major Events/ Doctrines ​Location ​Scripture Source ​Videos Last Supper: ​ ​ ​Holy Land Site ​Around 6 PM, just after sundown, Jesus' Disciples participate in a Passover Seder ​Jerusalem, Upper Room, see map above ​​ Matthew 26:20  ( INT ),  Mark 14:17  ( INT ),  Luke 22:13–14  ( INT ),  John 13:1–2  ( INT ) The Last Supper and the Passover Feast HD The Setting of the Last Supper Holy Week: The True Lamb of God ​“One of you shall betray me” ​​Jerusalem, Upper Room ​​ Matthew 26:21–24  ( INT ),  Mark 14:18–21  ( INT ),  Luke 22:21–23  ( INT ),  John 13:18–22  ( INT ) ​Church Video:   The Last Supper ​Judas identified ​​Jerusalem, Upper Room ​​Matthew 26:25  ( INT ),  John   13:23–30  ( INT ) ​ ​ Sacrament  instituted ​​Jerusalem, Upper Room ​ Matthew 26:26–29  ( INT ),  Mark 14:22–25  ( INT ),  Luke 22:15–20  ( INT ) ​ ​Jesus washes disciples’ feet ​​​Jerusalem, Upper Room ​  John 13:2–5  ( INT ) ​ ​Peter’s protest ​​​Jerusalem, Upper Room ​​  John 13:6–12  ( INT ), ​ JST, John 13:10–11 ​ ​Jesus’ example ​​​Jerusalem, Upper Room John 13:13–17  ( INT ) ​ ​A new commandment ​​​Jerusalem, Upper Room ​​  John 13:31–35  ( INT ) ​ ​Jesus comforts the disciples ​​​Jerusalem, Upper Room John14:1–15  ( INT ) ​ ​Another Comforter ​​​​Jerusalem, Upper Room ​  John 14:16–31  ( INT ) ​ ​The True Vine ​​​​​Jerusalem, Upper Room ​​John 15:1–8  ( INT ) ​ ​Love one another ​​​​​Jerusalem, Upper Room John 15:9–17  ( INT ) ​ ​Hatred of the world ​​​​​Jerusalem, Upper Room ​​  John 15:18–25  ( INT ) ​ ​The Spirit of truth testifies ​​​​​Jerusalem, Upper Room ​​  John 15:26–27  ( INT ) ​ ​Warnings to the Apostles ​​​​​Jerusalem, Upper Room ​​ John 16:1–6  ( INT ) ​ ​Opposition: Joy and sorrow ​​​​​Jerusalem, Upper Room ​​ John   16:17–30  ( INT ) ​ ​Prophecy: Flock to be scattered ​​​​​Jerusalem, Upper Room ​​Matthew   26:31–32  ( INT ),  Mark 14:27  ( INT ),  John 16:31–33  ( INT ) ​ ​Sang   hymn  before retiring to  Gethsemane (probably around 9-10 PM) ​​​​​​Jerusalem, Upper Room ​​Matthew 26:30 ( INT ), Mark 14:26 ( INT )  ​The Great Hallel  A traditional rendition of the  Hallel  being performed at the Western Wall ​Jesus’ intercessory prayer ​​​​​Jerusalem, Upper Room to Gethsemane ​​  John 17  ( INT ) ​Jesus Warns Peter and Offers the Intercessory Prayer Gethsemane Mount of Olives, across the Kidron Valley, likely up on the hill, just East of the "Golden or Beautiful Gate" overlooking the Temple Mount Matthew 26:36–46 Mark 14:32–42 Luke 22:39–46 John 18:1 3 Nephi 11:11  Mosiah 3:7  Alma 7:11–13  D & C 18:11–13;19:16–19 Holy Week: Gethsemane Jesus' Arrest Mount of Olives Matt 26:55 Holy Week: Day of Agony Initial sets of interrogations and trials, lasting throughout the night. This was likely the location where Peter denied Christ just prior to the Cockcrow, which would have been midnight) Likely moved through several locations, including various assembly halls and dungeons (situated below the home of the High Priest) ​ Matthew 27:1  ( INT ), Mark 15:1  ( INT ), Luke 22:66  ( INT ), John 18:28  ( INT ) The Trial of Jesus: His Blood Be On Us ? Why Did Peter Deny Knowing Jesus? ​Hearing before Caiaphas, the High Priest House of Caiaphas located near the Upper Room, (labeled on map as "High Priest's house") Matthew 27:1  ( INT ), Mark 15:1  ( INT ), Luke 22:66–71  ( INT ), John 18:24  ( INT ) , 28  ( INT ) Hearing before Pilate (around 6:30) Possibly at the Antonia Fortress ​ Matthew 27:2  ( INT ) , 11–14  ( INT ), Mark 15:1–5  ( INT ), Luke 23:1–6  ( INT ), John 18:28–38  ( INT ) ​Judas’s remorse and death Akeldama (or Aceldama), which is Aramaic for "Field of Blood". It’s also known as the "potter's field," located just south of the Old City of Jerusalem, in the Hinnom Valley—also called the Valley of Gehenna, near the junction of the Kidron Valley. There is a monastery and burial cave known as Monastery of Saint Onuphrius  near this site. Matthew 27:3–10  ( INT ) Hearing before Herod (around 7:00 am) Herod's Palace/ Pilate's Praetorium ​Luke 23:7–10  ( INT ) ​Herod and soldiers mock Jesus ​Jerusalem ​ Luke 23:11–12  ( INT ) Second hearing before Pilate Antonia fortres ​Matthew 27:15–31  ( INT ), Mark 15:6–15  ( INT ), Luke 23:11–17  ( INT ) Holy Land Sites   ​Barabbas released (around 8:00 am compare with Yom Kippur scapegoat) Antonia fortress ​ Matthew 27:15–21, 26  ( INT ), Mark 15:6–15  ( INT ), Luke 23:18–25  ( INT ), John 18:39–40  ( INT ) Pilate washed his hands to proclaim his innocence Antonia fortress ​ Matthew 27:24–25  ( INT ), Luke see 23:4  ( INT ) , 14  ( INT ) , 22  ( INT ), John see 19:4  ( INT ) ​Church Video: Jesus Is Condemned Before Pilate , My Kingdom is Not of this World   Clothed in Purple Robes & Crown of Thorns Matthew 27:29 (INT), ​Mark 15:17 ( INT ), John 19:2 (INT), ​πορφύρα , אַרְגָמָן  (Purple was symbolic of the Ancient Temple clothing & Veil. The thorns may be related to the acacia  tree, the same type of tree that was used to make the Ark of the Covenant.) Shittah Thorn Trees   Tyrian Purple   ​Jesus carries his own cross to Golgotha Outside Jerusalem gates, actual site debated ​Matthew 27:32–34  ( INT ), Mark 15:20–23  ( INT ), Luke 23:26–31  ( INT ), John 19:13–17  ( INT ) Holy Land Sites   The Savior's Sermon From the Cross The Seven Last Words of Jesus on the Cross The Crucifixion Matthew says 3rd hour (9:00am) John says 6th hour (around noon) Calvary ​ Matthew 27:35–44  ( INT ), Mark 15:24–33  ( INT ), Luke 23:32–43  ( INT ), John 19:18–22  ( INT ), ​ Helaman 14:20–27 ; 3 Nephi 8:5–22 ; 10:9 ​ What Was Crucifixion Like? Jesus Is Scourged and Crucified ​Jesus speaks to two thieves Calvary​ Luke 23:39-43 ( INT ) ​Soldiers cast lots for Jesus’ robe Calvary​ Matthew 27:35  ( INT ), Mark 15:24  ( INT ), Luke 23:34  ( INT ), John 19:23–24  ( INT ) The sign: King of the Jews Calvary​ ​Matthew 27:37  ( INT ), Mark 15:26  ( INT ), Luke 23:38  ( INT ), John 19:19–22  ( INT ) Darkness for 3 hours Calvary​ Matthew 27:45  ( INT ), Mark 15:33–36  ( INT ), Luke 23:44–45  ( INT ) The Women at the Cross of Jesus Jesus offered vinegar to drink from a branch of hyssop Calvary​ Matthew 27:48 (INT), Mark 15:36 ( INT ), Luke , John 19:29-30 ( INT ) ​​​ BD Last Words: Jesus’ mother put in John’s care, Calvary​ ​John 19:26-27 ( INT ) ​​ BD Jesus calls out to his Father, "Eli, Eli, lama sabachthani?" Calvary​ ​Matthew 27:46 ( INT ), Mark 15:34 ( INT ) ​Death of Jesus Christ  (9th hour, around 3:00 PM, the same time that the Passover lambs at the Temple are being slain in preparation for Passover) Calvary​ Matthew 27:46–50  ( INT ), Mark 15:37  ( INT ), Luke 23:46  ( INT ), John 19:28–30  ( INT ) Jesus Christ, the Passover Lamb Major Events/ Doctrines ​Location ​Scripture Source ​Videos ​ Earthquake: Veil of temple rent ​ Jerusalem ​Matthew 27:51–53  ( INT ), Mark 15:38  ( INT ), Luke 23:45  ( INT ) ​ The Veil of the Temple Represents Jesus (Come, Follow Me: Hebrews 10) Earthquakes in the Americas Americas 3 Nephi 8:5–19 ​ Pierced by a spear (around 3:15 PM) ​ Calvary ​John 19:31–34  ( INT ) ​ Passover scripture fulfilled ​ Calvary John 19:35–37  ( INT ) ​ Watchers near the cross ​ Calvary ​Matthew 27:54–56  ( INT ), Mark 15:39–41  ( INT ), Luke 23:47–49  ( INT ) ​ Jesus’ burial (Around 4:00 PM in hasty preparation for the Passover Sabbath) ​Near Jerusalem, at the Tomb of Joseph of Arimathea ​Matthew 27:57–61  ( INT ), Mark 15:42–47  ( INT ), Luke 23:50–56  ( INT ), John 19:38–42  ( INT ) ​ Jesus Is Laid in a Tomb , The Tomb of Jesus Explained The Tomb of Jesus Explained ​ Chief priests and Pharisees seal the tomb (Day 1 in the Tomb) ​Near Jerusalem ​Matthew 27:62–66  ( INT ) The day closes at sunset, around 6-7 PM. Friday Since this was Passover, this was considered a "Sabbath Day," there were two sabbath days this year in accordance with Jewish tradition, and this would have corresponded with Thursday evening in Roman or modern Time Keeping. (Day 2 in the Tomb) Saturday This was the traditional Sabbath Day, modern Friday night - Saturday night. (Day 3 in the Tomb) Sunday Resurrection Morning - The Lord's Day Easter, the Lord’s Day Major Events/ Doctrines ​Location ​Scripture Source ​Videos Earthquake, angels open tomb ​ ​Matthew  28:1–2  ( INT ), Luke  24:1–2  ( INT ), ​ JST, Matthew 28:1–2 Jesus Is Resurrected ​Women come to Tomb, find the stone rolled away, see the angels, and run to tell the apostles ​ Luke 23:55-56 ( INT ) - 24:1-11 ( INT ), John  20:1–2  ( INT ) Mary Magdalene, the First Witness ​Peter and John run to the tomb ​Near Jerusalem Luke  24:12, 24  ( INT ), John  20:3–10  ( INT ) ​ Mary returns to the open tomb, “Woman, why weepest thou?” ​Near Jerusalem ​John  20:11–13  ( INT ) ​ ​“Touch me not” ​Near Jerusalem ​John  20:14–17  ( INT ) ​Disciples told but disbelieve ​Near Jerusalem Mark  16:10–11  ( INT ), Luke  24:9–11  ( INT ), John  20:18  ( INT ) ​ ​Two Marys come to the tomb ​Near Jerusalem ​Matthew  28:1  ( INT ), Mark  16:1–4  ( INT ), Luke  23:55  ( INT );  24:3  ( INT ) ​ ​Angels: “He is risen” ​Near Jerusalem ​Matthew  28:2–8  ( INT ),  Mark 16:5–8  ( INT ), Luke  24:4–8  ( INT ) ​ ​Women meet Jesus ​Near Jerusalem ​Matthew  28:9–10  ( INT ), Mark  16:9  ( INT ) ​ ​Officials bribe soldiers ​Near Jerusalem ​Matthew  28:11–15  ( INT ) ​ ​Jesus appears to two disciples ​Emmaus ​Mark  16:12  ( INT ), Luke  24:13–32  ( INT ) ​Church Video Why Did Christ Appear to Two Disciples on the Road to Emmaus? ​Two tell others who disbelieve ​Jerusalem Mark  16:13  ( INT ), Luke  24:33–35  ( INT ) ​ ​Evening: Jesus appears to disciples ​Jerusalem Mark  16:14  ( INT ), Luke  24:36–49  ( INT ), John  20:19–23  ( INT ) ​ The Risen Lord Jesus Christ Appears to the Apostles ​Thomas, absent, does not believe ​Jerusalem ​John  20:24–25  ( INT ) ​ ​Eight days later: With Thomas ​Jerusalem ​John  20:26–29  ( INT ) ​ Blessed Are They That Have Not Seen, and Yet Have Believed - Thomas of the Bible Doubting Thomas or Witness of Christ Additional Resources: Church Videos & Resources Easter Day-by-Day   The Last Week of the Savior's Life   The Savior's Final Week at a Glance   The Last Supper  (John 13: 1-35) Jesus Warns Peter and Offers the Intercessory Prayer   (Luke 22: 31-34) The Savior Suffers in Gethsemane  (Matthew 26: 36-57) Jesus Is Tried by Caiaphas; Peter Denies Knowing Him  (Matthew 26: 57-75) Jesus Is Condemned Before Pilate  (Matthew 27: 1-2, 11-25) Jesus Is Scourged and Crucified  (Matthew 27: 26-50) Jesus Is Laid in a Tomb  (Matthew 27: 57-60) Jesus Is Resurrected  (John 20: 3-18) He Is Risen  (John 20: 11-17) For God So Loved the World  (John  3:16 ) To This End Was I Born   My Kingdom Is Not of This World The Risen Lord Jesus Christ Appears to the Apostles  (Luke 24:36-41, 44-49) Blessed Are They That Have Not Seen, and Yet Have Believed - Thomas of the Bible  (John 20: 24-29) He is Risen: John the Beloved's Witness of the Resurrection Family Activities Grow Your Relationship with Jesus Christ during Holy Week   8 Fun Ways You Can Celebrate Easter with Your Family All Week Long   Holy Week Free Easter Printables   A Day-by-Day Guide to Celebrating Easter Week with Your Family   How to Celebrate Easter Holy Week With Your Family   Scripture Central Study Guide Know Whys KnoWhy #671   How Does the Parable of the Willing and Unwilling Sons Teach about Christ? KnoWhy #674   How Does Jesus’s Intercessory Prayer Point Us to the Temple? KnoWhy #676   Why Was Jesus Put On Trial and Crucified? KnoWhy #673   Why Did Peter Deny Knowing Jesus? KnoWhy #665   Why Are the Gospel Accounts of the Resurrection Credible? KnoWhy #677   Why Did Christ Appear to Two Disciples on the Road to Emmaus? KnoWhy #678   What Might Jesus Have Taught His Apostles for Forty Days? BYU’s RSC What the Atoning Sacrifice Meant for Jesus The Christian History and Development of Easter The Atonement and the Resurrection “He Is Risen” Jesus Christ and Salvation Easter, the Lord’s Day Resurrection: “A Matter of Surpassing Wonder” Messages of Christ Holy Week  (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. I suggest binging them all!) Jesus Christ, the Passover Lamb Palm Sunday and the Triumphal Entry Jesus Cleanses the Temple The Anointing of Jesus by Women The Last Supper and the Passover Feast HD The Setting of the Last Supper Holy Week: Gethsemane Holy Week: The True Lamb of God The Trial of Jesus: His Blood Be On Us What was crucifixion like? The Seven Last Words of Jesus on the Cross The Women at the Cross of Jesus Holy Week: Day of Agony Mary Magdalene, the First Witness Doubting Thomas or Witness of Christ Video Tours of the Holy Land Holy Week: Where it Happened

Part 1 Part 2 CFM : April 14–20  Videos, Podcasts, & Weekly Lesson Material ( click arrow to open ) Media Resource Links BYU RSC Library Easter Resurrection: The Ultimate Triumph New Creatures in Christ Come Follow Church History with Lynne Hilton Wilson Easter Easter | Women Witnesses | April 14-20 | Come Follow Church History with Lynne Hilton Wilson Come Follow Me Kid Easter Come Follow Me Scott Woodward & Casey Griffiths Easter Easter Through the Lens of the Restoration | Church History Matters with Scott & Casey Come Follow Up Easter Don't Miss This Easter Follow Him Easter Easter Part 1 • Courtney Rich • April 14-20 • Come Follow Me Easter Part 2 • Courtney Rich • April 14-20 • Come Follow Me Transcript Grounded with Barbara Morgan Easter Latter Day Kids Easter Jesus Was Resurrected | Animated Scripture Lesson for Kids   The Easter Surprise | Animated Scripture Lesson for Kids   Death and Resurrection | Come Follow Me Lesson for Kids   The Atonement of Jesus Christ | Animated Scripture Lesson for Kids   Jesus Christ Died for Us | Animated Scripture Lesson for Kids   We Will All Be Resurrected | Animated Scripture Lesson for Kids   Line Upon Line Easter Meridian Magazine Podcast A Special Easter Podcast Our Mother's Knew It Easter D&C Week 16 [EASTER HOLY WEEK] Insights and Object Lessons with Maria Eckersley Creative Shortcut | Easter Egg Drop Activity | EASTER HOLY WEEK DAY 5 | Week 16 Maria Eckersley Saving Talents Easter Come Follow Me 4/14/2025 – Devotionals & FHE for Kids (Easter) Scripture Study Central Easter The Tomb of Jesus Explained Jesus Christ, the Passover Lamb Palm Sunday and the Triumphal Entry Jesus Cleanses the Temple The Anointing of Jesus by Women The Last Supper and the Passover Feast HD The Setting of the Last Supper Holy Week: Gethsemane Holy Week: The True Lamb of God The Trial of Jesus: His Blood Be On Us What Was Crucifixion Like? The Seven Last Words of Jesus on the Cross The Women at the Cross of Jesus Holy Week: Day of Agony Mary Magdalene, the First Witness Doubting Thomas or Witness of Christ How Did Saints in Kirtland Testify of Jesus Christ’s Resurrection? Scripture Explorers Easter In The Kirtland Temple Scripture Insights Easter Special Talking Scripture Easter - The Magnificent Messiah The Interpreter Foundation Easter Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Show — March 23, 2025, including Doctrine & Covenants in Context Come, Follow Me  Study and Teaching Helps — Lesson 14: Easter Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 14 (Easter) Reflections on Easter The Kinshasa DR Congo Temple: A Personal Perspective: Part 3: Happy Easter from the DR Congo! Audio Roundtable: Come, Follow Me Book of Mormon Lesson 14 (Easter) The Gospel of Jesus Christ in the Words of Jesus (3 Nephi 27) Study and Teaching Helps — Lesson 14: Easter Interpreter Radio Show — April 1, 2018 “Because of Him”: The Church’s Easter Initiative, Website and Video Christ is Risen! Truly, He is Risen! The Goodness of the Cross and Good Friday: Lessons from Bavaria Our Faithful Lord: Passover to Easter Resurrection Month Christ and the Work of Suffering Easters: The Eternal Atoning Sacrifice Testifies of the Everlasting Redeeming Savior The Crucifixion as a Mockery, Witness, and Warning of the Judgment The First Easter The Healing and Exalting Powers of Christ Weave Together at Easter Three Streams of Gratitude for Jesus Why Did You Choose Me? The Red Crystal Easter Unshaken Easter Message 2025 Resources and Insights for this Week's Lesson   Holy Week: This week we have the wonderful opportunity to remember the last week of Jesus Christ's Mortal Life. In the Chapter Summary Section below, I have organized the last week according to John’s Gospel timeline, as this is the preferred timeline among scholars. For more details as to why, an explanation was previously offered in “He Shall Rise … with Healing in His Wings” To help us better understand the circumstances surrounding these events, it is helpful to understand Jewish culture during Christ's time, which included the Jewish Feast Cycle. The Ancient Calendar The Jews at the time of Christ followed a lunisolar calendar , which differs from the Gregorian calendar  that most of the world uses today. In the Jewish calendar, each month begins with the new moon —a connection reflected in the very words month  and moon , which are etymologically related. A regular Jewish year has 12 lunar months , but to stay aligned with the solar year and agricultural seasons , an extra month  is added approximately every three years . This adjustment, similar to a leap year in the Gregorian system, compensates for the 11-day gap  between the lunar year (29.5 days × 12 = 354 days) and the solar year (365 days). In Jewish tradition, there are actually two main New Years , each with a distinct purpose and focus . These correspond to the civil calendar  and the ecclesiastical (religious) calendar , and both are deeply rooted in scripture and sacred tradition . The Civil New Year – Rosh Hashanah Rosh Hashanah occurs in the fall  and is marked by Yom Teruah , the "Day of Shouting/ the blowing of the Trumpets " ( Leviticus 23:23–25 ). The noun teruah means "alarm, signal, battle cry, shout of joy," and it comes from the verbal root רוּעַ Ruah , which is phonetically similar to the word רוּחַ Ruach , a noun that means "wind, breath, and Spirit." Even though the roots רוּעַ and רוּחַ are different, they are homonyms, they sound the same. This was a type of symbolic poetic device that was frequently used in Hebraic writings to evoke deeper meaning and connection between words and ideas, and these devices were understood and employed by Early Christian writers as well. The article " T'uah: Give a Joyful Shout ," describes many of these associations and how early Christian writers, such as Paul connected Yom Teruah to the Second Coming of Jesus Christ. Rosh Hashanah falls on the first day of Ethanim (later called Tishrei) —known as the seventh month  in the religious calendar. Interestingly, the names of the Hebrew months  used today are not the same as those during the First Temple Period . Many of the current names are Babylonian in origin , adopted during the Jewish exile. Archaeological findings, such as the Gezer Calendar , and other historical records, support the idea that in pre-Babylonian times , the months were referred to by numbers rather than names . This mirrors the pattern seen in Genesis , where the days of the week  are also numbered (e.g., "the first day"). This pattern is reflected in both Hebrew and Greek languages. Hebrew Days of the Week ( Genesis 1 ) Greek Days of the Week Remarkably, the Book of Mormon  follows the same structure in describing time that the Israelites used prior to the Babylonian invasion, which is different from the post Babylonian Biblical record. (Ex. 3 Nephi 8:5 , Alma 10:6-8 , Alma 56:1 , etc.) The significance of this detail is astounding —offering yet another compelling example of the question: “How would Joseph Smith have known that?” The Ecclesiastical (Religious) New Year – Nisan 1 (Abib) The religious calendar begins in the spring , on the first day of Abib , later called Nisan  (usually March or April). As recorded in Exodus 12:1–2 , the Lord declared, “This month shall be unto you the beginning of months…”  This marked the start of the religious year , directly tied to the Exodus from Egypt . Nisan is referred to as the first month  and sets the framework for the spring festivals , beginning with Passover (Pesach)  on Nisan 14–15 . This date becomes the anchor point for all other religious observances in the festival cycle , particularly those in the spring Moedim (appointed seasons) . It’s worth noting that the ecclesiastical year —which begins in the spring— more closely aligns with the original numerical structure  of the months reflected even in the Gregorian calendar . For example: September  means “seventh month”  (from septem ), October  – “eighth” ( octo ), November  – “ninth” ( novem ), December  – “tenth” ( decem ), This pattern only makes sense if March  was once considered the first month —just as it is in the Jewish religious calendar . Calendar Corruption & Confusion: Historically, both the Babylonian  and Gregorian calendars  adopted names with cultural and sometimes idolatrous associations . After the Babylonian exile, the Jews began using month names like: Tammuz  – associated with a Babylonian deity, referenced in Ezekiel 8 (14), Bul  – a Canaanite term related to agricultural cycles, and likely the Canaanite diety Baal , who was associated with concepts of rain and fertility. Similarly, the Gregorian calendar  incorporates names tied to Roman emperors and gods : July  – named for Julius Caesar , August  – for Caesar Augustus , January  – after Janus , the Roman god of beginnings and doorways. This comparison highlights how both calendar systems have layered and complicated meanings, histories, and influences that heavily blended sacred structure  with historical and idolatrous overlays . ( Names for the Days of the Week , Names for the months of the Year ) English Days of the Week English Months of the Year Seder: Divine "Order" Despite the complicated history, when the layers of idolatry and confusion are peeled away, the beauty and purity of the original pattern that God revealed  begin to emerge with striking clarity. The original biblical calendar model  emphasizes Divine Order and Structure: numerical and sequential progression , seasonal cycles , and covenantal symbolism , all reflecting a divinely ordained framework that is preserved in the scriptural records and sacred rituals of Israel . In Jewish tradition, these patterns of structure, remembrance, and symbolic timing are beautifully reflected in the Seder —a word that literally means “order, arrangement.”  The Passover Seder  is a ritual feast observed on the first night (or first two nights in some traditions) of Passover (Pesach)  and follows a precise sequence of symbolic foods, prayers, and actions designed to retell and relive the Exodus story . In addition to the Jewish Seder, we also observed these same patterns outlined in Alma's Haggadah in last years lesson, “Have Ye Experienced This Mighty Change in Your Hearts? ” We observed how Alma applied the same patterns of the Mosaic Exodus to the story of a Nephite Exodus in his teachings about the " Holy Order " of the Priesthood in Alma 5-7. The Order of the Pesach Seder Kadesh   קֹדֶשׁ   (Sanctify) —Reciting Kiddush consecrated prayer U rchatz   וּרְחַץ  (Wash) —Washing the hands Karpas   כַּרְפַּס  (Greens) —Eating a vegetable dipped in salt-water Yachatz (Break, split, divide - root chatat   חָתַת ) —Breaking the middle matzah Maggid (Tell, Preach, Declare) from the root   ngd   נָגַד nâgad —Reciting the Haggadah Rachtzah (a second washing, rchatz  in the feminine form ) —Washing the hands a second time Motzi  (Bring Forth) —Reciting the blessing HaMotzi Matzah  (Unleavened Bread, Find , Attain) Maror  (Bitter Herbs) Korech (Sandwich, being bound, ploughed, pierced , encompassed , to purchase ) Shulchan   Orech  (Set Table) Tzafun (Concealed, Hidden, Soap /detergent) Barech ( Bless ) Hallel  (Praise, or Pride ) —Reciting Hallel , psalms of praise; the promise that G‑d will accept our service  Nirtzah (Accepted or rejected ) Central to the Seder is the Haggadah , which means “the telling.” It serves as a guide for the evening, leading participants through a narrative that fulfills the commandment in Exodus 13:8 : “You shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came out of Egypt.’”  This act of ritual storytelling is more than historical remembrance—it is a reenactment of deliverance , one that we see occurring over and over again (from Moses Exodus, to Nephi's Exodus, to Alma's Exodus, to the early Saints Exodus from New York to the Salt Lake Valley, and to our own personal pride cycles). These Hero's Journeys and experiences bind one generation to the next through the covenant that God made anciently with with Israel, and the covenants he still makes with us today. Haggadah References Sacred Times & Places What Latter-day Saints Can Learn From Ancient Jewish Feasts & Festivals - Lynda Cherry Video / Book: Feasts and Festivals of the Messiah  by Lynda Cherry Symbols of the Messiah  by Daniel Smith Days of Awe by Gayle Boyd    Bird's Head Haggada:  The oldest know Jewish Haggadot in existence, dating back to the 13th Century. (Although Alma's predates this) The Seder and the Last Supper These ancient Jewish traditions directly tie into the events of the Last Supper , which many scholars believe was a Passover Seder . During that sacred observance, Christ used familiar elements of the Jewish Seder—such as bread and wine —to teach new and eternal truths. Rather than reframing the Seder itself, Jesus illuminated the existing pattern , helping His disciples see it through a renewed, Messianic lens. Within the context of the traditional meal, He instituted symbolic ordinances  that revealed how the Passover deliverance foreshadowed His own atoning sacrifice —the ultimate fulfillment of God’s redemptive plan. Just as the blood of the lamb had marked the Israelites' doorposts for protection and freedom, Christ—the true Passover Lamb—marked the way to spiritual deliverance  through His body and blood. The continuity between the Seder’s structure  and the sacrament ordinances  introduced at the Last Supper illustrates the deep connection between the Old and New Covenants , and how Christ fulfilled the law, not by abolishing it, but by embodying it . The symbolism, order, and timing of the Seder underscore the divinely appointed and sacred pattern that Christ honored and then magnified. We can see some of these symbols outlined in the chart below. Passover Seder compared to the Last Supper Passover Seder Element Symbolic Meaning in Jewish Tradition Fulfillment in the Last Supper / Christ's Teachings Seder (Order) Structured retelling of the Exodus story Christ followed and honored the Seder order, then explained it to reveal deeper eternal truths Haggadah ("The Telling") Instruction to retell the story of deliverance Christ becomes the new story of deliverance—the Lamb whose sacrifice delivers all from sin and death Matzah (Unleavened Bread) Symbol of haste in leaving Egypt; purity (no leaven = no sin) Christ broke the bread and declared, “This is my body”  (Luke 22:19), symbolizing His sinless and broken body  offered in sacrifice. In our Sacrament meetings today, the bread is no longer unleavened , signifying that Christ has conquered sin and has risen —no longer the suffering servant, but the glorified, resurrected Lord. Wine (4 cups) Represents God's 4 promises in Exodus 6:6–7 (liberartion, deliverance, redemption, and exultation) Christ uses the wine to represent His blood, saying, “This is my blood of the new covenant” (Matt. 26:28) These 4 (5 if we include the Shemah) represent the same concepts and covenants that we make in theTemple today, corresponding with: the Law of Obedience (Shemah), the Law of Sacrifice, Law of the Gospel, Law of Chastity, and Law of Consecration. Lamb The central element; blood saved Israelites during the first Passover Christ is identified as the true Passover Lamb  (1 Cor. 5:7), whose blood brings eternal deliverance Bitter Herbs Reminder of the bitterness of slavery Symbolic of the suffering Christ would endure to free us from sin. Doctrine and Covenants 19:18 “Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—” Afikoman  (hidden piece of matzah) Broken, hidden, and then revealed—symbolizing hope and redemption A striking parallel to Christ’s body: broken, buried, and resurrected—revealed again in glory Reclining at the Table Symbol of freedom (slaves would eat standing) Jesus reclines with His disciples, but speaks of His coming suffering, showing that true freedom comes through Him Questions Asked by Children “Why is this night different?” – to spark teaching and remembrance Jesus uses this meal to teach profound truths to His “children,” His disciples—instituting the ordinance of remembrance. It would be on this night that Christ would take upon himself all of our sins in Gethsemane. CHAPTER OUTLINE & STUDY GUIDE Click on arrows to expand Summaries Pre-Holy Week Major Events/ Doctrines ​Location ​Scripture Source ​Videos ​Pre-Holy Week ​ ​ ​Arrival in Bethany, Raising of Lazarus ​​Bethany ​ John 11:1–44  ( INT );  12:1–2, 9–11  ( INT ) Church Video ,  MoC Video   ​Mary of Bethany Anoints Jesus' feet ​Bethany ​John 12:1-8  ( INT ) ​MoC Video ,  Jesus anointed at Bethany   ​Judas Criticizes Mary, Jesus rebukes Judas ​Bethany ​John 12:4-8  ( INT ) ​ The Anointing of Jesus by Women ​Priests plot to kill Jesus and Lazarus ​​​​Jerusalem ​John 12:10-11  ( INT ) Palm Sunday Major Events/ Doctrines ​Location ​Scripture Source ​Videos Palm Sunday ​ ​ Palm Sunday and the Triumphal Entry ​​Colt: prophesy Fulfilled ​Mount of Olives ​​ Matthew 21:1-6  ( INT ),  Mark 11:2-7  ( INT ),  Luke 19:30-35 ,  ( INT ),  John 12:12–15  ( INT ) ​​ Zechariah 9:9  ( INT ),  1 Kings 1:33  ( INT ​ ​Triumphal Entry ​​​Jerusalem ​ Matthew 21: 7-11  ( INT ) ​ Zechariah 9:9  ( INT ) ​Church Video Significance of Palm Branches & Hosanna Shout ​Jerusalem ​ Matthew 21:8–11  ( INT );  Mark 11:9  ( INT ),  John 12:13  ( INT ) Phoinix , ( תָּמָר  Tamar, part of the traditions associated with  Sukkot  Lev 23:40-44  INT )  Hosanna  from  יָשַׁע (H3467)  and  נָא (H4994)    Psalms 118:25-26  ( INT ​MOC Video Pharisees disapprove ​Jerusalem Luke 19:39–40  ( INT ),  John 12:19  ( INT ) ​ ​Jesus Weeps over Jerusalem Near Jerusalem ​Luke 19:44  ( INT ) ​ ​Jesus teaches Greek Investigators Jerusalem ​John 12:20–36  ( INT ) ​ Discourse: Jesus sent by the Father ​Jerusalem John 12:23-50  ( INT ) ​ Monday Major Events/ Doctrines ​Location ​Scripture Source ​Videos Curses Fig Tree ​Near Bethany ​Matthew 21:18-22  ( INT ),  Mark 11:12–14, 20–26  ( INT ),  Luke 13:6–9  ( INT ) Symbolism of the Fig Tree ( Gen 3:7  - Potential association with the Tree of Knowledge:  fig  leaves sewn together to cover Adam & Eve’s nakedness in Garden of Eden)  ​In the story of Jesus cursing the  fig tree , it's important to understand that it wasn't just about a tree not bearing fruit; it was a symbolic act representing the spiritual barrenness of the religious leaders in Jerusalem. This event serves as a warning about the importance of bearing fruit (good works) and the consequences of hypocrisy. The fig tree, with its outward display of leaves but no fruit, is a metaphor for those who outwardly profess faith but lack true spiritual growth and righteousness. Jesus' cursing the fig tree is a foreshadowing of the judgment that will come upon those who do not bear spiritual fruit, whether it's individuals, groups, or even nations.  This is the preface and context for Jesus’ cleansing of the Temple. Likewise, the  Parable of the Budding Fig Tree  is also a reminder of the events of the Last Days, reminding God's people to be prepared and worthy for his return. ​ Cleanses Temple Temple ​Matthew 21:12-16  ( INT ),  Mark 11:15–19  ( INT ),  Luke 19:45–48  ( INT ), Exodus 19:4-6 ( INT ), Isaiah 6:1-4 ( INT ) ​Holy Land Site ,  Cleansing the Temple   MoC Video   Passover's ritual cleansing, called  Bedikat Chametz , involves cleaning ones house, removing all  chametz  (leavened foods) from the home before the holiday begins. This process involves a thorough cleaning, followed by a ceremonial search and burning of any remaining chametz.  Tuesday Major Events/ Doctrines ​Location ​Scripture Source ​Videos/ Resources Priests challenge Jesus’ authority ​Temple ​ Matthew 21:23–46  ( INT ),  Mark 11:27–33  ( INT ),  Luke 20:1–8  ( INT ) ​ ​Parable: Two sons ​Temple ​ Matthew 21:28–32  ( INT ), Jesus' Parable of the Two sons, Alma's Parable of the 3 sons (, Jewish tradition of the 4 sons ​Church Video , Jesus' Parable of the Two sons, Alma's Parable of the 3 sons ( Did Alma Counsel His Sons During the Passover? , Jewish tradition of the 4 sons comparison with Alma's sons provided in our lesson Look to God and Live . ​Parable: Wicked husbandmen ​Temple ​ Matthew 21:33–46  ( INT ),  Mark 12:1–12  ( INT ),  Luke 20:9–20  ( INT ) ​The Parable of the Wicked Tenants ​Parable: Wedding of a king’s son ​Temple ​Matthew 22:1–14  ( INT ), see  Luke 14:1–24  ( INT ) ​Elder Bednar ,  FCBH Films ​Tribute to Caesar: Pharisees and Herodians ​Temple ​ Matthew 22:15–22  ( INT ),  Mark 12:13–17  ( INT ),  Luke 20:21–26  ( INT ) ​ Church Video ​Marriage, seven husbands: Sadducees ​Temple ​ Matthew 22:23–33  ( INT ),  Mark 12:18–27  ( INT ),  Luke 20:27–38  ( INT ) ​Marriage debates outlined in previous lesson, " Behold Thy King Cometh " ​ Great commandment : Pharisees ​Temple ​ Matthew 22:34–40  ( INT ),  Mark 12:28–31  ( INT ),  Luke 10:25–37  ( INT ) ​Church Video ​Pharisees put to silence ​Temple ​Matthew 22:41–46  ( INT ),  Mark 12:35–37  ( INT ),  Luke 20:39–44  ( INT ) ​ Widow’s mite ​Temple ​ Mark 12:41–44  ( INT ),  Luke 21:1–4  ( INT ) ​Church Video ​Denunciation of hypocrisy ​Temple ​ Matthew 23:1–36  ( INT ),  Mark 12:38–40  ( INT ),  Luke 11:37–54  ( INT );  18:9–14  ( INT );  20:45–47  ( INT ) ​ ​Jesus’ lament over Jerusalem ​Near Jerusalem ​​Matthew 23:37–39  ( INT ),  Luke   13:34–35  ( INT ) ​ Why Did Jesus Weep Beside Jerusalem? ​Olivet Discourse: Signs of Second Coming ​Mount of Olives ​​Matthew 24  ( INT ),  Mark 13  ( INT ),  Luke 12:37–48  ( INT );  17:20–37  ( INT );  21:5–38  ( INT )​ Joseph Smith—Matthew 1 ​Holy Land Site ​Parable: Ten virgins ​Mount of Olives ​ Matthew 25:1–13  ( INT ), Luke see  12:35–36  ( INT ) ​ D&C 45:56–59 ​ Church Video ​Parable: Talents ​Mount of Olives ​Matthew 25:14–30  ( INT ) ​Church Video ​Parable: Sheep, goats ​Mount of Olives ​ Matthew 25:31–46  ( INT ) ​Church Video ​Jesus Prophesied his Crucifixion in two days ​Near Jerusalem ​ Matthew 26:2  ( INT ) ​ ​Tribute to Caesar: Pharisees and Herodians ​Temple ​ Matthew 22:15–22  ( INT ),  Mark 12:13–17  ( INT ),  Luke 20:21–26  ( INT ) ​ Church Video Wednesday Major Events/ Doctrines ​Location ​Scripture Source ​Videos Conspiracy at Caiaphas’s palace ​Jerusalem, High Priest's house, see map below ​ Matthew 26:3–5  ( INT ),  Mark 14:1–2  ( INT ) ​ ​Feast with Simon the Pharisee ​Bethany ​Matthew 26:6 ( INT ), Mark 14:3 ( INT ), Luke  7:36 ( INT ) ​ ​An unnamed woman anointed Jesus. (Ordinance of High Priesthood, associated with Yom Kippur. Preparatory for Christ's Atoning Sacrifice.) ​Bethany ​ Matthew 26:7–13  ( INT ),  Mark 14:3–9  ( INT ),  Luke 7:37–50  ( INT ) ​ Jesus Forgives Sinful Woman ​Judas’s conspiracy to betray Jesus ​Jerusalem ​Matthew 26:14–16  ( INT ),  Mark 14:10–11  ( INT ),  Luke 22:1–6  ( INT ) ​ ​The first day of unleavened bread (According to the Synoptic Gospels) ​Jerusalem ​​Matthew 26:17–19  ( INT ),  Mark 14:12–16  ( INT ),  Luke 22:7–13  ( INT ) ​ ​Eve of the Passover (synoptic gospels conflict with John's account, and this is where the accounts get muddy) ​Jerusalem ​ Matthew 26:20  ( INT ),  Mark 14:17  ( INT ),  Luke 22:13–14  ( INT ),  John 13:1–2  ( INT ) ​ In Jewish Tradition, a new day begins at sunset, about 6-7 PM our time. Therefore, according to John’s gospel, the Last Supper would have technically occurred on Thursday, but it would have been equivalent to our Wednesday night.  We will pick up the rest of the Holy Week Progression in Part 2 of this lesson. In Part 2 of this lesson we will pick up from the Last Supper and continue through to the Resurrection.

CFM: May 15–21 Matthew 21 INT , 22 INT , 23 INT ; Mark 11 INT ; Luke 19 INT , 20 INT ; John 12 INT Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 21–23; Mark 11; Luke 19–20; John 12: Part 1 , Part 2 ​Resource Guide Follow Him Matthew 21–23; Mark 11; Luke 19–20; John 12: Part 1 , Part 2 Transcripts Line Upon Line Matthew 21–23; Mark 11; Luke 19–20; John 12 ​FHE Lesson Teaching with Power Matthew 21–23; Mark 11; Luke 19–20; John 12 ​ Don't Miss This Matthew 21–23; Mark 11; Luke 19–20; John 12 ​ ​CFM New Testament Matthew 21–23; Mark 11; Luke 19–20; John 12 ​Unshaken Matthew 21–23; Mark 11; Luke 19–20; John 12: Part 1 , Part 2 ​ ​The Interpreter Foundation Matthew 21–23; Mark 11; Luke 19–20; John 12 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 21–23; Mark 11; Luke 19–20; John 12 ( not yet posted ) ​ ​Talk of Him Matthew 21–23; Mark 11; Luke 19–20; John 12 ​ ​Ponderfun Matthew 21–23; Mark 11; Luke 19–20; John 12 ( not yet posted ) ​Talking Scripture Matthew 21–23; Mark 11; Luke 19–20; John 12 Show Notes Resources and Insights about this Week's Lesson The Triumphal Entry “Behold, Thy King Cometh” is the central message and Theme for this week's lesson, and all four gospels give an account of Christ's Coronation Procession into Jerusalem. In John's account, ​John 12:1-8 ( INT ), we read that Mary of Bethany, the sister of Lazarus whom Christ had just raised from the dead, anointed the Savior's feet. In Daniel Smith's video and commentary on these events ( Messages of Christ ), Daniel provides some significant and powerful insights about the women that anointed Christ, both Mary and the unnamed woman, who anointed Christ's feet, and the unnamed woman who anointed Christ's head. Daniel makes a compelling argument that these were separate events, not a single event slightly altered in different accounts. Daniel explains that these holy anointings were not just simple acts of service. Instead, they were likely sacred ordinances that served significant purposes. Daniel writes, " In ancient times three main groups of people were anointed : prophets, priests, and kings. Both words Messiah in Hebrew, and Christ in Greek mean the “anointed one” and refer to anyone that has been anointed." Daniel explains that Mary's anointing of Christ's feet was preparatory for Christ's ordination as the King of Israel. This preceded his Triumphal Entry into the City as both the bridegroom of Israel ( Zechariah 9:9 INT ) and the son of David, the rightful heir to the throne ( 1 Kings 1:33 INT ) . The unknown woman who anointed Christ's head corresponded with Christ's ordination as the High Priest of Israel ( Matthew 26:6-13 and Mark 14:3-9 ). This ordinance heralded Christ's performance of the Atonement, an event foreshadowed during the annual festival of Yom Kippur, the "Day of Atonement." Daniel beautifully describes how these ordinances and traditions can teach us about the life and mission of Jesus Christ. The Triumphal Entry is frequently referred to as Palm Sunday. This is because when Christ entered the city, the people waved palm branches to welcome him. The palm branches were highly symbolic to the people, as these were frequently associated with the Sukkot festival, or the Feast of Tabernacles. During Sukkot, it is the tradition of Jews to make temporary shelters to live in during the High Holy Days to remind them of the Israelites wandering in the wilderness. Traditionally, palm leaves were and are used to cover the Suukot (temporary shelters). This serves as a reminder that God has promised to protect and shelter us during our sojourn through mortality, our wandering in the wilderness in our temporary bodies or tabernacles. This concept is symbolically depicted with the palm frond. In Greek, the word for a palm leaf was φοῖνιξ Phoenix. This is where the name for the city of Phoenix was derived, and it was also associated with the mythological Phoenix , the story of an immortal bird that rises from the ashes. This was a resurrection story that the Phoenicians spread, and yes, there is an etymological relationship between the names Phoenix and Phoenician. As discussed in previous lessons, the Phoenicians had been significant allies and friends with Israel during the time of King David. They helped to build both Solomon's Temple and the Second Temple. They shared the same alphabet and spoke a similar language. As such, it should not be surprising to see similar relationships and themes regarding their mythologies and traditions; at some point, these stories, histories, and legends intermingled with Jewish culture and later diverged into various forms. In Hebrew, the word for a palm tree was usually T amar , and the word for a palm leaf was Kaph . This is where we get the symbol for the Hebrew letter כך Kaph, the 11th letter of the alphabet, and this is where the letter K was derived. The כַּף Kaph has several symbolic associations in addition to a palm leaf. It represents the concept of a cover and shelter, as in the word Kippur , which means "Atonement," and kipp a h , which is a head covering or cap. Kaph is also identified as the palm or hollow of the hand, and our word cup may have been derived from this ancient concept as a cup represent the measurement of a palm full. Like the palm of a hand and the fronds of a palm branch, the kaph was depicted with several lines that radiated outward. Like papyrus and other soft and absorbent fibers, palm fronds made writing materials that could absorb and preserve knowledge and lines of instruction. Kaph was regarded as a symbol of learning and humility because of its willingness to bow down and bend, as demonstrated in the word כָּפַף Kahaph , which is where the name kaph was derived. The word כְּתָב Katav means writing and scripture. The structure of this word helps to illustrate the principle of learning as one humbles themselves to receive lines of instruction through observing God's covenant, demonstrating symbolic Kaph associations. As explained by Dr. Keith Wilson in this week's "Follow Him" podcast, the palm branch was also seen as a symbol of victory in the ancient world, associated with the Greek goddess Nike . As Christ entered Jerusalem, crowds surrounded him and welcomed him with palm branches and shouts of ὡσαννά Hosannah . The phrase Hosannah comes from יָשַׁע (Yasha) and נָא (na), meaning "Save/ Deliver Us Now, we beseech you." Yasha is also the root for the name יְהוֹשׁוּעַ Yehoshua, the Hebrew name for Jesus . When we dedicate a temple, a significant tradition that we observe is the "Hosanna Shout." In essence, we are inviting and welcoming Jesus into his home, his Kingdom upon the Earth. Efforts to Entrap the Savior On three occasions , the Chief Priests and Scribes tried to entrap Jesus by strategically placing spies in the crowd. In Matthew 22:15-46 and Luke 20:21-44, various religious leaders and experts in Jewish law attempted to trap Jesus with carefully crafted questions. Their goals were to discredit Jesus, create legal problems for him, and undermine his influence among the people. Here are the methods they employed and some of the logic behind their attempts: The Question of Paying Taxes (Matthew 22:15-22, Luke 20:21-26): The Pharisees and Herodians took the first swing; they strategically positioned their spies to ask Jesus whether it was lawful to pay taxes to the Roman authorities. They believed this question could potentially entrap Jesus because if he advocated for paying taxes, it might anger the Jewish population, who despised the Roman occupation. On the other hand, if he denounced paying taxes, it could be seen as an act of rebellion against Roman rule, which could result in legal trouble. Additionally, this question had a deeper and more complicated context. The subject of taxes was a sticky subject that went back to the beginning of the Second Temple Period. During the construction of the Temple, the Persian government granted the Jews tax benefits to help offset the costs of the Temple's construction. During the reconstruction, several members outside the Jewish community wanted to be included, and they petitioned the government to allow them access. This community included Samaritans, Phoenicians, and others who believed that they were descendants of Israel and that they, too, had rights to the Temple. This community might have even included Persians and Magi, wise men and scholars, who had witnessed the miracles performed by Daniel and his colleagues. As converts to Daniel's God, they also wanted to be part of this historic restoration process. Over the course of several decades, legal battles ensued between the Jews and their "enemies," and the Temple's construction was significantly delayed. After much deliberation, the Persians finally reached a verdict, and this verdict was in part reached because of tax issues. Jewish lawyers argued that if the Persians granted tax benefits to the Jews, what would stop others from trying to capitalize on the benefits, whether they observed Jewish law or not? Furthermore, the area was filled with people who could claim Israelite lineage in one way or another. If the Persians opened the door, this could drastically reduce the revenue they could collect in taxes. This argument helped to persuade the Persian government to side with the Jewish position. The Governor (Tirshatha) issued a decree that until a Priest could be found with Urim and Thummim, those who could not prove pure genealogical blood-lines would be denied not only access to the Temple but also access to the blessings of the Priesthood ( Ezra 2:62-63 and Nehemiah 7:64-65) . Christ vehemently challenged this decree. As The Highest Priest of Israel, Christ possessed Urim (light) and Thummim (perfection). On many occasions, Christ openly defied the immoral and unjust laws that continued to escalate among elitist lawyers and scribes. This was obvious on numerous occasions, including but not limited to: Christ's discourse with the Samaritan Woman at the Well. Christ's sermon in Nazareth when he proclaimed that he was the Messiah and that he was there to save the Syrians (Naaman) and Phoenicians (Elijah's Sidonian widowed benefactor) in addition to the Jews. The parable of the Good Samaritan. The healing of the Syrophoenician Woman's daughter. Numerous encounters, healings, and miracles performed among members of the Gentile nations. Many of these nations were sworn enemies of Rome, including the Phoenicians, Syrians, & Seleucid remnants. If the conspiring leaders could paint Christ as sympathetic to these nations, they believed that could spin the narrative to suggest that Christ was trying to cause an uprising and rebellion against Rome, which was eventually the direction they took. Christ was no respecter of persons, and he taught that all people and all nations had the right to receive the fullness of the Gospel, including the blessings of the Priesthood and the saving ordinance of the Temple. Furthermore, Jesus continually advocated for the one, the misfit, the marginalized, the outcast, the rejected, the lost, the least, and the abandoned. Many Jewish leaders did not like this at all because it inherently challenged their political authority and position. If the Pharisees could use Roman tax laws to thwart the Savior, to get him in trouble with Rome, they would, and they tried with their concocted tax scheme. To thwart their efforts, Jesus requested a coin and brilliantly asked whose image was on it. When the people replied, "Caesar's," Jesus famously stated, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." This response both acknowledged the requirement to pay taxes while affirming God's ultimate authority. The Question about the Resurrection (Matthew 22:23-33, Luke 20:27-40): The Sadducees, a sect of Jewish religious leaders, took this swing. They posed a hypothetical scenario about a woman who had multiple husbands in her lifetime due to the Jewish practice of levirate marriage. Then, they asked Jesus whose wife she would be in the resurrection, as they denied the concept of an afterlife and resurrection. The Sadducees believed this question could challenge Jesus because it touched upon theological matters and the complicated interpretation of Jewish law. They sought to discredit Christ's teachings and beliefs in the eyes of the people. In response, Jesus addressed their misunderstanding of the nature of the resurrection and highlighted the eternal and transformed state of one's eternal existence. Moreover, he emphasized that in the resurrection, the children of this world will be like angels and will not marry according to the world's temporal laws. By doing so, Christ not only countered the Sadducees' trap but also demonstrated his profound understanding of Jewish theology and his authority to interpret the Scriptures. (More on marriage below.) Question about the Great Commandment and Christ as David's Son (Matthew 22:34-46, Luke 20:41-44): The third and final attempt to entrap the Savior came from a Lawyer who used the Shemah, or Great Commandment, to discredit the Savior as the Son of God. The Shemah is a prayer from Deuteronomy 6:4, which states, "Hear, O Israel: The Lord our God, the Lord is one." This passage is frequently used in both Judaism and Christianity to stress the concept of monotheism, the belief in only one God, which many Christians justify through the concept of the Holy Trinity. The Jewish scribes and lawyers were trying to discredit Jesus as the Son of God by arguing that if only one God existed, how could Christ claim to be his Son? (More on the Shemah below.) Jesus turned the tables on the religious leaders by posing a question to them. He quoted Psalms 110:1 and asked how it was possible for David to call his descendant (the Messiah) "Lord" if the Messiah was also his son? This question stumped the scribes and fundamentally challenged their understanding of the Messiah, including the nature of his authority. The religious leaders were trying to prove that Jesus was teaching against established Jewish law and tradition and that he was contradicting himself. They sought to undermine his authority and reputation as a teacher and potential Messiah figure. Yet, their attempts backfired, and they succeeded only in discrediting themselves because they didn't know how to answer their own question. Jesus cleverly thwarted their schemes by demonstrating his deep knowledge and fluency of Scripture, his ability to interpret it accurately, and his understanding of the complexities of Jewish theology. Furthermore, he effectively countered their traps by providing wise and profound answers that avoided legal troubles and highlighted inherent flaws in their thinking and interpretations. Overall, Jesus outmaneuvered the religious leaders by providing insightful responses that upheld the principles of Jewish law while revealing the lawyers' and scribes' misunderstandings, thereby targeting their ulterior motives. His ability to navigate these traps showcased his wisdom, knowledge, and authority, further solidifying his position among his followers. After their third failed attempt, the Jewish leaders gave up and abandoned their pursuit because they clearly could not outwit the Master. More on Marriage Many of the accounts covered this week and last pertain to marriage: Christ's entrance into Jerusalem as the Bridegroom of Israel, the Parable of the Wedding Feast, the debates with the Sadducees, etc. Therefore, being familiar with Jewish Laws, Traditions, and Practices about marriage can help increase understanding of the history and context surrounding these events. Remember that many of our accounts regarding these traditions were not recorded until after the Biblical period. However, most of these traditions generally reflect long-standing customs that originated from Biblical roots and practices. Most of our information regarding Jewish laws on marriage were preserved in the Talmud ( Kiddushin , Mishneh ~50-400 AD). In these ancient texts, one can read about specific legal issues that were discussed and debated among the Rabbis, and some of these topics are reflected in the debates that the priests and scribes brought before Jesus. In Ancient Jewish culture, not all marriages were created equal . There were many complexities, variables, stages, classifications, legal requirements, social obligations, traditions, and implications regarding marriage, sex, puberty, divorce, etc. Many of these topics generated highly complex family and social dynamics. Different classifications and terms were used to describe different types of relationships. For example, those who were legally betrothed (erusin) were called Kiddushin , מְקֻדֶּשֶׁת "holy, sanctified," and those who completed the marriage process according to Religious Law were called Nisuin ( נְסֵי , נְסָא , נְשָׂא ) "consummated, received" indicating one who was fully married according to Halachic tradition). Some were married civilly ( Kiddushin B'inyan Sheleg), and others lived together but were unmarried . There were also concubines, typically slaves (Jewish and Gentile), who were taken as wives and used to bear children (Hagar and the maidservants of Rachel and Leah). There were Jews married to converts and non-Jews (Ruth & Boaz). There were Levirate marriages (Judah and Tamar), Priestly marriages (Kohein), and so on. Each different category of marriage developed its own set of laws, traditions, restrictions, formalities, rights, statuses, and regulations regarding its institution, inheritance arrangements, divorce policies, social hierarchies, and so forth, and these frequently got messy. These were part of the "fence laws" discussed in previous lessons. In many of Christ's debates with the Priests and Scribes, they were not discussing the stereo-typical, standard, religious wedding. Instead, they were addressing marriages and divorces that had complicated and tragic issues, such as "put-away wives" (Agunot) who could not get a legal divorce from their husbands or childless widows who had to enact the Levirate laws to have a male son who could receive an inheritance and care for his mother and sisters. Due to translational issues, these distinctions are not clearly reflected in the Biblical texts. However, the context of the discussions can provide essential clues to help one better understand what the Priests were asking, and more importantly, this can give clarity to the context for Christ's answers. For example, in ​ Matthew 22:23–33 ( INT ), and Luke 20:27–38 ( INT ), the subject of Levirate marriage is addressed, and the Sadducees ask Jesus to whom a widow will belong in the afterlife. This is a loaded question for several reasons. First, the Sadducees didn't believe in the resurrection or the afterlife. As a result, they didn't support the concept of Levirate marriage either, as the general concept was to produce a son that would technically belong to the first husband and carry on his name both temporally and beyond. The Sadducees' biased view regarding resurrection was reflected in their feigned concern for what would happen to the widow in the "next life." According to the Levirate traditions, the standard answer to the Sadducees' question would have been that the woman would "belong" to the first husband according to the halachic version of the "law." However, Christ had just previously criticized the scribe's version of the marriage laws, stating that the Lord "suffered" many of these practices to occur because of the hardness of people's hearts. In this debate, the Savior clarified that many of the marriage and divorce "laws" did not exist from the beginning. He stated that in the beginning, God made man, male and female, and that marriage was designed to be a sacred union of love and respect. The Sadducees' question did not reflect this in any way. Instead, they clearly inferred overtones of ownership and dominance, thereby negating a woman's choice and agency. The Sadducees knew this would not sit well with Jesus, and they asked this question to mock and catch the Savior in his words. However, Jesus successfully diverted the attack and called the Sadducees out, saying, "Ye do err, not knowing the scriptures , nor the power of God. For in the resurrection they neither marry , nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." Christ's response, "For in the resurrection they neither marry , nor are given in marriage, but are as the angels of God in heaven," is indicative of temporal marriage. The Greek word that is used for marriage in these passages is γαμέω gameō , from γάμος gamos , and this word is different from the word that the Savior uses in Matt 19:3-10 ( INT ) and Mar 10:2-12 ( INT ), which is συζεύγνυμι syzeugnymi . Gameo refers to marriage, while syzeugnymi refers to being tied, sealed, yoked, and joined together. Joseph Smith provided further context and clarity for this principle in Doctrine and Covenants 132:15–17 in his explanation of Celestial Marriage. The following resources may provide helpful insights about Jewish Weddings, Marriages, and Separation practices in ancient and modern contexts. This might help to clarify questions that arise from translations that sometimes oversimplify very complicated issues and help to alleviate further misunderstandings and confusion. Jewish Wedding Ceremony & Traditions Marriage in Judaism Civil Marriage Levirate Marriage Prohibited Marriage Agunah "Put-away" Agunot - A Different Kind of Hostage The Schema The Schema, " Hear, Obey ," refers to the central Jewish declaration of faith, known as the Shema Yisrael . Its name is derived from a verse in Deuteronomy 6:4, which states, "Hear, O Israel: The Lord our God, the Lord is one/ united ." In its entirety, the Shema consists of three paragraphs, and it outlines the terms and conditions of the covenant that Israel entered into with the Lord prior to their entrance into the Promised Land: Deuteronomy 6:4–9 , Deuteronomy 11:13–21 and Numbers 15:37–41 . This declaration affirms the belief in the "oneness" of God, our commitments to him, and to our children. The Shemah highlights the importance of unity between God and his people, and it is considered one of the most important prayers in all of Judaism. Similar concepts are found throughout scripture, and these passages help to clarify what it means to be "one" with God: John 17:11 ,21-22 , 3 Nephi 19:23 , 4 Nephi 1:15–17 , Doctrine and Covenants 38:27 , Doctrine and Covenants 35:2 , Galatians 2:20 , Doctrine and Covenants 93:3 , etc. In Matthew 22:34-40 INT , Jesus is engaged in a discussion with the Pharisees. They ask him about the greatest commandment in the Law. Jesus responds by quoting the Shema, affirming the importance of loving God with all one's heart, soul, and mind (Matthew 22:37). He then adds another commandment from Leviticus 19:18 INT , which is to love one's neighbor as oneself, stating that these are the Laws upon which all of the other commandments hang. One can see this reflected in the structure of the 10 Commandments, where the first five commandments primarily address one's relationship with God, and the following five address how one treats others. (Exodus 20:2-17 INT , Deuteronomy 5: 6-21 INT ) By quoting the Shema and connecting it with the commandment to love one's neighbor, Jesus emphasizes the importance of vertical, horizontal, and chiasmic dimensions of love. He highlights the inseparable nature of loving God and loving one's fellow human beings. This teaching suggests that genuine love for God is expressed through loving and caring for others. In doing so, Jesus provides a profound interpretation of the Shema that goes beyond a mere intellectual affirmation. He also calls for a transformation of the heart and an embodiment of love in one's actions towards both God and fellow human beings. This teaching is regarded as a central ethical and moral principle in Christian theology, emphasizing the interconnection of love, faith, and social responsibility. This pattern outlines the structure for all covenants made with God, including those made in the Temple. Christ's admonition to Love the Lord with all of our heart, might, mind, and strength corresponds with the Church's vision for the goals and design of our youth programs, which prepare our children for the Temple and the covenants they will make there. Our youth programs are designed to foster development, growth, and balance in their emotional (heart), intellectual (mind), physical (might), and spiritual (strength) skills as they learn to focus and center their lives on Jesus Christ. These principles are directly related to the laws of obedience, sacrifice, gospel, chastity, and consecration. The comparisons between these inspired traditions demonstrate God's hand in their creation in addition to the eternal nature and consistency of God, his Law, and the eternal covenants that he has so generously offered to humanity throughout history. These connections help one to better recognize and appreciate that God, and his laws, have remained steady and unchanging throughout the age despite mankind's best efforts to renegotiate the law and to reinterpret/misinterpret its meaning. God is the same yesterday, today, and forever, and if we look to him, he will help us to understand his law better as we strive to refocus and recalibrate our lives to be in harmony with him. Holy Week For more information regarding the Last Week of Christ's mortal ministry, refer back to our Easter lesson ; more resources are listed that detail Passover and the various Holy Days. Major Topics & Events ​Major Events/ Doctrines ​Location ​Scripture Sources Cross-References ​Videos ​Zacchaeus the Redeemed Publican Jericho ​Luke 19:1-10 ​ ​LUMO: Luke 19 ​Parable of the Pounds ​Jericho Luke 19:11-27 ​ 2 Nephi 28:30 ; D&C 60:2–3, 13 ​ ​Christ ascends to Jerusalem stopping first at Bethphage and Bethany ​Bethphage and Bethany ​Luke 19:28 ​ ​ ​​Arrival in Bethany, Raising of Lazarus ​​​Bethany ​​ John 11:1–44 ( INT ); 12:1–2, 9–11 ( INT ) ​ ​ Church Video , MoC Video , LUMO: John 11 ​Many believe in Christ, but some of the Chief Priests run to inform the Jewish leaders including the high priest, Caiaphas ​Bethany & Jerusalem ​John 11:47-53 ​ 2 Nephi 10:5 ​ ​Jesus forced into hiding ​Ephraim John 11:54 ​ ​ ​Preparations for Passover ​Jerusalem ​John 11:54-57 ​ ​ ​​Mary of Bethany Anoints Jesus' feet ​​Bethany ​John 12:1-8 ( INT ) ​Luke 7:36-39 INT Circumstances similar to previous washing and anointing by an unnamed woman in the house of Simon the Leper. ​ ​MoC Video , Jesus anointed at Bethany , LUMO: John 12 ​​Judas Criticizes Mary, Jesus rebukes Judas ​​Bethany ​ ​John 12:4-8 ( INT ) ​ ​ ​​Priests continue their plot to kill Jesus and Lazarus ​​​​​Jerusalem ​ ​John 12:10-11 ( INT ) ​ ​ Major Events/ Doctrines ​Location ​Scripture Source ​Cross-References ​Videos ​ Palm Sunday ​ ​ ​ ​MOC Video ​​Colt: prophesy Fulfilled ​Mount of Olives ​​ Matthew 21:1-6 ( INT ), Mark 11:2-7 ( INT ), Luke 19:30-35 , ( INT ), John 12:12–15 ( INT ) ​​ Zechariah 9:9 ( INT ), 1 Kings 1:33 ( INT ) ​LUMO: Matthew 21 , Mark 11 ​Triumphal Entry ​​​Jerusalem ​ Matthew 21: 7-11 ( INT ) ​ Zechariah 9:9 ( INT ) ​Church Video Significance of Palm Branches & Hosanna Shout ​Jerusalem ​ Matthew 21:8–11 ( INT ); Mark 11:9 ( INT ), John 12:13 ( INT ) Phoinix , ( תָּמָר Tamar, part of the traditions associated with Sukkot Lev 23:40-44 INT ) Hosanna from יָשַׁע (H3467) and נָא (H4994) Psalms 118:25-26 ( INT ) ​MOC Video Pharisees disapprove ​Jerusalem John 12:19 ( INT ) Luke 19:39–40 ( INT ) ​ ​Jesus Weeps over Jerusalem Near Jerusalem ​Luke 19:44 ( INT ) ​ ​Jesus teaches Greek Investigators Jerusalem ​John 12:20–36 ( INT ) ​ ​ Discourse: Jesus sent by the Father ​Jerusalem John 12:23-50 ( INT ) ​ ​ ​Many Cheif Rulers believed Christ but feared the Parisees ​Jerusalem ​John 12:42-50 ​ ​ ​ Monday : Cleanses Temple Temple ​Matthew 21:12-16 ( INT ), Mark 11:15–19 ( INT ), Luke 19:45–48 ( INT ) Exodus 19:4-6 ( INT ), Isaiah 6:1-4 ( INT ) ​Holy Land Site , Cleansing the Temple , MoC Video ​ Tuesday : Curses Fig Tree ​ Near Bethany ​Matthew 21:18-22 ( INT ), Mark 11:12–14, 20–26 ( INT ) ​ Luke 13:6–9 ( INT ) ​ ​ Priests challenge Jesus’ authority ​ Temple ​ Matthew 21:23–46 ( INT ), Mark 11:27–33 ( INT ), Luke 20:1–8 ( INT ) ​ ​LUMO: Luke 20 ​ Parable: Two sons ​Temple ​ Matthew 21:28–32 ( INT ) ​ ​Church Video ​ Parable: Wicked husbandmen ​ Temple ​ Matthew 21:33–46 ( INT ), Luke 20:9–20 ( INT ) ​ Mark 12:1–12 ( INT ) ​The Parable of the Wicked Tenants ​ Parable: Wedding of a king’s son ​Temple ​Matthew 22:1–14 ( INT ) ​ Luke 14:1–24 ( INT ) ​Elder Bednar , LUMO Matthew 22 ​ Tribute to Caesar: Pharisees and Herodians ​ Temple ​ Matthew 22:15–22 ( INT ), Luke 20:21–26 ( INT ) ​ Mark 12:13–17 ( INT ) ​ Church Video ​ Marriage, seven husbands: Sadducees ​Temple ​ Matthew 22:23–33 ( INT ), Luke 20:27–38 ( INT ) ​ Mark 12:18–27 ( INT ) ​ ​ Great Commandment : Pharisee Lawyers ​Temple ​ Matthew 22:34–40 ( INT ) ​ Mark 12:28–31 ( INT ), Luke 10:25–37 ( INT ) ​Church Video ​ Pharisees put to silence ​ Temple ​Matthew 22:41–46 ( INT ), Luke 20:39–44 ( INT ) ​ Mark 12:35–37 ( INT ) ​ ​ Denunciation of hypocrisy ​ Temple ​ Matthew 23:1–36 ( INT ), Luke 11:37–54 ( INT ) ; 18:9–14 ( INT ) ; 20:45–47 ( INT ) ​ Mark 12:38–40 ( INT ) ​ LUMO: Matthew 23 ​ Jesus’ lament over Jerusalem, "How oft would I have gathered you as a Hen gathers her chicks under her wings" ​ Near Jerusalem ​​Matthew 23:37–39 ( INT ) ​ Luke 13:34–35 ( INT ) ​ Why Did Jesus Weep Beside Jerusalem? Church Videos & Resources The Last Week of the Savior's Life The Savior's Final Week at a Glance Lazarus is Raised from the Dead The Lord's Triumphal Entry The Parable of the Two Sons Elder Bednar: Parable Royal Marriage Feast Render unto Caesar and unto God The Greatest Commandment Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Parables of Jesus Luke 3-9 , Luke 9-19 BYU’s RSC The Savior’s Questions: Teachings from the Last Week of His Life The Great Commandment: Principle or Platitude? Jesus’ Use of the Psalms in Matthew Messages of Christ Holy Week (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. I suggest binging them all!) Raising of Lazarus from the Dead The Anointing of Jesus by Women The Triumphal Entry Understanding the Feast of Tabernacles or Sukkot Jesus Cleanses the Temple Video Tours of the Holy Land Holy Week: Where it Happened Jesus Cleanses the Temple Additional Videos & Insights LUMO: Jesus Anointed by Mary The Parable of the Wicked Tenants Parable of the Wedding Banquet Why Did Jesus Weep Beside Jerusalem? Why You Should be CONCERNED that Jesus KILLED a Tree Lumo: Matthew 21 Lumo: Matthew 22 Lumo: Matthew 23 Lumo: Mark 11 Lumo: Luke 19 Lumo: Luke 20 Lumo: John 11 Lumo: John 12