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Previous Next Doctrine & Covenants 51 — Study Guide CFM Materials Doctrine & Covenants 51 – Study Guide Overview Date: May 20, 1831 Place: Thompson, Ohio Recipient: Bishop Edward Partridge Key Circumstance: The Colesville Saints had arrived in Ohio. As they began to settle, questions arose regarding how to fairly distribute land and resources under the Law of Consecration. Bishop Edward Partridge, overwhelmed by the task, sought divine guidance. Purpose of the Revelation To give Bishop Edward Partridge specific instruction on how to organize and distribute property according to the Lord’s law of consecration, and to establish practical policies for equity, accountability, and the temporary gathering in Ohio. Themes Stewardship and accountability Consecration and equity Temporary gathering in Ohio The bishop's legal and spiritual duties Unity and honesty among the Saints Preparation for Zion Significance This section outlines one of the earliest operational blueprints for the Law of Consecration, including legal documents, storehouse management, and equitable distribution. It also introduces the idea of a temporary gathering place, anticipating the Saints’ future movement westward. It highlights the Lord’s concern for both spiritual and temporal welfare. Verse by Verse Investigations: Verses 1-2: Call to Order Summary Direct Revelation: The Lord speaks specifically to Edward Partridge in his role as bishop, emphasizing his authority and stewardship. Urgency of Order: The repeated phrase “it must needs be” signals divine necessity and urgency. Divine Blueprint: The people must be organized according to God’s laws, not human wisdom, or they risk spiritual failure ("cut off"). Spiritual Consequences: Disobedience to divine order results in loss of covenant blessings and potential separation from the Church community. Language & Cultural Insights “Hearken” Hebrew: שָׁמַע ( shema ) — Means more than “listen”; it implies covenantal obedience and full hearted commitment. “It must needs be” Archaic English for “it is absolutely necessary.” · In Greek: δεῖ γίνεσθαι ( dei ginesthai ) — It is necessary to happen “Cut off” Hebrew: כָּרַת ( karat ) — to cut (especially a covenant), and to be cut off from a covenant community implies separation, excommunication, or loss of blessings. Reflection Questions What does it mean to “organize according to God’s laws” in today’s Church? How does the Lord’s instruction to Edward Partridge mirror the responsibilities of modern Church leaders? What are some spiritual consequences of disorder or relying on our own wisdom over God’s order? Cross-References D&C 42:11–34 – The roles of bishops and the foundation of the Law of Consecration. Exodus 18:13–26 – Moses delegates leadership under divine counsel to "organize" the people. 1 Corinthians 14:40 – “Let all things be done decently and in order.” Mosiah 18:18–29 – Alma organizes a new Church community based on spiritual and temporal principles. Relevant Conference Talks and Resources “ Our Earthly Stewardship ” – Bishop Gérald Caussé (October 2022)Bishop Caussé discusses the sacred responsibility of stewardship over God's creations, emphasizing that everything on earth belongs to God and we are accountable for how we care for it. “ Righteous Stewards—Disciples of Jesus Christ ” – President Camille N. Johnson (May 2025)President Johnson speaks about personal responsibility in our own conversion and the importance of using our gifts and talents to serve others, highlighting the concept of stewardship in our daily lives. “ Stewardship—a Sacred Trust ” – Elder Quentin L. Cook (October 2009)Elder Cook emphasizes that stewardship encompasses both spiritual and temporal responsibilities, including caring for our families and the poor and needy. “ The Mantle of a Bishop ” – Elder Robert D. Hales (April 1985)Elder Hales outlines the responsibilities of a bishop, including being a common judge in Israel and overseeing temporal matters, providing insight into the role Edward Partridge was called to fulfill. “ How Can We Be Like Edward Partridge?” – Liahona Article (April 2021)This article discusses the life and sacrifices of Edward Partridge, the first bishop of the restored Church, and encourages readers to emulate his faith and dedication. Verses 3–5: Stewardship Assigned by Needs Summary: Stewardships are to be assigned equitably —not identically, but justly , based on family size, needs, and circumstances. The principle of “equality” here is contextual and compassionate, not mathematical. Land is given through a written deed —a legal stewardship document signed by the bishop. The steward retains his inheritance unless he is no longer worthy , at which point only deeded (not consecrated) portions remain his. The consecrated portion returns to the bishopric for the poor and needy —illustrating the communal Language & Cultural Insights “Portions” – In Hebrew, this concept is often expressed with חֵלֶק ( chelek ) , meaning "lot" or "inheritance portion" (see Joshua 18:10 ). “Inheritance in the Church” – Echoes ancient Israelite land allotments tied to tribal identity and covenantal belonging. “Writing that shall secure” – Indicates an early example of a legal stewardship deed—a contractual document acknowledging both temporal and spiritual trust . Inheritance Documents in Ancient Israel 1. Written Legal Instruments: "Sefer" and "Kitvei" (Scrolls & Writings) The Hebrew term סֵפֶר ( sefer ) refers to a scroll or written legal document. The plural, כְּתוּבִים ( kituvim ) , from the root כָּתַב ( kātab ), simply means "writings" but can include legal records , such as: Deeds of land transfer Marriage contracts (like a ketubah ) Inheritance allocations Levirate marriage contracts These were likely recorded at city gates or with elders, much like legal cases were heard there (see Ruth 4). Example in Scripture: · “Then Baruch wrote from the mouth of Jeremiah all the words of the Lord… in a book.” – Jeremiah 36:4 This shows that prophets and scribes routinely recorded legal and prophetic declarations. 2. Property Allotments: The Tribal System The Book of Joshua (chapters 13–22) outlines how land was divided by lot (Heb: גּוֹרָל / goral ) among the tribes. These portions were not only oral traditions but likely documented through temple or tribal recordkeeping. In Numbers 27:1–11 , the daughters of Zelophehad request written rights to inheritance —and God commands Moses to write them into the law. 3. Ketivah (כתיבה): Written Deeds and Contracts The Mishnah (compiled later but based on oral law of Second Temple Judaism) references written contracts including wills and land transfers. A “ketivah” was a generic term for a written agreement —similar in some ways to a stewardship deed like that given in D&C 51:4. Archaeological evidence from the Lachish Letters , Elephantine Papyri , and Qumran ( Dead Sea Scrolls ) supports the use of formal written contracts in Jewish communities dating back to the 7th–5th centuries BCE. ( From Texts to Scribes: Evidence for Writing in Ancient Israel , The Lachish Letters: Documents from Lehi’s Day By Hugh Nibley “According to the Laws and Covenants” Torah (תּוֹרָה) = “law,” instruction, covenantal guidance Berit (בְּרִית) = “covenant,” binding, sacred agreements between God and His people: used for legal and divine pacts. (Ex: Abrahamic Covenant ( Genesis 17 ), Sinai Covenant ( Exodus 19–24 ), and Land Inheritance Laws ( Numbers 27 , 36 )) Mishpatim (מִשְׁפָּטִים) = judgments or case law Chukkim ( חֻקִּים) – statutes, ordinances, divine decrees beyond human rationale “Transgress and not be accounted worthy” – Worthiness was community-assessed , not self-assigned. Greek equivalent of “steward” is οἰκονόμος ( oikonomos ) , meaning “house manager” or “trustee,” as in 1 Corinthians 4:2 : “Moreover it is required in stewards, that a man be found faithful.” Reflection Questions How does the Lord’s vision of equality differ from modern economic or political systems? What does it mean to receive a stewardship rather than personal ownership? How can we emulate this principle of need-based giving and responsibility today? In what ways does the restored gospel combine spiritual ideals with practical structures? How do sacred covenants influence the way we manage our homes, callings, or resources? The gospel is not only a spiritual philosophy—it is a covenantal order built on structure, accountability, and trust. Do I see my responsibilities—as a parent, leader, employee, or member—as sacred trusts from God? If so, how does that perspective deepen my discipleship? Cross-References D&C 42:30–32 – The Lord commands the Saints to consecrate their properties for equitable distribution. Acts 4:32–35 – Early Christians held all things in common. Jacob 2:17–19 – Seek the kingdom of God and use riches to bless others. Mosiah 4:26 – Retain a remission of sins through caring for the needy. Relevant Conference Talks and Resources “ Enrichment L: The Law of Consecration and Stewardship – Doctrine and Covenants Student Manual This resource delves into the principles of consecration and stewardship, explaining their significance in building Zion and living a life dedicated to God's service. Verses 6–8: Legal & Practical Structures Summary: The Lord affirms that the consecration system must align not only with divine law but also with the civil laws (“laws of the land”). Each group or community has a right to its own appointed resources— internal stewardship is emphasized. The appointment of an agent introduces a practical layer of economic responsibility— food and clothing are prioritized. Language & Cultural Insights “Made sure” – May echo the Hebrew legal idiom אָמֵן ( amen ) , which can mean “confirmed, upheld, verified.” This is related to covenant oath-making. “According to the laws of the land” – Affirms the doctrine from D&C 58:21 : the Saints are to honor, obey, and sustain local governments. “Agent” – In Greek, this aligns with διάκονος ( diakonos ) —a servant or administrator (used for Church leaders in Acts 6:3 and Romans 16:1 ). Reflection Questions How do I view my civic responsibilities as part of my discipleship? Why does the Lord care so much about civil, economic, and legal details in His Church? In what ways can I serve as an “agent” to help distribute blessings in my ward or community? Cross-References D&C 134:5 – Saints are bound to sustain civil governments. Mosiah 2:17 – Service to others = service to God. Acts 6:3 – Early Church appointed stewards (deacons) to handle temporal needs. Romans 16:1 – Phoebe is called a διάκονος , showing early Christian use of the term for practical Church service. Relevant Conference Talks and Resources Love Your Enemies – Elder Dallin H. Oak (Oct 2020), Highlights the need for greater civic responsibility, Knowing that we are all children of God gives us a vision of the worth of others and the ability to rise above prejudice. We Will Prove Them Herewith ” – Elder David A. Bednar (Oct 2020). Emphasizes that we are agents unto ourselves, and that “Now is the time to prepare and prove ourselves willing and able to do all things whatsoever the Lord our God shall command us.” “ The Lord’s Way ” – Elder Stanley G. Ellis (April 2017) The Lord’s way is that we hearken to our leaders’ teachings, understand correct principles, and govern ourselves. Verses 9–12: Unity and Accountability Summary: Honesty and Equality : The Lord commands that all should deal honestly and “be alike,” receiving according to needs so that unity may be achieved . Boundary of Stewardship : What is appointed to one group should not be taken and given to another—highlighting the principle of spiritual boundaries and financial integrity . Inter-Church Transactions : If other congregations need support, agreements must be made and honored—there is a process of mutual accountability . Church Governance : Such decisions must pass through proper Church authority— the bishop or an appointed agent , affirmed by common consent (“voice of the Church”). Language & Cultural Insights “Be alike” – Echoes the Hebrew ideal of צֶדֶק ( tsedeq ) , meaning righteousness, fairness, or justice. “One” – Reflects the covenantal unity (ehad, אֶחָד ) of Israel (cf. Deuteronomy 6:4 ) and the Savior’s prayer for His disciples in John 17:11 , “that they may be one.” Greek: εἷς ( heis ) – “one in number or essence.” “Voice of the Church” – Reflects the early Church’s commitment to common consent , an echo of (קוֹל) qôl קָהָל ( qahal ) or qārā' ʿăṣārâ — to call an assembly or congregation—in ancient Israel ( Joel 1:14 , 2:15 ) Reflection Questions What does it look like to truly “be alike” in a covenant community? Why is honesty so central to building unity among Saints? How does the principle of common consent help safeguard unity and fairness? What can I do to protect spiritual and temporal boundaries in service and leadership? Cross-References Mosiah 18:27–29 – Members contribute according to ability; equality and fairness emphasized. 3 Nephi 26:19 – All things common among the people. Acts 4:32 – Early Christians had “all things common.” D&C 26:2 – Church decisions to be made “by common consent.” Relevant Conference Talks and Resources “ In Partnership with the Lord ” – Elder Ulisses Soares (April 2022), while this talk primarily focuses on marriage relationships, it also highlights the importance of being united in accomplishing God’s work. “ By Union of Feeling We Obtain Power ” – Sharon Eubank (April 2022) As we seek union of feeling, we will call down the power of God to make our efforts whole. Verses 13–15: Storehouse System Summary: The bishop is instructed to establish a storehouse —a sacred place for managing excess goods and money for the community. The bishop is also permitted to draw from the storehouse for the needs of himself and his family, recognizing the full-time nature of his service. This revelation affirms the divine privilege of being allowed to live under a higher law— organization according to God’s laws . Language & Cultural Insights “Storehouse” – Hebrew: אוֹצָר ( otzar ) , meaning a treasury, supply house, or sacred store (often associated with the Temple). “Reserve” – Implies a dignified, need-based allocation , not indulgence. This provision recognizes that those who labor full-time in God’s work are entitled to temporal support (cf. 1 Timothy 5:18 ). “Organizing themselves according to my laws” – Suggests a divinely structured society with both spiritual and economic order .Hebrew equivalent for “law” here: תּוֹרָה ( torah ) – instruction, covenantal guidance. Reflection Questions Early Saints vs. Today: The Bishop’s Storehouse In what ways did the bishop’s storehouse serve the early Saints’ temporal and spiritual needs under the Law of Consecration, and how does today’s Church welfare system reflect that same divine concern in a modern context? Divine Organization Across Time What did it mean for the early Saints to “organize according to God’s laws” in building a covenant community in Ohio, and how can modern Saints apply the spirit of that law to Church callings, family life, and temporal stewardship today? Consecration Then and Now How did the practice of consecrated giving—literally surrendering all property—shape the early Saints’ faith and community? In what ways do fast offerings, tithing, and service today bless both giver and receiver in a similar spirit? Cross-References D&C 42:33–34 – The storehouse is to support the poor and needy. Malachi 3:10 – “Bring ye all the tithes into the storehouse...” Acts 2:44–45 – The Saints held their possessions in common and distributed as needed. 1 Timothy 5:17–18 – Elders who labor in the word are worthy of support. Relevant Conference Talks and Resources “ Bishops—Shepherds over the Lord’s Flock ” – Elder Quentin L. Cook (Oct 2005) The bishop has a paramount role in serving as a shepherd to guide the rising generation to Jesus Christ. “ Is Not This the Fast That I Have Chosen?” – President Henry B. Eyring (April 2015) Your fast offering will do more than help feed and clothe bodies. It will heal and change hearts. “ Establishing Eternal Patterns ” Elder Earl C. Tingey (Oct 2004) The Lord used the word pattern in a revelation given to the Prophet Joseph Smith in 1831: “And again, I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations” ( D&C 52:14 ). At the time this revelation was given, the Church was barely one year old, and there were certain manifestations of false and deceiving spirits. Accordingly, the Lord gave clear instructions in this section that there is an established pattern that all procedures, ordinances, and activities should follow. This pattern would help the Saints do things the Lord’s way. Verses 16–17: Temporary Gathering in Ohio Summary The Lord designates Ohio as a temporary gathering place —a transitional step in the Saints' journey toward Zion. Although the Saints will eventually be called elsewhere, they are to settle and labor in faith , as if they will be there for years. Trusting in the Lord’s timing is part of the test of faith—and the promise is that this will ultimately be for their good. Language & Cultural Insights “For a little season” – A phrase frequently used in scripture to describe a temporary trial or period of transition (cf. D&C 121:7–8 ). “Act... as for years” – Reflects the principle of settling with purpose , even in temporary situations—like the Israelites in exile.Compare with Jeremiah 29:5–7 : “Build ye houses, and dwell in them...” “Consecrate” – Hebrew: קָדַשׁ ( qadash ) , meaning to make holy or set apart Reflection Questions How do I respond when the Lord asks me to settle into a situation that may be temporary? What blessings might come from acting with commitment and consecration even in seasons of uncertainty? Cross-References D&C 124:49 – When Saints do all they can and are prevented, the Lord accepts the offering. Ether 2:6–7 – The Lord leads His people in stages toward the promised land. Relevant Conference Talks and Resources “ He Goes before Us ” – President Henry B. Eyring (April 2020) The Lord is leading the Restoration of His gospel and His Church. He knows the future perfectly. He invites you to the work. Verses 18–20: Promise of Joy to Faithful Stewards Summary: Bishop Edward Partridge’s actions in Thompson are to be a template for Church administration elsewhere. The Lord gives a universal promise : anyone who is faithful, just, and wise in stewardship will inherit eternal life . The section ends with Christ’s personal signature and Second Coming warning —a reminder of urgency and divine presence. Language & Cultural Insights “Faithful, just, and wise” – These virtues align with the attributes of the wise servant in Luke 12:42 . “Cometh quickly” – Greek: ταχύς ( tachys ) , meaning “soon” or “suddenly.” Reflection Questions How can Bishop Partridge’s example guide my own leadership or ministering efforts today? What does it mean for me to be found “faithful, just, and wise” in my stewardships—both sacred and secular? How do I live in joyful expectation of Christ’s coming “in an hour [I] think not”? Cross-References D&C 6:34–37 – Fear not, even Christ is in our midst. Luke 16:10–12 – He who is faithful in little will be trusted with much. D&C 58:26–28 – The Lord desires a wise and faithful people who act of their own accord. Relevant Conference Talks and Resources “ The Joy of the Saints ” – President Elder D. Todd Christofferson (Oct 2019) Joy comes from keeping Christ’s commandments, from overcoming sorrow and weakness through Him, and from serving as He served. “ Stewardship—a Sacred Trust ” – Elder Quentin L. Cook (Oct 2009) Becoming a wise and faithful steward” “ Converted unto the Lord ” – Elder David A. Bednar (Oct 2012) Becoming faithful in all things.

Previous Next Doctrine & Covenants Section 84b — Study Guide CFM Materials Doctrine & Covenants Section 84b — Study Guide Continues from Doctrine & Covenants Section 84a — Study Guide D&C 84:62–72 — The Promised Signs of Belief and Divine Protection Verses 62-72 Doctrine & Covenants 84:62–72 Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God’s high priests; ye are they whom my Father hath given me; ye are my friends; Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost. And these signs shall follow them that believe— In my name they shall do many wonderful works; In my name they shall cast out devils; In my name they shall heal the sick; In my name they shall open the eyes of the blind, and unstop the ears of the deaf; And the tongue of the dumb shall speak; And if any man shall administer poison unto them it shall not hurt them; And the poison of a serpent shall not have power to harm them. Doctrinal Summary This passage reiterates the apostolic commission: to go into all the world and preach the gospel. The Lord parallels His instructions to ancient apostles with the modern high priests, calling them “friends” and “apostles.” He promises that those who believe , repent, and are baptized will receive the Holy Ghost , and that miraculous signs—healings, exorcisms, divine protection—will follow them. This is both a continuation of Mark 16:17–18 and a reaffirmation of covenantal empowerment. Language & Cultural Insights “Believe” — Greek: pisteuō (πιστεύω) This verb implies not only mental assent but active trust and loyalty. Faith initiates action and covenantal relationship. “Follow” — Greek: parakoloutheō (παρακολουθέω) Means to accompany, to conform closely—suggests discipleship that shadows the movements and teachings of the Lord. “Wonderful works” — Hebrew: פָּלָא Pela - Pala / פָּעַל Pa’al . Greek: μεγαλεῖα megalea, from megas great + lalea words /things, also dynamis (δυναμις) “power” Often translated as "miracles" or "powers," this term emphasizes divine force and spiritual empowerment through priesthood authority. ( Act 2:11 , Luk 1:49 ) “Cast out” — Greek: ekballō (ἐκβάλλω) To forcibly eject or drive out—used in the New Testament to describe Jesus’ expulsion of evil spirits. “Sign…Poison” — Hebrew: nēs (נֵס) — often translated “ensign” or “miraculous sign.” חֵמָה chêmâh — “heat, fury, anger, poison, venom.” Also רֹאשׁ rôʼsh — venom from the “ head ,” and שָׂרָף sârâph , as in seraphim (plural form), meaning fiery , brazen (brass/ copper color). Alternatively, some passages may echo nāshakh (נָשַׁךְ) meaning “to bite”—as in the “biting” or toxic harm of a serpent. “Serpent” — Hebrew: nāchāsh (נָחָשׁ) In biblical typology, the serpent symbolizes both danger (Genesis 3) and healing (see Numbers 21:6–9 )—a paradox fulfilled in Christ (see John 3:14–15 , Helaman 8 ). Reflection Questions What does it mean to be called the Lord’s “friend” in the context of apostleship and covenant service? How can we understand these promised signs—healing, protection, miracles—in our modern lives? How does belief manifest not just in words, but in covenantal power and priesthood action? Cross-References Mark 16:15–18 — “These signs shall follow them that believe...” John 15:14–15 — “Ye are my friends, if ye do whatsoever I command you.” Mosiah 18:10 — Baptism as a covenant of witness and action. Alma 37:6 — By small and simple things are great things brought to pass. D&C 84:64 — Baptism by water and receipt of the Holy Ghost. Numbers 21:6–9 — The brazen serpent lifted up for healing. John 3:14–15 — Christ compared to Moses’ brass serpent. D&C 84:73–80 — Preaching the Gospel with Power and Boldness Verses 73-80 "Doctrine and Covenants 84:73–80" 73 But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation. 74 Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father’s kingdom where my Father and I am. 75 And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. 76 But, verily I say unto all those to whom the kingdom has been given—from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in Zion for their rebellion against you at the time I sent you. 77 And again I say unto you my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power; 78 For I suffered them not to have purse or scrip, neither two coats. 79 Behold, I send you out to prove the world, and the laborer is worthy of his hire. 80 And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst. Doctrinal Summary This passage reaffirms the Lord’s commission to His servants to go forth boldly and faithfully in preaching the gospel without boasting or self-promotion. The labor is to be carried out in the Lord’s power, not for worldly gain, and is accompanied by divine protection and provision. The Lord also outlines the consequences for those who reject the message—damnation and exclusion from His kingdom. The missionary charge is urgent, global, and covenantal in nature. Faithfulness in this labor ensures physical, mental, and spiritual preservation by the power of God. Language & Cultural Insights Boast themselves – The Greek equivalent often used in scripture is καυχάομαι ( kauchaomai ), meaning "to glory in" or “brag.” Paul uses this term in contrast to boasting in God or in the cross (Galatians 6:14). Profit and salvation – Salvation (Hebrew: יְשׁוּעָה yeshuah ) → implies deliverance, wholeness, and peace. Damned – Greek: κατακρίνω ( katakrinō ) → meaning to be condemned or judged as guilty—particularly with a final, divine judgment. Prove the world – Greek: δοκιμάζω ( dokimazō ) means “to test for genuineness” or “to approve after trial.” (This word is used in Romans 12:2 and 1 Corinthians 11:28.) Laborer is worthy of his hire – Greek: ἐργάτης ( ergatēs ) → means a field worker or servant; and μισθός ( misthos ) → means wages, reward, or compensation. Preach this gospel – Greek: κηρύσσω ( kērussō ) → meaning to proclaim as a herald. The use of this word implies divine commission and urgency. Purse or scrip – Common Hebrew idioms denoting travel and reliance on personal provision. Jesus similarly sent His disciples without these in Luke 10:4 to test reliance on divine providence. Reflection Questions What does it mean to preach “in the Lord’s power” rather than in our own strength? How does the Lord’s promise of protection and provision inspire greater faith? What does it say about God’s character that He warns and blesses so precisely? Cross-References Matthew 10:9–10 : “Provide neither gold, nor silver, nor brass in your purses...” Luke 10:4–7 : Command to carry no purse, rely on hospitality. Alma 29:9 : “I know that which the Lord hath commanded me, and I glory in it...” D&C 24:18 : The laborer is worthy of his hire. D&C 84:80 : Assurance of physical and spiritual protection for the faithful. D&C 84:73–80 — Preaching the Gospel with Power and Boldness Verses: 73-80 "Doctrine and Covenants 84:73–80" 73 But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation. 74 Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father’s kingdom where my Father and I am. 75 And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. 76 But, verily I say unto all those to whom the kingdom has been given—from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in Zion for their rebellion against you at the time I sent you. 77 And again I say unto you my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power; 78 For I suffered them not to have purse or scrip, neither two coats. 79 Behold, I send you out to prove the world, and the laborer is worthy of his hire. 80 And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst. Doctrinal Summary This passage reaffirms the Lord’s commission to His servants to go forth boldly and faithfully in preaching the gospel without boasting or self-promotion. The labor is to be carried out in the Lord’s power, not for worldly gain, and is accompanied by divine protection and provision. The Lord also outlines the consequences for those who reject the message—damnation and exclusion from His kingdom. The missionary charge is urgent, global, and covenantal in nature. Faithfulness in this labor ensures physical, mental, and spiritual preservation by the power of God. Language & Cultural Insights Boast of themselves – The Greek equivalent often used in scripture is καυχάομαι ( kauchaomai ), meaning "to glory in" or “brag.” Paul uses this term in contrast to boasting in God or in the cross ( Galatians 6:14 ). Comparable to הָלַל hâlal in Hebrew. See Alma 26:12 . Profit and salvation – Salvation (Hebrew: יְשׁוּעָה yeshuah → Jesus) implies deliverance, wholeness, and peace. Damned – Greek: κατακρίνω ( katakrinō ) → meaning to be condemned or judged as guilty—particularly with a final, divine judgment. Prove the world – Greek: δοκιμάζω ( dokimazō ) means “to test for genuineness” or “to approve after trial.” (This word is used in Romans 12:2 and 1 Corinthians 11:28 .) Hebrew: בָּחַן bâchan Laborer is worthy of his hire – Greek: ἐργάτης ( ergatēs ) → means a field worker or servant; and μισθός ( misthos ) → means wages, reward, or compensation. Preach this gospel – Greek: κηρύσσω ( kērussō ) → meaning to proclaim as a herald. The use of this word implies divine commission and urgency. Purse or scrip – Common Hebrew idioms denoting travel and reliance on personal provision. Jesus similarly sent His disciples without these in Luke 10:4 to test reliance on divine providence. Reflection Questions What does it mean to preach “in the Lord’s power” rather than in our own strength? How does the Lord’s promise of protection and provision inspire greater faith? What does it say about God’s character that He warns and blesses so precisely? Cross-References Matthew 10:9–10 : “Provide neither gold, nor silver, nor brass in your purses...” Luke 10:4–7 : Command to carry no purse, rely on hospitality. Alma 29:9 : “I know that which the Lord hath commanded me, and I glory in it...” D&C 24:18 : The laborer is worthy of his hire. D&C 84:80 : Assurance of physical and spiritual protection for the faithful. D&C 84:81–97 — Temporal Promises & Apostolic Instruction Verses 81-97 81. Therefore, take ye no thought for the morrow, for what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed. 82. For, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory, are not arrayed like one of these. 83. For your Father, who is in heaven, knoweth that you have need of all these things. 84. Therefore, let the morrow take thought for the things of itself. 85. Neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life , and it shall be given you in the very hour that portion that shall be meted unto every man. 86. Therefore, let no man among you, for this commandment is unto all the faithful who are called of God in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom. 87. Behold, I send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come. 88. And whoso receiveth you, there I will be also, for I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up. 89. Whoso receiveth you receiveth me; and the same will feed you , and clothe you , and give you money. 90. And he who feeds you, or clothes you, or gives you money, shall in nowise lose his reward. 91. And he that doeth not these things is not my disciple ; by this you may know my disciples. 92. He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. 93. And in whatsoever village or city ye enter, do likewise. 94. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. 95. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me; 96. For I, the Almighty, have laid my hands upon the nations, to scourge them for their wickedness. 97. And plagues shall go forth, and they shall not be taken from the earth until I have completed my work, which shall be cut short in righteousness — Doctrinal Summary This passage reassures missionaries and messengers of the Lord that they need not be overly concerned with food, clothing, or what they will say when preaching. Like the lilies of the field, their Father will provide. These instructions echo Jesus’ words from the Sermon on the Mount and extend to how messengers are to interact with those who receive or reject their message. Promises are made of divine presence, spiritual preparation, and even angelic support for those sent by God. Rejection of the Lord’s messengers is equated with rejection of God Himself and comes with associated warnings of judgment and scourging upon the nations. Language & Cultural Insights “Take no thought” — Greek: μεριμνάω ( merimnaō ) Meaning: “to be anxious or distracted,” often used in Jesus' teachings (e.g., Matthew 6:25 ). “ Treasure up in your minds …words ” Hebrew: סְגֻלָּה çᵉgullâh , אוֹצָר ʼôwtsâr → “treasure” See Isa 33:6 , “And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.” Greek: λογίον ( logion ) “words.” Root of the word for " oracles, " referring to divine speech or words of life. Used in the Sept. for חֹשֶׁן ḥōšen , the breast-plate of the high priest “Disciple” — Greek: μαθητής ( mathētēs same root as mathematics “the measure of measuments”) Hebrew: לִמּוּד ( limmûwd )A learner, apprentice, or follower of a master. (לִ + מַד = prefix l- “to” + mad “measure” from מָדַד mâdad . aka “One who measures .”) Discipleship in scripture implies lifelong transformation and emulation of the teacher. “Commandment” — Hebrew: צָוָה ( tsavah ) Meaning “to charge, command, or appoint.” It implies divine commissioning rather than mere suggestion. Greek: ἐντολή ( entolḗ ) An order prescribed to one through the original person’s office or authority “Teach” — Greek: διδάσκω ( didaskō ) Refers not just to relaying information but forming moral and covenantal understanding. Hebrew: לָמַד ( lâmad ): to cause to be learned through instruction or training Cleansing of feet — In ancient culture, this was both literal and symbolic. In Jewish tradition, it denoted leaving judgment upon those who rejected the message (cf. Matthew 10:14). It is also a ritual act denoting separation from impurity. Hebrew רָחַץ ( râchats ) To wash the body, either physical washing or as part of a spiritual cleansing Reflection Questions How does trusting God with temporal needs affect our ability to minister boldly? What does it mean to be a “disciple” in action—not just belief? How does this passage deepen our understanding of how God supports His servants? Cross-References Matthew 6:25–34 : Jesus’ teaching about lilies and anxiety. Luke 12:22–32 : Parallel teaching about trusting in God’s provision. 3 Nephi 13:25–34 : Sermon at the temple in Bountiful. Doctrine and Covenants 84:85 : “Treasure up continually the words of life.” Matthew 10:14 : Shaking the dust from feet as a witness. D&C 84:98–102 — The New Song of Zion: A Prophetic Witness Verses 98-102 Doctrine and Covenants 84:98–102 98. Until all shall know me, who remain, even from the least unto the greatest , and shall be filled with the knowledge of the Lord , and shall see eye to eye , and shall lift up their voice , and with the voice together sing this new song , saying: 99. The Lord hath brought again Zion; The Lord hath redeemed his people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers. 100. The Lord hath redeemed his people; And Satan is bound and time is no longer. The Lord hath gathered all things in one. The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. 101. The earth hath travailed and brought forth her strength; And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people. 102. Glory, and honor, and power, and might, Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, Forever and ever, Amen. Doctrinal Summary This powerful conclusion introduces a prophetic “new song” sung by Zion, signifying full knowledge of God and the unification of heaven and earth. The song praises the Lord’s redemptive acts, testifies of Satan’s defeat, and declares the glory of Zion clothed in the majesty of her God. These verses symbolize the final triumph of the covenant and serve as a liturgical proclamation of the Lord’s coming reign. The song reflects deep eschatological and covenantal themes. Language & Cultural Insights “New song” — Hebrew: שִׁיר חָדָשׁ ( shir chadash ), Greek: καινὴν ᾠδὴν ( kainos ōdē ) Used in Psalm 96:1 and Revelation 5:9 to denote a redemptive victory song that will be sung in the last days as part of the Second Coming. “Voice together” — Emphasizes unity in prophetic witness . The Hebrew word often used in similar contexts is קוֹל ( qol ) meaning "sound, proclamation, thunder, or shofar." (Qol Echad ) See: Exodus 19:16–19 , Isaiah 52:8 , 2 Chronicles 5:13 , Psalm 29 , Revelation 14:2–3 . “Election of grace” — From Paul’s language in Romans 11:5 , referring to the remnant chosen not by works but by divine mercy. “Lift up their voice... sing” — Greek: ᾄδω ( adō ) = “to sing praises or hymnally proclaim.” Often linked with worship and covenant renewal. Mirror imagery & the Urim and Thummim — The idea of Zion coming "down from above" and "up from beneath" echoes the dual nature of the Urim and Thummim , instruments of divine reflection. Theologically, this symbolizes heaven and earth being brought into harmony through covenant alignment (see Revelation 21:2; Ether 13:3–11). “She is clothed with the glory of her God” — evokes bridal imagery (cf. Isaiah 61:10, Revelation 19:7–8). Zion is depicted as the prepared Bride. Reflection Questions What does it mean for Zion to "sing the new song"? How does singing become a prophetic witness of readiness? What patterns of covenantal redemption are echoed in this passage? Cross-References Deuteronomy 32:1–43 : Song of Moses – God’s covenant witness to Israel. Revelation 5:9 and Revelation 14:3 – New song sung by the redeemed with the Lamb. 2 Nephi 8:11 : Joy and singing in Zion. D&C 133:56–57 : Redeemed shall sing the song of the Lamb. Ether 13:3–11 : New Jerusalem comes down out of heaven and is joined with the Zion below. D&C 84:103–120 — Final Charge: Warning, Gathering, and Blessing All Nations Verses 103-120 Doctrine & Covenants 84:103–120 ( LDS.org ) 103. And again, verily, verily, I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good. 104. And let all those who have not families, who receive money, send it up unto the bishop in Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion. 105. And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing. 106. And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also. 107. Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill. 108. Behold, this is the way that mine apostles, in ancient days, built up my church unto me. 109. Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? 110. Also the body hath need of every member, that all may be edified together, that the system may be kept perfect. 111. And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. 112. And the bishop, Newel K. Whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud. 113. He should also employ an agent to take charge and to do his secular business as he shall direct. 114. Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things. 115. For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate. 116. Let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed. 117. And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days. 118. For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble. 119. For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people. 120. I am Alpha and Omega, the beginning and the end. Amen. Doctrinal Summary This final segment acts as the Lord’s closing commission to His servants. It includes: Practical instructions on consecrated financial stewardship (vv. 103–105) Principles of missionary companionships, mutual strengthening, and sending forth lesser priesthood brethren (vv. 106–107) A divine model of church structure: apostles, bishops, deacons, and teachers (vv. 108–111) Bishop Newel K. Whitney's charge to minister, warn, and teach the consequences of rejection (vv. 112–116) A global call to all servants of God to reprove the world and gather the righteous (vv. 117–120) This passage culminates in a majestic eschatological vision where the Lord shakes the earth and heavens, puts forth His hand to reign, and closes with the divine affirmation: “I am Alpha and Omega, the beginning and the end.” Language & Cultural Insights “Consecrated” — From Latin consecrare , meaning "to make sacred, to dedicate formally." In Hebrew: קָדַשׁ ( qāḏash ) — “to set apart, sanctify” “Be edified in all meekness” — Greek for “edify” is οἰκοδομέω ( oikodomeō ) — “to build up (a house, body, or person).” Often used metaphorically in NT for spiritual growth. “Let not the head say unto the feet...” — Direct allusion to 1 Corinthians 12:12–27 , emphasizing interdependence in the Body of Christ. “The system may be kept perfect” — This is covenantal and temple language. The Greek word often used for “perfect” in the NT is τέλειος ( teleios ) — complete, whole, fully matured. “Sound of the gospel” — Gospel: Greek εὐαγγέλιον ( euangelion ) — “good news” or “message of salvation.” “Confounded” — Greek καταισχύνω ( kataischunō ) — “to dishonor, to shame, to disappoint one’s hope.” “I will not only shake the earth...” — Echoes Haggai 2:6 and Hebrews 12:26–27 about the Lord’s return and purification of creation. “Put forth my hand to exert the powers of heaven” — This phrase invokes Exodus 6:6 and Isaiah 52:10 — the Lord’s “outstretched arm” is a symbol of deliverance, judgment, and power. Reflection Questions What does it mean to proclaim the gospel with boldness, but also in meekness? How do modern missionary efforts reflect the principles of companionship and shared callings found here? In what ways can we personally help “keep the system perfect” in our wards and stakes? Do we view the rejection of the gospel with appropriate urgency and compassion? What does the Lord’s declaration “I am Alpha and Omega” mean for our role in the last days? Cross-References & Conference Talks Scripture Cross-References D&C 38:27 — “If ye are not one ye are not mine.” Isaiah 52:10 — “The Lord hath made bare his holy arm.” Luke 21:26 — “Men’s hearts failing them for fear...” Conference Talks President Ezra Taft Benson, “ Flooding the Earth with the Book of Mormon ” (Oct. 1988) Elder Dieter F. Uchtdorf, “ Your Great Adventure” (Oct. 2019)

This parable emphasizes the importance of being spiritually prepared and properly clothed for the heavenly wedding feast through a story of a king who invited guests to his son's wedding but removed a guest not wearing the proper attire, demonstrating the importance of making and keeping sacred covenants. Wedding Garment Matthew 22:11–14 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: Called and Chosen D&C 121:35-40 Put On Thy Strength, O Zion by Elder David A. Bednar

Jesus uses this allegory in a conversation with Peter in which Jesus instructs Peter to tend and care for his followers as a shepherd tends and feeds his sheep. Feed My Sheep John 21:15-17 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: “Feed My Sheep” by Elder Ulisses Soares

Jesus praises God for revealing the mysteries of His kingdom to the humble and childlike, while hiding the mysteries of the kingdom from those who are wise in their own eyes. He invites all who are burdened and weary to come to Him for rest and salvation. Things Hidden from Prudent and Revealed to Babes Matthew 11:25–27 ( INT ) Luke 10:21-22 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: Matthew 13:10–17

Jesus compares faithful and wise servants who do their duties and are rewarded with wicked and lazy servants who neglect their responsibilities and are punished. Faithful vs. Wicked Servant Matthew 24:45-51 ( INT ) Mark 13:34-37 ( INT ) This information is currently under construction and review; please check back for more information in the future. D&C 121:29

Jesus compares the Kingdom of God to a seed that grows and matures on its own, without the farmer's understanding of how it happens. Growing Seed Mark 4:26-29 ( INT ) This information is currently under construction and review; please check back for more information in the future. It Works Wonderfully! by Dieter F. Uchtdorf

Previous Next Doctrine & Covenants 52 — Study Guide CFM Materials Doctrine and Covenants 52 — Study Guide Date & Location Date: June 6, 1831 Location: Kirtland, Ohio Setting: Given at the conclusion of a multi-day Church conference (June 3–6), where: The first ordinations to the office of high priest were performed. Saints experienced spiritual phenomena—some authentic, others false and deceiving spirits , which led to this clarifying revelation. Historical Background This conference marked a new phase of Church growth and governance. The revelation provides: Direction for missionary travel to Missouri Instructions on how to discern true spiritual manifestations Organization of companionships for preaching two-by-two Missouri is officially revealed as the place of the next conference , and ultimately the location for Zion. Sources: Revelations in Context – “The Center Place” D&C Historical Resources – Section 52 Purpose of the Revelation To designate Missouri as the new gathering place for Zion. The Journey of the Colesville Branch To send missionary companionships to preach the gospel while traveling. To correct confusion arising from false spirits and spiritual excess. To give the Saints a pattern for discerning truth and organizing themselves by divine law. Timeframe & Context Occurs just after major baptisms and the formal establishment of Church leadership roles in Ohio. Precedes the Saints’ migration to Jackson County , which would occur later that summer (July 1831). Reveals growing tension between spiritual manifestations and doctrinal boundaries . Significance Notable use of the phrase “ pattern in all things ” (verse 14), establishing a model for spiritual discernment, compare to the pattern that Jesus showed Moses on Sinai, Exodus 25:9, Hebrews 8:5. This pattern is significant as this is the location where the Lord instructs the Saints to build a Temple. Introduces the principle of traveling two by two —a missionary standard that continues in the Church today. Gives us insight into early Church leadership structure and accountability. Issues a warning about Satan’s power to deceive—even in spiritual settings. Highlights Zion as both a physical location and a spiritual ideal—calling the Saints to holiness as they prepare for their inheritance. Verses Main Theme Summary 1–2 Missouri Chosen for Next Conference The Lord instructs the elders to hold their next general conference in Missouri, a land consecrated for the remnant of Jacob and heirs of the covenant. 3–8 First Missionary Companions Called Joseph Smith, Sidney Rigdon, and others are called to travel in pairs to Missouri. Their success depends on faithfulness; unfaithful servants will be cut off. Lyman Wight and John Corrill John Murdock and Hyrum Smith Thomas B. Marsh and Ezra Thayre Isaac Morley and Ezra Booth Edward Partridge and Martin Harris David Whitmer and Harvey Whitlock Parley P. Pratt and Orson Pratt Solomon Hancock and Simeon Carter Edson Fuller and Jacob Scott Levi Hancock and Zebedee Coltrin Reynolds Cahoon and Samuel H. Smith Wheeler Baldwin and William Carter Newel Knight and Selah J. Griffin Joseph Wakefield and Solomon Humphrey 9–11 Preach by the Spirit and Scripture Missionaries are to preach only what the apostles and prophets have written and what the Holy Ghost reveals through prayer and faith. 12–13 Lyman Wight Warned Satan seeks to sift him like chaff , but the faithful shall be entrusted with more. 14–21 Pattern for Discerning True Spirits The Lord gives a test: those who speak with contrite spirits, edify others, and obey ordinances are of God; others are not. This pattern protects against deception. 22–33 Extensive Missionary Companionships Assigned More than 30 elders are called to go “two by two” toward Missouri, with instructions not to overlap or build on another’s foundation. “let all these take their journey unto one place, in their several courses ( מְסִלָּה mᵉçillâh ) , and one man shall not build upon another’s foundation , neither journey in another’s track.” How might recognizing and honoring our מְסִלָּה (mᵉṣillâh)—our God-given course—help us better understand our personal mission, avoid comparison, and more fully trust the journey the Lord has set for us? 34–36 Eastern Missionaries and Prophetic Fulfillment Additional missionaries are sent eastward to labor with their families and preach the testimony of the prophets. 37–38 Priesthood Reassignments Due to transgression, Heman (Herman) A. Bassett ’s appointment is revoked; Simonds Ryder and others are called and ordained instead. 39–40 Watch Over the Churches and Care for the Needy Elders not journeying to Missouri are to remain and labor with their hands, guarding against wickedness and remembering the poor and afflicted. 41 Travel Recommends Joseph Smith, Sidney Rigdon, Edward Partridge, and Oliver Cowdery are instructed to carry letters of recommendation. (Greek: συστατικῶν systatikōn; 2 Corinthians 3:1–2 , Acts 18:27 , Romans 16:1–2 ) 42–44 If Faithful, Zion Will Come The Lord promises joy and exaltation to the faithful and reaffirms that Zion (Missouri) will come in its appointed time despite being in the hands of enemies.

Music Theory The Musical Staff In Western Music Notation, a musical staff is a set of five horizontal lines and four spaces that organize different musical pitches. The origin of the musical staff can be traced back to medieval Europe. Originally, a Byzantine Monk, named Guido d’Arezzo (991-1050 AD) developed a four-lined staff, which represented the fingers of one’s hand. Later, the fifth line was added to represent the thumb, and the use of the 5 lined staff has continued to this day. A sample of the four-lined staff can be seen below. This selection comes from the Doxology and Lord's Prayer (audio sample ). Recognizing that a hand was the model for the Musical Staff can help beginning music students to become familiar with musical notation and organization more quickly. Guido d’Arezzo originally called the Staff the "linea signata, " or the "line signature." The staff by itself does not identify specific pitches, it simply organizes the pitches into a series of successive steps to help the musician recognize the relationship between notes. To identify a specific pitch, a clef would need to be written into the score. Clefs There are four basic clefs that are typically used in musical literature. They are the treble, bass, alto, and tenor clefs. Treble G Clef Quizlet The treble clef is also known as the G clef. Notice that the clef itself looks like a letter G. The middle part of the clef even circles around the note G. From this position we can stack the other notes up and down the clef according to alphabetical order, from A to G. People will frequently use mnemonics to help them remember what the various lines and spaces are on the musical clef. A popular mnemonic for the lines of the treble clef is “Every Good Boy Does Fine”, or “Every Good Boy Deserves Fudge”. The spaces on the treble clef spell out the word FACE. Bass F Clef Quizlet The bass clef is also called the F clef. It was intended to look like a backward f. The line between the two dots indicates where the note F would be. Just as we did before, we fill in the note names alphabetically. The mnemonics “Good Boys Do Fine Always”, and “All Cows Eat Grass” are fairly popular. Alto and Tenor C Clef The alto and tenor clefs use the C clef. The central point of this clef points to middle C. A modified C Clef, or brace/ bracket, unites the treble and bass clefs on a grand staff. These clefs provide landmarks for the musician to identify the notes quickly and easily. House Mnemonic

Music Theory Rhythm Etymology: Ancient Greek: ῥυθμός "a measured flow of movement, vibration, proportion, arrangement, shape, and manner." Rhythm is an essential element of music that governs a musical composition's timing, duration, and arrangement of sounds and silences. This provides structure, cohesion, and forward motion to a piece of music and is a fundamental aspect of musical expression. Rhythm is created through the repetition and variation of basic rhythmic patterns and can be manipulated in various ways to create different moods, emotions, and styles. Whether simple or complex, rhythm is a vital component of music and plays a key role in shaping a piece's overall character and impact. In this section, we will introduce some of the most fundamental elements of rhythm including: Pulse, Meter, Tempo, Rhythmic Duration, Subdivisions, Syncopations, Time Signatures & and more. Pulse (Latin: Pulsus - pello + sus, pellere (the act of striking, beat); Ancient Greek: ψάλλω "Psalm, chant, hymn, praise) Both poetic and musical pulse refers to the regular and steady underlying heartbeat that provides the foundation for a compositional work. It is the basic unit of time in music and establishes a rhythmic framework that allows the listener to perceive and follow the passage of time within a musical composition. Tempo Musical tempo refers to the speed or pace at which a musical piece is performed. It is usually indicated at the beginning of a piece of music by a specific word or phrase, such as "Allegro" (fast) or "Adagio" (slow), which gives the musician an idea of how fast or slow the music should be played. The tempo can also be indicated by a metronome marking, which uses beats per minute (BPM) to measure the speed. The tempo of a piece of music can have a significant impact on its emotional impact, and can be used by the composer and performer to create a sense of tension, excitement, relaxation, or other moods. Meter Meter refers to the recurring pattern of strong and weak beats that organizes the pulse of a piece of music or poetry into a regular and predictable structure. The meter provides a sense of rhythmic regularity and stability and helps to establish a piece's rhythmic undercurrent and mood. Many types of meters exist, particularly in traditional folk music and poetry. These meters group divisions of beats into specific patterns and can be grouped into equal and unequal parts. These patterns reflect the character and flavor of various traditions, cultures, moods, and means of emotional expression. The use of consistent rhythmic patterns has been used for millennia, by multiple cultures, for multiple reasons. One of the most functional aspects of meter and rhythm is that it aids with memory and significantly improves the retention and preservation of material. This was especially important before the invention of the Printing Press in 1436 AD. Many significant works we are familiar with today were preserved through ancient rhythmic and musical traditions, including the Bible. However, Hebrew cantillation uses meter a bit differently than the meters we are discussing with Western Notation. It was a widespread practice for important histories and stories to be set to poetic meter and music. This happened in virtually every civilization known to man, from the Ancient Egyptians, Sumerians, and Minoans to the Polynesian Hookahs, Native American Songscapes, and African Spirituals. This helped to preserve the memories of significant events, people, religious beliefs, and cultural identity. These oral traditions were taught, memorized, and passed down through multiple generations in the form of hymns, chants, songs, dances, rhymes, myths, and legends until they were finally able to be recorded. As various communities learned and developed systems and technologies for linguistic and musical literacy, the surviving oral traditions could be recorded and preserved in various formats. Metric poetic forms are at the heart of many monumental literary works such as Beowulf (recorded between 975 and 1025 AD), the Iliad ( recorded between 725 and 675 BC), Odyssey (recorded between 800 and 700 BC), and well as more modern works by poets such as Shakespeare, Chaucer, the Grimm Brothers, and countless others. Some examples of well-known meters include: The famous "To be or not to be" soliloquy from William Shakespeare's play Hamlet is written in iambic pentameter, a common meter in English poetry and Shakespeare's plays. In iambic pentameter, each line consists of ten syllables with alternating stressed and unstressed syllables, resulting in a "da-DUM" rhythm. ( How to Speak Verse in Shakespeare ) Another example of iambic meter is "A Poor Wayfaring Man of Grief", although this is an example of Iambic Octameter. The nursery rhymes "Jack and Jill," "Mary Had a Little Lamb," and the "ABC Song" were all written in trochaic meter, a standard meter in English poetry and children's songs. In trochaic meter, each line consists of four feet of eight syllables that alternate between stressed and unstressed syllables beginning with the downbeat, resulting in a "DUM-da" rhythm. (Trochaic Meter Tutorial ) "The Night Before Christmas" by Clement Clarke Moore, and Dr. Seuss's "One Fish Two Fish Red Fish Blue Fish" are excellent examples of Anapestic meter, with its bouncy and rolling rhythm that can be quite lively and fun. (Poetic Meter: Anapestic ) Homer's "Iliad" and "Odyssey" are epic poems composed in ancient Greece and are considered among the greatest works of Western literature. The meter used in both verses is a dactylic hexameter. This rhythmic pattern is characterized by six feet per line, with each foot consisting of one long syllable followed by two short syllables. This pattern is sometimes called "long-short-short" or "dactyls," giving the poetry a distinctive and memorable sound. Dactylic hexameter was a popular meter for epic poetry in ancient Greece and was used by other poets besides Homer. The meter allowed the poets to create a sense of grandeur and awe and convey a wide range of emotions and moods. The use of dactylic hexameter in Homer's "Iliad" and "Odyssey" has profoundly influenced Western literature and helped establish the epic form as one of the most powerful and enduring forms of poetry. (Wes Callihan on the Dactylic Hexameter in Homer's Iliad) The rhythmic properties of these examples help the readers and audience members to learn and remember the materials and set the mood and tone. Today's systems in Western Musical notation were derived from these ancient metric devices. Transitioning into Western Rhythmic Notation Neumes, Ligatures, & and the development of the Musical Note Before the development of Western Music Notation, musicians would use various symbols to help them remember the melodies of various texts. The melodies are called plainchant, plainsong, or cantus firmus, "fixed song" in Latin. These traditional songs and melodies were memorized and passed down orally for many generations. Priest of multiple religious traditions dedicated their entire lives to learning and teaching these oral musical traditions. This was a daunting but necessary task because it was how they preserved their histories and how they learned and taught scripture to their communities. Different communities developed different symbols as mnemonic devices to aid them in the preservation of their oral traditions, and these symbols changed and developed over time, even within the same communities. For example, just following the Babylonian exile, the Jews used letters as mnemonic reminders to help them remember melodic lines. These symbols developed over time into what we now call Trope symbols. Scholars have identified markings in the Dead Sea Scrolls that they believe to be early Trope symbols, similar cantillation symbols have been found in later Slavic Hymns. Around the 6th century AD, the Jewish Trope symbols began to be codified by the Masoretic Scribes, and thes symbols they formalized by the ninth century are still used today. In Christian tradition, similar practices were observed to preserving hymns and chants using symbols that reflected Byzantine "Greek" traditions. Most scholars agree that the Byzantine Cantillation and Jewish Trope were at some point either related or derived from a similar source. However, the symbols and traditions of different communities diverged over time and developed into their own distinctive styles and practices. In the Byzantine tradition, certain symbols represented intervallic relationships, and others indicated rhythmic patterns. In both Jewish and Christian traditions the cantillation markings were written into the texts, usually above but also below the written words (especially with Trope). Around the 10th century, when the Benedictine monk Guido d'Arezzo, wrote his famous treatise, Micrologus de Disciplina Artis Musicae , Guido drew largely upon previous Music Traditions. From the previous cantillation symbols that represented different intervallic relationships, Guido simplified the concept by placing modified neumes on the hand in combination with solfege syllables to indicate and teach the movement of the vocal line, this developed into the musical staff and set in motion the development of Western Musical Notation. At this point, the vocal markings were referred to as neumes. The word neume from the Greek word πνεῦμα which means "breath" or "Spirit." It is significant to note that this is the same word used in reference to the Holy Ghost. Later, between the 11th and 13th centuries, these principles were reformed to incorporate rhythmic elements into the formation of the neumes themselves, these rhythmic symbols were called ligatures, from the Latin root ligō (“tie, bind”) +‎ -tūra . which indicates the action noun of something "tied or bound." Like little stitches, the ligatures helped specify each neume's length, accent, and ornamentation. They also helped to expand polyphonic works, which included two or more different notes being performed simultaneously. Jewish Samples Symbols found in the Dead Sea Scrolls, believed to be cantillation markings. Eric Werner "The Sacred Bridge. " Some examples of Jewish Masoretic Cantillation symbols developed between the 6th and 9th centuries AD and are still used today. Examples include notated interpretations A sample of how notation symbols appear in Hebrew texts. In this sample, the cantillation symbols are exaggerated to stand out from the niqqud vowel markings. Greek Samples The sample above represents Greek Cantillation Notation. These symbols were also written into the texts as mnemonic devices to help priests and singers remember melodies and chants that they had learned orally. This is demonstrated in the sample below. This was the system that was primarily used to record Gregorian Chant, and it continued through the Renaissance Period and into the Baroque Era (1600-1750 AD). During these centuries continuing advancements were made to music notation and this develop into the system we use today. Modern Rhythmic Notation Note Names Bars and Measures In Western Music Notation, the basic unit of meter is the μέτρον "measure" or "bar," which is a group of beats that is separated from the next group on the staff by a vertical line called a "barline." The beats within a measure are typically organized into a pattern of strong and weak accents, with the strongest accent usually falling on the first beat of the measure. A double bar line indicates the end of the musical section. Time Signatures A time signature is added to the staff to indicate the rhythmic meter of a musical piece. It consists of two numbers stacked on top of each other. The top number represents the number of beats in each measure, while the bottom number represents the note value that corresponds to each beat. In the example pictured, we have a 2/2 time signature. The top number tells the reader that there are 2 beats in each measure and the bottom number specifies that the Half Note gets a full beat. If the bottom number were a 4, that would indicate that the quarter note gets the beat. If both the top and bottom numbers were 4, a 4/4 time signature would ind indicate that there are 4 quarter notes in each measure. There are many types of time signatures. Like the poetic meters discussed previously, each time signature creates a mood that characterizes the personality and flavor of the composition, especially when layered with additional elements. For example, the 3/4 time signature is used for waltzes, and it frequently has an intimate dance quality to it. Whereas the 4/4 time signature is used in marches, mambos, quickstep, swing, salsa, foxtrot, and other types of popular dances, providing a lively and upbeat nature. However, 4/4, or Common time, is also frequently used for ballads, and this time signature is ideal for poetry written in Iambic or Trochaic Tetrameter. Western musical meters are generally classified into two distinctions: Simple or Compound Meter, depending on the way in which the beats are divided and grouped. SIMPLE METER Simple meter is characterized by an underlying pattern of regular beats or pulses that can be subdivided into groups of two equal parts; this is known as duple meter. As such, the lower number always depicts a power of 2, usually 2, 4, or sometimes 8. Examples of simple meters include the following time signatures: 2/4, 3/4, 4/4 (common), 2/2 ( cut), and sometimes 3/8 (in slower tempos). The following example demonstrates Simple Meter in a 3/4 Time Signature. Notice that each beat is typically divided into groups of 2. COMPOUND METER Unlike Simple meter, which divides the beat into two equal parts, Compound meter divides the beat into groups of 3 equal parts. Therefore a dotted note represents the beat, and the bottom number is usually written in using three notes to represent each beat (usually eighth notes). The upper number is usually a multiple of 3: most frequently 6, 9, or 12. Common examples of compound meters include the following time signatures: 6/8, 9/8, 12/8. Less frequently used examples might include 6/4, 9/4, 12/4, 6/16, 9/16, etc. The following example demonstrates Compound Meter in a 6/8 Time Signature. Notice that 3 eighth notes are combined to form a single beat on a dotted quarter note. The song "America" from the musical "West Side Story" by Leonard Bernstein is written in a mixed meter, with a shifting and irregular pattern that blends elements of duple and triple meter. Specifically, the song alternates between a 6/8 meter and a 3/4 meter, giving it a lively and syncopated feel that reflects the energy and excitement of the song's lyrics. The verses are primarily in 6/8 meter, while the chorus and bridge sections are in 3/4 meter, and the melody and rhythm feature frequent accents on offbeats, creating a distinctive Latin-inspired groove. Subdividing Rhythm

Jesus describes the Kingdom of Heaven as being so valuable that a wise merchant would be willing to sell all they have to attain it. Pearl of Great Price Matthew 13:45-46 ( INT ) This section is currently under construction and review; please check back for more information in the future. Additional Resources: The Cloven Tongues of Fire by President Boyd K. Packer

Jesus teaches his followers that they must be willing to give up everything to be his disciple. Cost of Discipleship Luke 14:25–35 ( INT This information is currently under construction and review; please check back for more information in the future.