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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.

Jesus proclaims that whoever follows him will never walk in darkness but will have the light of life. Light of the World John 8:12 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: 3 Nephi 18:24 The Light and Life of the World by Elder Dallin H. Oaks

A Family Haggadah Program: A Messianic Seder Guide for Families 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 – קֹדֶשׁ – “Sanctify” Opening Prayer: Recite the blessing over the first cup (Kiddush) 2. Urchatz – וּרְחַץ – “Wash” Wash the hands 3. Karpas – כַּרְפַּס – “Greens” Dip a green vegetable in salt water 4. Yachatz – יַחַץ – “Break” Break the middle matzah; hide half (Afikoman) (Root: חָתַת – “to break, be humbled”) 5. Maggid – מַגִּיד – “Tell” Retell the story of the Exodus (Root: נָגַד – “to declare, bring forth”) 6. Rachtzah – רָחְצָה – “Wash again” Second hand washing, this time with blessing (Feminine form of רָחַץ) 7. Motzi – מוֹצִיא – “Bring forth” Blessing over the matzah (HaMotzi) 8. Matzah – מַצָּה – “Unleavened Bread” Eat the matzah, the “bread of affliction” 9. Maror – מָרוֹר – “Bitter Herbs” Eat bitter herbs to remember sorrow 10. Korech – כּוֹרֵךְ – “Sandwich” Combine matzah + bitter herbs + charoset (Symbol of binding, piercing, redemption) 11. Shulchan Orech – שֻׁלְחָן עוֹרֵךְ – “The Set Table” Share the meal 12. Tzafun – צָפוּן – “Hidden” Find and eat the hidden Afikoman 13. Barech – בָּרֵךְ – “Bless” Say grace and bless the third cup (Redemption) 14. Hallel – הַלֵּל – “Praise” Sing psalms of praise 15. Nirtzah – נִרְצָה – “Accepted” Close with hope that our offering is received by God

Previous Next Doctrine & Covenants 77b — Study Guide CFM Materials Doctrine and Covenants 77b Doctrine and Covenants 77:10 — Opening of the Sixth Seal Verse 10 Q. What time are the things spoken of in this chapter to be accomplished? A. They are to be accomplished in the sixth thousand years, or the opening of the sixth seal. Read D&C 77:10 Scripture Block Revelation 6:1 “And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.” Read Revelation 6:1 Doctrinal Summary The events and symbols explained in this chapter—Seals, Angels, Trumpets—begin to unfold in the sixth thousand years, meaning when the sixth seal of John’s scroll is broken. This places the Restoration’s key judgments and the gathering of Israel before the final upheavals of the seventh seal, emphasizing that Christ’s preparatory judgments precede His Second Coming. Language & Cultural Insights “sixth thousand years” Hebrew אֶלֶף (’ elep̄ , “unit under leadership”) denotes a large company rather than a strict “1,000.” Greek χίλιοι ( chilioi , “thousands”) also signals “a thousand” indicating a large number. Reflects the ancient millennial schema (seven × “‘elaps” or “thousands”) tied to Sabbath imagery (e.g., Exodus 31:17 ). “opening of the sixth seal” Greek σφραγίζω ( sphragizō , “to seal” / “unseal”). The “opening” marks the inauguration of a new prophetic epoch (cf. Revelation 6:1 ). “to be accomplished” Greek τελέω ( teleō , “to finish, fulfill”). Hebrew כָּלָה ( kāla , “to complete, end”). Reflection Questions What significance do you find in the Restoration occurring under the sixth rather than the seventh seal? How does the imagery of a “seal” being opened inform your understanding of divine revelation and prophetic timeframes? In what ways does the “noise of thunder” in Revelation 6:1 resonate with modern announcements of the gospel? Cross-References Scriptures: Exodus 31:17 — Sabbath rest as a model for the earth’s seven-thousand-year span. Revelation 6:1–8 — The first four seals and their judgments. D&C 88:95–98 — The earth “abides the law of a celestial kingdom.” Conference Talks: “The Millennium” — Elder Russell M. Nelson (Oct 1993). “Prophets, Seers, and Revelators” — Elder Dallin H. Oaks (Apr 1997). Church History: Joseph Smith’s discourse on the seven-thousand-year framework (W.W. Phelps, March 1832). D&C 109:24 — Understanding “days” as millennial periods. Doctrine and Covenants 77:11 — Sealing the 144,000 Verse 11: Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe? A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn.” Read D&C 77:11 Scripture Block Revelation 7:4 “And I heard the number of them which were sealed: and there were sealed 144,000 of all the tribes of the children of Israel, 12,000 of every tribe.” Read Revelation 7:4 Doctrinal Summary The “144,000” are not a literal headcount but symbolic of a select body of high priests — 12,000 representing each tribe—who preside over the larger host of baptized Saints. These leaders, “ordained out of every nation, kindred, tongue, and people,” carry the everlasting gospel to gather Israel and prepare the world for Christ’s return. Language & Cultural Insights Numerical symbolism Ancient Hebrew lacked a place‐value numeral for “1,000.” the word אֶלֶף (’elep̄, “a unit under leadership”) conveyed a large company (see 1 Sam 17:28 ). Greek χίλιοι (chilioi, “thousands”) similarly denoted “a large number” rather than exactly 1,000 Our modern “1,000” with “000” derives from later Arabic numerals (7th–8th c. AD). “144,000” & “12,000 of every tribe” 12 signifies divine governance (12 tribes, 12 apostles). 12 × 12 (squared) conveys a fullness of priesthood authority , and “× 1,000” magnifies that perfection. The 24 elders around God’s throne ( Revelation 4:4 ) mirror this pattern: two groups of 12 presiding over the innumerable host (cf. Revelation 7:9 ). “sealed” Hebrew חָתַם (ḥātham) – marking for divine authority and protection. Sealings in the temple ordinances “make your calling and election sure” (cf. D&C 132:49 ). Reflection Questions How does understanding the symbolic nature of “144,000” affect your view of divine calling and priesthood leadership? In what ways do the 12 × 12 and 24 elders patterns in Revelation emphasize both order and abundance in God’s Kingdom? What does it mean for you personally to be sealed in your covenants and to help “bring as many as will come” into Christ’s fold? Cross-References Scriptures: Revelation 4:4 – 24 elders around the throne. D&C 27:13–14 – Gospel “committed unto angels.” D&C 132:49 – Sealings as making election sure. Conference Talks: “ The Powers of the Priesthood ” — Elder Dallin H. Oaks (Apr 2018). Church History: The Book of Mormon’s prophecy on “twelve tribes” as ‘sealed’ in the last days ( 1 Nephi 14:2 ). Early temple sealing practices in Kirtland ( D&C 110:13–16 ). Doctrine and Covenants 77:12–13 — Sounding of the Trumpets Verse 12 Q. What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of Revelation? A. We are to understand that as God made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed man out of the dust of the earth, even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things, unto the end of all things; and the sounding of the trumpets of the seven angels are the preparing and finishing of his work, in the beginning of the seventh thousand years—the preparing of the way before the time of his coming.” Read D&C 77:12 Verse 13 Q. When are the things to be accomplished, which are written in the 9th chapter of Revelation? A. They are to be accomplished after the opening of the seventh seal, before the coming of Christ.” Read D&C 77:13 Scripture Block Revelation 8:2–13 “And I saw the seven angels which stood before God; and to them were given seven trumpets… 2 And the first angel sounded, and there followed hail and fire mingled with blood… 6 And the seven angels which had the seven trumpets prepared themselves to sound… 13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth …” Read Revelation 8:2–13 Doctrinal Summary The seven trumpets of Revelation 8–11 mirror the seven days of creation : in the “seventh thousand years,” the Lord will sanctify the earth , complete the salvation of man , judge and redeem all things, and seal the faithful unto the end of all things —“preparing and finishing” His redemptive work before the final woes of Revelation 9 and the Second Coming. Language & Cultural Insights “trumpets” Hebrew שֹׁפָר ( shofar , “ram’s horn”), חֲצֹצְרָה ( chătsôtsᵉrâh “tumpet”), יוֹבֵל ( yôwbêl jubilee), תָּקוֹעַ tâqôwaʻ “shouting, alarm, blowing, signal”) — Leviticus 23:23–25 Greek σάλπιγξ ( salpinx , “trumpet”) — Revelation 8:2–13 The Feast of Trumpets (Yom Teruach) on the first of Tishri heralded new beginnings and rest. Creation-Rest Cycle Sabbath as sign : Exodus 31:17 describes the seventh-day rest as holy. The seven-thousand-year pattern echoes six days of labor + seventh day of rest. “prepare the way” John the Baptist’s voice “in the wilderness” uses a musical metaphor: Isaiah 40:3–5 . Reflection Questions How does linking the trumpets to creation’s completion deepen your sense of the Restoration’s timing? In what ways do temple ordinances and conference sessions echo the ancient Feast of Trumpets ? How can you “prepare the way” for the Lord’s coming in your own life, as prophesied in Revelation 8? Cross-References Leviticus 23:23–25 (Feast of Trumpets) Exodus 31:17 (Sabbath rest as perpetual sign, symbol of the Millenium) Isaiah 40:3–5 (Prepare the way) Revelation 8:2–13 (Sounding of first four trumpets) D&C 88:95–98 (Earth “abides the law of a celestial kingdom”) Doctrine and Covenants 77:14 — Little Book Eaten by John Verse 14: Q. What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation? A. We are to understand that it was a mission and an ordinance for him to gather the tribes of Israel ; behold, this is Elias , who, as it is written, must come and restore all things . Read D&C 77:14 Scripture Block Revelation 10:9–10 “And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.” Read Revelation 10:9–10 Doctrinal Summary John’s act of eating the little book symbolizes accepting a divinely given mission and ordinance : to gather Israel as an Elias-type messenger and to restore all things . The book’s dual taste— sweet in the mouth (the joy of divine commission) and bitter in the belly (the sorrow and sacrifice inherent in prophetic service)—captures the emotional cost of God’s work. Language & Cultural Insights “eat the little book” Biblical parallel: Ezekiel 3:3 – “eat this roll, and go speak… bitterness” Jeremiah 15:16 – “thy words were [my] joy and rejoicing…” “sweet as honey… bitter” Proverbs 27:7 – “The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.” Alma 36:21 – Amulek: “my soul was swallowed up in the pains of hell…and my tongue became parched.” “mission and ordinance” Compare Jesus sending the Twelve ( Matthew 10 ). Elias Elijah in Jewish tradition fasted for 40 days (1 Kings 19:8) and was a forerunner of the Messiah (cf. Malachi 4:5-6). John is likewise compared to Elias as a forerunner of Christ. In the New Testaments John the Baptist is explicitly tied to Elijah (Elias): Malachi 4:5–6 prophesies that “I will send you Elijah the prophet before the great and dreadful day of the Lord comes.” Matthew 11:14 – Jesus declares, “And if ye will receive it, this is Elias, which was for to come.” Matthew 17:10–13 – After the Transfiguration, the disciples ask why Elijah must come first, and Jesus answers that Elijah has already come in John the Baptist. Luke 1:17 – The angel Gabriel announces to Zacharias that his son “shall go before him in the spirit and power of Elias.” John 1:21 – When priests and Levites ask John “Art thou Elias?” he answers “I am not.” (Jesus later clarifies that John does fulfill Elijah’s role—see Mt 11:14). Additionally, in Latter-day Scripture: D&C 27:9 and D&C 77:9 both identify “Elias” as the messenger restoring the gospel in the last days Musical parallel Hymn of St. John: Ut queant laxis solmization solfège syllables (Ut–La, later Do–Ti), the basis for the Western Solfège system. Ut queant laxīs fibrīs– that, so that they may be able with loosened strings/tendons (metaphorically “voices” or “reeds”) Re sonāre – to resound Mī ra gestōrum – wonderful, marvelous of deeds (genitive plural of “deeds”) Fa mulī tuōrum – servants/ family (nominative plural) of your (genitive plural) So lve pollūtī – O loosen, heal, redeem our poluted/ defiled (genitive singular) La biī reātum – lips (genitive singular) the guilt, offense (accusative singular) Sāncte Iohannēs – O holy (vocative) John (vocative) Arabic Durar Mufaṣṣalāt ("Segregated Pearls") ( dāl, rā', mīm, fā', ṣād, lām, tā' ) alphabetic system: Semitic roots of musical notation echo Revelation’s seven-trumpet , and 12 pearly gates motif. Similar concepts are also found in Byzantine tradition with the paralaggi, starting with A, like our modern notation system. The solfège notes are: pa (alpha), vu (beta, pronounced v in modern greek), ga (gamma), di (delta), ke (epsilon), zo (zeta), ni (eta). This 19th-century solfège system traces its roots to much earlier liturgical and notational practices. Beginning as early as the 9th century with the Hagiopolis Octoechos —the “ eight modes ” of the Holy City of Jerusalem—it grew out of even older oral Hebrew cantillation traditions. In Hebrew, these ancient oral traditions developed into a written cantillation system called the Taʿamim Hamiqra , literally “the taste/flavors of the readings,” from the root qara , “to call” or “to read aloud.” Before widespread literacy, including access to written texts made possible through inventions such as the Gutenberg printing press, scripture was primarily received orally, and committed to memory through public worship using these ancient melodic recitations. Several renowned Hebrew Musicologists, such as Dr. Joshua Jacobsen, recount that these oral traditions date back to the Second Temple Period, at least, and ancient Talmudic writings clearly state that since the time of Ezra, whenever scripture was read publicly, the tradition clearly indicated that was it should be chanted. These oral traditions were codified and formalized into a written system sometime between the 6th and 10th centuries, this system was codified and incorporated into the earliest complete manuscripts of the Hebrew Tanakh. Several Jewish scholars suggest this written system was, in part, inspired by the Byzantine notation system that was developed by the Christian community. Modern scholars such as Eric Werner and Abraham Z. Idelsohn have carefully analyzed many of these early chants and hymns, comparing Hebrew and Byzantine systems alongside the Islamic maqām tradition. The striking parallels among them suggest a common origin, with each tradition continually reshaping the others over the centuries. Over time, these modal and mnemonic techniques developed into the Western music traditions we use today—ultimately giving rise to our familiar solfège syllables. Source Materials: Nehemiah 8:8 describes how “the people read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading.” The Hebrew term there, וַיְקַרְקְרוּ (vayqarkeru), implies a musical intonation rather than simple speech. ← Nehemiah 8:8 Megillah 32a (2nd Century) teaches that even when the consonantal text was fixed at Sinai, the precise taʿamim (טְעָמִים)—the cantillation tunes—were handed down orally; reading without them is considered incomplete. Pesachim 117b (2nd Century) lists the ten principal Temple and synagogue melodies, again emphasizing their oral transmission. Ezra 7:6–10 portrays Ezra “skilled in the law of Moses,” who “prepared his heart to seek the law of the LORD, and to do it, and to teach statutes and ordinances in Israel.” The next chapter (Neh 8) shows those statutes being chanted. Idelsohn, Abraham Z , and Arbie Orenstein. Jewish Music : Its Historical Development . New York, Dover Publ, 2013. Jacobson, Joshua R . Chanting the Hebrew Bible (Student Edition) . Jewish Publication Society, 5 Aug. 2005. Werner, Eric . The Sacred Bridge : The Interdependence of Liturgy and Music in Synagogue and Church during the First Millennium . New York, Ktav Publishing House. From Ezra through the Masoretes, the pattern is clear: public Scripture was never merely declaimed—it was sung or chanted, preserving both meaning and melody. Reflection Questions How do the sweet and bitter tastes of the little book reflect the joys and trials of your own spiritual calling? How does this information expand your understanding of and appreciation for music in Church worship? In what ways do you see yourself—like John/Elias—called to “eat” and internalize a divine mission? How does the imagery of honey, bitterness, and prophetic commissioning inform your understanding of revelation? Cross-References Scriptures: Ezekiel 3:1–3 (“eat this roll”) Jeremiah 15:16 (“thy words were my joy and rejoicing”) Proverbs 27:7 (honeycomb and hunger) Alma 36:21 (bitter pains of hell) Malachi 4:5 (Elijah to come) General Conference: “ Hope Ya Know, We Had a Hard Time ” – By Elder Quentin L. Cook Church History: Joseph Smith’s own bitter-sweet commissioning in the First Vision (JS–H 1). Early Saints’ experience of revelation as both joy and trial. Doctrine and Covenants 77:15 — The Two Witnesses to Israel Verse 15 Q. What is to be understood by the two witnesses, in the eleventh chapter of Revelation? A. They are two prophets that are to be raised up to the Jewish nation in the last days, at the time of the restoration, and to prophesy to the Jews after they are gathered and have built the city of Jerusalem in the land of their fathers. Read D&C 77:15 Scripture Block Revelation 11:3–4 “And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth.” Read Revelation 11:3–4 Doctrinal Summary The two witnesses of Revelation 11 are literal prophets to the Jewish nation in the last days. Their ministry (1,260 days) occurs after Israel’s regathering and the rebuilding of Jerusalem , yet before Christ’s return. They exercise miraculous authority—calling down judgments and offering protection—ultimately martyred in Jerusalem, then resurrected and exalted, symbolizing the climax of the Restoration among Judah. Language, Cultural & Historical Insights “two witnesses” ( μάρτυρες / martures) Greek term for “those who bear public testimony.” “olive trees” & “candlesticks” Echoes Zechariah’s vision of Zerubbabel & Joshua as two olive trees supplying oil to God’s lampstand ( Zechariah 4 ). Jewish Diaspora & Return By early 19th c., most Jews lived scattered. Historic longing for Zion appears in Isaiah’s regathering prophecies ( Isaiah 11:11–12 ). Orson Hyde’s 1841 Mission On August 24, 1841, Orson Hyde offered a dedicatory prayer on the Mount of Olives to consecrate Palestine for the Jewish return, prefiguring these witnesses’ ministry. Zionist Movement Proto-Zionists (Kalischer, Alkalai) in the 1840s began championing return. Eliezer Ben-Yehuda (born Eliezer Yitzhak Perelman on January 7, 1858 in Vilna – died December 16, 1922 in Jerusalem) is universally credited with spearheading the revival of Hebrew as a living, spoken language. Key milestones: 1881 : Immigrates to Ottoman Palestine and begins using only Hebrew at home—his wife and infant son become the first native Modern Hebrew–speaking family. 1884 : Founds the first Modern Hebrew newspaper, HaẒvi , promoting new Hebrew vocabulary and usage. 1885–1922 : Publishes the multi-volume Dictionary of the Ancient and Modern Hebrew Language , standardizing thousands of neologisms for everyday speech. Eliezer’s work laid the linguistic foundation that enabled Zionist settlers to adopt Hebrew as their common tongue, directly preparing the way for a revived, sovereign Jewish nation. The First Zionist Congress (Basel, 1897) under Theodor Herzl formalized political Zionism. Balfour Declaration (1917) and UN Partition (1947) paved the way for Israel’s 1948 independence. Holocaust & Modern Return Post-WWII sympathy accelerated Jewish immigration; the state of Israel was declared May 14, 1948. Reflection Questions How does the promised ministry of these two prophets to Israel reinforce the global dimension of God’s covenant? In what ways can Latter-day Saints today emulate Orson Hyde’s example in supporting the Jewish nation in our role to gathering Israel? How does understanding the Zionist movement’s history deepen your appreciation for Revelation’s regathering biblical prophecies, especially as we are literally watching them unfold? Cross-References Church History: Orson Hyde’s dedicatory prayer , Mount of Olives (Aug 24, 1841). Modern History: First Zionist Congress, Basel (1897). Balfour Declaration (1917). UN Partition Plan (1947) and establishment of Israel (1948).

We Are Coming SOON

This parable highlights the importance of being wise with one's resources and using them to build relationships with others that reflect God's love and grace. Unjust Steward Luke 16:1–12 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: Act in All Diligence by Henry B. Eyring

Previous Next Doctrine and Covenants 76b – Study Guide CFM Materials Doctrine and Covenants 76:50–70 – Celestial Glory and the Resurrection of the Just Verses 50–70 50 And again we bear record—for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just— 51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given— 52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power; 53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. 54 They are they who are the church of the Firstborn. 55 They are they into whose hands the Father has given all things— 56 They are they who are priests and kings, who have received of his fulness, and of his glory; 57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son. 58 Wherefore, as it is written, they are gods, even the sons of God— 59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s. 60 And they shall overcome all things. 61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet. 62 These shall dwell in the presence of God and his Christ forever and ever. 63 These are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on the earth over his people. 64 These are they who shall have part in the first resurrection. 65 These are they who shall come forth in the resurrection of the just. 66 These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all. 67 These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the Firstborn. 68 These are they whose names are written in heaven, where God and Christ are the judge of all. 69 These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood. 70 These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical. Doctrinal Summary This passage reveals the glory and identity of those who inherit the celestial kingdom . These individuals are identified by their faithful obedience to the gospel of Jesus Christ: they receive His testimony, believe on His name, are baptized, keep His commandments, and overcome by faith. The Holy Spirit seals them with a divine promise, and they become part of the Church of the Firstborn —inheriting all things as joint-heirs with Christ. They are described as kings and priests (and queens and priestesses), having received a fullness of glory. Their ultimate reward is to dwell in the presence of God and Christ forever, to reign with Him at His coming, and to participate in the first resurrection . These are those who are just men made perfect through the mediator of the new covenant —Jesus Christ and the power of His Atonement. Language & Cultural Insights "Testimony of Jesus" (v. 51): Greek μαρτυρία ( martyria ) — witness or declaration under oath. This testimony is a binding covenantal allegiance to Christ. "Baptized" (v. 51): Greek βαπτίζω ( baptizō ) — to immerse or submerge, symbolizing burial and rebirth. "Holy Spirit of Promise" (v. 53): This phrase refers to the confirming witness of the Holy Ghost that seals blessings upon the faithful. Compare Ephesians 1:13 . "Firstborn" (v. 54): Hebrew בְּכוֹר ( bekhor ) — eldest son, heir of the covenant. Symbolically tied to inheritance, priesthood, and kingship. Christ is the "firstborn of all creation" ( Colossians 1:15 ). "Priests and Kings... after the order of Melchizedek" (v. 57): Hebrew מַלְכִּי־צֶדֶק ( Malki-Tzedek ) — "king of righteousness." This priesthood order predates the Levitical priesthood and is associated with eternal priesthood and divine authority (see Hebrews 7 ). "Just men made perfect" (v. 69): Greek δίκαιος ( dikaios ) — righteous, and τελειόω ( teleioō ) — to make complete, fulfilled, or perfected. These are individuals made whole through the Atonement of Jesus Christ. "Celestial" (v. 70): Greek ἐπουράνιος ( epouranios ) — heavenly, of the celestial realm. This highest kingdom corresponds to the glory of the sun — ἥλιος ( hēlios ) , symbolizing divine brilliance and presence. Reflection Questions What spiritual qualities distinguish those worthy of the celestial kingdom? How does the imagery of kings, priests, and joint-heirs influence your understanding of exaltation? Why might the Lord use the sun as a type for the highest glory? Cross-References Colossians 1:15 : Christ as the Firstborn of all creation Ephesians 1:13 : Holy Spirit of promise Hebrews 7 : Order of Melchizedek Romans 8:17 : Joint-heirs with Christ Revelation 1:6 : Made kings and priests unto God This section paints a breathtaking picture of celestial life: exalted, perfected beings dwelling in eternal light and glory with God and Christ, possessing all things, and actively participating in divine governance and creation. It is the supreme reward promised to those who love, follow, and covenant with Christ. Doctrine and Covenants 76:71–80 — Terrestrial Glory Verses 71–80 71 And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the church of the Firstborn who have received the fulness of the Father, even as that of the moon differs from the sun in the firmament. 72 Behold, these are they who died without law; 73 And also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh; 74 Who received not the testimony of Jesus in the flesh, but afterwards received it; 75 These are they who are honorable men of the earth, who were blinded by the craftiness of men. 76 These are they who receive of his glory, but not of his fulness. 77 These are they who receive of the presence of the Son, but not of the fulness of the Father. 78 Wherefore, they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun. 79 These are they who are not valiant in the testimony of Jesus; wherefore, they obtain not the crown over the kingdom of our God. 80 And now this is the end of the vision which we saw of the terrestrial, that the Lord commanded us to write while we were yet in the Spirit. Doctrinal Summary This segment describes the inhabitants of the terrestrial kingdom , the second of the three degrees of glory. These individuals include those who: Died without law Received the gospel in the spirit world Were honorable but were blinded by worldly philosophies Received not the testimony of Jesus in mortality but did so afterward Were not valiant in their testimonies They receive the presence of the Son , but not the fulness of the Father . Though they are blessed with glory, it is a lesser glory than the celestial, likened to the moon compared to the sun . They are spiritual bodies of terrestrial nature and do not inherit crowns in God’s kingdom. Language & Cultural Insights "Terrestrial" (v. 71): From Latin terra , meaning "earth." Greek parallel: γεώδης ( geōdēs ) . Refers to something of the earth or earthly sphere. Its placement between celestial and telestial reflects a hierarchy of nearness to God. "Glory of the moon" (v. 71): Ancient astronomy treated the moon as a "lesser light" ( Genesis 1:16 ). Its reflected glory symbolizes derived truth—honor without fullness. "Died without law" (v. 72): See Romans 2:12 , which addresses accountability under the law. Refers to those not exposed to gospel truths in mortality. "Spirits in prison" (v. 73): Referenced in 1 Peter 3:19–20 , this phrase designates the spirit world, particularly for those awaiting gospel preaching and judgment. "Not valiant in the testimony" (v. 79): Greek for "valiant": ἀνδρεῖος ( andreios ) — courageous, fully committed. They believed but lacked full devotion and covenantal loyalty. "Crown over the kingdom of our God" (v. 79): Greek στέφανος ( stephanos ) — a victor's crown. This crown signifies exaltation, divine inheritance, and full access to divine presence (cf. 2 Timothy 4:8 ). Jewish Calendar Symbolism : The moon's phases guided holy days (e.g., Rosh Chodesh ), symbolizing cycles of enlightenment and return. Terrestrial glory might suggest partial light and partial understanding. Reflection Questions How does the metaphor of moonlight reflect the nature of terrestrial glory? What does it mean to be "honorable" yet "not valiant"? How does this vision deepen our understanding of post-mortal judgment and mercy? Cross-References Genesis 1:16 : Greater and lesser lights 1 Peter 3:19–20 : Spirits in prison Romans 2:12 : Dying without law 2 Timothy 4:8 : Crown of righteousness for the faithful Doctrine & Covenants 138 : Vision of the redemption of the dead This vision highlights the Lord's mercy and layered judgment, showing that even those who fall short of celestial law can still inherit a glory that surpasses mortal comprehension. Doctrine and Covenants 76:81–90 — Telestial Glory Verses 81–90 81 And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. 82 These are they who received not the gospel of Christ, neither the testimony of Jesus. 83 These are they who deny not the Holy Spirit. 84 These are they who are thrust down to hell. 85 These are they who shall not be redeemed from the devil until the last resurrection, until the Lord, even Christ the Lamb, shall have finished his work. 86 These are they who receive not of his fulness in the eternal world, but of the Holy Spirit through the ministration of the terrestrial; 87 And the terrestrial through the ministration of the celestial. 88 And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them; for they shall be heirs of salvation. 89 And thus we saw, in the heavenly vision, the glory of the telestial, which surpasses all understanding; 90 And no man knows it except him to whom God has revealed it. Doctrinal Summary This section describes the telestial kingdom , the lowest of the three degrees of glory, yet still a kingdom of salvation. Those in this kingdom: Did not receive the gospel or the testimony of Jesus during mortality Did not deny the Holy Spirit (they weren’t sons of perdition) Are thrust down to hell temporarily, but will ultimately be redeemed after the last resurrection Will be ministered to by angels and those from higher kingdoms Are still called "heirs of salvation" , though they do not receive the fulness of God's glory Though they are the furthest from God’s presence, the glory of the telestial kingdom is still so great that it defies human understanding. Language & Cultural Insights "Telestial" : A uniquely Latter-day Saint term. Likely derived from Greek prefix tele- meaning “distant” or “far off” (as in telescope, television). It suggests separation from God’s immediate presence. "Celestial" : From Latin caelestis meaning “heavenly,” from caelum , "sky, heaven." "Terrestrial" : From Latin terra meaning "earth"; indicates a middle sphere. Ancient Astronomy : The hierarchy of sun (celestial), moon (terrestrial), and stars (telestial) reflects the ancient order in Genesis 1:16 : the "greater light" (sun), "lesser light" (moon), and "stars." "Received not the gospel of Christ" (v. 82): Greek εὐαγγέλιον (euangelion) — literally "good news" or "glad tidings." "Heirs of salvation" (v. 88): Greek κληρονόμος (klēronomos) — heir, one who receives an inheritance. Even the least of these kingdoms reflects God's plan of inheritance and mercy. "Ministration" (vv. 86–88): Suggests a structured heavenly order. Greek διακονία (diakonia) means service, ministry, or sacred office. Reflection Questions Why might the Lord provide ministering angels even to those who rejected His gospel in mortality? What can the structure of the three glories teach us about God's justice and mercy? How does the concept of "distance" help us understand the telestial kingdom more clearly? Cross-References Genesis 1:16 : Lights in the firmament – sun, moon, stars Hebrews 1:14 : Ministering spirits sent forth for those who shall be heirs of salvation John 5:29 : Resurrection to life and damnation Alma 40:13–15 : State of the wicked in spirit prison Doctrine & Covenants 88:36–40 : Law and glory of kingdoms This vision confirms that even the lowest kingdom in God’s eternal plan radiates incomprehensible glory and order, a testament to the vastness of His mercy and love. Doctrine and Covenants 76:91–98 — Universal Reverence and Degrees of Glory Verses 91–98 91 And thus we saw the glory of the terrestrial, which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion. 92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever; 93 Before whose throne all things bow in humble reverence, and give him glory forever and ever. 94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace; 95 And he makes them equal in power, and in might, and in dominion. 96 And the glory of the celestial is one, even as the glory of the sun is one. 97 And the glory of the terrestrial is one, even as the glory of the moon is one. 98 And the glory of the telestial is one, even as the glory of the stars is one; for as one star differs from another star in glory, even so differs one from another in glory in the telestial world. Doctrinal Summary This passage bridges the vision of heavenly glories by confirming the distinctions and unity within each kingdom. The celestial kingdom is not merely glorious but unified, exalted, and filled with divine presence. The church of the Firstborn sees and knows as God sees and knows—a promise of both revelation and relationship. Language & Cultural Insights Glory ( Hebrew: kavod כָּבוד , Greek: doxa δόξα ): Honor, splendor, or weighty presence of God. Not just visual radiance, but also divine authority and influence. Power ( Greek: dunamis δύναμις ): Ability, strength, miraculous force. Often associated with the active energy of God. Might ( Greek: ischus ἰσχύς ): Enduring strength, capacity, or muscle—emphasizing enduring force. Dominion ( Greek: kratos κράτος ): Rule, authority, sovereign power. Related to kingdom or governance. Throne ( Hebrew: kisse' כִּסֵּא , Greek: thronos θρόνος ): Seat of ruling power and justice. Forever ( Hebrew: olam עוֲלַם ): Eternal, from antiquity to perpetuity. Greek: aiōnios αἰώνιος ) Reigns ( Hebrew: malak מַלָךּ , Greek: basileuō βασιλεύω ): To rule, govern as king, exercise dominion. Bow in Reverence ( Hebrew: shachah שָׁחָה , Greek: proskyneō προσκυνέω ): To prostrate oneself, pay homage, or worship. Church of the Firstborn (v. 94): Church : Greek: ekklēsia ἐκκλησία — called out assembly, community of covenant people. Firstborn : Greek: prōtotokos πρωτότοκος — preeminent heir, first to rise, Christlike inheritance. See / Know as Known : See : Hebrew: ra'ah רָאָה , Greek: horaō ἅραω : Not just visually, but to perceive or understand. Know : Hebrew: yada' יָדָע , Greek: ginōskō γινώσκω : Intimate, covenantal knowledge, not merely intellectual. Grace ( Hebrew: chen חֶן , Greek: charis χάρις ): Unmerited favor, divine gift, enabling power from God. One (v. 96–98): Hebrew: echad אֶחָד — unity or compound oneness. Greek: heis ἕις — one in unity, not necessarily numeric singularity (cf. John 17:21 ). Reflection Questions How do power, might, dominion, and glory differ in scriptural usage? Why is "seeing and knowing as we are seen and known" such a powerful symbol of divine intimacy? What does it mean to be "one" in the celestial realm, and how does that unity reflect God's nature? Cross-References Hebrews 1:3 : Christ as the radiance of God’s glory Romans 8:17 : Heirs of God and joint-heirs with Christ John 17:21 : That they may be one, as we are one 1 Corinthians 15:41 : One star differs from another in glory This passage bridges the vision of heavenly glories by confirming the distinctions and unity within each kingdom. The celestial kingdom is not merely glorious but unified, exalted, and filled with divine presence. The church of the Firstborn sees and knows as God sees and knows—a promise of both revelation and relationship. Doctrine and Covenants 76:99–112 — Telestial Glory Verses 99–112 99 And after this another angel shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation; 100 And these are the rest of the dead, and they live not again until the thousand years are ended, neither again, until the end of the earth. 101 And another trump shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation; 102 And these are they who received not the gospel of Christ, neither the testimony of Jesus. 103 These are they who deny not the Holy Spirit. 104 These are they who are thrust down to hell. 105 These are they who shall not be redeemed from the devil until the last resurrection, until the Lord, even Christ the Lamb, shall have finished his work. 106 These are they who receive not of his fulness in the eternal world, but of the Holy Spirit through the ministration of the terrestrial; 107 And the terrestrial through the ministration of the celestial. 108 And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them; for they shall be heirs of salvation. 109 And thus we saw, in the heavenly vision, the glory of the telestial, which surpasses all understanding; 110 And no man knows it except him to whom God has revealed it. 111 And thus we saw the glory of the terrestrial which excels in all things—the glory of the telestial, even in glory, and in power, and in might, and in dominion. 112 And thus we saw the glory of the celestial which excels in all things—where God, even the Father, reigns upon his throne forever and ever; Doctrinal Summary This segment of Section 76 describes those who inherit the Telestial Kingdom , the lowest of the three degrees of glory, yet still a kingdom of salvation. These individuals did not receive: The gospel of Christ The testimony of Jesus The prophets The everlasting covenant They are: Liars, sorcerers, adulterers, whoremongers , and those who love and make lies (v. 103). Though they denied not the Holy Ghost (v. 103), they were not valiant or faithful to truth. They are thrust down to hell for a time and redeemed only after the Millennium , in the second resurrection . Though they suffer the wrath of God , they are eventually heirs of salvation (v. 108). Their glory is lesser, but still surpasses all mortal understanding (v. 109). Their dominion is limited: they become servants of the Most High but cannot dwell in God’s presence. They are ministered to by terrestrial beings and angels , showing continued divine mercy (vv. 106–108). Language & Cultural Insights "Telestial" (vv. 107–109): Derived from the Greek prefix "tele-" meaning "far off" or "at a distance" (as in telescope, television). While not a classical term, it was introduced in modern revelation to denote a kingdom far removed from God's full presence. "Received not the gospel..." (v. 102): Compare 2 Thessalonians 1:8 — Those who know not God and obey not the gospel will face judgment. "Everlasting covenant" (v. 101): The eternal agreement between God and man made through Christ. See Hebrews 13:20 and D&C 132:6 . "Thrust down to hell" (v. 104): Greek Gehenna or Hades ; see Luke 12:5 . Used symbolically for a temporary state of suffering prior to redemption. "Heirs of salvation" (v. 108): Indicates that even these individuals are included in God's salvific plan. Compare Hebrews 1:14 . "Every knee shall bow..." (v. 110): Echoes Philippians 2:10–11 and Isaiah 45:23 , affirming universal acknowledgment of Christ. "Dominion" (v. 111): Greek κύριος ( kyrios ) for lordship or ruling authority. Reflects ranked inheritances across kingdoms. Hebre w מָשַׁל mâshal meaning to have dominion, to govern and care for, used in Genesis to describe the ruling authority of the greater light, referring to the sun. The word רָדָה râdâh is also used and this is the word that describes the dominion the Lord granted to Adam and Eve, and by extension humanity. There are significant distinctions in these words. "Many mansions" (John 14:2): Implies that even within the telestial realm, varying degrees of inheritance and stewardship exist. Reflection Questions How does God’s justice and mercy show in His treatment of those in the telestial kingdom? Why is it important that even the lowest kingdom is a kingdom of glory? What does this vision teach us about Christ’s infinite atonement? Cross-References 2 Thessalonians 1:8 : Judgment for those who obey not the gospel Philippians 2:10–11 : Every knee shall bow Isaiah 45:23 : All shall confess God John 14:2 : Many mansions prepared by Christ D&C 132:6 : Everlasting covenant This section offers profound insight into divine justice, mercy, and the ultimate reconciliation of all but the sons of perdition to a kingdom of glory. Doctrine and Covenants 76:113–119 — Concluding Testimony Verses 113–119 113 This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit. 114 But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpass all understanding in glory, and in might, and in dominion; 115 Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; 116 Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him; 117 To whom he grants this privilege of seeing and knowing for themselves; 118 That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory. 119 And to God and the Lamb be glory, and honor, and dominion forever and ever. Amen. Doctrinal Summary Joseph Smith and Sidney Rigdon conclude their vision with a testimony of the indescribable nature of God's mysteries. They affirm that while much was revealed, certain truths were withheld by divine command, as they are not lawful for man to utter. These mysteries are only comprehensible through the Holy Spirit and are granted only to the pure in heart who love God. The ultimate purpose of this privilege is to prepare individuals to bear God's presence, even while in the flesh. The vision ends in worshipful reverence to God and the Lamb. Language & Cultural Insights "Not lawful for man to utter" (v. 115): This phrase mirrors 2 Corinthians 12:4 where Paul speaks of being "caught up into paradise" and hearing unspeakable words. The Greek word for "not lawful" is ἄρρητος ( arrētos ) , meaning "unutterable, not permitted." "Mysteries of his kingdom" (v. 114): The word "mysteries" in Greek is μυστήριον ( mystērion ) , meaning sacred secrets revealed only by God. This reaffirms the revelatory and divine nature of the vision. "Purify themselves" (v. 116): Hebrew root: טָהַר ( tahar ) — to cleanse or make ceremonially clean. Purification is both spiritual and ritual, often preparatory to encountering the divine. "Bear his presence in the world of glory" (v. 118): Parallels Exodus 24 and Isaiah 6 where prophets enter God's presence in vision. This phrase implies transfiguration or sanctification by the Spirit. "Glory, honor, and dominion" (v. 119): A triadic phrase echoing Revelation 5:13 and temple language, emphasizing divine sovereignty and worship. Reflection Questions Why do you think some aspects of God's plan are not lawful to be uttered? How can we become more spiritually prepared to receive personal revelation? What does it mean to bear God’s presence while still in the flesh? How does this final segment inspire humility and reverence for God's mysteries? Cross-References 2 Corinthians 12:4 : Paul hears unspeakable words Matthew 13:11 : Given to know the mysteries Alma 26:22 : Mysteries granted to those who exercise faith and repentance D&C 63:49 : Those who are faithful shall be able to behold the Lord’s glory D&C 88:68 : Sanctified to behold God

In the Budding Fig Tree parable, Jesus tells his disciples to learn from the fig tree, which sprouts new leaves as a sign that summer is near, to help them recognize the signs of the end times. Budding Fig Tree Matthew 24:32-35 ( INT ) Mark 13:28-33 Luke 21:29-33 D&C 35:16 D&C 45:34-38 The Budding Fig Tree Parable was given to Jesus' disciples while on the Mount of Olives, just outside Jerusalem. This was a time of intense political and social turmoil in Judea, as the people were under Roman rule and there was mounting tension between the Jewish leaders and the occupying forces. This was in addition to the hostilities and persecution facing Christ and his followers. As discussed in other parables, the fig tree ( συκῆς , תְּאֵנָה ) had cultural and religious significance for the Jews. It symbolized Israel as a nation and represented the hope of restoration and renewal. Jesus used the image of the budding fig tree to illustrate the signs of the end times and His second coming. He warned His disciples to be alert and watch for the signs, as they indicated His return was near. The parable is even more significant for us today, reminding us to be prepared for Jesus' return and to stay faithful despite trials and tribulations. The signs of the times are all around us, and we must be vigilant in our spiritual lives. Just as the fig tree needs to be cared for and tended to in order to bear fruit, we need to nurture our faith and be ready for Christ's return. Additional Resources: “The Leaves Are Commencing to Show on the Fig Tree”by Elder Bernard P. Brockbank Discipleship in the Olivet Discourse in Mark’s Gospel by Gaye Strathearn Preparation for the Second Coming by Elder Dallin H. Oaks The Power of Spiritual Momentum By President Russell M. Nelson

Jesus compares the Kingdom of God to a tiny mustard seed that grows into a large tree, representing the growth of the Church. Alma uses a similar metaphor to describe faith and the development of one's testimony in Alma 32. Mustard Seed Matthew 13:31-32 ( INT ) Mark 4:30-34 ( INT ) Luke 13:18-19 ( INT ) This information is currently under construction and review; please check back for more information in the future. Additional Resources: Jesus Declares the Parables of the Wheat and Tares, Mustard Seed, and Leaven Alma 32:28–29 The Mustard Seed Christ Is Risen; Faith in Him Will Move Mountains by President Russell M. Nelson

Jesus laments over Jerusalem and compares himself to a hen who gathers her chicks under her wings but is rejected by her chicks, who are left vulnerable and exposed to danger. Hen & Chicks Matthew 23:37–39 ( INT ) This information is currently under construction and review; please check back for more information in the future.

Jesus encourages persistence in prayer by telling a story of a man who goes to a friend's house at midnight to ask for bread and keeps knocking until his friend finally gets up and gives him what he needs. Friend at Midnight Luke 11:5-13 ( INT ) This information is currently under construction and review; please check back for more information in the future. Ask in Faith by David A. Bednar

The parable of the wise and foolish builders teaches the importance of building one's life on a solid foundation of obedience to God's word, as illustrated through a wise man who built his house on a foundation of rock and a foolish man who built his house on a foundation of sand. Wise and Foolish Builders Matthew 7:24-27 ( INT ) Luke 6:47-49 ( INT ) This section is currently under construction and review; please check back for more information in the future. Additional Resources: Prepared to Obtain Every Needful Thing by Elder David A. Bednar How Firm Our Foundation Elder Russell M. Nelson A Good Foundation against the Time to Come by Elder Gary E. Stevenson