Jacob 1-4

February Reading

February   5--Jacob 5-6
February 12--Enos, Jarom, Omni,
                      Words of Mormon
February 19--Mosiah 1-3
February 26--Mosiah 4-6

Thank you for your patience yesterday! I appreciate your insights and questions. Jacob has much to teach us and it was powerful to listen to your applications of his words.

Psalms Used by Jacob

https://knowhy.bookofmormoncentral.org/content/why-does-jacob-quote-so-much-from-the-psalms

Book of Jacob	Book of Psalms
Jacob 1:7“that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness”	Psalm 95:8, 11 “as in the provocation, and as in the day of temptation in the wilderness Unto whom I sware in my wrath that they should not enter into my rest.”
Jacob 4:10“in great mercy, over all his works”	Psalm 145:8–9 “of great mercy and his tender mercies are over all his works.”
Jacob 4:15–17“they will reject the stone upon which they might build … how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner?”	Psalm 118:22“The stone which the builders refused is become the head stone of the corner.”
Jacob 6:6“Yea, today, if ye will hear his voice, harden not your hearts”	Psalm 95:7–8 “To day if ye will hear his voice, Harden not your heart”

Jacob 4:8

An interesting figure of speech used in the Book of Mormon is called antenantiosis. It is the practice of stating a proposition in terms of its opposite. The result is to express the positive in a very high degree, or as the biblical scholar E. W. Bullinger puts it, “We thus emphasize that which we seem to lessen.”

For instance, when Jacob counsels to “despise not the revelations of God” (Jacob 4:8), he is not merely saying that one should not despise the revelations; he is actually urging the righteous to hold the revelations of God in the highest esteem. The unexpected negative increases the force of the idea that it apparently understates. It seems to make us notice and dwell on the expression, so that we can learn more from it.

It is an interesting figure of speech, drawn to our attention by biblical scholarship, that helps illuminate the forceful effectiveness of many of the prophetic messages of the Book of Mormon.

Gail Call, https://publications.mi.byu.edu/fullscreen/?pub=1110&index=25

Jacob’s Temple Speech

Early Nephite polygyny may be better understood by situating it in a pre-Columbian Mesoamerican context. Brant A. Gardner, who did graduate work in Mesoamerican ethnohistory, noted that in the ancient Maya’s patriarchal society—as in many civilizations—a higher social and economic status could be signified by a man’s material possession or the number of his wives (and often both). 

The Mesoamerican picture of developing social distinctions is precisely the type of threat that the early Nephite community is facing [at this time]. There is pressure for social hierarchies and that pressure is related to multiple wives” and the accumulation of wealth through trade and diplomatic relations. Gardner also conjectured that “Nephite polygyny involved elite men’s arranging diplomatic marriages to assure commercial or political alliances,” a practice known from ancient Mesoamerica and ancient Israel.

This would explain why Jacob condemned David and Solomon, but not other biblical figures, such as Abraham and Jacob. As recounted in the Old Testament, David and Solomon both sinned by exploiting women.

This in turn led both David and Solomon to break their covenants with God, resulting in eventual disaster for the Israelite kingdom (1 Kings 11:9–11). That Jacob speaks ill of these biblical polygamists but not righteous men such as Abraham and Jacob, who also married multiple wives (Genesis 16:1–3; 29–30), would seem to indicate that the “whoredom” that Jacob condemned wasn’t plural marriage itself, but rather women being exploited for social and material benefit in relationships unapproved by God. 

https://knowhy.bookofmormoncentral.org/content/what-does-the-book-of-mormon-say-about-polygamy

Chapter 4 is an exposition on knowing and truth.  Without explicitly saying so, Jacob made bold statements to answer such questions as, “What is truth?” and “How do we know the truth?”  “How is truth preserved, transmitted, and conveyed?”

Read Jacob 4:1-13 and consider the rich vocabulary and phrases. How do they lend answers to the above questions?

2 Nephi 31-33

Reading--Next Week

Jacob 1-4

Reading--February

February   5--Jacob 5-6

February 12--Enos, Jarom, Omni, Words of Mormon

February 19--Mosiah 1-3

February 26--Mosiah 4-6

I neglected to look at the last slide in class this week. It is a great summary of the doctrine of Christ. Make sure you take a look! Thanks again for coming. It is only through a collective effort we really learn!  

Doctrine of Christ

“Although a phrase like “the doctrine of Christ” could appropriately be used to describe any or all of the Master’s teachings, nevertheless those magnificently broad and beautiful expressions spread throughout the Book of Mormon, New Testament, and latter-day scriptures might more properly be called “the doctrines of Christ.” Note that the phrase Nephi used is distinctly singular. The emphasis is on a precise, focused, singular sense of Christ’s doctrine.”

Jeffrey R. Holland, Christ and the New Covenant, pg. 49

“One of the purposes of the Book of Mormon is the restoration of “plain and precious” truths that have been lost or obscured. The teachings contained in the Book of Mormon regarding the purpose of baptism are unique and exceptional in all of ancient scripture for their clarity, specificity and consistency. In contrast to biblical descriptions of baptism, the Book of Mormon provides profound insight into the covenantal nature of this ordinance, what the individual is signaling to God when he or she chooses to be baptized, and the way in which God responds to the believer’s commitment.”

https://knowhy.bookofmormoncentral.org/content/what-is-the-purpose-of-baptism-in-the-book-of-mormon

“For the most part, the voice of the Father has usually been limited in scripture to introducing his Beloved Son and expressing his pleasure in him, but this verse from the stylus of Nephi is revealing in that it gives broader utterance to the Father than that which the biblical canon usually records. This is one of few declarations so identified in scripture. 

The doctrine of repentance is so crucial that the Father himself made a declaration on this point.”

Jeffrey R. Holland, Christ and the New Covenant, pg. 51-52

“The Greek word "pistis," which English Bibles typically render as "faith," also means "confidence" or "trust," and these ordinary, everyday terms convey very neatly what scriptural faith entails. The first readers of the New Testament didn't have to ask what "pistis" meant. Paul hadn't invented the word. They knew it already; it had been common in Greek for centuries. And in the standard English lexicon of classical Greek, the first definition of "pistis" is "trust in others." 

Our English word "faith" comes from the Latin "fides," but today we tend to think of "faith" as "belief in something without proof," and, often, more as agreement with a set of propositions than as trust in a person. But God is a person, and saving faith -- although it surely entails agreeing with certain propositions -- is trust in him, as a person, to love us and to keep his promises to us.

We show our trust in someone by our willingness to act in a trusting way. When God asks us to do something, though, we show our trust in him by doing it if we can, even if we don't completely understand it. 

Moreover, as we trust others -- including God -- and find our trust rewarded and justified, it grows. Our relationship thrives.”

Daniel C. Peterson, professor of Islamic studies and Arabic at BYU, Founder of The Interpreter Journal and Mormon ScholarsTestify.org

“The “tongue of angels” has long been a point of interest to Latter-day Saints, who wonder whether it really is as simple as speaking under the influence of the Spirit or if it might mean something more. Drawing on the structure of Nephi’s record, and the interactions with angels that Nephi recorded, we learn that this notion of speaking with the tongue of angels has connections with ancient Israelite temple worship and the divine council.

Nephi’s record taken as a temple text carries the reader through the progression of creation, fall, atonement, and entering the presence of the Lord through the veil. Nephi only discusses speaking with the tongue of angels in the final portion of the text, which represents passing through the veil (or “gate”) and coming into the Lord’s presence. There, Nephi places the act of speaking with the tongue of angels at the culmination of a literary ascent, where one must pass through a gate (baptism) and by a gatekeeper (the Holy Ghost). This progression makes rich allusions to imagery in the visions of Lehi, Nephi, and Isaiah, where these prophets were brought into the presence of the Lord, stood in the divine council, and were commissioned to declare the words of the Lord.

Here in these final chapters, Nephi makes it clear that he himself has stood in this council, has become one of the heavenly hosts, and now speaks with the tongue of angels. Nephi also makes it clear, however, that this is not merely the prerogative of the prophets. Nephi’s carefully crafted narrative teaches that all are both invited and commanded to follow the path that leads to entrance into the Lord’s presence, and ultimately grants membership into the heavenly assembly.”

Neal Rappleye, https://www.mormoninterpreter.com/with-the-tongue-of-angels-angelic-speech-as-a-form-of-deification/

https://knowhy.bookofmormoncentral.org/content/what-is-it-to-speak-with-the-tongue-of-angels

“What then is the doctrine of Christ? It is seeking the things of God with full purpose of heart and real intent, honest prayer, genuine repentance, baptism by water, baptism by fire, pressing forward with steadfastness in Christ, having hope and love, feasting on the words of Christ, enduring to the end of the strait and narrow path, and receiving the promise of eternal life.”

Larry E. Dahl, “The Doctrine of Christ: 2 Nephi 31–32,” in Second Nephi, The Doctrinal Structure, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1989), 355–75.

2 Nephi 25-30

Reading for next week--2 Nephi 31-33

2 Nephi 26-27

“Most of Isaiah 29, in order, is interspersed through 2 Nephi 26:14–27;35. The creative reinterpretation of a scriptural passage in ways that highlight its hidden significance with regard to new contexts and situations is somewhat akin to later rabbinic interpretation. The fact that this is done through insertions within a continuous, phrase-by-phrase recitation of the original passage is extraordinary.”


Maxwell Institute Study Edition, The Book of Mormon, Edited by Grant Hardy

“After all we can do”

“After here does not refer to sequence or chronology. It means beyond or above. The Lord will provide all that is needed beyond our capacity to accomplish in repenting and becoming reconciled to God. His aid is not reserved or delayed until the end but is constantly with us in the journey.”

“We know that it is by grace that we are saved, after all we can do. And we do not need to achieve some minimum level of capacity or goodness before God will help—divine aid can be ours every hour of every day, no matter where we are in the path of obedience. But I know that beyond desiring His help, we must exert ourselves, repent, and choose God for Him to be able to act in our lives consistent with justice and moral agency. My plea is simply to take responsibility and go to work so that there is something for God to help us with.”

D. Todd Christofferson, Seminar for New Mission Presidents, 2013

Enemies of Christ

“Is the Book of Mormon true?—Yes. Who is it for?—Us. What is its purpose?—To bring men to Christ. How does it do this?—By testifying of Christ and revealing his enemies.”

President Ezra Taft Benson, April Conference, 1975

“Each of these precepts specifies what God cannot do. The key phrase is “the Redeemer hath done his work” (v. 5). It is possible that Nephi chose to specify and thus expose these particular precepts because they are enemies to the doctrine of restoration. For example, if there were no miracles, there would have been no first vision of Joseph Smith; if there were no power of God, there would have been no restoration of the Aaronic and Melchizedek Priesthood; if there were no work today, there would be no proselyting church with prophets receiving continuous revelation.”

“In order to sin without feeling guilt, one must lower his moral standard to correspond with his behavior. This is an exactly opposite teaching from the true gospel principle that to remove guilt one must lift his behavior to his moral standard through appropriate repentance. Seeking to reverse the process, some modern clinicians, with their false teachings, seek to strip mankind of the gift of conscience. The disarming of this divine alarm system enables the enemy to enter and move freely about.”

“A key phrase used by those who advocate sin is “there is no harm in this” (2 Nephi 28:8). This devilish whisper invites good men and women to compromise and be selective in their personal righteousness. Nephi labeled this a vain doctrine. Perhaps the vanity of the doctrine is in its self-centeredness. The lying, the digging of the pit, the taking advantage of a neighbor all elevates one at the expense of another. The “live for today” consciousness exalts the “me first” attitude prevalent in today’s world. The world teaches that life is short and tomorrow we die, and we prosper according to our genius and conquer according to our strength.”

“The Book of Mormon is a witness of the reality of Satan. He is proclaimed the enemy of all righteousness (Moroni 9:6) who desires “that all men might be miserable like unto himself.”

Satan tempts us with alluring distractions, attitudes, and circumstances, which appear on the surface to be harmless; but as one partakes of them, the spirit slowly suffers, creating a weakened condition which can produce eventual alienation from God. Jesus told his disciples in ancient America to “watch and pray always lest ye enter into temptation; for Satan desireth to have you, that he may sift you as wheat”

Dennis L Largely, BYU Religious Studies, 1989, https://rsc.byu.edu/archived/book-mormon-second-nephi-doctrinal-structure/16-enemies-christ-2-nephi-28

As Dennis L. Largey put it, through Nephi “our Heavenly Father has righteously opened to us his children the unholy playbook of those identified as his enemies.” This is why a pair of Latter-day Saint scholars have said, "The devil hates the Book of Mormon because it exposes his tactics.” There is probably not any other place in scripture or religious literature that lays this all out more clearly, cogently, and compellingly. That is reason enough to be grateful for the Book of Mormon. Those interested in embracing the great plan of the Holy One should study 2 Nephi 28 carefully in order to better prepare themselves against these ploys of the “cunning plan of the evil one.”

https://knowhy.bookofmormoncentral.org/content/how-does-the-devil-lead-us-astray

Please Add Chapter 30

Hi all. Would you please include 2 Nephi 30 in your study for next week? Thanks!

2 Nephi 20-24

It was good to be together again. Starting off the semester with these Isaiah chapters was challenging. Thank you so much for your willingness to share your insights! Reading for next week: 2 Nephi 25-29.

Understanding Isaiah

• Warnings from God (2 Nephi 20:1-4)
• Assyria, the Rod of the Lord (2 Nephi 20:5-11)
• God’s Judgment on the King of Assyria (2 Nephi 20:12-19)
• A Remnant of Israel to Return (2 Nephi 20:20-23)
• The Destruction of the Assyrian Army (2 Nephi 20: 24-34)
• A Prophecy against Babylon (2 Nephi 23)
• Mercy for Israel (2 Nephi 24:1-3)
• God’s Judgment on the King of Babylon (2 Nephi 24: 4-21)
• A Prophecy against Assyria (2 Nephi 24: 24-27)
• A Prophecy against the Philistines (2 Nephi 24: 28-32)
• The Coming Messianic Age (2 Nephi 21:1-9)
• The Gathering of Israel (2 Nephi 21:10-16)
• Two Hymns of Praise (2 Nephi 22)

“Because God is all-knowing, He can give prophecy that applies to many different people, time periods, and circumstances. Dualistic prophecy is abundant in the writings of Isaiah. This dualism is discussed by many scholars, especially Latter-day Saints, and is enhanced by the aid of modern prophetic commentary on Isaiah’s record. Unfortunately, some who study Isaiah get overly obsessed with identifying a single specific event Isaiah is foretelling, and, as a result, may miss one of his purposes for prophesying in the first place. Each individual event in a prophecy fits into an overall message that Isaiah, or the Lord through Isaiah, wants the reader to understand. The events Isaiah describes are intended to help the reader understand and put the message in context. Though identifying specific events of which Isaiah prophesied can be exciting and faith-building, we must remember that the wider application of principles in the book has as much and perhaps more value.”

“Compare Isaiah’s writings to an algebraic equation with multiple variables, with the variables representing the different events Isaiah seems to be describing. At first glance the mathematician may want to solve the equation, or in other words, find definite values for each variable or event in the prophetic equation. Often in Isaiah’s prophetic equations, however, the variables or events may have more than one “value” that would work in the equation. Thus, while there may be merit in assigning specific “values” or events to each of Isaiah’s various prophecies, one should not overlook the overall message and purpose to the equation. It may be that at times Isaiah provides a formula that may lead the reader to powerful solutions with many different variables. The value of a formula is that it does not provide just one answer, but it has the ability to provide answers in many varying situations. Once one has the formula, it is easy to apply it according to need. Accordingly, the value in Isaiah’s writings may not only be found in his descriptions of individual events, but in the prophetic formulas he provides. These formulas provide a blueprint for solving problems in many different times and circumstances.”

“In Isaiah 13, 14, and 21, the downfall of Babylon and her king are described with prophetic accuracy. In each chapter, Isaiah echoes the surprise that such a great and powerful empire could fall so quickly and without warning. The pride upon which the entire civilization was built is the very thing that blinds the rulers of Babylon to the impending destruction. They are so certain that they are secure and that they would remain in power forever that they could not see the end approaching. So it is also with those who are of spiritual Babylon. They follow the pomp and glory and lifestyle of worldliness and sin and are blind to the consequences and “burdens” which they are heaping upon themselves. Such, Isaiah warns, is the burden of those who seek after the great and spacious buildings of Babylon. They like Babylon may flourish in sin and worldliness for a season but in the end will find that their lives are left desolate.

There are at least three important levels upon which these prophecies can be understood and Isaiah’s formulas applied. First, they speak of the fall of ancient Babylon to the Persians. Secondly, they symbolize the destruction of the wicked at the Second Coming of Christ. Finally, they symbolize the spiritual consequences of those in any age who commit the sins of Babylon.”

Isaiah's Burden Prophecies As Spiritual Formulas, Justin Brent Top, Brigham Young University - Provo, 2007

https://scholarsarchive.byu.edu/cgi/viewcontent.cgireferer=https://www.google.com/&httpsredir=1&article=2279&context=etd

First Presidency Statement--Temple Changes

"Whenever the Lord has had a people on the earth who will obey His word, they have been commanded to build temples. Scriptures document patterns of temple worship from the times of Adam and Eve, Moses, Solomon, Nephi, and others.

With the restoration of the gospel in these latter days, temple worship has also been restored to bless the lives of people across the world and on the other side of the veil as well.

Over these many centuries, details associated with temple work have been adjusted periodically, including language, methods of construction, communication, and record-keeping. Prophets have taught that there will be no end to such adjustments as directed by the Lord to His servants.

A dedicated temple is the most holy of any place of worship on the earth. Its ordinances are sacred and are not discussed outside a holy temple."

Welcome Back!

I hope you had a wonderful holiday season. Class begins again on Tuesday, January 8 at 9:30 a.m.  We will be discussing 2 Nephi 20-24. I look forward to learning with you again!