Part 2: “Seek for the Things of a Better World”

D&C 22–26

Continuing Resources and Insights for this Week's Lesson:

There is so much to unpack in this lesson, and not nearly enough time—especially as I am also trying to prepare another lesson for tomorrow!

Thank you for your patience, as it took me longer than I had anticipated to complete this section. Despite setbacks from a computer crash to work travel, I knew I had to finish this summary because it is so imperative and essential for both women and men to really understand.

For many years, I am embarrassed to say that I seriously misunderstood this revelation to Emma Smith. I had no idea what it actually contained; I did not recognize the magnitude of power and the incredible blessings promised to Emma and all virtuous women and families of faith. For years, I interpreted this section as a bit dismissive, a type of consolation—like "Oh, sorry Emma, here's a nice little project to pacify you and keep you distracted while all of the brethren do the "real work"... I remember feeling very frustrated as a woman in the Church because there were so many times that I felt like a second-class citizen.

I vividly remember taking these feelings and frustrations to the temple, praying for clarification and validation. While on my way to an initiatory, I heard a voice say, "Don't let others tell you how I feel about my daughters; if you want to know, come to me directly." So, that is my advice for this section. Take the time to really dive into these word studies and cross-references. Prayerfully study these passages and take them to the Lord; if you do, I promise your life and outlook will profoundly change for the better!

D&C STUDY GUIDE

Some Ways You Can Use This Study Guide

Personal Study: Read each verse (or group of verses, then refer to the chart’s central themes, description, and biblical/Hebrew/Greek insights.
Copy and paste desired sections and links into your Scripture notes using your LDS Tools. Add any additional insights and incorporate these into your personal collection, keeping the things you want to have easily accessible in one place.
Teaching Settings: Present each row as an opportunity for discussion points. Invite learners to visit CFMCorner.com so they can come to class prepared to share things they discovered while exploring the available resources and cross-references. Encourage them to share their insights.

As time permits, some Hebrew/Greek terms are provided as cross-references to deepen understanding of linguistic or cultural context. However, this represents only a tiny sampling of what is available and waiting to be discovered. Dive in and enjoy the available resources.

Doctrine and Covenants 25

1. OVERVIEW

Doctrine and Covenants 25 is a revelation directed to Emma Hale Smith, the Prophet Joseph’s wife. Coming just a few months after the organization of the Church, the revelation clarifies her unique responsibilities: to comfort her husband, be a scribe when needed, select hymns for the Church, and “expound scriptures.” Although addressed to Emma personally, verse 16 states: “This is my voice unto all.” The chapter underscores themes of the Lord’s awareness of individual gifts and circumstances, the centrality of music in worship, and the dignity of women’s roles.

2. TIMEFRAME & SETTING

Date: July 1830
Location: Harmony, Pennsylvania
Context:
- The Church was about three months old.
- Joseph and Emma had recently faced trials, including loss of their first child and ongoing persecution.
- Emma had already served as a scribe for parts of the Book of Mormon translation and continued to support Joseph’s work amidst personal and financial challenges.

3. KEY CIRCUMSTANCES

Tension & Persecution: Lawsuits and hostility surrounded the young Church. Joseph and Emma experienced personal and legal pressures.
Need for Organized Worship: Members needed a standard collection of hymns and guidance on how to worship together in unity.
Emma’s Grief & Faith: Having lost a child, Emma was in a poignant period of sorrow and transition, yet she remained supportive and faithful.
Women’s Role: While not an exhaustive statement on women’s roles, D&C 25 highlights the scriptural basis for women’s participation in teaching, music, and supportive Church labors.

4. PURPOSE OF THE REVELATION

Personal Encouragement: Emma is reassured that she is an “elect lady” with an essential part in the Restoration.
Call to Specific Duties: She is to compile hymns, serve as a scribe, expound scripture, and exhort.
Instructions to Resist Worldliness: Reminded to set aside “things of the world” and seek spiritual treasures.
Highlight the Power of Sacred Music: The Lord explicitly underscores how hymns can bring joy and “the spirit of meekness,” impacting the entire Church.

5. SIGNIFICANCE

Model for Personalized Revelation: Though addressed to Emma, it ends with “This is my voice unto all,” making many of its instructions widely applicable to men and women.
God’s Regard for Women: D&C 25 is one of the earliest revelations showcasing the Lord’s esteem for women’s gifts (spiritual discernment, teaching, music).
Hymns & Worship: Emma’s future compilation of hymns shaped the musical heritage of the Church, uniting saints through sacred song.
Meekness & Rejoicing: The Lord repeatedly counsels her to be meek, to “delight in her husband,” and to lay aside worldly fears. These principles are relevant for personal peace in all relationships.

Major Topics & Themes	Resources & Links
Verse: 1–2 Theme: “Daughter of God” and “Walk in the Paths of Virtue” Description: The Lord affirms Emma Smith’s identity as His daughter, promising protection and a future inheritance if she remains virtuous and faithful. Although addressed to Emma, these verses invite every disciple to remember that receiving the gospel confers true sonship or daughtership in God’s family—and, with it, the responsibility and blessing of walking uprightly. That divine relationship is meant to guide us all on the covenant path leading to our inheritance in Zion. Hebrew/ Greek Insights: “Hearken” English: “to listen attentively,” “to hear and obey.” Hebrew: שָׁמַע (šāmaʿ), meaning “to hear [intelligently],” with the implication of obedience (see Deuteronomy 6:4, “Hear, O Israel…”). Greek (NT): ἀκούω (akouō), “to hear, listen,” often in contexts urging acceptance and action based on what is heard. “Sons and Daughters in my Kingdom” Hebrew: The concept of being a child of God is expressed in the Old Testament as Israel being God’s covenant children (Deuteronomy 14). Greek (NT): τέκνον (teknon), “child,” emphasizing relationship rather than a mere subject under a king. (John 1:12—those who receive Christ become the children of God.) “Walk in the paths of virtue” English: “virtue” connotes moral excellence, purity, upright conduct. Hebrew: טוֹב (ṭōv) is “good,” but “virtue” might be expressed with phrases denoting moral goodness or purity. Another concept is יָשָׁר (yāšār, “upright”). However, In Proverbs the term חַיִל (ḥayil) is *specifically used for a virtuous woman, although this term is most typically interpreted as a “valiant soldier of mighty strength and ability,” a ”great force”* this term is used in Chapters 12 and 31, where a virtuous woman is likened to a crown, and she is valued beyond rubies. Greek (NT): ἀρετή (aretē), meaning “moral excellence,” a positive attribute of character (2 Peter 1:5). “Inheritance in Zion” Hebrew: נַחֲלָה (naḥălāh), “inheritance,” often used in OT for tribal allotments or personal lands. Symbolically, it denotes spiritual heritage. Context: In Restoration scripture, “Zion” is both a physical gathering place and a spiritual state of unity and holiness. Reflection: Identity as Sons/Daughters How does viewing yourself as God’s son or daughter deepen your commitment to “hearken” to His voice? In what ways do you see that identity shaping your daily decisions or sense of belonging? Paths of Virtue How doe the Hebrew concept of ḥayil expand ones understanding of what it means to be a virtuous woman? Does this definition conform with traditional or modern definitions? Consider areas in your life where “virtue” (moral excellence, valor) can be developed and strengthened. How does this concept go beyond quietly avoiding sin to actively and courageously cultivating Christlike attributes through harnessing our divine power as beloved Daughters of God and Mothers/ Warriors in Zion? Inheritance in Zion Zion can be both a place and a condition of the heart. What steps can you take to move towards a Zion-like unity in your family or faith community? Receiving God’s Will Emma is told, “A revelation I give unto you …” How open are you to personal revelation about your responsibilities or missions? Are you making space in prayer and scripture study for that guidance?	Faithful Latter-day Saint Women Pres. Hinkley Becoming Sons and Daughters Mosiah 5:7: “Because of the covenant … ye shall be called the children of Christ.” 2 Corinthians 6:18: “I will be a Father unto you, and ye shall be my sons and daughters.” 2 John 1:1 – “the elect lady” D&C 38:2 – Christ knows each soul intimately Paths of Virtue / Faithful Living Proverbs 4:25–27: Exhortation to keep one’s path straight, turn not to the right or left, remove feet from evil. D&C 121:45: “Let virtue garnish thy thoughts unceasingly … the doctrine of the priesthood shall distil upon thy soul.” Inheritance in Zion D&C 57:1–2: Land of Missouri designated as the land of Zion for inheritance. Hebrews 11:8–10: Abraham looked for a city “whose builder and maker is God,” paralleling the concept of a covenant inheritance. Personal Revelation D&C 6:14–15: The Lord knows hearts and gives specific counsel. James 1:5: The principle of seeking God’s guidance individually. President Russell M. Nelson, “Spiritual Treasures” President Russell M. Nelson specifically urged women of the Church to deepen their understanding of the priesthood and encouraged them to study Doctrine and Covenants 25 (along with other scripture passages) to discover more about the power and blessings available through priesthood covenants. President Russell M. Nelson, “A Plea to My Sisters” A direct address championing women’s significant role in God’s plan, resonating with Emma’s calling and divine identity. Alan T. Phillips, “God Knows and Loves You” Discusses the significance of being sons and daughters of God and fulfilling divine promises. Carole M Stephens, “Do We Know What We Have?” Encourages women (and all members) to understand their identity and role in God’s kingdom—a parallel to Emma’s calling. Russell M. Nelson, “Opening the Heavens for Help” A testimony of personal revelation: the Lord stands ready to guide each of us, akin to how Emma received direct counsel. M. Russell Ballard, “Men and Women in the Work of the Lord” Addresses covenant partnership, how both sons and daughters in God’s kingdom can serve and build up Zion.
Verse: 3 Theme: Election, Our Sacred Privilege and Roles to Support & Comfort Spouses and Others Description: Emma Smith is called an “elect lady” who has received forgiveness. Although directed specifically to her, the verse’s broader principle applies to every disciple: our standing as sons and daughters—and if we repent, the Lord extends mercy, enabling us to step into our divinely appointed roles. Emma’s example shows that receiving forgiveness readies us for a higher purpose, and each of us can similarly answer the call to serve, teach, and strengthen the church in our own stewardships. Emma is counseled to “comfort [Joseph],” acknowledging the difficulties he faces. Spousal support is portrayed as a divine commission. This reminds us that emotional and spiritual support within marriage is a core principle in building God’s kingdom. Hebrew/ Greek Insights: “Elect” English: “Elect” = chosen or specially selected. Greek: ἐκλεκτός (eklektos), “picked out, chosen, chosen by God to obtain salvation through Christ.” Appears in passages like 1 Peter 2:9 (“a chosen generation”). Hebrew: בָּחַר (bāḥar), “to choose, to select.” Often denotes those whom the Lord selects for a divine role or purpose (Isaiah 42:1). “Lady” English: “Lady” can imply dignity, courtesy, or recognized position. Greek (NT): In 2 John 1:1, we read about “the elect lady” (ἐκλεκτῇ κυρίᾳ, eklektē kyria). This phrase parallels the concept of a revered or spiritually noble woman. Context: The phrase “elect lady” might also connect to esteemed spiritual status among the earliest Christian women or the Church as a collective bride of Christ. “Sins are forgiven thee” Hebrew: Common biblical phrase for forgiveness includes the root נָשָׂא (nāśāʾ,“to lift/carry away [sins] indicative of a journey or process,” e.g., Psalm 32:1), סָלַח (sālaḥ “to pardon,” e.g., 2 Chronicles 7:14), כָּפַר kāp̄ar “atone, cleanse, purge” e.g. Exodus 29-30, Lev 16 “Yom Kippur” Greek: ἀφίημι (aphiēmi), “to send away, forgive, pardon, let go.” Application: Indicates a renewal of covenant standing, free from past transgression. Reflection: Personal Application of “Elect” Although Emma’s calling was unique, how might you view yourself as “elect” in your discipleship? Which God-given missions or talents affirm that sense of calling and purpose? Forgiveness and New Beginnings The Lord tells Emma her sins are forgiven. How do experiences with God’s forgiveness deepen your sense of worth and readiness for new responsibilities? Role of Women “Elect lady” highlights Emma’s leadership in the Church’s early development. How do you see women’s roles expand today, consistent with that pattern of being called and chosen? Foreordination and Agency Emma was “called,” but she still had to choose faithfulness. In what areas might you need to exercise your agency more deliberately to fulfill your calling? In what ways can you support your spouse to fulfil theirs, and vica versa?	Love, unity, and fidelity in marriage D&C 42:22: Stresses the importance of cleaving unto and actively loving our spouse. Rejoicing in others’ faith and triumphs Alma 27:17: Ammon expresses sincere and overwhelming joy when hearing aout the success of his fellow companions. Elect Lady 2 John 1:1: The apostle John addresses the letter “unto the elect lady and her children.” Some interpret it literally as a faithful woman; others see the Church itself symbolically. Doctrine & Covenants 25 (whole): Emma’s roles—compiling hymns, supporting Joseph, being a teacher—flow from her calling as an “elect lady.” Divine Forgiveness Mosiah 26:29–30: The Lord affirms His readiness to forgive those who repent. (Forgiveness and Healthy boundaries: “Forgivness doesn’t mean putting up with getting hurt”, “The Ministry of Reconcilliation” Elder Holland D&C 58:42: “He who has repented of his sins, the same is forgiven, and I remember them no more.” Being Called Abraham 3:22–23: Illustrates foreordination: certain spirits “were chosen before they were born.” D&C 121:34–35: Many are “called,” but they can fail if their hearts set on worldly things. Sheri L. Dew, “We Are Not Alone” Offers perspective on womanhood and personal worth, connecting well with the concept of being “elect” before the Lord. Elder Russell M. Nelson, “Nurturing Marriage” Offers counsel on cultivating happier, eternal marriages. Elder Russell M. Nelson, “We can Do better and Be Better” Another way we can also do better and be better is how we honor the women in our lives, beginning with our wives and daughters, our mothers and sisters.
Verse: 4 Theme: “Murmur Not” Description: the Lord gently reminds Emma Smith not to murmur over withheld visions or knowledge, affirming that divine wisdom sometimes conceals certain things “for a time to come.” In His infinite wisdom, he may withhold certain spiritual manifestations or knowledge for a certain purpose or until the proper season. This counsel resonates universally: rather than murmuring, each disciple must learn to trust God’s perfect timing, resting in the assurance that He reveals “line upon line” and meets us in our faithful acceptance of what we have already received. Hebrew/ Greek Insights: “Murmur” English: “to grumble, complain under breath, express dissatisfaction.” Hebrew: In the Old Testament, terms like לוּן (lûn) or רָגַן (rāgan) technically mean "to stop, stagnate, impede progress, and rebel" but they can also be translated as “murmur, grumble, complain & backbite.” The children of Israel often murmured against Moses (Exodus 15–17). Greek (NT): γογγύζω (gongyzō), “to mutter in discontent.” (John 6:41, “the Jews then murmured at him.”) “Wisdom in me” Hebrew: חָכְמָה (ḥokmāh), “wisdom, skill, sagacity.” Greek: σοφία (sophia), “wisdom,” divine or earthly. Context: Divine wisdom surpasses mortal comprehension, often necessitating patient trust. “In a time to come” Reminiscent of scriptural phrases that point to future revelation or fulfillment (e.g., “in the latter days,” “the fulness of times”). Hebrew: עֵת (ʿēt), “time, season.” מוֹעֵד (môʿēḏ) “appointed time/season” Greek: καιρός (kairos, a spiritually appointed “season” or “proper time.” Reflection: Dealing with Unanswered Questions In what ways might you be “murmuring” about spiritual insights or blessings you haven’t received? How can trust in God’s timing alleviate frustration? Embracing Partial Knowledge The Lord often withholds certain experiences. How do you find peace in not knowing or not seeing everything now? Comparisons with Others Emma’s situation could have led to comparisons with Joseph’s remarkable visions. Do you ever compare your spiritual experiences to others, leading to murmuring or doubt? How can you counter that? Murmuring vs. Gratitude If murmuring is the expression of dissatisfaction, how can an attitude of gratitude help you accept the Lord’s pace and methods of revealing truth?	Murmur Not 1 Nephi 3:6–7, 17:13–22: Contrasts Nephi’s faith with Laman and Lemuel’s murmuring. D&C 59:21: Disobedience and murmuring show ingratitude to God. Divine Wisdom & Timing Isaiah 55:8–9: “My thoughts are not your thoughts … my ways higher than your ways.” Mark 4:11: Some things remain “mysteries” until the Lord chooses to reveal them. Unseen Yet Trust John 20:29: “Blessed are they that have not seen, and yet have believed.” Ether 12:6: “Ye receive no witness until after the trial of your faith.” Withheld Revelations D&C 76:114–115: Some knowledge is withheld from the world in wisdom, for it cannot be revealed except to those prepared. Jeffrey R. Holland, “Lord, I Believe” Encourages faith amid partial understanding—like a parent’s wise timing in teaching children. Dallin H. Oaks, “Trust in the Lord” Advises patience in receiving God’s revelations and blessings. Neil L. Andersen, “You Know Enough” Addresses how we may not have a perfect knowledge but do know enough to trust God and move forward. Dieter F. Uchtdorf, “Be Not Afraid, Only Believe” Offers perspective on doubt, fear, and incomplete knowledge vs. faithful patience in God’s plan.
Verse: 5 Theme: Comforting Spouses and Others Description: The Lord pinpoints Emma’s duty to be a source of comfort and solace to Joseph, delivered in meekness and loving words. This principle extends beyond Emma’s time: we too can become instruments of divine comfort in our marriages, families, and church communities. By embracing meekness and offering genuine, inspired encouragement, we mirror the Savior’s own compassionate ministry to those pressed by life’s burdens. Hebrew/ Greek Insights: “Office of Thy Calling” English: “Office” = a position or role of duty/responsibility. Hebrew: Could be implied via the concept of מִשְׁמֶרֶת (mišmeret), “charge, responsibility, service.” Greek: In NT contexts, διακονία (diakonia) can mean “service, ministry.” Context: The verse suggests a divinely assigned ministry for Emma—unique to her but instructive for how spouses can offer spiritual support. “Comfort … in his afflictions” Hebrew: נִחַם (niḥam), “to comfort, console,” used of God or people comforting those in sorrow (Isaiah 40:1). Greek: παρακαλέω (parakaleō), “to call alongside, encourage, console.” Context: True comfort is an active, empathetic response to suffering, bringing emotional and spiritual uplift. “Consoling words … in the spirit of meekness” Meekness: Hebrew: עֲנָוָה (ʿănāwāh) “humility, gentleness,” or עָנָו (ʿānāw) for “meek.” Greek (NT): πραΰτης (praütēs), “mildness of disposition, gentleness of spirit.” (Galatians 5:23) Consoling words suggests not just superficial comfort but speaking healing truths with empathy and understanding. Reflection: Spousal or Family Support How does this verse shape your view of a spouse’s (or family member’s) role in helping loved ones during hardships? In what ways can you “comfort … in affliction”? Speaking Consoling Words What do “consoling words” look like in practice? Reflect on times you offered or received heartfelt, Spirit-led counsel that strengthened someone in trial. Cultivating Meekness Why is meekness crucial for giving genuine comfort? How might pride or impatience undermine well-intentioned efforts to help others? Application to All Disciples Though directed to Emma, how can each disciple apply the principle of “comforting in meekness” within Church callings, friendships, or other relationships?	Comfort & Support in Marriage Genesis 3:16: ***Warning: Intentional Mistranslation! This is one of those plain and precious truths that have been deliberately corrupted. The word, bach בָּֽךְ, translated as “over thee” in the KJV should actually read “with thee.” The בּ Bet prefix means “in,” “by,” or “with.” The ךְ kaph suffix means “you.” NOT “over you,” If this was meant to read “over thee,” it would have been written עָלַיִךְ (ălâyik). In context, one can see how this verse has been intentionally misrepresented to subjugate women (and others) for millenia. The Lord even warns of this in verse 15, where he said the Adversary would intentionally target Eve and her seed (i.e. Jesus Christ and his followers). As such, the Lord explains that Eve should tᵊšûqāṯēḵ תְּשׁ֣וּקָתֵ֔ךְ (translated as “desire”) “turn to” (from the root shuk) her husband for support and aid. Explaining that they should yimšāl יִמְשָׁל “rule/reign” together. 1 Corinthians 7:3–5: Husbands and wives have mutual obligations of support and affection. Proverbs 31:10–31: The virtuous woman does her husband good, not harm, strengthening him. Meekness in Serving Others D&C 121:41–42: “No power or influence … only by persuasion, by long-suffering, by gentleness and meekness…” Ephesians 4:2: Encourages believers to walk “with all lowliness and meekness, with longsuffering.” Bearing One Another’s Burdens Mosiah 18:8–9: Covenant people are to “mourn with those that mourn; … comfort those that stand in need of comfort.” Romans 12:15: “Rejoice with them that do rejoice, and weep with them that weep.” Bonnie H. Cordon, “That They May See” Emphasizes extending compassionate service, akin to providing comfort in meekness. Henry B. Eyring, “Try, Try, Try” Discusses how meekness and consistent effort bless others, especially in times of difficulty. L. Whitney Clayton, “Marriage: Watch and Learn” Addresses covenant marriage and supporting one another through Christlike attributes. Sister Sharon Eubank, “By Union of Feeling We Obtain Power with God” Explores the idea of building unity and providing comfort among fellow Saints, especially in marriage and family contexts.
Verse: 6-9 Theme: “Writing & Expounding,” “Ordination” Description: Emma Smith’s call expands beyond personal support to Joseph: she is to be a scribe, a teacher, and a receiver of the Holy Ghost, with Joseph’s promise to support her spiritually and in the Church. Her example underscores that the Lord not only authorizes but also empowers women (and all disciples) for vital contributions, ensuring the gospel progresses through unified, Spirit-led effort. Scribe and Teacher Emma steps in as scribe when Oliver cannot, implying a trust in her ability to handle spiritual records and revelations. She also is called to “expound scriptures” and “exhort”—a unique directive at a time when women’s voices were often less recognized. Ordination Under Joseph’s Hand Verse 7 underscores Emma receiving an “ordination” to teach and exhort. In the Latter-day Saint context, this suggests a setting apart or authorization, though not an ordination to a priesthood office. She is thus divinely commissioned to share and clarify doctrine. Gift of the Holy Ghost Verse 8 states that Joseph shall lay hands upon her so she may receive the Holy Ghost, referencing the scriptural pattern of confirmation (Acts 8:17; Moroni 2:2). This moment highlights the essential partnership of the Holy Spirit for her writing, teaching, and growth. Joseph’s Responsibility to Support Emma is assured: “Thy husband shall support thee in the church.” This mutual support underscores the principle of collaborative ministry. Joseph’s calling is to reveal God’s will to the Church, but it also includes uplifting Emma (and others) in their callings. Hebrew/ Greek Insights: “Scribe” (v. 6) English: “one who copies or writes down dictated or revealed words,” a recorder of sacred text. Hebrew (OT): סוֹפֵר (sōphēr) = “scribe, writer.” Ancient scribes were learned in the law, copying and preserving scripture. This would include figures like Mormon and Moroni. Greek (NT): γραμματεύς (grammateus), typically “scribe” or “clerk,” sometimes experts in Mosaic Law. “Ordained” (v. 7) English: “to confer authority or set apart for a sacred duty.” Greek (NT): χειροτονέω (cheirotoneō), “to appoint by the raising of hands” (Acts 14:23). Also καθίστημι (kathistēmi), “to set in place, set apart” Context: For Emma, this is not a priesthood ordination in the sense of an office but a setting apart / blessing under Joseph’s authority to act in teaching and exhorting roles. “Exhort” (v. 7) Greek: παρακαλέω (parakaleō), “to call near, encourage, comfort, urge.” Hebrew: A direct parallel is less common, but the concept includes a strong urging or calling to righteousness (e.g., Isaiah’s calls to repentance). “Receive the Holy Ghost” (v. 8) English: typically references confirmation by laying on of hands. Greek (NT): λαμβάνω (lambanō) for “receive,” and πνεῦμα ἅγιον (pneuma hagion) for “Holy Spirit.” (Acts 8:17; John 20:22). “Support thee” (v. 9) English: “to sustain, uphold, assist in responsibilities.” Hebrew: תָּמַךְ (tāmaḵ), “to hold, support, grasp.” e.g., Psalm 94:18 “Thy mercy held me up [supported me].” Reflection: Collaboration in Ministry Emma’s scribal role freed Oliver Cowdery to do other tasks. How do you see collaborative roles in the Church ensuring the work moves forward? Set Apart for Teaching In what ways can you, too, be “ordained” (or set apart) to expound and exhort—whether through formal calling or personal missionary work? Receiving the Holy Ghost Emma’s tasks—writing, learning, teaching—hinge on the Spirit’s guidance. How do you cultivate the Spirit in your responsibilities (family, Church, or professional endeavors)? Family & Church Support Verse 9 highlights Joseph’s responsibility to support Emma. Who supports you in your callings, and how can you reciprocate that support?	Women in Scripture & Teaching Roles Acts 18:26: Priscilla (with Aquila) expounded doctrine to Apollos, indicating women’s capacity to teach and lead in church settings. Romans 16:1–2: Phoebe commended as a servant (διάκονος, diakonos) who ministered to the Saints. Moroni 10:8–15: Various gifts of the Spirit that worketh among the children of man D&C 84:85: Treasure up the words of life to be ready to teach. Ordaining / Setting Apart D&C 20:70: Laying on of hands for confirmations and blessings. D&C 42:11: Authorization from God is needed to preach or teach effectively. Holy Ghost & Inspiration Moroni 2:2–3: Jesus gave the disciples power to confer the Holy Ghost. D&C 121:41–42: Spiritual authority flows with persuasion, gentleness, meekness. Mutual Support in Marriage & Ministry Genesis 2:18: “An help meet for him,” signifying complementary partnership. עֵזֶר Ezer כְּנֶגְדּוֹ Kenegdo “a helper in parallel,” “a helper that is suitable.” When we think of helper, often times we think of an assistant or someone that provides a service. Sadly society has misunderstood this as one who is subservient or “less than.” However, this is NOT the intended meaning of Ezer. The word ezer is most frequently used in scripture is to describe God himself, and the divine help and succor he provides. It is frequently use in a militaristic context, describing the proverbial knight in shining armor or the critical reinforcements flying in on the wings of eagles. It is a verb of salvation, strength, and power. This is the term God used to describe Eve. She was dispatched as Adam’s protector, his co-champion, to help Him do and accomplish what he could not on his own. (Ezer Kenegdo) 1 Corinthians 11:11: “Neither is the man without the woman, neither the woman without the man, in the Lord.” President Hinkley, “The Women of Our Lives” “How thankful I am, how thankful we all must be, for the women in our lives.” Dallin H. Oaks, “The Keys and Authority of the Priesthood” Clarifies how all members (men and women) share in priesthood power and responsibilities consistent with their callings. Bonnie H. Cordon, “Becoming a Shepherd” Encourages sisters and brethren to minister effectively, like Emma’s charge to serve and teach. Russell M. Nelson, “Spiritual Treasures” Invites women to embrace priesthood power in their callings—relates to Emma being “ordained” or set apart for roles in teaching, writing, and learning.
Verse: 10 Theme: “Lay Aside the Things of This World,” “Seek for a Better,” Practical and Spiritual Reprioritizing” Description: The Lord instructs Emma to relinquish worldly diversions and aim for higher, more enduring goals. Setting the stage for the World to Come. This short but potent counsel resonates with all Saints today: to consciously discern which pursuits lead us nearer to Christ and which merely absorb our attention without eternal value. As we “lay aside” trivial or vain things, we create room for growth, service, and deeper alignment with God’s ultimate plan for our eternal welfare. Hebrew/ Greek Insights: “Lay Aside” English: “to put away, discard, remove from use.” Greek (NT): ἀποτίθημι (apotithēmi), “to put off or lay aside,” used in contexts like Ephesians 4:22 (“put off … the old man”). “Things of this world” English: Often references material or temporal interests. Greek: In some New Testament contexts, κόσμος (kosmos) can denote the fallen “world system” or mortal concerns (1 John 2:15–17). Hebrew: The concept may parallel עוֹלָם (ʿōlām, “the present age” vs. “eternal realm”), though direct phrase “things of the world” is somewhat modern. “Seek for the Things of a Better” Greek (NT): ζητέω (zēteō) for “seek, desire earnestly.” The comparative “better” might align with κρείσσων (kreissōn) in passages like Hebrews 11:16 (“they desire a better country”). Context: “Better” underscores something superior or more enduring spiritually. Reflection: 1. How do you sift out unnecessary worldly Defining “Things of the World” What specific “things of this world” (habits, possessions, or pursuits) do you sense might be distracting you from higher spiritual objectives? Balancing Material and Spiritual How can you maintain needed temporal responsibilities while ensuring your heart is primarily set on “things of a better”? Practical Steps to “Lay Aside” Consider small or large changes (simplifying schedule, rethinking media use, changing spending habits). How can these realign you with eternal goals? Future-Focused Living Emma was told to “seek for the things of a better” so she could fulfill her calling. What callings in your life need more focus? Are you giving them priority?	The Kingdom of God Matthew 6:33 – Seek first the kingdom of God Jacob 2:18–19 – Before seeking riches, seek the kingdom of God Forsaking Worldly Distractions Colossians 3:1–2: “Seek those things which are above,” not earthly things. D&C 121:34–35: Many are called but fail to focus on what truly matters due to worldly ambition. “Things of a Better” Hebrews 11:16: The faithful desired “a better country” (a heavenly one). Jacob 2:18–19: Counsel to first seek the kingdom of God, then success or riches can be used for good. Devotion / Consecration Matthew 6:19–21, 33: Lay up treasures in heaven; “seek ye first the kingdom of God.” D&C 88:67–69: Eye single to God’s glory, not weighed down by the world. Dieter F. Uchtdorf, “Of Things That Matter Most” Speaks of simplifying our lives, focusing on essentials—akin to “lay aside the things of this world.” David A. Bednar, “Things As They Really Are” Warns of virtual or worldly distractions that impede spiritual growth, urging us to seek reality (the “better things”). Neal A. Maxwell, “Settle This in Your Hearts” Encourages mental and spiritual “housecleaning” to remove cluttering pursuits in favor of eternal perspectives. M. Russell Ballard, “Remember What Matters Most” Emphasizes focusing on faith, family, and righteous goals over worldly interests.
Verse: 11-16 Theme: Make a Selection of Hymns, The Eternal significance of Music, A Song of the Heart is a Prayer, Crown of Righteousness, Glory, “My Voice unto All” Description: Emma Smith’s commission to select sacred hymns underlines the power of music in worship—“the song of the righteous is a prayer unto me.” Coupled with invitations to rejoice, stay humble, and keep covenants, these verses culminate in a promise of a “crown of righteousness” for those who remain faithful. While specifically directed to Emma, the Lord makes clear in verse 16 that such counsel applies to every disciple: uplifting music, covenant devotion, meekness, and an eternal perspective are essential elements on the path to exaltation. v. 11: Emma is to make a selection of sacred hymns for the Church. v. 12: The Lord delights in “the song of the heart; … the song of the righteous is a prayer,” promising blessings. v. 13: “Lift up thy heart,” rejoice, and hold fast to covenants. v. 14: “Continue in the spirit of meekness,” beware of pride, and let Emma’s soul “delight in [her] husband and the glory” that will come upon him. v. 15: If she keeps the commandments continually, she will receive “a crown of righteousness,” but failing to do so means she cannot dwell where the Lord is. v. 16: The Lord emphasizes this is “my voice unto all”—though addressed to Emma, these teachings have broad application. Hebrew/Greek Insights: “Selection of Sacred Hymns” (v. 11) English “hymn” from Greek ὕμνος (hymnos) meaning “song of praise.” Hebrew: In the Old Testament, this is the name of the Book of “Psalms” (תְּהִלִּים, tĕhillîm) This is also where the Latin word “halo” may have been derived, from the Greek ἅλως , describing a crown of “light,” i.e. glory/ intelligence) This was used in art to represent Saints and Angels. Note the promised blessing that that the Lord makes to Emma as she engages in this work, “a crown of righteousness thou shalt receive.” Tehillim is the plural noun form of Hallel, which means “praise.” This term Emphasizes heartfelt worship music, e.g., David’s Psalms. Root Hallel, as in Hallelujah, “Praise Yah (i.e. Jehovah).” Hebrew words translated as Hymn include Hashir, Hallel, Hodah, and Zimer. Music was extremely important in the ancient church, and we are only beginning to understand its eternal significance. “Song of the Heart” (v. 12) Hebrew root שִׁיר (šîr) = “song,” used for both sacred and secular compositions. The phrase “song of the righteous … is a prayer” indicates music’s capacity to express devotion akin, or possibly to a greater level, than spoken prayer. “Spirit of Meekness” (v. 14) Discussed previously: Greek πραΰτης (prautēs) “gentleness, humility.” Contrasts pride as a spiritual danger. Hebrew: עֲנָוָה ʻănâvâh “Crown of Righteousness” (v. 15) Greek στέφανος τῆς δικαιοσύνης (stephanos tēs dikaiosynēs), used in 2 Timothy 4:8 where Paul anticipates a “crown of righteousness.” Symbolizes eternal honor, exaltation, or victory in the covenant path. *“Voice” see previous lesson about the ק֫וֹל (qōl) Meaning: “sound,” “voice,” “noise.” Context: Used over 500 times in the Old Testament. Genesis 3:8*: “They heard the voice (qōl) of the Lord God walking in the garden.” Exodus 19:19: The “voice of the trumpet” grew louder at Sinai, and Moses spoke, and God “answered him by a voice.” see previous lesson about the the origins of our Modern Circle of Fifths, “Yours is the Voice of Thunder, without beginning and without end” 1 Kings 19:12*: And after the earthquake a fire; but* the LORD was not in the fire: and after the fire a still small voice. Range of Use: Can refer to thunder (e.g., Psalm 29 calls thunder “the voice of the Lord”), a prophet’s cry, or any audible sound. Connotations: Divine Communication: God’s “voice” reveals His presence or commandments (1 Kings 19:12–13, “a still small voice”). Figurative Usage: “Voice” may also symbolize God’s will or spirit, not just audible speech. *φωνή (phōnē*) Meaning: “sound,” “voice,” “tone,” or even “language” (i.e Phonics, phonetic) Examples: Matthew 3:3: “The voice of one crying in the wilderness” (John the Baptist). John 5:25: “The dead shall hear the voice of the Son of God.” Usage: Often indicates a call, cry, or divine utterance; also used for natural sounds (e.g., voices from heaven, or “noises”). Theological Emphasis: Hearing “God’s voice” is a theme of revelation, discipleship, and personal guidance (John 10:27, “My sheep hear my voice …”). Revelation & Covenant: “Voice” is often God’s direct communication, signaling covenant invitations or judgments. Obedience: Throughout scripture, hearing and heeding “the voice of the Lord” is a core covenant demand. It is also prophesied that at the Last Day these songs will be remembered and sung in preparation for the second coming of the Lord. (e.g., Deuteronomy 29:14, 30:15-16,19: 31:9-12, 16-22,24-26,30; i.e. Song of Moses & Song of the Lamb Personal Discipleship: Identifying and following God’s voice in daily life fosters spiritual growth and closeness to Him. Reflection: Power of Sacred Music** How does the knowledge that “the song of the righteous is a prayer” affect your view of congregational singing, personal music choices, family worship, and even music education? Rejoicing & Covenant Keeping Verse 13 says “lift up thy heart and rejoice, and cleave unto the covenants.” In what ways do you find joy in covenant living, rather than seeing it as mere obligation? Meekness & Avoiding Pride Pride can creep in subtle ways. Reflect on how Emma was to “continue in meekness.” Where can you be more deliberate in cultivating humility, especially in relationships? Eternal Perspective—Crown of Righteousness Verse 15 draws a line: obedient disciples can “come” where God is, culminating in exaltation. How does focusing on that promised “crown” shape your daily decisions? Applicability to Everyone Verse 16 clarifies this counsel is “my voice unto all.” Which specific instructions to Emma—like music, humility, covenant commitment—feel most relevant in your life?	Significance of Music in Scripture Song of Moses Exodus 15:1–21 After crossing the Red Sea, Moses and the children of Israel sing a triumphal hymn praising the Lord for deliverance. Deuteronomy 31–32 Moses recites a final poetic address to Israel, sometimes called “the Song of Moses,” reminding them of God’s goodness and their covenant obligations. Deu 31:19: Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. Deu 31:21: And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware. Deu 31:22: Moses therefore wrote this song the same day, and taught it the children of Israel. Deu 31:30: And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended. Revelation 15:3 The victorious Saints in John’s vision “sing the song of Moses … and the song of the Lamb,” praising God’s works and ways. Song of the Lamb/ Lord Revelation 15:3 Immediately follows mention of the “song of Moses.” The saints sing “the song of the Lamb,” celebrating Christ’s redemptive victory and God’s righteous acts. D&C 133 When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand, having his Father’s name written on their foreheads….And he shall utter his voice out of Zion, and he shall speak from Jerusalem, and his voice shall be heard among all people; And it shall be a voice as the voice of many waters, and as the voice of a great thunder…And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim. And they shall be filled with songs of everlasting joy. New Song Old Testament Psalm 33:3 “Sing unto him a new song; play skillfully with a loud noise.” Psalm 40:3 The Lord puts a “new song” in the psalmist’s mouth, praising God. Psalm 96:1 “O sing unto the Lord a new song: sing unto the Lord, all the earth.” Psalm 98:1 “O sing unto the Lord a new song; for he hath done marvellous things.” Psalm 144:9 “I will sing a new song unto thee, O God.” Psalm 149:1 “Sing unto the Lord a new song, and his praise in the congregation of saints.” Isaiah 42:10 “Sing unto the Lord a new song, and his praise from the end of the earth…” New Testament Revelation 5:9 The living creatures and elders sing “a new song” to the Lamb, extolling Him for redeeming humankind. Revelation 14:3 The 144,000 on Mount Zion sing “as it were a new song before the throne.” Doctrine and Covenants (Restoration Scripture) D&C 84:98-102 The revelation invites all creatures to “sing the new song,” praising the Lord at the time of His coming and millennial reign. Music in Connection with Throne Theophany 1 Nephi 1: Angels surrounding the throne of God in the attitude of singing" Isaiah 6:1–4 (cf. 2 Nephi 16) Vision of God’s Throne: Isaiah sees the Lord “sitting upon a throne, high and lifted up.” Around Him are seraphim crying, “Holy, holy, holy.” Musical Concept: While instruments aren’t explicitly named, the seraphic proclamation is often likened to a sacred “hymn” or chant. This is a classic Old Testament instance of angelic worship around God’s throne. Ezekiel 1:24, 3:12–13 Cherubim and Throne: Ezekiel sees living creatures by the throne-chariot of God. Their wings produce a sound like “the noise of great waters” or “like the voice of the Almighty,” reminiscent of a grand, overwhelming resonance. Revelation (John’s Apocalyptic Vision) Revelation is the richest New Testament source regarding heavenly worship involving music around God’s throne: Revelation 4:2–11 Heavenly Throne Scene: John sees the One on the throne, surrounded by four living creatures and 24 elders. Ceaseless Praise: The living creatures do not rest day or night, proclaiming “Holy, holy, holy.” While the text doesn’t mention instruments here, the repetitive worship can be seen as liturgical or musical expression. Revelation 5:8–14 Harps Before the Throne: The 24 elders each have harps and golden vials. They “sung a new song” praising the Lamb who redeemed humankind. Unity in Worship: Angels, living creatures, elders all unite in a grand chorus extolling the Lamb’s worthiness. Revelation 14:1–3 144,000 & the Lamb on Mount Zion: They sing “as it were a new song before the throne,” accompanied by “harpers harping with their harps.” Mystic Music: According to modern interpretations of scripture, no one else can learn the song but the redeemed 144,000, emphasizing a special heavenly melody the is tied to God’s throne. This is a concept that is frequently misunderstood. However, if we look carefully, we can see patterns relating to both throne theophany and music theory. For example, the 24 elders surrounding the Throne of God in Revelation might remind us of the Twelve Apostles and Twelve Tribes of Israel. Likewise, in Western Music Theory, sound is divided equally into 12 divisions of the Chromatic scale, Each Key has a relative Major and minor component within the Diatonic Key, as depicted in the Circle of Fifths. Within these 12 Keys, a multitude of mode and scale possibilities exist. When considering these concepts, it is helpful to remember that the mathematical concept of 1,000, as we typically think of it today, was not solidified until much later in history, sometime between the 3rd and 7th century AD with recognition of zero as a number. This is a relatively modern specification that did not exist at the time when Biblical revelations were given. In ancient times, the concept of eleph (translated as 1000) simply meant a large company, multitude, or number, united together as a single unit (under a particular Captain, Leader, House, Household, Division, Classification, etc.) In this light, the concept of 144,000 is not limited to a concrete specific number, rather the multitude is organized and numbered into distinct House Classifications, all represented, and all belonging to the broader Family of God. Thus, this is not a concept of exclusion, rather it is a promise of inclusion, to those who are faithful. Revelation 15:2–3 Victory Over the Beast: Those who overcome stand on a sea of glass with “the harps of God,” singing the “song of Moses” and the “song of the Lamb” before God’s throne. Confluence of OT & NT: Combining the “song of Moses” from Exodus/Deuteronomy with the “song of the Lamb” underscores worship bridging old and new covenants around the throne. Book of Mormon While direct references to God’s throne accompanied by music are less explicit, glimpses of heavenly praise appear: Alma 36:22 (Lehi’s vision in 1 Nephi 1:8–9 is paraphrased) Lehi’s Vision: Sees “numberless concourses of angels in the attitude of singing and praising their God.” Heavenly Worship: Although the text doesn’t explicitly say “throne,” it implies a heavenly assembly praising God in a manner consistent with enthroned worship. 3 Nephi 17:15–17 Angels minister to little children after Jesus prays. The record states “they were encircled about with fire,” and angels descended. While not specifically referencing God’s throne, it depicts a miraculous worship scene, presumably accompanied by heavenly rejoicing. Doctrine & Covenants D&C 76:19–24, 93 (Vision of the Degrees of Glory) Celestial Realm: Describes those who are in the presence of God and the Lamb, praising and glorifying Him forever. Though “harps” are not mentioned, the “testimony, last of all” vision portrays ceaseless praise around God’s throne with the redeemed. D&C 109:77–79 (Kirtland Temple Dedication Prayer) Calls on the Saints to “sing … praises with hearts and worship.” While not explicitly naming God’s throne, it points to a unifying worship in God’s holy house, reminiscent of heavenly patterns. D&C 88:92–110 Describes the sounding of trumpets and praise at the Second Coming, possibly referencing cosmic and historic worship around God’s enthronement in the culminating events. Alma’s “Song of Redeeming Love” Alma 5:9“... their souls did expand, and they did sing redeeming love. And I say unto you that they are saved.” Alma 5:26“And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?” Alma 29: "Oh that I were an angel" Jeffrey R. Holland, “Songs Sung and Unsung” Elder Holland teaches that Christ-centered music can heal hearts, unite congregations, and transcend differences. He also addresses how singing “the song of redeeming love” can resonate with personal testimonies. Quentin L. Cook, “In Tune with the Music of Faith” Elder Cook draws an analogy between being “in tune” musically and being spiritually “in tune” with the Holy Ghost. He mentions how music can lift us to a higher place of devotion and closeness to God. Dieter F. Uchtdorf, “Come, Join with Us” While not exclusively about music, President Uchtdorf’s invitation includes participating joyfully in worship. Often, the imagery of “joining in song” underscores unity and the call to “sing the new song” (Revelation 5:9) with fellow Saints. Gerrit W. Gong, “Our Campfire of Faith” Though not solely on music, Elder Gong often highlights worshipful practices that invite the Spirit. Musical worship is implied as part of a communal “campfire” — an image of collective warmth, light, and harmony. M. Russell Ballard, “Faith, Family, Facts, and Fruits” References how faithful worship, including hymn-singing, binds us as families and communities, echoing scriptural admonitions to sing praises to the Lord.