top of page
Writer's pictureCFMCorner
Aug 433 min read

“The Great Plan of Happiness”


He Is Risen, by Del Parson

 Videos, Podcasts, & Weekly Lesson Material




Resources and Insights for this Week's Lesson  





The Book of Mormon: A Cultural and Religious Dialogue


If you haven't had a chance to review last week's commentary, this week's material builds upon the concepts we discussed in that lesson. Therefore, it is important to at least be familiar with the materials presented so you don't get lost or confused. Some of the topics we explore might be new to many, as they involve various literary techniques and ancient Jewish cultural traditions. So be sure to review those materials first, as this week's lesson builds on the framework we established last week.


Alma's Message to Corianton

Often, the primary takeaway from Alma 39 is seen as an admonition against sexual sin. While issues pertaining to sexual purity are indeed a significant and important aspect of Alma's message, they represent only a small part of his concern and broader message. These chapters delve much deeper into themes of repentance, the consequences of sin, the concerns regarding the paths that those sins can take, and the importance of turning back to God by relying on the power of His Atonement. Therefore, Alma's counsel to his son Corianton covers a wide range of moral, spiritual, social, intellectual, and safety principles, emphasizing the gravity of one's choices and how poor choices can have very negative impacts. These choices do not only affect the one making them, but there are ripple effects that can have long-reaching and unintended consequences. In these passages, Alma emphasizes the need for sincere repentance and change, this includes the need and importance of honesty with oneself and with others. There is much more to this story than a singular focus on sexual sin, and in some cases, this can sadly distract us from the deeper purpose and the powerful truths that are embedded into these monumental teachings.


Context

Many do not recognize or understand the Hebraic connection between the "harlot Isabel," in the Book of Mormon and the biblical אִיזֶבֶל Jezebel, but this is a very significant detail. Let us first examine the word harlot as it was understood at that time. The Hebrew words for Harlot are זָנָה zanah and קְדֵשָׁה qadisha. The word Zanah is similar to our modern understanding, used to describe someone, married or unmarried, who receives compensation for sex. However, it can also be used figuratively as a description for one who betrays God by engaging in idolatrous practices, one who "goes whoring after the gods of foreign nations," such as in Deut 31:16, Hos 1:2. This terminology describes an Israelite that seeks out and imitates the superstitious and immoral behaviors πόρνη porne).


Mormon names only four women in the Book of Mormon: Sariah, Eve, Abish, and Isabel. The specific inclusion of Isabel's name being mentioned in these passages is definitely intentional, and astute students should pay attention to this important detail, as it can provide some very valuable context.


The English translation of Jezebel that most of us are familiar with includes a "J" sound, which did not exist in the ancient Hebraic language. In Hebrew, this name is pronounced 'îzeḇel, as we see it in the Book of Mormon.


The letter J is actually a fairly recent addition to the alphabet, introduced in 1524 AD by Gian Giorgio Trissino, an Italian Renaissance Grammarian. The letters J, Y, and I were all derived from the Hebrew Yod (transliterated as ἰῶτα "iota" in Greek or "Jot" in the English KJV of the New Testament). This letter could be used to make a consonant Ya sound or a number of vowel combinations. The J sounds, as in “jam,” "general," and "Taj Mahal," which most English speakers usually associate with the letter J, did not develop until later. This is why we see so many variations of the j pronunciation in different words and across different cultures. Words like "hallelujah" retained their early Semitic root pronunciation, while names like Jezebel have adopted later phonetic adaptations. We see this with the name Jesus as well; many Latin cultures pronounce this with the traditional Yesus or even "Hesus." They derived this from the Greek Ἰησοῦς “Iesous” which was a translation of the Hebrew יְהוֹשׁוּעַ  “Yehoshua,” which is also transliterated as Joshua. So these transliterations can be tricky and hard to recognize sometimes.


Contextually, in relation to the broader scope of Alma's message to his son, it appears that Alma is intentionally alluding to the Biblical history of Jezebel in these passages. Jezebel was, of course, Ahab's wicked Sidonian queen, who seduced many Israelites into the traps of idolatry and priestcraft. Reading the passages for this week's lesson from this perspective reveals some very different connotations to those we typically think of. This perspective might cause the reader to interpret these passages a bit differently. One might ask, was there actually a Sironian harlot named Isabel, and is this passage about sex, or was Alma making a metaphorical statement about Corianton turning away from the Lord and forsaking the ministry to pursue doctrines and practices associated with idolatry and priestcraft? These are very good and valid questions,


2 For thou didst not give so much heed unto my words as did thy brother, among the people of the Zoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom.

3 And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel.

4 Yea, she did steal away the hearts of many; but this was no excuse for thee, my son. Thou shouldst have tended to the ministry wherewith thou wast entrusted.


It is very likely that both interpretations are correct and that both sexual immorality and idolatry were relevant to the issues described by Alma, especially considering the strong positions that the brethren have taken regarding these passages. Therefore, it is important to clarify that in no way are these observations intended to contradict their wise and valuable counsel. These perspectives simply suggest that it is very likely that the name Isabel might indicate a dual meaning, representing both an actual person/event as well as a symbolic idea.


The name Isabel was a very common name in the ancient world; in the Canaanite tradition, it meant "exalted by Baal" or "wife of Baal," and the legends of Jezebel as a consort or priestess to the Canaanite deity were widely spread throughout Israel during the wicked regime of Ahab. The specific inclusion of Isabel's name in the Book of Mormon, used in the context of Alma's message to his "wicked" son, suggests that similar idolic themes and practices were developing once again, making waves among the Nephite and Lamanite Israelites.


Now, this is not to say the name Isabel or Jezebel is "bad." In fact, these names are beautiful and can also have very positive connotations. In the Hebrew language, Isabel can mean "chaste" and "one who "dwells"  or "rules" with God." Phonetically, one could draw a connection to ba el, which can indicate the concept of being with God. The prepositional prefix בּ ba- is used as an abbreviated form of בְּמוֹ bᵊmô, which is grammatically interpreted as "in, at, by, or with." עַל al means "over or on high," and El means god. In Hebrew, the word el can refer to Elohim, Jehovah, or one of the other various gods mentioned in the Bible, depending on the context. Several scholars also make etymological connections between the names Isabel and Elizabeth אֱלִישֶׁבַע, which means "My God's seven-fold covenant or oath".


Given these small bytes of information that pertain to these words, their components, interpretations, and histories, one can see how the word "baal," which as a noun means "husband, lord, and master," and as a verb means "to marry or have dominion (i.e., stewardship/responsibility for)" are inherently related. One can also see how these words can be interpreted in many different ways. In this example, it becomes evident how people might justify, twist, or corrupt these meanings to conform to their own biases, beliefs, attitudes, and ambitions.


In the case of the Canaanite Baal, principles once associated with responsibility and leadership gave way to pride, entitlement, supremacy, control, power, and the various atrocities associated with idolatry and priestcraft. This very complex history demonstrates how the same word or name can ultimately result in many different and even opposing interpretations, a dichotomy that is not uncommon in Hebrew. It happens frequently, and one can observe this concept of "opposition in all things" reflected in many Hebraic names, words, and symbols. This is a crucial concept to understand and remember when interpreting Hebraic texts, including the Book of Mormon. In order to discern how a name, word, or symbol is intended, one must examine the broader context to look for indicators or clues to cross-examine our interpretations to make sure they are correct and that they accurately convey the intended meaning.


In the context that Alma refers to in this passage and in the context that we read about in the Bible, it is clear that negative associations with the name Jezebel (Isabel) are being made. These passages refer to more than curious young people crossing a boundary or coming across something online. Certainly, these are issues to take seriously and to be aware of, as sexuality has sacred and serious responsibilities associated with it. However, there is probably more to this story, as the context indicates that Alma is clearly alluding to more sinister and premeditated crimes. He describes these crimes and abominations as ranking just shy of murdering innocent people and denying the Holy Ghost, which is identified as an intentional and unpardonable sin.


Therefore, we need to use caution when we interpret these passages, as blanket judgments can be very destructive, and these can send inaccurate and unintended messages to our young and vulnerable people. Some of whom encounter these passages in very weakened and compromised states during times when they are filled with fear, anxiety, and confusion. In these verses, the evidence presented indicates that Alma is not condemning kids who made naive mistakes or heaven forbid, those who were victims of someone else's mistakes. To suggest such a thing would be contrary to his broader message, which is a message of love, compassion, and eternal happiness. Additionally, the nature of the crimes that Alma describes in relation to Isabel likely refers to some type of premeditated and intentional sexual exploitations that probably included some type of priestcraft or secret combination, which were ramping up within the community at that time. These are the types of abominations that ultimately led the people to war and ruin, both in the Old Testament following Ahab's wicked regime and among the Nephites and Lamanites, who will shortly face similar consequences. Based upon the context of these passages, it is clear that these latter issues are the ones that Alma is most concerned about because these are the issues that he specifically addresses during his discourse with Corianton.


In several ancient cultures, idolic practices were far more than just appreciating the craftsmanship of a pretty statue or image. These infatuations developed into cultural industries and ritual religious institutions of corruption, such as those that were being developed and observed among the Zoramites, Sironians, and Amalekites. These behaviors included various forms of priestcraft and unrighteous dominions, including religious elitism, the worship of idols, focuses on materialism, institutionalized prostitution, substance abuse, sexual and criminal exploitation, rape, violence, political corruption, and even murder. In some cases, these rituals even included human and child sacrifice.


These were the issues that had Alma so morally vexed and concerned when he stated, "I would to God that ye had not been guilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good."


As a wise and loving parent, Alma understood that the path Corianton was heading down was a path of destruction and considerable pain. His intentions for counseling his son were not to shame, punish, or ostracize him. Alma's motives were not prideful, selfish, or self-serving. They were focused on Corianton's well-being and his eternal happiness. Alma wanted to protect Corianton, to help him recognize the inherent dangers of his choices, the danger he was taking upon himself, and the danger he was placing upon others so that Corianton could recognize the gravity of his mistakes, repent, and return to God.


Idolatry in the Ancient World


Idolatry is as old as time. We see it in the pre-existence when Lucifer set himself up as an idol before the grand council, placing himself above all, seeking glory and power that did not rightfully belong to him. We see it again with the story of Abraham. Abraham's father came from the Chaldean city of Ur and became consumed with idolatry of various nations, to the point where he even tried to sacrifice his own son to foreign gods. In turn, Abraham was later asked by the Lord to sacrifice his son Isaac, a request that must have deeply triggered and horrified him for multiple reasons. However, in faith, Abraham obediently climbed Mount Moriah with his beloved son to do what the Lord requested of him.


The name Moriah is significant because, in Hebrew, Moreh means "teacher" from the verbal roots רָאָה ra'ah, which means "to see, look at, inspect, perceive, behold, and consider" and יָרָה yara, which means to "teach, direct, show, point out, and instruct." When the letter מ mem is placed before these verbs, it can modify the verb to create a noun מוֹרֶה; in this case, this word indicates a teacher or one who teaches. It is interesting to note that the noun תּוֹרָה Torah, which is the word for "teaching or Law," is also derived from these same verbal roots using a ת tav modifier, which usually denotes a tool or instrument used for teaching. Moriah is a compound word that combines "teacher" + "Yah." Yah is an abbreviation for Yahweh or Jehovah, and thus Moriah indicates a connection between a teacher and Jehovah.


It was on Mount Moriah that Abraham was taught about the Atonement of Jesus Christ. Through a very symbolic object lesson, Abraham was taught that his fathers had been led astray through idolatry and that they had misconstrued the law of sacrifice, which was initially intended to prepare them for the coming and mission of Jesus Christ, the son of God who would one day be sacrificed for the sins of the world. As time went on, and this sacred knowledge became corrupted, these once pure teachings and doctrines morphed into something entirely different, devolving into superstitious, confusing, and dangerous doctrines and mythologies that became associated with priestcraft. Many nefarious figures, priests, and leaders took advantage of these circumstances to exercise unrighteous dominion, creating enmity and fractions between the people in their efforts to obtain power and control over various communities among the nations, leading to horrible crimes against humanity. Others simply followed, blindly unaware of the falsehoods and dangers that such corrupted doctrines contained.


These are the points that Alma identifies when he instructs Corianton to "cross" himself, to humbly, honestly, and methodically cross-examine himself, his beliefs, and his choices. Alma counsels Corianton to heed the counsel of his righteous brothers, who had provided excellent examples for Corianton to follow. In so doing, Alma also suggests that the previous messages that were delivered to Helaman and Shiblon also applied to the message that Alma prepared for Corianton. Each message builds upon itself, acting as layers of overlays, like a 3-D puzzle stacking on top of one another until the bigger picture takes shape and becomes evident.


As a concerned and loving father, Alma not only addresses the imminent concerns that got Corianton in trouble in the first place, but he also searches for the underlying issues that got him to that point. He specifically addresses Corianton's questions, his points of concern, and the issues that led to his confusion. Alma's answers identify Corianton's questions and misunderstandings, many of which were centered around the concept of the Atonement and Resurrection.


As one becomes more familiar with the cultural and religious traditions of the ancient world, one will find common themes that are interwoven, like threads, throughout all of the various traditions from all around the globe. The theme of resurrection is one of these recurring motifs. Currently, one of these instances has recently become an object of controversy that is circulating all over social media. The Greek god Dionysus was recently depicted during the Olympic games. Many people unknowingly confused this cultural display with Da Vinci's depiction of the Last Supper, whether this representation was intentional or not, it caused a lot of division and contention between different communities.


Those who are familiar with the comparative mythologies of the ancient world were probably not surprised by the Olympic controversy because they recognize that, just like today, these issues have been around for a very long time. These types of issues have caused a lot of confusion and conflict between various cultural and faith traditions throughout history. Therefore, one should exercise caution when examining these traditions, but one should not be afraid to ask questions. If approached properly, compassionately, faithfully, and prayerfully, like Alma, one can gain significant insights from the study as one seeks to develop a basic awareness of the similarities and differences. This can help them to be in a position to help others when they have questions and concerns.


Many good and faithful scholars have engaged in these types of studies, and they have made very positive impacts. Their efforts have helped people to approach these topics with the goal of unification rather than division. One such scholar goes by the pen name of Dr. Jack Logan; she is a university professor who hosts a podcast called "The Ancient Tradition." Dr. Logan presents a compelling case, suggesting that the similarities among various cultural and religious traditions indicate a common origin. Dr. Logan is not alone in her view, and she sources the works of many scholars who have come to similar conclusions. While these traditions have many differences and come from multiple perspectives, the consistent and detailed commonalities do indicate a common source. Like the party game "Telephone," as these messages and stories were passed along, they changed, and the ancient traditions diverged. This took place for numerous reasons: time, distance, differences in culture, opinion, education, exposure, access to oral versus written accounts, political influences, nationalism, hearsay, extrapolation, wars, famines, natural disasters, boasting, propaganda, etc. The causes of these deviations may be as diverse as the stories themselves.


Believers in the idea that all people are children of God and that mankind descended from Adam should not be surprised to see common themes across all nations, kindreds, tongues, and peoples. These recurring themes are evident in records and accounts spanning throughout history, demonstrating similar motifs woven into our collective stories. Examples of such recurring themes frequently include a Sacred Tree, staffs of power, fertility concepts, protective guardians, creation stories involving primordial waters (aka matter unorganized), a war in heaven among a council of gods, a leviathan, dragon, or fallen serpent, sacred winds, sacred words in the forms of spells or incantations, a divine mission or quest similar to Joseph Campbell's "The Hero's Journey," some form of atonement or path to redemption, a healing elixir, and a journey back to the beginning, creating a continuous "circle of life."


Some of the most predominant stories circulating among these ancient nations and their ritual traditions included resurrection and rebirth stories.  Here are a few of the some of the most well-known examples from various ancient civilizations:


Egyptian Mythology: Osiris and Horus

  • Osiris: One of the most significant resurrection myths in Egyptian mythology is the story of Osiris. Osiris, the god of the afterlife, was murdered by his brother Set, who dismembered his body and scattered the pieces. Osiris's wife, Isis, gathered the pieces and, with the help of other gods, restored Osiris to life. However, Osiris did not return to the living world but became the ruler of the underworld.

  • Horus: The son of Osiris and Isis, Horus is often depicted as a symbol of resurrection and renewal. Horus avenged his father's death by defeating Set and became the god of the sky and kingship. The story of Horus and Osiris symbolizes the cycle of death and rebirth, reflecting the annual flooding of the Nile and the renewal of the land.


Phoenician and Babylonian Mythology: Molech and Marduk

  • Molech: Molech was a king deity associated with the Phoenicians and other ancient Semitic cultures. While not typically a resurrection figure, the worship of Molech often involved rites of death and rebirth, including the controversial practice of child sacrifice, believed to ensure fertility and renewal.

  • Marduk: In Babylonian mythology, the Enuma Elish recounts the rise of Marduk, a chief god who defeated the chaos monster Tiamat and created the world from her body. While not a resurrection story per se, Marduk's victory over chaos and his establishment of order symbolizes renewal and rebirth, themes common in many resurrection myths.


Greek Mythology: The Phoenix and Dionysus

  • Phoenix: The myth of the Phoenix is one of the most well-known resurrection stories in Greek mythology, although it likely originated from Phoenicia (Phoenix and Phoenicia come from the same root word, φοῖνιξ). The Phoenix is a mythical bird that lives for several hundred years before burning itself to ashes, only to rise anew from the ashes. This cycle of death and rebirth makes the Phoenix a powerful symbol of resurrection, immortality, and renewal.

  • Dionysus: The god of wine, fertility, and rebirth, Dionysus has several myths associated with death and resurrection. One version tells of his death at the hands of the Titans, who dismembered him. His heart was saved by Athena, allowing him to be reborn. Dionysus's resurrection is celebrated in various rituals and festivals, symbolizing the cycle of life, death, and renewal in nature.


Mesopotamian Mythology: Inanna/Ishtar

  • Inanna/Ishtar: In Mesopotamian mythology, Inanna (Sumerian) or Ishtar (Akkadian) is the goddess of love, fertility, and war. One of the key myths involving Inanna is her descent into the underworld. Inanna descends to the underworld to visit her sister Ereshkigal but is killed and hung on a hook. Her faithful servant petitions the gods for her release, and she is eventually resurrected and returned to the living world. This story represents themes of death, rebirth, and the cycles of nature.


Other Notable Resurrection Myths

  • Adonis: once again, we see Greek mythology borrowing from Canaanite mythology, Adonis, from the Semitic Adon, meaning lord, is a beautiful youth loved by Aphrodite. He dies tragically but is brought back to life, symbolizing the death and rebirth of nature.

  • Persephone: The daughter of Demeter, Persephone is abducted by Hades and taken to the underworld. Her return to the surface for part of the year brings spring and fertility, symbolizing the seasonal cycle of growth and decay.


The story of Persephone is particularly interesting because it is specifically referred to in the New Testament, in Matthew 16. During Jesus' ministry, Jesus intentionally took the apostles to Caesarea Philippi, a well-known pagan site where the story of Persephone was said to have taken place. Here, among the very temples that housed numerous pagan deities, Jesus prepared the apostles for their final trip to Jerusalem, a trip that had profound significance. A discussion arose about who the people said Jesus was. Some said he was a prophet; others said he was resurrected form of John the Baptist, Elijah, or Jeremiah. When Jesus asked the apostles who they said Jesus was, Peter witnessed that Jesus was the Christ, the son of the living Gad.


At this symbolic location, where the apostles were surrounded by the idolatry and pride of the world, Jesus demonstrated his need for faithful disciples who knew Him, who would courageously testify of the true message of salvation. Following Peter's bold declaration of faith, Jesus answered and said unto him, "Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."


Jesus Christ was on the precipice of fulfilling the Atonement, and he knew what that meant. He was facing the imminent reality of unbearable agony, which would finally result in his death, where he would descend below all things into the underworld itself to rescue the souls of those who would follow him back, paving the only path to redemption.


Jesus knew that this journey would test him and his disciples, and he needed them to be prepared and firm in their faith. Following Peter's proclamation, Jesus referred to Peter's nickname as petra "the rock" upon which Jesus would build His Church (Matthew 16:18). This was in front of the very cave that he referred to as the "gates of hell" where Persephone was said to have been abducted. The Jews called this location Sheol, and the Greeks called it Hades, and both are translated in the English Bible as "hell or underworld." In this context, Jesus testified that the "gates of hell" would not prevail against Peter and the Church because they built their foundation upon the rock of the Gospel and the keys of the kingdom of heaven. Peter and other prophets who have proclaimed the good news of the Gospel all identify Jehovah, even Jesus Christ as the "Rock of Heaven and Salvation" (1 Cor 10:4, Ex 17:6; 33:17-23; Num 20:6-13; Deut 32:4; 1 Samuel 2:2; 22; 23:1-6; Neh 9:15, Job 14:18; Matt 7:24-25; Luke 6:48; Helaman 5:12, 1 Nephi 1:6; 13:36; 15:15; 17;29; 2 Nephi 4:30,35; 9:45; 25:20;28:28; 3 Nephi 11:39; 11:40; 14:25; 18:12-13; etc.)

          

In Alma's message to Corianton, Alma's message denotes similar themes, as he stresses the importance of fidelity to true principles, by explaining that all of the signs and symbols of true salvation point to Jesus Christ. As he does so, Alma addresses many of Corianton's underlying questions and concerns, concerns that caused Coriantonton to go to worldly and inferior sources to try to find answers. As a loving and wise father, Alma explains that the answers that Corianton sought are all found in the true and living gospel that is centered on the life and mission of Jesus Christ.


17 And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be known so long beforehand. Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of his coming?


18 Is it not as necessary that the plan of redemption should be made known unto this people as well as unto their children?


19 Is it not as easy at this time for the Lord to send his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming?


Then Alma goes on to expand upon the nature of the Resurrection and the Plan of Salvation, perceiving that these are still issues that Corianton is worrying about. Alma explains that there is still a lot that mankind does not know, but based on his studies and his diligent inquiries to the Lord, Alma outlines what he has learned.

  

  1. Resurrection Timing: Alma explains that the resurrection will not happen until after Christ’s resurrection. The righteous will be resurrected first, followed by the wicked.

  2. The Holy Order: The order of the Restoration(s) and Resurrection(s) will align with the Lord's Besader Kadosh, his "appointed times." Only the Lord fully understands these divine appointments.

  3. Three Potential Resurrections: Alma mentions the possibility of three distinct resurrections:

    1. The first resurrection, or the resurrection of the just, includes those who lived righteously, and it occurs following Christ's resurrection. (Alma suggests this may include those who lived from the days of Adam to the resurrection of Christ.)

    2. The second resurrection, which also includes the righteous. (This is possibly an extension of the first resurrection, which included those who died between the Resurrection of Christ and his Second Coming, although Alma does not specifically refer to that.)

    3. The third resurrection, which may be reserved for the wicked and unrepentant, occurs prior to the final judgment.

  4. A Period of Probation: There will be an interval of time between death and resurrection.

  5. State of Souls After Death: After death, spirits go to a state of paradise or prison. The righteous enter a state of rest, happiness, and peace, while the wicked experience darkness and sorrow. This is primarily due to a recognition of their sins, which is accompanied by deep regret and mourning.

  6. Restoration: Alma discusses the principle of restoration, where all things will be restored to their natural state in accordance with the Law, agency, and according to the proper order. This is in accordance with the laws of Justice and Mercy.

  7. The requirements of Justice: 1. It is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself. 2. It is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. 3. If their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, everything to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—

  8. The stipulations for Mercy: And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness. These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil.

  9. The decrees of God are unalterable: These are the Terms and Conditions of the Covenant, and there is no other way to attain salvation.


Putting it together:


We learned that the word תּוֹרָה Torah "Law, Teaching," comes from the roots ראה ra'ah and ירה yara, which indicate the concepts of "seeing, perceiving, directing, teaching, beholding and guiding." We learned that when a מ mem is placed before a verb, it can be used to modify the verb into a noun form, meaning that which comes "from or out of" something. In this case, we identify something that comes out of seeing or being taught," such as a "teacher" or "seer," as in "prophet, seer, and revelator."


We learned this is what Abraham experienced on Mount Moriah when he was taught about the Atonement and the Law of Sacrifice. We learned that there are other verb-to-noun modifiers, such as the ת tav prefix, which was applied to the ירה root to create the noun Torah. We learned that this modifier usually denotes a tool or instrument applied to the verb it is modifying. In this case, the Torah represents the "teachings, law, or instructions." It can also indicate a tool that is used to provide direction, such as a map, compass, or Liahona.


The word for compass in Hebrew is סבב, and it means "to turn, turn about or around, surround, encircle, change direction". But the word Torah indicates an instrument for seeing, like the אוּרִים Urim, which means "lights," the plural form of the root 'or אוֹר. Notice the וֹר segment, the same that we see in תּוֹרָה and מוֹרֶה. I would suggest that this is an indication of God's Light, the light and illumination that surrounds and is within us all, the light that can give us direction to help us see things clearly and accurately. If we are willing to embrace this light, the Lord is willing to open the windows of heaven and allow us to behold it/ Him.


In the article, Liahona: "The Direction of the Lord": An Etymological Explanation, Jonathan Curci provides an analysis of the name Liahona, explaining that the word Liahona means “direction of the Lord" through an analysis of the Hebrew prefix ל- + the roots יְהֹוָה  YHVH (Jehovah) and א)נא) ana/an/na "whither". I personally think there may be a connection to the root חָנַן chanan as well.



Graph from "Liahona: "The Direction of the Lord": An Etymological Explanation" by Jonathan Curci

In these passages that Alma presents to his sons, he is teaching them how to behold the Light of Christ. He teaches them about his own experience of deliverance, and being born again. He teaches them about the joy, power, and promise that comes from keeping the commandments. He teaches them about principles of literacy, signs, and symbols, and how preserving this knowledge can bring wisdom and unification. He teaches them about the Holy Order of the Priesthood, and how this order governs all things including the heavenly bodies of the cosmos. He teaches them how these principles apply to the sacred ordinances and the traditions of the appointed feasts, which would have included sacred Temple ordinance. He teaches them how these things should be exercised with wisdom, faith, and temperance. He teaches them about agency and accountability, and how these fundamental disciplines relate to the Law, judgement, and the Resurrection. He teaches them about Justice and Mercy. He teaches them about "opposition in all things," and how, in accordance with the Law, all things will be restored to their natural state, whether that is a state of happiness or misery. His teachings demonstrate his mastery of the the language and poetic form. Like the symbolic interpretations of the alphabet and the meanings of various names and words, Alma demonstrates how judgements pertaining to their interpretation and nature are defined by the context of each character and circumstance and he applies these principles to his teachings about the Resurrection and the eternal nature of the soul. He teaches his sons about the Liahona, and how all of these principles are related to its design and function. He teaches them that this course outline an eternal round that ultimately circumscribes all truth into one great whole.


Essentially, Alma is teaching us how to see, interpret, and live the word of God.


Some Thoughts about the word Restoration


We have talked about the meaning of the word Torah, and how it means "Law, teaching, Doctrines." This term is also used to identify the first five books of the Old Testament. This is the word that is at the heart of the word Restoration, which can be interpreted in a number of ways. Most people are familiar with the restor + ation concept, meaning the action or process of restoring, from the Latin root restauro, which means to "renew, reestablish, restore, repair, or rebuild." This root is related to the words rest "renew" and restaurant "a restorative location."


However we could also look at this word a bit "midrashically," and consider it as Resh + Torah + ation, meaning "the action or process of returning to the Torah (the Laws, Doctrines, and Teachings of the Lord.)"


In English, the re- prefix indicates some type of return or repeat. In Hebrew, the word Resh indicates the letter ר resh, which was derived from the word Rosh, which means "head, top, chief, summit, and beginning." Anciently, in the Early Hebrew alphabet, the Resh was depicted as the symbol of a head, and what do heads do? They turn. The word for turn in Hebrew is the word שׁוּב Shuv, and it also means to turn away, return, restore, and it is one of two words that indicate the concept of repentance, such as in the Jewish practice of Teshuvah. The word shuv specifically indicates the idea of course direction/correction, as in turning away from or turning back to God. This is a different concept than נָחַם nacham, which indicates the feeling sorrow or remorse, which is sometimes part of the repentance process. 



Proto-Sinaitic letter Resh


In 1875 AD, a young Jewish man named Eliezer-ben-Yehudah had a vision. This is the vision he described. (The Hope: Eliezer Ben-Yehuda)


"Suddenly, as if lightning struck an incandescent light radiated before my eyes and I was transported to the passage of the Jordan where the children of Israel crossed into the promised land and a great voice rang in my ears and it says "the return of the people to the language and the language, and ever since that time that Voice rings in my ears and my mind."


In traditional Jewish thought, this experience began a movement known as the "Hebrew Revival." A turning point for the Jewish community to restore and revive the Hebrew language, which had been considered a "dead language" for over 1500 years.


The Hebrew language had not been spoken outside of liturgical or academic circles since the Romans banned its use following the destruction of the Temple in 70 AD, and then led campaigns to systematically silence the language following the Bar Kokhba revolt in 132 AD. However, even during the life of Christ, fewer and fewer people were learning and reading Hebrew, much less speaking it. Most had adopted the Greek translation which is known as the Septuagint, as Greek was the lingua de franca at the time. The Septuagint had been translated sometime between the 3rd to 2nd Century under the commission of Ptolemy II Philadelphus, according to the legends.


Today, largely due to the efforts Ben-Yehuda, the Hebraic language is now a living and thriving language. Close to 10 million people speak it and it has become an official language of Israel. And while this revival is no doubt remarkable, members of the Church of Jesus Christ of Latter Day Saints know that this revival did not begin with Eliezer Ben-Yehudah. It began about 55 year earlier, when the Father and the Son appeared to the Prophet Joseph Smith in a similar vision and instructed Joseph to bring forth the Book of Mormon.


Then, in 1831, Orson Hyde had a dream that, under the direction of the prophet, led him to Jerusalem where he offered an apostolic dedicatory prayer,


"Now, O Lord! Thy servant has been obedient to the heavenly vision which Thou gavest him in his native land; and under the shadow of Thine outstretched arm, he has safely arrived in this place to dedicate and consecrate this land unto Thee, for the gathering together of Judah's scattered remnants, according to the predictions of the holy Prophets -- for the building up of Jerusalem again after it has been trodden down by the Gentiles so long, and for rearing a Temple in honor of Thy name..."  


Following Joseph Smith's martyrdom in 1845, the Twelve Apostles issued their first official "Proclamation to the World," in which they called upon the Jewish communities to return to Zion and to collect and distribute their records, along with those of the Native American nations, to restore as best as they could their tongues and languages. Excerpts from this statement read,


p.3: And we further testify, that the Jew among all nations are hereby commanded, in the name of the Messiah, to prepare, to return to Jerusalem in Palestine; and to rebuild that city and temple unto the Lord:

And to organize and establish their own political government, under their own rulers, judges, and govorners in that country.

For be it known unto them that we now hold the keys of the priesthood and kindom which is soon to be restored unto them....

p16: We also rely on our friends, the Jews, throughout the world to give it a wide circulation in all their tongues and languages. And last, but not least, we would invite the Editor of the Cherokee Advocate, and others of the remnant of Joseph, to publish the same as extensively a possible in the Indian tongues.


This was the backdrop for the Hebrew Revival and Restoration, and, as we can see from Alma's writing, which we studied this week, the Book of Mormon still has a lot more to offer. As we continue to learn more about these ancient languages, and how they were understood by both the Jews in the old and new worlds, the restoration of the Hebraic Language will continue to advance, and the missing pieces and links will begin to come together to create a fuller and more cohesive whole.


Applications for Consideration


It was from the ancient letter Resh that the Greek letter Ρρ Rho was derived, as well as the Latin letter Rr. In earlier lessons we talked about the ☧ Chi-Rho, an early Christian symbol that was used to depict a type of overlapping monogram for Christ, using the first two letters of his Greek name Chi Χ and Rho Ρ. In Hebrew and Aramaic, the word חַי Chai means "living." In Chinese culture Chi is also used to represent a life force, representing breath and vitality. In Greek, the letter Χχ χεῖ kʰê became the 22nd letter of the alphabet, adopting the sound of the Hebraic ח Chet and the form of the early Proto-Sinaitic X /Aramaic (t - ת) /Phoenician 𐤕 Tav, the last letter of the Hebraic Alphabet. In last week's lesson, we discussed how the Aleph-Vav-Tav was similar in nature to the Greek Alpha and Omega, as it represented the first and last letters of the Alphabet.


In many ways the Chi-Rho was used to symbolize Jesus Christ as the "Living-Head, the Alpha and Omega." In the artwork below, we see this concept represented in several images that share many commonalities. On the bottom we see a modern representation of the Liahona, which is based upon several church scholars perceptions of what this instrument might have looked like. Notice that in this rendition, the designers chose to use the early Paleo-Hebrew form of the Hebraic script, although other than a few distinguishable words, it appears that most of the writing is simply decorative.


On the left-hand side of the top row we see a fourth century marble engraving of a Chi-Rho that is accompanied by the letters Alpha and Omega. In the center, a similar representation is depicted, with one of the earliest pictorial images of Jesus that was discovered in the Catacombs of Commodilla, a 4th century tomb dedicated to the saints and martyrs of the early church.


Comparison of ancient Symbols: Top left & Center, depictions of the Chi-Rho and one of the first known paintings of Jesus Christ. Both are dated between the 3rd and 4th Centuries AD. Top right is a Masonic Image of the Compass and Square. Below is a modern interpretation of what the Liahona may have looked like.

To the right, we see an engraving of a masonic compass and square. In the image below we see a fascinating rendition of the Urim and Thummim being compared to the Compass and Square as well as the Magen David, commonly referred to as the "Star of David."



This image incorporates the concept of the Urim and Thummim with the description that Lucy Mack Smith gave, when she described the appearance of the interpreters as two rather unique stones that were set in a pair of spectacles,


“On the morning of September 22, after Joseph had returned from the hill, he placed the article [the Nephite interpreters] of which he spoke into my hands, and, upon examination, I found that it consisted of two smooth three-cornered diamonds set in glass, and the glasses were set in silver bows, which were connected with each other in much the same way as old fashioned spectacles. . . . He [Joseph Smith] handed me the breastplate spoken of in his history. It was wrapped in a thin muslin handkerchief, so thin that I could feel its proportions without any difficulty. It was concave on one side and convex on the other, and extended from the neck downwards, as far as the center of the stomach of a man of extraordinary size. It had four straps of the same material, for the purpose of fastening it to the breast.” (History of Joseph Smith by His Mother Lucy Mack Smith)




When I first came across these images, I was fascinated by them, for many reasons. And as I was trying to figure out how the hinged mechanism might work, as there is no recorded indication to suggest that the spectacles were hinged, my daughter was looking over my shoulder. Observing my conundrum she piped up and said, "Wow Mom, that is really interesting because you don't need a hinge to make that image work. My daughter was going to school at the time for animation. She explained that this was the basic concept for the 3-D glasses that were popular in the 70's, which work on the premise that the brain will naturally converge two seperate images into a single image using a technique called stereoscopy. She demonstrated it for me. Using an old pair of sunglasses, she popped out the lenses and made inverted triangle on either side using some 1/4 inch vinyl tape, and it worked! As soon as I put the spectacles on, the image of the Magen David appeared.


Unfortunately, I don't have time to delve deeper into the story for now, but as you read Alma's accounts this week, think about the visual overlays that he describes to his sons. Is is possible that all of these concepts might be related? I will leave you with that cliffhanger for now, and at some point I hope to come back to this, to share some of the insights that were revealed to me as part of my own personal investigations and research, as I sought the Lord's guidance in helping me with one of my own children, as they were struggling with their own challenges.


Additional Resources:


 

Overview

In Alma 39, Alma the Younger counsels his son Corianton, addressing his sins and calling him to repentance. Alma emphasizes the gravity of Corianton's transgressions, particularly his immorality, and underscores the impact of his actions on others. This chapter focuses on themes of repentance, the consequences of sin, and the importance of setting a righteous example.


References and Cultural Contexts for Investigation, Contemplation, and Discussion:


Major Topics/ Themes

​Cross-References, Videos & Resources

Alma 39

Alma Counsels His Sons | Alma 36–42

Verses 1-3: Alma's Rebuke of Corianton's Actions

  1. Introduction and Context: Alma addresses Corianton directly.

  2. Forsaking the Ministry: Alma reprimands Corianton for abandoning his missionary duties.

  3. Leading Others Astray: Emphasizes how Corianton's actions have led others away from the faith.

Themes

  • Direct Address: Alma speaks directly to Corianton, highlighting the seriousness of his actions.

  • Abandonment of Duties: Corianton is rebuked for forsaking his responsibilities.

  • Negative Influence: Stresses the impact of Corianton's actions make on others.

Verses 4-6: The Seriousness of Sexual Immorality


4. Gravity of Sin: Alma stresses that sexual immorality is a grievous sin, second only to murder and denying the Holy Ghost.

5. Condemnation of Isabel: Isabel, the harlot, is specifically mentioned, illustrating the seriousness of Corianton's sin, reflecting not only sexual immorality but sins associated with idoliary as well.

6. Necessity of Repentance: Alma underscores the necessity of repentance for such serious transgressions.

Themes

  • Serious Sin: Alma categorizes sexual immorality as a grievous sin.

  • Specific Condemnation: Isabel's involvement highlights the gravity of the transgression in addition to inferences to the Biblical secret combinations and idolatry associated with Jezebel, which are further addressed by Alma in the next chapter. Jezebel is a English transliteration of Isabel, there was no "J" sound in the Hebrew אִיזֶבֶל

  • Call to Repentance: Emphasizes the urgent need for repentance.

Verses 7-9: The Consequences of Sin and the Call to Repentance


7. Impact on the Mission: Corianton's sins have hindered the missionary efforts among the Zoramites.

8. Command to Repent: Alma commands Corianton to repent and turn back to God.

9. Return to the Ministry: Alma urges Corianton to forsake his sins and return to his missionary duties.

Themes

  • Hindered Mission: Highlights how Corianton's actions have negatively impacted their mission.

  • Urgent Call: Alma's urgent command for Corianton to repent.

  • Restoration: Encourages Corianton to return to his missionary work and forsake his sins.

Alma's Use of Abinadi's Words in His Counsel to Corianton

Verses 10-12: Setting a Righteous Example


10. Influence on Others: Alma stresses the importance of setting a good example for others.

11. Responsibility of Leadership: As a missionary and leader, Corianton has a responsibility to lead righteously.

12. Call to Righteous Living: Alma calls Corianton to live righteously and lead by example.

Themes

  • Influence: The importance of being a positive influence on others.

  • Leadership Responsibility: Emphasizes the responsibility of leaders to live righteously.

  • Righteous Living: Alma's call for Corianton to lead by example.

What Impact Do My Actions Have on Others?

Verses 13-14: Encouragement to Repent and Forsake Sin


13. Hope through the Atonement: Alma reminds Corianton of the hope and forgiveness available through Christ’s Atonement.

14. Encouragement to Seek Forgiveness: Encourages Corianton to seek forgiveness and change his ways.

Themes

  • Hope and Forgiveness: The Atonement offers hope and the possibility of forgiveness.

  • Encouragement: Alma encourages Corianton to repent and seek forgiveness.


Verses 15-19: The Importance of Preaching Christ


15. Final Exhortation: Alma's final exhortation to Corianton to repent, forsake his sins, and follow Christ.

16. Preaching Salvation: Emphasizes the importance of preaching salvation through Christ.

17. Prophecies of Christ: Alma refers to the prophecies of Christ’s coming and His role as the Savior.

18. Focus on Redemption: Highlights the need to focus on the message of redemption.

19. Call to Preach the Gospel: Alma urges Corianton to preach the gospel of Christ to others.

Themes

  • Final Call: Alma’s final exhortation to Corianton to repent and follow Christ.

  • Preaching Salvation: Stresses the importance of preaching the message of salvation.

  • Prophecies of Christ: References the prophecies of Christ's coming and His role as the Savior.

  • Message of Redemption: Emphasizes the importance of focusing on the message of redemption.

  • Preaching the Gospel: Urges Corianton to share the gospel of Christ.



Overview

In Alma 40, Alma the Younger continues his counsel to his son Corianton, focusing on the doctrines of the Resurrection and the state of the soul between death and the Resurrection. Alma provides insights into the nature of life after death, emphasizing the hope of resurrection and the importance of righteous living. This chapter addresses themes of the afterlife, resurrection, judgment, and the eternal nature of the soul.


References and Cultural Contexts for Investigation, Contemplation, and Discussion:


Major Topics/ Themes

​Cross-References, Videos & Resources

Alma 40

Verses 1-2: Introduction to the Resurrection


  1. Introduction: Alma begins by addressing Corianton's concerns about the resurrection.

  2. Reassurance: Alma reassures Corianton that the resurrection is a central doctrine of the gospel and promises of Christ.

Themes

  • Addressing Concerns: Alma addresses Corianton's questions about the resurrection.

  • Central Doctrine: Emphasizes the resurrection as a key gospel principle.


Verses 3-6: The State of the Soul Between Death and Resurrection


3. Paradise and Spirit Prison: Alma explains that after death, the spirits of the righteous are received into a state of happiness called paradise, while the spirits of the wicked are consigned to a state of darkness.

4. Restoration: Alma describes the period between death and resurrection as a time of rest and waiting.

5. Understanding: Alma acknowledges that there is more to learn about the resurrection and the state of the soul.

6. Mysteries of God: Alma admits that some aspects of the resurrection and the state of the soul are mysteries known only to God.

Themes

  • State of the Soul: Describes the condition of the soul between death and resurrection.

  • Paradise and Spirit Prison: Differentiates between the state of the righteous and the wicked.

  • Mysteries: Acknowledges the mysteries and the need for faith in God's plan.


Verses 7-14: The Resurrection and the First Resurrection


7. Timing of the Resurrection: Alma discusses the timing of the resurrection, stating that all will be resurrected but at different times.

8. First Resurrection: Explains that the first resurrection began with Christ’s resurrection and includes the righteous up to His coming.

9. Order of Resurrection: Alma clarifies that the resurrection happens in stages according to the righteousness of individuals.

10. Universal Resurrection: Emphasizes that all will be resurrected, both the just and the unjust.

11. State of the Righteous: Describes the joy and rest of the righteous spirits in paradise.

12. State of the Wicked: Describes the sorrow and darkness of the wicked spirits in prison.

13. Intermediate State: Alma clarifies that this intermediate state is not the final judgment but a temporary condition.

14. Purpose of Resurrection: Alma emphasizes the importance of resurrection for the fulfillment of God's plan.

Themes

  • Stages of Resurrection: Describes the stages and order of the resurrection.

  • Righteous and Wicked: Differentiates the states of the righteous and wicked spirits.

  • Universal Resurrection: Reaffirms that all will be resurrected.

Verses 15-23: Judgment and the Eternal Nature of the Soul

 Proper and Perfect Frame -Oaks

15. Final Judgment: Alma explains that after the resurrection comes the final judgment, where all will be judged according to their works.

16. Eternal Nature: Emphasizes that the soul is eternal and will continue to exist after the resurrection and judgment.

17. Restoration to Perfect Form: Alma teaches that the resurrection will restore individuals to their perfect form.

18. Incorruptible State: Explains that the resurrected body will be incorruptible, never to die again.

19. Righteousness Rewarded: The righteous will receive their reward in eternal happiness.

20. Wickedness Punished: The wicked will face eternal punishment and separation from God.

21. State of the Soul: Alma further explains that the spirit world is a place of learning and preparation.

22. Prophecies of Resurrection: Alma references the prophecies that have foretold the resurrection.

23. Confirmation of Truth: Alma confirms the truth of these doctrines based on his knowledge and fait

Themes

  • Final Judgment: Emphasizes the final judgment following the resurrection.

  • Eternal Soul: Reiterates the eternal nature of the soul.

  • Restoration and Incorruptibility: Describes the perfect and incorruptible state of the resurrected body.

  • Rewards and Punishments: Differentiates the eternal outcomes for the righteous and wicked.

Why Did Alma Draw on the Teachings of Abinadi?

Verses 24-26: Conclusion and Exhortation


24. Resurrection of All: Alma reiterates that all shall be resurrected and stand before God.

25. Equality in Resurrection: Both the righteous and the wicked will be resurrected and judged.

26. Call to Prepare: Alma concludes by urging Corianton to prepare for these eternal realities and live righteously.

Themes

  • Universal Resurrection: Reiterates that all will be resurrected and judged.

  • Preparation for Eternity: Emphasizes the importance of preparing for the final judgment.



Overview

In Alma 41, Alma the Younger continues his counsel to his son Corianton, focusing on the principles of restoration and justice. Alma explains that in the resurrection, everyone will be restored to their proper state based on their actions and desires in mortality. This chapter emphasizes themes of justice, restoration, and the eternal consequences of our choices.


References and Cultural Contexts for Investigation, Contemplation, and Discussion:

  • Wickedness and Happiness: The incompatibility of wickedness with true happiness.

  • Need for Repentance: Emphasizes repentance to achieve a positive restoration.

  • Repentance and Change: Reflect on personal experiences of repentance and change, and their impact on one's life.

  • Living Righteously: Encourages readers to make righteous choices in mortality to secure a positive restoration.

  • Understanding Divine Justice: Helps readers understand the fairness and justice of God’s plan.

  • Embracing Repentance: Stresses the importance of repentance to align one’s desires and actions with God’s will.

  • Seeking Eternal Happiness: Invites readers to seek true happiness that comes from living in accordance with God’s plan.

  • Doctrine of Restoration: Compare and contrast the doctrine of restoration with similar concepts in other religious traditions.

  • Justice and Mercy: Explore the balance of justice and mercy in various theological frameworks.

  • Literary & Linguistic Observations: 


Major Topics/ Themes

​Cross-References, Videos & Resources

Alma 41


Verses 1-4: Introduction to the Doctrine of Restoration


  1. Introduction: Alma introduces the concept of restoration to Corianton.

  2. Misunderstanding Corrected: Alma corrects any misunderstanding Corianton may have about the doctrine of restoration.

  3. Restoration Defined: Alma defines restoration as being brought back into the presence of God and receiving according to one's works.

  4. Restoration and Righteousness: Alma emphasizes that restoration brings back good for good and evil for evil.

Themes

  • Restoration: Introduction and definition of the doctrine of restoration.

  • Correction of Misunderstanding: Alma clarifies the true meaning of restoration.

  • Justice and Works: Emphasizes the relationship between one's works and their restoration.

Why and How Did Alma Explain the Meaning of the Word "Restoration"?

Verses 5-8: The Nature of Restoration


5. Desires and Actions: Alma explains that individuals will be restored based on their desires and actions in mortality.

6. Eternal Law: The law of restoration is an eternal law decreed by God.

7. Good and Evil: Alma reiterates that good will be restored to good and evil to evil.

8. Justice of God: Emphasizes that God’s justice ensures that everyone receives according to their works and desires.

Themes

  • Desires and Actions: Restoration is based on both desires and actions.

  • Eternal Law: The doctrine of restoration as an eternal law of God.

  • Good and Evil: The clear distinction in restoration based on moral choices.

  • Divine Justice: The fairness and justice of God in the restoration process.


Verses 9-10: The Consequences of Sin and the Importance of Repentance


9. Wickedness and Happiness: Alma teaches that wickedness never was happiness.

10. Repentance and Restoration: Encourages Corianton to repent to be restored to righteousness.

Themes

  • Wickedness and Happiness: The incompatibility of wickedness with true happiness.

  • Need for Repentance: Emphasizes repentance to achieve a positive restoration.

Why Can Wickedness Never Bring Happiness?

Verses 11-13: The Plan of Happiness

Plan of Salvation

11. Eternal Nature of Happiness: Alma explains that true happiness is eternal and comes from God.

12. Purpose of the Plan: The plan of salvation is designed to bring eternal happiness.

13. Choice and Consequences: Alma underscores the importance of making righteous choices to achieve eternal happiness.

Themes

  • Eternal Happiness: True happiness is eternal and comes from God.

  • Plan of Salvation: The purpose of God’s plan is to bring eternal happiness.

  • Choices and Consequences: The importance of making righteous choices.


Verses 14-15: Exhortation to Do Good


14. Restoration of Good and Evil: Alma reiterates that good will be restored to good and evil to evil.

15. Call to Do Good: Encourages Corianton to do good continually to ensure a righteous restoration.

Themes

  • Restoration Principle: The principle that good is restored to good and evil to evil.

  • Encouragement to Righteousness: Alma’s call to continually do good.


Verses 16-17: Alma’s Conclusion on Restoration


16. Final Explanation: Alma concludes his explanation of the doctrine of restoration.

17. Importance of Understanding: Stresses the importance of understanding this doctrine to live righteously.

Themes

  • Conclusion on Restoration: Alma wraps up his explanation of restoration.

  • Importance of Doctrine: Understanding restoration is crucial for righteous living.



Overview

In Alma 42, Alma the Younger concludes his counsel to his son Corianton by discussing the doctrines of justice, mercy, and the Atonement. Alma explains the necessity of the Fall, the role of law in God's plan, and how the Atonement of Jesus Christ satisfies the demands of both justice and mercy. This chapter emphasizes themes of repentance, forgiveness, and the interplay between justice and mercy.


References and Cultural Contexts for Investigation, Contemplation, and Discussion:

  • Judgment: Preparing for the final judgment.

  • Righteous Living: The necessity of living according to God’s commandments.

  • Trust in God: Encouragement to trust in God’s plan and His attributes of justice and mercy.

  • Understanding Justice and Mercy: Encourages readers to understand the balance of justice and mercy in God’s plan.

  • Embracing the Atonement: Stresses the importance of embracing the Atonement of Jesus Christ.

  • Living Righteously: Invites readers to live righteously and repent of their sins.

  • Trusting God’s Plan: Encourages trust in God’s justice, mercy, and overall plan for salvation.

  • Agency and Choice: The role of agency in determining our eternal destiny.

  • Agency and Responsibility: Reflect on the importance of agency and personal responsibility.

  • Repentance and Forgiveness: Consider the process and importance of repentance and forgiveness in personal and communal contexts.


Major Topics/ Themes

​Cross-References, Videos & Resources

Alma 42


Verses 1-4: The Fall and the State of Humankind


  1. Introduction: Alma continues addressing Corianton’s concerns about the justice of God.

  2. The Fall of Adam and Eve: Alma explains the Fall and its consequences for humankind.

  3. State of Mortality: Describes how mortality came about as a result of the Fall.

  4. Probationary State: Alma emphasizes that mortality is a probationary state to prepare for eternity.

Themes

  • The Fall: Explanation of the Fall of Adam and Eve and its consequences.

  • Mortality: The nature of mortality as a result of the Fall.

  • Probationary State: Mortality as a time to prepare for eternal life.


Verses 5-9: The Role of Law and Justice


5. Law Given to Humanity: Alma explains that God gave laws to humanity to guide their actions.

6. Law and Punishment: The law brings knowledge of good and evil and establishes consequences for sin.

7. Justice and the Law: Alma teaches that justice demands punishment for sin.

8. Mercy and Repentance: Explains that mercy can only come through repentance.

9. Balance of Justice and Mercy: Alma highlights the balance between justice and mercy in God’s plan.

Themes

  • Law and Guidance: The role of divine law in guiding human actions.

  • Justice: The necessity of justice in God's plan.

  • Mercy: Mercy as a function of repentance and the Atonement.

  • Balance: The balance between justice and mercy.


Verses 10-14: The Need for the Atonement


10. Separation from God: Sin causes a separation from God, necessitating an Atonement.

11. Inability to Return Alone: Humanity cannot return to God on their own due to the demands of justice.

12. The Role of Jesus Christ: The Atonement of Jesus Christ satisfies the demands of justice.

13. Mercy through the Atonement: Through Christ’s Atonement, mercy is extended to all who repent.

14. Invitation to Repentance: Alma invites Corianton to repent and accept the mercy offered through Christ.

Themes

  • Separation and Atonement: The need for an Atonement to bridge the gap caused by sin.

  • Role of Christ: Jesus Christ as the key to satisfying justice and offering mercy.

  • Mercy through Repentance: The path to mercy through the Atonement and repentance.

  • Call to Repentance: Invitation to embrace repentance.

Why Does Alma Mention “the Plan” Ten Times in His Words to Corianton?

Verses 15-18: The Plan of Salvation and Agency


15. Plan of Salvation: Alma reiterates the components of the plan of salvation, emphasizing justice, mercy, and the Atonement.

16. Role of Agency: The importance of agency in choosing to follow God’s commandments.

17. Eternal Consequences: The eternal consequences of our choices in mortality.

18. Purpose of Life: Alma underscores the purpose of life as a time to prepare to meet God.

Themes

  • Plan of Salvation: Overview of the plan of salvation.

  • Agency: The critical role of agency in God’s plan.

  • Consequences: Eternal consequences of our mortal choices.

Why Are There So Many Different Names for the Plan of Salvation?

Verses 19-23: Alma’s Exhortation to Corianton

Gradation

19. Call to Action: Alma urges Corianton to take action based on the principles taught.

20. Repentance and Faith: Emphasizes the need for repentance and faith in Jesus Christ.

21. Avoiding Sin: Alma counsels Corianton to avoid sin and live righteously.

22. Seeking Forgiveness: Encourages Corianton to seek forgiveness through the Atonement.

23. Final Blessing: Alma gives Corianton a final blessing, expressing hope for his future.

Themes

  • Call to Action: Encouragement to act on the principles taught.

  • Repentance and Faith: The importance of repentance and faith in Christ.

  • Avoiding Sin: Counsel to avoid sin and pursue righteousness.

  • Seeking Forgiveness: Invitation to seek forgiveness through Christ.

  • Blessing: Alma’s final blessing and expression of hope.

How Are Atonement, Resurrection, Judgment, and Redemption Interconnected?



Church Videos & Resources


Scripture Central

  • Study Guide. The study guide with the Reading Plan is now up under the Scripture Central Podcast Materials


BYU’s RSC








Books 

80 views0 comments

Comments

bottom of page