P

Paanchi

A son of Pahoran¹ who, following the death of his father, contended with two of his brothers, Pahoran 2 and Pacumeni, for the judgment-seat (Hel. 1:2–4; ca. 52 B.C. ). When the popular voice chose Pahoran, Pacumeni acceded to the people's will, but Paanchi and his supporters planned a rebellion (Hel. 1:5–7). Before he could carry out his scheme, however, Paanchi was arrested, tried, and condemned to death for rebelling and for seeking "to destroy the liberty" of the Nephites. His followers then engaged "one Kishkumen" to assassinate Pahoran (Hel. 1:8–9).

Pachus

King of Nephite dissenters who drove chief judge Pahoran¹ and many freemen out of Zarahemla and also prevented supplies from being sent to afflicted Nephite armies (Alma 61:3 –5; ca. 62 B.C.). Pachus made an alliance with the king of the Lamanites that would have granted him continued kingship over the people of Zarahemla had the Lamanites conquered the remainder of the Nephite lands (Alma 61:8). Moroni 1 joined forces with Pahoran at Gideon and defeated the men of Pachus at Zarahemla. Pachus was killed in this battle, and the remaining rebels who "would not take up arms in the defence of their country . . . were put to death" (Alma 62:6–9).

Pacify

To calm (1 Ne. 15:20); to alleviate anger or distress (Mosiah 20:19–20); to lull, appease, or tranquilize. For example, while Satan stirs up anger in some, "others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well —and thus the devil cheateth their souls, and leadeth them away carefully down to hell " (2 Ne. 28:20–21).

See also All is well in Zion.

RHC

Pacumeni

Son of Pahoran¹ who, following the death of his father, contended with two of his brothers, Pahoran² and Paanchi, for the judgment-seat (Hel. 1:2–4; ca. 52 B.C. ). When the popular voice chose Pahoran, Pacumeni united with the people's will, but Paanchi and his supporters rebelled (Hel. 1:5–7). After one of them, a man named Kishkumen, murdered Pahoran, Pacumeni was chosen by the people to be chief judge (Hel. 1:9, 13). This civil unrest allowed the Lamanites to conquer Zarahemla, and their military leader Coriantumr³ killed Pacumeni (Hel. 1:18–21).

Pagag

The firstborn son of the brother of Jared¹, Pagag was chosen king by the people but refused the position. When the people wanted his father to prevail upon him, the brother of Jared "commanded" that they "constrain no man to be their king" (Ether 6:25).

Pahoran¹

Third chief judge of the Nephites (ca. 68 B.C.) , Pahoran succeeded his father Nephihah to the judgment-seat (Alma 50:40). Although Pahoran began his rule in a time of relative peace, that peace soon gave way to internal strife. A segment of Nephite society began agitating for a monarchy to replace the government of judges elected by the people. The king-men , as the dissenters were called, were defeated in a general election and then, because of the critical state of affairs (Alma 51:7, 9, 13), they were compelled to defend Nephite liberty and lands or be killed or imprisoned (Alma 51:19). The struggle of Pahoran to maintain his seat as chief judge had nothing to do with a personal desire for power. Rather, the struggle came from his commitment to maintain the rights and freedoms of the people he served (Alma 51:3–7).

Mormon elected to include in his abridgment the full text of three important epistles exchanged during Pahoran's rule. These letters, taken as a whole, illustrate Pahoran's incredible magnanimity and forgiving nature. The letters were written in the midst of warfare with the external and internal enemies of the Church and state. The first letter, from Helaman² to Moroni¹, details victories, defeats, and sufferings attributed to the apparent neglect of Pahoran and his government to send provisions and reinforcements to the battlefront (Alma 58:3 –9, 34–36). Moroni sent an epistle to Pahoran requesting more men for Helaman's army, but it was not included in the record and Pahoran may have never received it (Alma 59:3). The second epistle included was again from Moroni to Pahoran (Alma 60), and the third is from Pahoran to Moroni (Alma 61). Angered at the circumstances and at Pahoran's failure to answer his first request, Moroni sent a scathing letter to the chief judge. He went so far as to accuse Pahoran of being a traitor, and he threatened to march on Zarahemla and make war on him (Alma 60:27 –30).

Pahoran's reply is an example of Christ's injunction to turn the other cheek, and it teaches the modern reader the appropriate way to respond to false accusations (3 Ne. 12:11; Matt. 5:11). Rather than responding angrily, Pahoran quietly explained that he had been driven out of Zarahemla and his government taken over by dissenters. Then he wrote, "In your epistle you have censured me, but it mattereth not; I am not angry, but do rejoice in the greatness of your heart " (Alma 61:9). That Pahoran did not take offense when wrongly accused, that he did not return the wrong but instead absorbed it, defines the man. Understanding now that the government would have to be won back, Pahoran took heart and, with Moroni, defeated the enemies of liberty. Having been restored to the judgment-seat, he marched with Moroni to retake the fallen city of Nephihah (Alma 62:18–26). After a series of wars, peace was established, and Pahoran returned to the judgment-seat (Alma 62:44). The father of many sons, Pahoran died in about 52 B.C. (Hel. 1:2–4).

MA

Pahoran²

Fourth chief judge of the Nephites (ca. 52 B.C.) , Pahoran succeeded his father, Pahoran¹, to the judgment-seat . One of three sons who sought the position, he was elected by the people. Those who favored the election of his brother Paanchi sent Kishkumen to murder him "as he sat upon the judgment-seat" (Hel. 1:9).

MA

Paradise

The state of happiness, peace, and rest enjoyed by the spirits of the righteous in the interval between death and resurrection (Alma 40:12). In the Book of Mormon the term "paradise," or an extended phrase, "paradise of God" is used by Jacob² (2 Ne. 9:13), Alma² (Alma 40:12,14), Mormon (4 Ne. 1:14), and Moroni² (Moro. 10:34). The term is used in other scriptures with a different or broadened meaning. It sometimes refers to heaven or the rewards of the righteous (D&C 77:2, 5; 2 Cor. 12:4; Rev. 2:7). In regard to the Savior's words to the thief on the cross in Luke 23:43, Joseph Smith explained that the meaning was "This day thou shalt be with me in the world of spirits" (309).

See also Outer darkness; Spirit world.

Bibliography

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

LED

Parallelism

A poetic device used commonly in ancient Hebrew literature. There are literally hundreds of parallelisms in both the Bible and the Book of Mormon. Parallelisms consist of short, balanced lines of text (phrases or sentences) with words or thoughts in one line that parallel or correspond with those in a subsequent line or lines. The words or thoughts in the later instances repeat, echo, build upon, or are symmetrical counterparts of earlier lines. In contrast to English poetry, parallelisms rarely feature rhymes of consonance or assonance (repeated vowel sounds), rather, they present a repetition of two ideas, or a rhyming of thought. The thoughts may "rhyme" or correspond in a number of ways, including the following:

Identical words or phrases, such as "light– light" and "cry unto him–cry unto him."

Antonyms, such as "holy–unholy," "poor– rich," and "grievous words–soft answer."

Synonyms or near synonyms, such as "heart– soul" and "statutes–commandments."

Gradations, an increase or decrease of the sense or idea, such as "the prince became king," and "forget God–sin against the Lord."

Complementaries, such as "bows–arrows" and "river–sea."

Different inflections of the same root, such as "to judge," "a judge," "judgment," and "judgment-seat."

Superordinates, such as "breastplates– shields," "wine–drink," and "gold–metal."

Reciprocals, such as "to retire –to sleep," "to eat –to be full," and "to sin –pain of conscience."

Parallelism appears to have been used for two chief purposes: emphasis and clarification. For example, Nephi 1 used a two-line parallelism not only to emphasize the sorrow that comes because of iniquity but also to clarify and teach about how such sorrow affects one and what may be the cause or source of iniquity:

Yea, my heart sorroweth because of my flesh;
my soul grieveth because of mine iniquities. (2 Ne. 4:17)

Several terms from the first line have corresponding elements in the second. The expression "my heart" parallels "my soul" suggesting that sorrow for sin is felt both in one's "heart," or thoughts and feelings, and in one's "soul," or body and spirit. The terms "sorroweth" and "grieveth" are synonymous, both emphatic and descriptive of the anguish associated with sin. The words "because of mine iniquities" of line two parallel "because of my flesh" of line one, suggesting that there is a connection between sin and the flesh or "natural man" (cf. Mosiah 3:19). Thus the parallelisms here convey the prophetic word with great clarity, permitting the reader who will recognize and ponder them to obtain new levels of knowledge and greater insights.

There are many types of parallelistic structures in the Book of Mormon, including chiasmus, synonymous, antithetical, repeating, and extended alternate. These may consist of two lines, four lines, six lines, or more (Parry, "Reformatted" 1992).

An example of a ten-line parallelism is found in Alma 5:28–29 (see fig. 1).

a Behold, are ye stripped of pride?

b I say unto you, if ye are not ye are not prepared to meet God.

c Behold ye must prepare quickly;

d for the kingdom of heaven is soon at hand,

e and such an one hath not eternal life.

a Behold, I say, is there one among you who is not stripped of envy?

b I say unto you that such an one is not prepared;

c and I would that he should prepare quickly,

d for the hour is close at hand, and he knoweth not when the time shall come;

e for such an one is not found guiltless.

Fig. 1

The bolded words of the two "a" lines correspond with each other, creating parallel lines. The same is true of the "b" lines, the "c" lines, and so on. Both of the "a" lines form an interrogative sentence, both begin with the exclamation "behold," and both have the parallel phrase "stripped of pride//stripped of envy." The "b" lines feature the synonymous phrases "ye are not prepared//such an one is not prepared." The "c" lines have the identical phrase "prepare quickly." "Soon at hand" harmonizes with "close at hand" in the "d" lines, and "one hath not eternal life" corresponds with "one is not found guiltless" in the "e" lines. Thus in several aspects the parallelism is found to possess corresponding elements, the lower half of the parallelism representing a counterpart or near mirror image of the upper half. The use of parallelism here emphasizes and invites the reader to evaluate the state of his or her soul and to prepare to meet God.

An eight-line parallelism in 1 Nephi 19 alternates four truths about Jesus Christ's atoning sacrifice (in the four lines labeled "a") with four attributions (in the four lines labeled "b"), emphasizing that these truths were revealed and known of old (see fig. 2).

a the God of Jacob, yieldeth himself,
b according to the words of the angel,

a as a man, into the hands of wicked men, to be lifted up,
b according to the words of Zenock,

a and to be crucified,
b according to the words of Neum,

a and to be buried in a sepulchre,
b according to the words of Zenos. (1 Ne. 19:10)

Fig. 2

Many other truths are set forth in parallelisms. In Helaman 12:9–15 fourteen lines are alternated to emphasize and teach about the omnipotence of God ( see fig. 3).

a Yea, behold at his voice
b do the hills and the mountains tremble and quake.

a And by the power of his voice
b they are broken up, and become smooth, yea, even like unto a valley.

a Yea, by the power of his voice
b doth the whole earth shake;

a Yea, by the power of his voice,
b do the foundations rock, even to the very center.

a Yea, and if he say unto the earth—
b Move—it is moved.

a Yea, if he say unto the earth—
b Thou shalt go back, that it lengthen out the day for many hours—it is done;

a And thus, according to his word
b the earth goeth back.

Fig. 3

The seven lines marked "a" pertain to God's commands to the earth (represented by "his voice" four times, "if he say" twice, and "his word" once); the seven lines marked "b" deal with the earth's obedience to his commands by its moving "hither and thither" (represented by "tremble and quake," "broken up," "shake," "rock," "moved," "go back," and "goeth back"). The particle "yea" begins five of the "a" lines, while synonymous elements in the "b" lines present geographical terms: "hills," "mountains," "valley," "whole earth," "foundations" of the earth, and "earth," repeated three times.

Alma² taught the "meaning of the word restoration" to his son by using a parallelistic pattern called climax ("climax occurs when the same word or words are found in successive clauses or sentences "; Parry, 296). Alma said, "The meaning of the word restoration is to bring back again

• evil for
• evil, or
• carnal for
• carnal , or
• devilish for
• devilish —
• good for that which is
• good ;
• righteous for that which is
• righteous;
• just for that which is
• just ;
• merciful for that which is
• merciful. (Alma 41:13)

Note the repetition of seven different words in this parallelism. This climactic pattern is followed immediately by additional teachings on restoration as Alma further used parallelism to emphasize and clarify to his son that God deals with his children as they deal with others (see fig. 4).

a Therefore, my son, see that you are merciful unto your brethren;

b deal justly,

c judge righteously,

d and do good continually;

e and if ye do all these things

f then shall ye receive your reward;

a yea, ye shall have mercy restored unto you again;

b ye shall have justice restored unto you again;

c ye shall have a righteous judgment restored unto you again;

d and ye shall have good rewarded unto you again.

e For that which ye do send out

f shall return unto you again, and be restored. (Alma 41:14–15)

Fig. 4

In this extended parallelism the "a" lines are parallel, as are the "b" lines, the "c" lines, and so forth through the "f" lines. Alma balanced the top half of the parallelism (the first six lines) with the bottom half (the lower six lines) by repeating the key words ( mercy, justice, righteous judgment, good, etc.).

Such use of parallelism by Book of Mormon authors confirms the ancient origin of the text.

See also Book of Mormon, as literature; Book of Mormon, poetry in; Nephi¹'s psalm.

Bibliography

Parry, Donald W. The Book of Mormon Text Reformatted According to Parallelistic Patterns. Provo, Utah: FARMS, 1992.

———. "Power through Repetition: The Dynamics of Book of Mormon Parallelism." Book of Mormon Authorship Revisited: The Evidence for Ancient Origins. Edited by Noel B. Reynolds. Provo, Utah: FARMS, 1997.

DWP

Parenting

Throughout the Book of Mormon, principles of good parenting are demonstrated by God, the Father of all spirits, as well as Jesus Christ, the Father of salvation. Book of Mormon f athers and mothers also provide positive examples of parenting.

The account in the Book of Mormon of God's dealings with his children illustrates his loving and nurturing disposition. He knows them individually (Morm. 6:22), wants their happiness, and provides a way for them to achieve it (2 Ne. 2:24 –25; Morm. 7:7). He sets reasonable expectations and rules for his children which, if followed, will protect, bless, and help them progress (1 Ne. 3:7; 2 Ne. 2:5; Mosiah 2:22). He gives his rules or commandments after explaining the larger plan into which they fit (Alma 12:32). He allows his children to make choices (2 Ne. 2:16), and by providing means for them to be "instructed sufficiently that they know good from evil," he ensures that they understand the consequences of those choices (2 Ne. 2:5, 27).

He encourages ingenuity within designated boundaries, allowing his children to grow through their own efforts to solve problems that arise (Ether 2:22 –25). He is consistent (1 Ne. 10:18), fair with his discipline, and applies appropriate principles of justice and mercy (2 Ne. 9:17, 19; Jacob 4:10; Alma 41:3). He is honest in keeping his promises and covenants with his children (Enos 1:6, 16 –17; 3 Ne. 16:11; 21:4). He warns them when they are in danger (2 Ne. 1:3; 5:5; Mosiah 23:1), forgives them when they repent (Enos 1:5; Mosiah 26:22; 3 Ne.13:14 –15), consoles and supports them when they experience trials (2 Ne. 8:12; Jacob 3:1; Alma 17:10; 36:3), and is willing to assist them when they ask for help (2 Ne. 4:35; 3 Ne. 14:7 –11). In all things he is perfect in his response with his children and thus he is a perfect model to emulate (3 Ne. 12:48).

Book of Mormon fathers and mothers were exemplary as parents in teaching their children gospel principles. President Ezra Taft Benson observed that Book of Mormon parents taught their children the plan of salvation. He stated that the "overarching message" of righteous Book of Mormon fathers was "'the great plan of the Eternal God'—the Fall, rebirth, Atonement, Resurrection, Judgment, [and] eternal life" (36). As Alma² rehearsed the plan of salvation to his wayward son Corianton, he reminded him that his ministry was to teach the great plan, or "glad tidings," to the people that they might "prepare the minds of their children to hear the word at the time of his coming" (Alma 39:16).

The Book of Mormon record keepers often attributed their success to parents who taught them. Nephi¹ declared that "having been born of goodly parents, therefore I was taught somewhat in all the learning of my father " (1 Ne. 1:1). Enos also declared that his father "taught [him] in his language, and also in the nurture and admonition of the Lord—and blessed be the name of my God for it" (Enos 1:1). Alma the Younger was saved from despairing over his sins when he "remembered also to have heard [his] father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world " (Alma 36:17).

The importance of mothers teaching their children is also illustrated in the Book of Mormon. As Helaman 2 related to Moroni¹ the bravery of the young warriors he called his sons, he stated: "Now they never had fought, yet they did not fear death; and they did think more upon the liberty of their fathers than they did upon their lives; yea, they had been taught by their mothers, that if they did not doubt, God would deliver them. And they rehearsed unto me the words of their mothers, saying: We do not doubt our mothers knew it " (Alma 56:47–48). These young men attributed the faith that preserved them in battle to the righteous teachings of their mothers.

Parental lessons can also be gleaned from the emphasis given to teaching children gospel doctrine. King Benjamin taught his sons the "language of his fathers" that they might understand the "prophecies which had been spoken by the mouths of their fathers" (Mosiah 1:2). In an effort to penetrate the rationalizations of his sinful son Corianton, Alma 2 taught him important gospel doctrines concerning the afterlife, including the resurrection, the Judgment, and the relationship between justice and mercy (Alma 40 –42). Nephi² and Lehi⁴, just prior to their challenging mission to Nephite apostates and Lamanites, remembered important doctrinal teachings that their father Helaman 3 quoted from king Benjamin and Amulek (Hel. 5:9–19).

In his address at the temple in Zarahemla, king Benjamin taught Nephite parents concerning the true source of strength and motivation to accomplish their parental duties. He enumerated the attitudes and actions that characterize those who have tasted the love of God and who have received a remission of their sins (Mosiah 4:11 –13). Parents thus empowered would "not suffer [their] children that they go hungry, or naked; neither [would they] suffer that they transgress the laws of God, and fight and quarrel one with another, and serve the devil. . . . But [they would] teach them to walk in the ways of truth and soberness; [they would] teach them to love one another, and to serve one another " (Mosiah 4:14–15).

Although some in the Book of Mormon were prompted to faithfulness because of parental teachings, others were led to apostasy and wickedness because of the "traditions of their fathers," which were "incorrect" (Mosiah 1:5; Alma 3:8; 9:16; 17:15). The teaching of Lamanite traditions by Lamanite parents instilled in their children a desire to destroy the Nephites, their records, and their traditions (Enos 1:14, 20; Mosiah 10:12 –17). Thus the influence of parents, whether righteous or wicked, can have an enduring influence upon their posterity.

See also Stripling warriors.

Bibliography

Benson, Ezra Taft. "Worthy Fathers, Worthy Sons." Ensign 15 (November 1985): 35–37.

GLD

Parents, goodly

See Goodly parents.

Past feeling

Expression used by Nephi¹ (1 Ne. 17:45), Mormon (Moro. 9:20), and Paul (Eph. 4:19) to describe an individual 's inability to perceive spiritual things as a result of personal unrighteousness. The ability to recognize spiritual impressions that come to one 's mind and heart through the Holy Ghost depends on righteous living and adherence to God's laws. When Nephi used this expression to describe his rebellious brothers he added, "Ye could not feel [the angel's] words" (1 Ne. 17:45). Reference was made not to their ability to hear the message with their ears but to feel it in their hearts. Elder Boyd K. Packer stated, "I have come to know that inspiration comes more as a feeling than as a sound" (20). Paul wrote to the Corinthians that the "natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor. 2:11–14). The light of Christ that proceeds forth from the presence of God to fill the immensity of space enlightens people 's minds and quickens their understanding (D&C 88:11–13). This light forsakes the adversary and is diminished through disobedience (D&C 93:37, 39). Through righteous living, a person gains more and more spiritual light. Through unrighteousness, light progressively decreases until a person is past the ability to feel or perceive it (Alma 12:9 –11; D&C 50:24; 88:67; JST Matt. 13:10–11; Smith, 94–95).

See also Revelation.

Bibliography

Packer, Boyd K. "Prayers and Answers." Ensign 9 (November 1979): 19–21.

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

TBP

Patience

Calm endurance; bearing such things as provocation, annoyance, misfortune, pain, or delay without complaint. Patience is an attribute of God (Mosiah 4:6; Alma 9:26) as well as an attribute of one who has yielded "to the enticings of the Holy Spirit," has put off the "natural man," and has become a "saint through the atonement of Christ" (Mosiah 3:19; Alma 13:28).

Many noteworthy examples of patience are found in the Book of Mormon, including Alma¹ and his followers, who did "submit cheerfully and with patience to all the will of the Lord" even when in bondage to the Lamanites (Mosiah 24:15); the Nephite Saints, who at the time of Nehor "bore with patience the persecution which was heaped upon them" (Alma 1:25); and the brethren of Ammon², who as missionaries patiently endured being bound naked in a Lamanite prison, suffering "hunger, thirst, and all kinds of afflictions" (Alma 20:29). The foremost example of this godly attribute is Jesus Christ, whom Alma² described as being "full of patience" (Alma 9:26).

God wants his children to develop and demonstrate patience. Thus, Alma² entreated the people to be "full of patience" (Alma 7:23). Amulek exhorted the people to patience and warned that lacking it leads to sin (Alma 34:40 –41). Alma, recognizing that God can bless a person with patience, pled with the Lord to give him this virtue (Alma 31:31). Later Alma praised his son Shiblon for his patience among the Zoramites 2 and acknowledged that he, Shiblon, was able to endure adversity patiently "because the Lord was with" him (Alma 38:3–4).

The Lord tries the patience of his children and rewards those who exercise it (Mosiah 23:21). He lightened the burdens of the people of Alma 1 while they were in bondage to the Lamanites, and because of their faith and patience he eventually delivered them from that bondage (Mosiah 24:15 –16). The Lord admonished Ammon² and the other sons of Mosiah² to be patient in long-suffering and afflictions as missionaries among the Lamanites, in order that they "show forth good examples." Then, the Lord pronounced, "I will make an instrument of thee in my hands unto the salvation of many souls" (Alma 17:11). Later Ammon² testified that their patience did indeed contribute to their great success (Alma 26:27 –31). Alma² identified patience as a key element in acquiring spiritual truths through faith on the "word" (Alma 32:22–42). He taught, "Because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, . . . and ye shall feast upon this fruit even until you are filled, that ye hunger not, neither shall ye thirst " (Alma 32:42).

MMM

Peace

The Book of Mormon teaches about two types of peace: civil and spiritual. Civil peace, the absence of physical and social conflict, was sought after and prized by the righteous in the Book of Mormon. Kings established it (Mosiah 29:14), and at times armies enforced it (Alma 3:23 –24). Throughout the Book of Mormon martial force was legitimately invoked for the preservation of civil peace (e.g., Alma 43:45 –47; 44:1–7; 48:21–25).

Nephi¹ prophesied that the Nephites would enjoy three generations of peace after the Savior 's advent (2 Ne. 26:9; cf. 1 Ne. 12:11–12). This peace was both civil and spiritual. Indeed, the Nephite society flourished in righteousness: "There were no contentions and disputations among them, and . . . [there was] peace in the land" (4 Ne. 1:2, 4, 15). As "prosperity in Christ" led to material prosperity, pride led to apostasy, which eventually resulted in the total destruction of an entire people (4 Ne.; Morm. 6).

The Book of Mormon illustrates repeatedly, however, that even when civil peace does not exist, the righteous may find peace within themselves (e.g., 1 Ne. 20:18 // Isa. 48:18). This spiritual peace is a "peace of conscience" granted by the Spirit to the faithful, through the application of the atonement of Jesus Christ (Mosiah 4:1 –3). Alma² taught that the "peace of God" is bestowed "according to [one's] faith and good works" (Alma 7:27; cf. D&C 19:23).

Peace is the correlative of "life eternal" (1 Ne. 14:7), and the antitheses of hardness of heart and blindness of mind: "There is no peace, saith the Lord, unto the wicked" (1 Ne. 20:22 // Isa. 48:22).

Jesus is the "founder" of "the peace of God, which passeth all understanding" (Philip. 4:7). Because of his atonement, people can be redeemed from sin and death (Mosiah 15:17 –19) and "partake of the goodness of God, that they might enter into his rest" (Jacob 1:7; cf. Alma 40:12). Hence, "how beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace " (Mosiah 12:21; 15:14–18).

For the penitent, peace is the fruit of the mercy of the Prince of Peace, as Alma testified: "Never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. But behold, I did cry unto him and I did find peace to my soul " (Alma 38:8).

Joseph¹ prophesied that in the latter days the Book of Mormon and the Bible would "grow together" and help to establish peace among his descendants (2 Ne. 3:12).

Concerning those who seek to establish peace, both civil and spiritual, Jesus proclaimed in his sermon at the temple in Bountiful, "Blessed are all the peacemakers, for they shall be called the children of God" (3 Ne. 12:9).

CG

Pearl of Great Price, what it says about the Book of Mormon

The Pearl of Great Price gives an account of how Joseph Smith received the gold plates from the angel Moroni (JS –H 1:29–59) as well as a description of two important events that occurred as the Book of Mormon was being translated. These include Martin Harris 's encounter with Professor Charles Anthon (JS–H 1:63–65) in fulfillment of the prophecy of Isaiah (Isa. 29:11; cf. 2 Ne. 27:15–17), and the restoration of the Aaronic Priesthood by John the Baptist (JS–H 1:68–72). Other insights about the Book of Mormon from the pages of the Pearl of Great Price include Moroni 's testimony to Joseph Smith that the gold plates contained the fulness of the gospel of Jesus Christ, as well as an account of the former inhabitants of the American continent and "the source from whence they sprang" (JS–H 1:34); the Lord's promise to Enoch that in the last days "truth will I send forth out of the earth, to bear testimony of mine Only Begotten " (Moses 7:62), a clear reference to the Book of Mormon and its important role as another testament of Jesus Christ; and the eighth Article of Faith which explicitly states that the Church accepts the Book of Mormon as the word of God (A of F 8).

See also The Coming Forth of the Book of Mormon, 9; Anthon transcript; Book of Mormon, and Article of Faith 8; Moroni², visits of, to Joseph Smith.

MDR

Moses 7:62

Penitent

See Appendix C.

People, voice of

See Voice of the people.

Peradventure

See Appendix C.

Perdition, son of

See Son of perdition.

Perfection

A state of consummate excellence, being all-powerful, all-knowing, possessing every virtue, lacking nothing. God the Father and Jesus Christ are perfect, and all mankind are enjoined to become perfect as they are (3 Ne. 12:48; cf. 27:27). Achieving such perfection during mortality, however, is not possible. Joseph Smith encouraged his hearers to "go on to perfection," explaining: "When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the Gospel—you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave" (364, 348).

Although ultimate perfection is not possible in mortality, mankind may enjoy elements of perfection on earth through the grace of Christ and by the power of the Holy Ghost . Moroni² exhorted all to "come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ . . . then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot" (Moro. 10:32–33). Though lacking complete knowledge, understanding, power, and other elements of perfection, such covenant people are perfectly justified, perfectly cleansed from their sins. Similarly, Book of Mormon prophets speak of men having "perfect faith" (2 Ne. 9:23), "a perfect brightness of hope" (2 Ne. 31:20), "perfect knowledge" of certain principles (Jacob 4:12; Alma 32:26–35; Ether 3:20; Moro. 7:15–17), "perfect understanding" (Alma 48:11), and "perfect love" (Moro. 8:16–17, 26), all of which are made possible through the atonement of Christ and the power of the Comforter, the Holy Ghost (Jacob 4:8, 13; Moro. 8:26). Attaining Godlike perfection is thus a long-term, step-by-step process with rewards along the way. Joseph Smith explained that "God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin. . . . But we consider that this is a station to which no man ever arrived in a moment" (51).

See also Merits of Christ.

Bibliography

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

LED

Performances and ordinances

Commandments given under the law of Moses to help the children of Israel come to Christ. Nephi¹, Abinadi, and Alma² reminded the Nephites that observance of these "performances and ordinances" pointed them toward the coming of the Messiah but would be fulfilled after his coming (2 Ne. 25:30; Mosiah 13:30; Alma 25:15). From this one can deduce that the performances and ordinances were that part of the law of Moses referred to in Hebrews 7:16 as "carnal commandment[s] ," perhaps referring to the sacrifices , rituals of purification, or festivals that were a part of the law of Moses fulfilled in Christ. Lehi 1 and his descendants lived the gospel, following the law of Moses until the coming of Christ (2 Ne. 25:23 –24; Jacob 4:5; Mosiah 13:27–28). While the phrase does not occur in the KJV, it is probably the equivalent of such biblical phrases as "a statute and an ordinance" (Ex. 15:25), "ordinances and laws" (Ex. 18:20), "statutes and . . . judgments" (Lev. 18:26; 2 Ne. 5:10). Korihor ridiculed these commandments, calling them "foolish" (Alma 30:23), and Mormon noted after the coming of Christ the people no longer followed them (4 Ne. 1:12).

DRS

Persecute, persecution

To oppress, harass, or ill-treat another because of his or her beliefs, social status, or religious practices. Alma 2 and his followers, for example, were persecuted "with all manner of words" because of their "humility . . . and because they did impart the word of God . . . without money" (Alma 1:20). The Book of Mormon describes various sources of persecution that led to division and strife: prideful individuals who taught false doctrine (Alma 1:16, 19; Jacob 7:2–3; cf. 2 Ne. 28:3–4, 13–14), unbelievers (1 Ne. 16:37–38; 17:18; Mosiah 27:1; 3 Ne. 1:5–9), and apostate dissenters who left the Church (Hel. 4:1). But the chief cause of persecution was pride , engendered by riches (3 Ne. 6:10, 12–13; Hel. 3:34–36; Jacob 2:13). Those who were rich as to things of the world, who were puffed up in the pride of their hearts, despised the poor and persecuted the meek supposing they were better (2 Ne. 9:30; Jacob 2:13, 20; Alma 5:53–54; 32:2–3; cf. 2 Ne. 28:13; Alma 4:8; Morm. 8:36).

The main target of persecutors were members of the Church of God (Mosiah 26:38; Alma 1:19; 4 Ne. 1:29). Alma the Elder and his followers were persecuted by Amulon, even to the point of Amulon's causing "that his children should persecute [Alma's] children" (Mosiah 24:8–9). Likewise, after his conversion Alma the Younger preached the word of God despite much tribulation, "being greatly persecuted by those who were unbelievers, being smitten by many of them " (Mosiah 27:32).

In an effort to stop persecution of believers in his day, king Mosiah² sent a proclamation throughout the land that unbelievers should not persecute any who belonged to the church of God (Mosiah 27:3), a measure that evidently had little effect, at least in regard to the newly converted Alma 2 and the four sons of king Mosiah (Mosiah 27:32). There was also "a strict law among the people of the church" not to persecute one another or those who did not belong to the Church (Alma 1:21). When the righteous ruled, laws prohibited persecution and required tolerance for believers in Christ (Mosiah 27:2 –3; Alma 30:7). When the wicked ruled, believers were persecuted (Alma 14:6–9; 3 Ne. 1:5–9). Occasionally, this persecution led to armed conflict (Alma 2:1–4, 10–12).

The Saints, "steadfast and immovable in keeping the commandments of God," bore with patience the persecution heaped upon them (Alma 1:25). Only the humble and penitent before God would not revile at the persecution they received (3 Ne. 6:13). Saints were commanded to pray for those who persecuted them (3 Ne. 12:44). Persecution caused some church members to suffer greatly (Mosiah 24:10), and others were led by persecuting unbelievers to commit sin (Mosiah 27:1, 8 –9).

The righteous who "hearken unto the words of the prophets . . . notwithstanding all persecution" will not perish (2 Ne. 26:8). Those persecuted for the Savior's name's sake will inherit the "kingdom of heaven" and "great shall be [their] reward in heaven; for so persecuted they the prophets" (3 Ne. 12:10–12).

WJM

Persons, respecter of

See Respecter of persons.

Pharaoh

The supreme and absolute ruler of ancient Egypt. The destruction of Pharaoh's armies in the Red Sea , an example of God's strength and power to deliver his people, was recalled twice by Nephi¹ to motivate his family to trust in God (1 Ne. 4:2; 17:27; Ex. 14:26–30).

Pickets

See Appendix C.

Pillar of fire

The Lord has often used a pillar of fire to symbolize his glory and power, such as with the children of Israel in the wilderness (Ex. 13:21 –22), the call of Lehi¹ (1 Ne. 1:6–8), and the ministry of Nephi² and Lehi⁴, sons of Helaman³ (Hel. 5:24, 43–44). These occurrences attest to the outpouring of the Spirit and power of the Almighty.

JFM

Pit, the

A state of suffering, ignorance, or bondage brought about by the wickedness of men and devils. Nephi 1 wrote of a "great pit" of false religion designed to produce the spiritual destruction of mankind (1 Ne. 14:3; 22:14). He prophesied that in the latter days many who justified themselves in "a little sin" would say, "Dig a pit for thy neighbor; there is no harm in this" (2 Ne. 28:8). Joseph Smith prayed that "he who diggeth a pit" for the Lord's people "shall fall into the same himself" (D&C 109:25). Isaiah employed the term to characterize the physical and spiritual bondage from which scattered Israel would be delivered in latter days (2 Ne. 8:14; cf. D&C 113:7–10) and described Lucifer's eventual exile in hell as being "to the sides of the pit" (2 Ne. 24:15).

RT

Plain and precious things, loss of and restoration of

Nephi¹ learned in vision that at one time the scriptural records that would eventually become the Bible "contained the fulness of the gospel of the Lord" and went forth "from the Jews in purity unto the Gentiles." He saw, further, "the formation of [a] great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away " (1 Ne. 13:24–26). These excisions from the gospel of Jesus Christ were intentional and purposeful. The angel who appeared to Nephi explained, "All this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men " (1 Ne. 13:27). This extraction of gospel truth extended to the scriptural records. Nephi saw that "after the book [had] gone forth through the hands of the great and abominable church . . . there [were] many plain and precious things taken away from the book" (1 Ne. 13:28).

The book that the angel described to Nephi is clearly the Bible, including the Old and New Testaments. The angel described it as a book that "proceeded forth from the mouth of a Jew" (1 Ne. 13:24), consisting of "a record of the Jews, which contains the covenants of the Lord" and "many of the prophecies of the holy prophets . . . like unto the engravings which are upon the plates of brass" (1 Ne. 13:23). In addition, "when it proceeded forth from the mouth of a Jew . . . [it] contained the fulness of the gospel of the Lord, of whom the twelve apostles bear record " (1 Ne. 13:24). References to "the book" Nephi was shown are to both the Bible, with which modern readers are familiar (1 Ne. 13:20, 29, 38), and to the early scriptural records from which the Bible would be compiled (1 Ne. 13:24–28). The book (biblical source records) would suffer omissions at the hand of the great and abominable church "after they go forth by the hand of the twelve apostles of the Lamb" (first and second century), and the resulting book (the Bible that Nephi saw centuries later among the Gentiles) would reflect those omissions.

In the light of the Restoration and with the help of modern biblical scholarship, it is possible to observe, describe, and discuss three different ways in which biblical truths were lost as described in the Book of Mormon: (1) the removal of texts or portions of texts from biblical records, (2) the corruption of texts through translation and transmission, and (3) the corruption of the meaning of biblical texts through faulty interpretation.

Plain and precious texts or portions of texts removed

It seems evident that the great and abominable church did its work in extracting precious truths from the scriptural records early in the New Testament era after the coming of Christ. For it was after gospel truth went forth "by the hand of the twelve apostles" that Nephi saw the "formation of [the] great and abominable church" (1 Ne. 13:26; cf. 13:39–41), and it was before the scriptural records went "forth unto all the nations of the Gentiles" that the mishandling occurred (1 Ne. 13:29).

One evidence of plain and precious truth being taken from scripture is documented in the writings of Justin Martyr, an early Church apologist who lived during this critical time in early Christian history (ca. A.D. 100–165). In his work, Dialogue with Trypho, Justin cited a document that he maintained had been deleted from the book of Jeremiah but was still to be found in some synagogue copies of the text: "The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation" (Ante-Nicene Fathers, 1:235). Thus, evidence suggests that the doctrine of salvation for the dead was known and understood by the ancient Christian communities.

To what extent plain and precious things were taken from Old Testament records during this New Testament time is unclear. It is clear, however, from the Restoration as well as biblical scholarship that much has been lost from the writings from the Old Testament period. For example, the Joseph Smith Translation of the early chapters of Genesis (what is now the book of Moses in the Pearl of Great Price) shows that much has been lost from Genesis as originally recorded by Moses. The Lord anciently informed Moses about such deletions but assured him that these sacred truths would be restored: "And in a day when the children of men shall esteem my words as naught and take many of them from the book which thou shalt write, behold, I will raise up another like unto thee; and they shall be had again among the children of men —among as many as shall believe" (Moses 1:41). These particular deletions must have happened anciently, because the oldest manuscripts of the Bible do not reflect the doctrinal content of the present book of Moses. Likewise, the book of Abraham restores much important infor mation about the life of Abraham and the Abrahamic covenant (Abr. 1–2). Additionally, the Book of Mormon provides the names and writings of prophets from the Old Testament period —Zenos, Zenock, Neum, and Ezias—that were part of the brass plates but not of the Old Testament (1 Ne. 19:10; Hel. 8:19 –20), and the Bible includes lists of books from this period that are no longer extant (Num. 21:14; Josh. 10:13; 1 Kgs. 11:41; 1 Chr. 29:29; 2 Chr. 20:34; 2 Chr. 33:19). That important matters had indeed been taken from scripture before the time of Jesus is indicated by the Savior 's chastisement of Jewish leaders: "Woe unto you, lawyers! For ye have taken away the key of knowledge, the fulness of the scriptures; ye enter not in yourselves into the kingdom; and those who were entering in, ye hindered " (JST Luke 11:53). Again, it is not clear when these plain and precious parts were lost or even if they were once part of the particular biblical records that Nephi saw going "forth from the Jews in purity unto the Gentiles" (1 Ne. 13:25). Nevertheless, there is evidence that Old Testament period records have suffered in the loss of plain and precious truths.

Concerning the New Testament, it is impossible to know what entire books are missing, but the New Testament does mention that Paul wrote an epistle to the Corinthians that is unavailable (1 Cor. 5:9), as well as one to the Laodiceans (Col. 4:16). One example of apparent tampering with a portion of a New Testament text concerns Luke 22:43–44 wherein Luke wrote of Jesus' agony in Gethsemane: "And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. " The earliest manuscripts now available of the gospel of Luke contain these two verses, but some later manuscripts omit them. Because of the later omissions some translations exclude the two verses (e.g., RSV), but they note that other translations include them; others include the verses, but they note that some ancient manu scripts omit them. While it is unclear why or how the two questioned verses were omitted from Luke 's Gospel in some manuscripts, it is clear that there were divergent beliefs about the nature of Christ and that some early Christian groups such as the Docetists (ca. A.D. 70–?) and the Marcionites (ca. 150–?) opposed the concept of a mortal Messiah sweating blood, instead believing that Christ only appeared to be human. Many scholars have argued that these verses were either added to, or excised from, the gospel of Luke in efforts to support or discredit a particular theological bias (Ehrman and Plunkett).

In the Book of Mormon, king Benjamin, an earlier source than Luke, speaking the prophetic words he had received from an angel, confirmed in his address to his people that as part of Jesus ' infinite atonement for the sins of all people the Savior would bleed from every pore (Mosiah 3:7; cf. D&C 19:16–19; Isa. 63:1–3; ca. 124 B.C.). King Benjamin's statement provides another witness of the historicity of the event and its sacred meaning.

Corruption of the Bible through translation and transmission

The removal of precious truths took place in the process of the translation of the biblical text, as well as through the process of transmission. Joseph Smith wrote to John Wentworth, "We believe the Bible to be the word of God as far as it is translated correctly" (A of F 8). He further explained, "From sundry revelations which had been received, it was apparent that many important points touching the salvation of men, had been taken from the Bible, or lost before it was compiled " (Smith, 9–10).

To be sure, translation, or the transition from one language to another, is a potentially serious barrier to the communication of sacred truths. In the words of Elder Bruce R. McConkie, as the words of scripture "fell from seeric lips and flowed from prophetic pens," they made known the mind and will of God. "Since then there have been additions and deletions, editorial and other changes, and translations into tongues that oftentimes have no equivalent words or phrases to convey the original and precise meaning" of the Spirit-breathed word. He went on to explain that "aside from the sorry state of the text due to scholastic incompetence, there was a far more serious problem, namely, the theological bias of the translators. This caused them to change the meaning or paraphrase texts that were either unclear or embarrassing to them" ( New Witness, 401, 403). Thus the understanding of doctrines was influenced by the process of translation.

Elder Orson Pratt observed that many of the differences between New Testament manuscripts "are of no particular consequence, as they do not materially alter the sense. But there are many thousands of differences wherein the sense is entirely altered. How are translators to know which of the manuscripts, if any, contain the true sense? They have no original copies with which to compare them —no standard of correction. No one can tell whether even one verse of either the Old or New Testament conveys the ideas of the original author " (7:28). The Prophet Joseph thus declared, "I believe the bible, as it ought to be, as it came from the pen of the original writers " (Ehat and Cook, 256). That the prophet should be "appointed" by God (D&C 42:56; 76:15) and called to undertake a "new translation" of the Bible implies of itself that the message of the Bible, though essentially true, needed clarification, correction, and supplementation at the hands of an inspired translator. Indeed, the early Latter-day Saints exulted in the fact that the Bible was "undergoing the purifying touch by a revelation of Jesus Christ" ( Messenger and Advocate, 2:229).

It appears that from the angel's perspective, however, far more critical than translation was transmission, the movement of the texts through the hands of people. Most biblical scholars acknowledge that scribal errors inevitably took place in the transmission of the Bible and even that thousands of errors were introduced purposefully by scribes adding to or taking from the manuscripts (see, e.g., Metzger, 280 –81). But because the Bible is all that many in the Christian world have, because it is the only sacred scripture in their possession, they feel the need to make statements like the following from J. Harold Greenlee: "We must trust that the same Holy Spirit who inspired the original text was able to protect it through the centuries of handwritten copying. " Greenlee acknowledged that although the secular Greek classics, for example, were generally copied by professional scribes "and checked against accepted copies or originals by professional proofreaders," the New Testament texts were probably copied "mostly by ordinary Christians who were not professional scribes but who wanted a copy of a New Testament book or books for themselves or for other Christians. " These did not have "the same opportunity as the secular copyists to compare their manuscripts with other manuscripts. " Greenlee observed that "as scribes copied these copies, and other scribes copied their copies, they continued to make changes through the centuries. Most of these changes were insignificant; those that were of importance . . . were introduced during the first two centuries after the New Testament was written. . . . The textual variants that concern us, of course, are those that affect the meaning of the New Testament in some way. There are a few thousand of these, " he stated, and then he hastened to add, "but we should be clear on the fact that they affect only a small portion of the New Testament text " (35–38).

One New Testament scholar, Bart Ehrman, has suggested that the theological debates during the first few centuries of the Christian church impacted the biblical texts in a major way: "The New Testament manuscripts were not produced impersonally by machines capable of flawless reproduction. They were copied by hand, by living, breathing human beings who were deeply rooted in the conditions and controversies of their day. Did the scribes ' polemical contexts influence the way they transcribed their sacred Scriptures?" He contended that "they did, that theological disputes, specifically disputes over Christology, prompted Christian scribes to alter the words of Scripture in order to make them more serviceable for the polemical task. Scribes modified their manuscripts to make them more patently 'orthodox' and less susceptible to 'abuse' by the opponents of orthodoxy" (Ehrman, 3–4).

The loss or corruption of meaning through faulty interpretation

The third way in which plain and precious things were lost was through a tampering with meaning or interpretation. This usually results when things are taken from the gospel, thus making what were once simple doctrines appear uncertain or unclear. For example, in the first few centuries of the Christian era there grew up, especially among Hellenized Christians, what came to be known as the allegorical interpretation of scripture. Many who subscribed to this approach began to discount the literal meaning of scripture or actual historical events and to stress instead a "deeper" or symbolic interpretation of the events. As a result many concluded that any scriptural references to God having body, parts, and passions, or to God revealing himself to man were not to be taken literally. Fundamental truths were reduced to metaphor, and sacred words no longer meant what they said. What does it mean, for example, to state that Jesus Christ was the "only begotten" of the Father? What does it mean to say that God is the Father of man's spirit? Was the bodily resurrection of Jesus an actual historical event? Did it truly take place, or does it in reality symbolize mankind 's rise to higher and purer understanding? In the process, something very important, plain and most precious, was lost —namely, the nature of the Being to be worshipped and how he may be approached.

A day of restoration

How, then, is it possible to know what was taken away or kept back? In general, the depth and breadth of the Restoration bear witness of the depth and breadth of the Apostasy. The Lord told Nephi, "I will be merciful unto the Gentiles in that day, insomuch that I will bring forth unto them, in mine own power, much of my gospel, which shall be plain and precious " (1 Ne. 13:34). And because the angel explained that "when [the Bible] proceeded forth from the mouth of a Jew it contained the fulness of the gospel of the Lord" (1 Ne. 13:24), it is possible to suggest what might have been taken away by comparing the gospel of the Restoration revealed by modern prophets and latter-day scripture with prevailing Christian views.

Examples of plain and precious truths that were lost through time—either through deletion from the biblical texts, faulty copying, deliberate alteration, or through incorrect and uninspired interpretation —might include the following:

1. The nature of God the Father—that he is an exalted Man of Holiness, a corporeal being;

2. The truth that God the Father and Jesus Christ are two separate and distinct beings;

3. Christ's eternal gospel, the knowledge that Christian prophets have declared Christian doctrines and administered Christian ordinances since the days of Adam, and that the ancient prophets in the Old Testament were acquainted with the plan of salvation and of the redemptive role of Jesus Christ;

4. The infinite and eternal nature of Christ's atonement;

5. The premortal existence of men and women;

6. The knowledge that all men and women are literally the children of God, spirit sons and daughters of the same Eternal Father;

7. The truth that men and women have within them the capacity, through the transforming powers of Jesus Christ and by the proper exercise of their moral agency, to become even as God is;

8. The truth that God has a plan, a great plan of happiness, a system of salvation in place whereby his children may advance and progress in light and truth;

9. The postmortal spirit world;

10. The kingdoms of glory hereafter;

11. The necessity of priesthood authority and saving ordinances;

12. The importance of the Church of Jesus Christ, and so forth.

To be sure, many of these truths can be found in the Bible, but they are not amplified or explained there, and thus some of their meanings and doctrinal implications remain unclear, especially without the aid of the light and knowledge that have come through the restoration of the gospel of Jesus Christ through the Prophet Joseph Smith.

Another important consideration when discussing the loss of plain and precious truth is the insight from the Doctrine and Covenants that there are some truths that the ancients never possessed but were reserved to be revealed in the last dispensation: The Lord promised that "things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times " (D&C 128:18; cf. 121:26; 124:41).

Plain and precious gospel parts restored by the Book of Mormon

The visionary scene for Nephi was not, however, all bleak, for he also beheld a time of renewal, a time wherein many of the plain and precious truths that had been taken away or kept back would be revealed anew. First of all, many of these truths would be restored through the Book of Mormon. The Lord explained, "I will manifest myself unto thy seed, that they shall write many things which I shall minister unto them, which shall be plain and precious " (1 Ne. 13:35). Nephi saw that "other books" would come forth by the power of the Lamb of God, "unto the convincing of the Gentiles and the remnant of the seed of my brethren, and also the Jews who were scattered upon all the face of the earth, that the records of the prophets and of the twelve apostles of the Lamb are true. " "These last records," Nephi added, "shall establish the truth of the first," meaning the Bible. These "other books"—surely including the Book of Mormon itself, the Doctrine and Covenants, Pearl of Great Price, Joseph Smith's translation of the Bible, and teachings of latter-day prophets—would "make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world " (1 Ne. 13:39–40). In a future day, God will see fit to deliver to his people such scriptural records as the brass plates (1 Ne. 5:17 –19; Alma 37:4), the record of the ten tribes (2 Ne. 29:13), the sealed portion of the Book of Mormon containing the panoramic vision of the brother of Jared (2 Ne. 27:10 –11; Ether 4:7), and the remainder of the Book of Mormon, including many sacred truths delivered by the risen Lord to the Nephites (3 Ne. 26:6 –12).

Consider, for example, what the Book of Mormon itself does to clarify, expand, and broaden the doctrinal base of understanding, in short, what it does to restore plain and precious truths of the Lord. Of the hundreds of verities that might be brought forward as examples, the following are twelve central truths:

1. The gospel of Jesus Christ, including the doctrines of salvation, did not originate in the first century Christian church but rather were known from the beginning. Lehi 1 and Jacob² knew concerning the coming of the Messiah and his mortal ministry, suffering, death, atonement, and resurrection (1 Ne. 10:4 –11; 2 Ne. 9:4).

2. The Lord God Omnipotent, the Lord Jehovah, the God of ancient Israel, would come to earth as Jesus of Nazareth, and that he would be scourged and crucified by wicked men (1 Ne. 19:7 –10).

3. Jesus Christ, though separate and distinct from God the Father, will serve in the role of both Father and Son (Mosiah 15:1 –4).

4. The fall of Adam and Eve was as much a part of the foreordained plan of salvation as the atonement of Christ (2 Ne. 2:25). In addition, the Book of Mormon teaches that had there been no fall, Adam and Eve would have remained in the Garden of Eden forever in their innocent, paradisiacal, childless, and nonprogressing condition (2 Ne. 2:22–23).

5. Unless fallen men and women put off the natural man and put on Christ (Mosiah 3:19), they remain "without God in the world" and thus in "a state contrary to the nature of happiness" (Alma 41:11). At the same time, men and women are not depraved creatures and therefore have the capacity, because of the Atonement, to choose good or evil, captivity and death or liberty and eternal life (2 Ne. 2:27; 10:23; Hel. 14:30).

6. The suffering of the Lord Jesus during the hours of Atonement caused blood to come from every pore (Mosiah 3:7; cf. Luke 22:44).

7. The people of Israel are scattered whenever they reject the true Messiah and his gospel. They are gathered when they receive the Lord, his gospel, the "very points of his doctrine," and come into his church. In addition, the Book of Mormon consistently affirms that the gathering process is first spiritual, to the Lord, and secondly temporal, to the lands of their inheritance (1 Ne. 15:14; 10:14; 2 Ne. 6:8 –11; 10:3–8).

8. The Lord has a plan for his chosen people, the house of Israel, and that his patience, love, and tender regard for them are endless and eternal (Jacob 5). Further, the restoration of the gospel in the last days is in reality a restoration of the Abrahamic covenant and a significant part of the realization of God 's promise to Abraham (1 Ne. 22:7–12).

9. All mortals lived before they came into mortality, and men are foreordained to receive the Holy Priesthood (2 Ne. 2:17 –18; Alma 13).

10. One must have proper authority to officiate in the ordinances of the Church of Jesus Christ, and those ordinances are required for salvation (2 Ne. 31:5; Mosiah 18:13; Alma 5:3; 3 Ne. 27:19 –20).

11. Jesus Christ visited his "other sheep" on the American continent and elsewhere after his resurrection from the dead (3 Ne. 15:16 –24; 16:1–3; cf. John 10:14–16).

12. God is indeed the same yesterday, today, and forever, and he reveals himself through prophets to all nations, if they seek him earnestly (1 Ne. 10:17 –19; 2 Ne. 29:1–14).

In a day when men and women have begun to doubt the historicity of scripture, to question what Jesus of Nazareth really said or did, the scriptures of the Restoration stand as a second witness of the essential truthfulness of the Bible. Even with all that is known about the loss of plain and precious truths, "we cannot avoid the conclusion," Elder McConkie stated, "that a divine providence is directing all things as they should be. This means that the Bible, as it now is, contains that portion of the Lord 's word" that the world is prepared to receive ( Doctrines, 280). President J. Reuben Clark testified that "notwithstanding the corruptions themselves, the Good Old Book stands as a record of God 's dealings with and commandments and promises to his children, in their days of righteousness and in their generations of sin. It still, though corrupted, points out the way of righteousness to the man of faith seeking to serve God. It contains some of God 's counsel to his children" (210).

Just as the angel told Nephi, "These last records [the 'other books'], which thou hast seen among the Gentiles, shall establish the truth of the first [the Bible], which are of the twelve apostles of the Lamb, and shall make known the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world; and that all men must come unto him, or they cannot be saved " (1 Ne. 13:40).

See also Book of Mormon, what it says about the Bible.

Bibliography

The Ante-Nicene Fathers. Edited by the Rev. Alexander Roberts and James Donaldson. Grand Rapids, Mich.: Eerdmans, 1981.

Clark, J. Reuben. On the Way to Immortality and Eternal Life. Salt Lake City: Deseret Book, 1961.

Ehat, Andrew F., and Lyndon W. Cook, eds. The Words of Joseph Smith. Provo, Utah: Religious Studies Center, Brigham Young University, 1980.

Ehrman, Bart D. The Orthodox Corruption of Scripture. New York: Oxford University Press, 1993.

Ehrman, Bart D., and Mark A. Plunkett. "The Angel and the Agony: The Textual Problem of Luke 22:43–44." Catholic Biblical Quarterly 45 (1983): 401–16.

Greenlee, J. Harold. Scribes, Scrolls, and Scripture. Grand Rapids, Mich.: Eerdmans, 1985.

McConkie, Bruce R. Doctrines of the Restoration. Edited by Mark L. McConkie. Salt Lake City: Bookcraft, 1989.

———. A New Witness for the Articles of Faith. Salt Lake City: Deseret Book, 1985.

Messenger and Advocate 2 (December 1835).

Metzger, Bruce M. The New Testament: Its Background, Growth, and Content. 2d ed. Nashville, Tenn.: Abingdon, 1983.

Pratt, Orson. Journal of Discourses. 26 vols. London: Latter-day Saints' Book Depot, 1851–86.

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

RLM

Plainness

Unadulterated truth, purity, clarity, and simplicity; that which is free from complication, ornamentation, obstruction, or extraneous embellishment. The Book of Mormon is full of plainness because many of the prophets (including Nephi 1, Jacob², Enos, and Alma²) spoke or wrote in plainness. Nephi declared that he delighted in plainness and felt the need to speak in plainness because the Lord does all things in plainness (2 Ne. 31:2 –3; cf. 26:33). Jacob felt compelled to speak the truth "according to the plainness of the word of God" (Jacob 2:11). Nephi also indicated that he spoke plainly so that his brethren could not err (2 Ne. 25:20). Likewise, Enos said he wrote in plainness because there was nothing except plainness which would keep his people "from going down speedily to destruction" (Enos 1:23). King Benjamin spoke plainly that his people might understand (Mosiah 2:40). Yet, Alma 's experience in the wicked city of Ammonihah demonstrates that prophets sometimes suffer at the hands of those they are called to serve for speaking the words of plainness (Alma 14:2 –14).

Plainness is also associated with the most basic, essential, and core doctrine of the gospel as taught in the Book of Mormon: Christ was sent by the Father to make an atonement for all humankind (3 Ne. 27:13 –14). Nephi related plainness and truth to Christ's redemption and gloried in all three (2 Ne. 33:5–6) because plainness and truth are embodied in the Lamb of God (1 Ne. 13:29). Jacob spoke of the prophecies about Christ 's atonement as "things [which] are manifested unto us plainly" (Jacob 4:11–13). But, he continued, the Jews "despised the words of plainness, and killed the prophets." Therefore, God took "away his plainness from them" and gave them many things which they could not understand (Jacob 4:14). Because the basic message of all the prophets from the beginning centered on the coming of the Messiah (Jacob 4:4 –5; Mosiah 13:33), Jewish rejection of the words of plainness was a rejection of the Messiah (Jacob 4:12–17). Those who are filled with the spirit of prophecy understand words of plainness uttered by prophets (2 Ne. 25:4).

ACS

Plan

Although there are a few references to the plans of men or of Satan in the Book of Mormon (e.g., 2 Ne. 9:28; Alma 12:4 –5), most references are to God's "great and eternal plan of redemption" (Alma 34:16), also called "the merciful plan of the great Creator" (2 Ne. 9:6), "the great and eternal plan of deliverance from death" (2 Ne. 11:5), "the great plan of redemption" (Jacob 6:8; cf. Alma 42:13), "the plan of restoration" (Alma 41:2), "the plan of salvation" (Alma 42:5), "the great plan of happiness" (Alma 42:8), and "the plan of mercy" (Alma 42:15). The purpose of the plan, made possible through the atonement of Christ, is "to bring to pass the immortality and eternal life of man" (Moses 1:39).

The Lord knows all things from the beginning and therefore, having anticipated humankind 's situations and needs (Smith, Church , 4:597), has prepared a way to accomplish all his saving works among the children of men (1 Ne. 10:18), having power to fulfill all his words (1 Ne. 9:6; Morm. 8:22; D&C 3:1, 3). This plan was presented in the premortal world, in the great council of heaven, where all those to be born on the earth accepted it (Smith, Teachings, 181). The plan included the begetting of the spirit children of God and their preparation to descend to a fallen world (Alma 13:3; D&C 138:56); to receive a physical body and to be tested (Smith, Teachings, 181; 2 Ne. 2:21; Abr. 3:22–26); the creation and peopling of the world (1 Ne. 17:36); the fall of man (2 Ne. 2:15–26); the atonement of Jesus Christ (Alma 22:14); the teaching of the fulness of the plan which is the gospel of Jesus Christ with all its laws, ordinances, doctrines, and principles by which man could be redeemed (Alma 12:32 –33, 37); and the orchestration of events on the racial or national level (Morm. 5:23; Moses 6:32; D&C 117:6) as well as on a personal level for the eternal benefit of all (2 Ne. 26:24). With one 's repentance, the great plan begins to operate immediately (Alma 34:31). The purpose of missionary work is to teach the great plan of redemption to the inhabitants of the earth (Alma 17:16; 29:2; 42:31).

See also Fall of Adam and Eve, the; Life, purpose of.

bibliography

Smith, Joseph. History of The Church of Jesus Christ of Latter-day Saints. Edited by B. H. Roberts. 7 vols. 2d ed. rev. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932–51.

———. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

MCT

Plates of brass

The standard works or the basic scriptures of the Nephites. The plates of brass were like the Old Testament but more extensive (1 Ne. 13:23). They contained the Law (the five books of Moses), a history of God 's dealings with ancient Israel, and the prophecies of many of the prophets, down to and including many prophecies of Jeremiah 1 (1 Ne. 5:10–14). The Nephites made repeated reference to Old World peoples and events, many of which they would have known through their study of the brass plates.

Sometime after leaving Jerusalem, Nephi¹ and his brothers were commanded to return to the city to obtain the brass plates from Laban, a descendant of Joseph of old (1 Ne. 5:14 –16). The family of Lehi¹ were commanded to take the brass plates with them to America to maintain both scriptural and intellectual literacy (1 Ne. 3:2 –4, 19–20; 4:13–16; cf. Omni 1:17; Mosiah 1:3).

It is uncertain how the brass plates came into Laban's possession. The discovery of a scriptural text in the days of king Josiah (ca. 620 B.C. ), the excitement with which that discovery was received, and the reforms in society that resulted from Josiah 's search of the holy word (2 Kgs. 22–23), suggest that scriptural records were not accessible to all people at the time of Lehi and Laban. Prior to the Assyrian captivity in 722 B.C. , the brass plates may have been kept by the northern tribes, from whom Lehi and Laban descended (Millet, 208 –9). Perhaps the records were carried by Lehi and Laban's ancestors who escaped the Assyrian deportation and settled in Jerusalem.

When and by whom the writing on the brass plates was begun is not stated in the Book of Mormon. The record does state, however, that they were written in Egyptian (Mosiah 1:4), perhaps attesting to the influence of such notable prophets as Joseph and Moses, both of whom had spent many years in Egypt.

Some of the prophets from the brass plates who are quoted or cited (in addition to ones known already, such as Isaiah) include Zenos, Zenock, Neum, and Ezias. Their oracles are gospel-centered and Christ-centered, straightforward and specific as to the sufferings, death, and atoning work of the Messiah, as well as the separate and distinct natures of God the Father and his beloved Son (1 Ne. 19:7 –12; Alma 33:3–17; Hel. 8:18–20; 3 Ne. 10:15–16). Because the Nephite prophets sought earnestly to point their people toward the coming of the Redeemer and the destiny of the house of Israel, they quoted extensively from the writings of Isaiah and Zenos, as contained on the brass plates, and offered prophetic commentary upon those writings (1 Ne. 19:23; 2 Ne. 11 –25; Jacob 5–6). The brass plates also contained insights unknown to the readers of the present Bible, including prophecies of Joseph of old, of which there are not many greater (2 Ne. 3; 4:1 –2). Perhaps the best source for understanding the doctrines and central teachings of the brass plates, other than the Book of Mormon itself, is Joseph Smith 's Translation of the Bible. By revelation the Prophet Joseph Smith restored plain and precious truths that were once part of the biblical record, many of which were also contained in that ancient collection known as the brass plates.

The brass plates served to enlarge the memory of a people, convince many of their errors, and lead them to the Father unto the salvation of their souls (Alma 37:8). Lehi and Alma 2 rejoiced in the timeless teachings of the brass plates. They prophesied of a time when these records would "go forth unto every nation, kindred, tongue, and people, that they shall know of the mysteries contained thereon " (Alma 37:4; 1 Ne. 5:18). To some degree, of course, this prophecy is fulfilled as missionaries flood the earth with the Book of Mormon. Further, Elder Bruce R. McConkie suggested that in a future day "the Lord will raise up a prophet, who will also be a seer and a translator, to whom he will give the brass plates that they may be translated for the benefit and blessing of those in all nations" (16).

See also Joseph Smith Translation and the Book of Mormon; Laban, slaying of; Moses, five books of.

Bibliography

McConkie, Bruce R. "The Doctrinal Restoration." The Joseph Smith Translation: The Restoration of Plain and Precious Things. Provo, Utah: Religious Studies Center, Brigham Young University, 1985.

Millet, Robert L. "The Influence of the Brass Plates on the Teachings of Nephi." The Book of Mormon: Second Nephi, the Doctrinal Structure. Provo, Utah: Religious Studies Center, Brigham Young University, 1989.

RLM

Plates of Ether

Twenty-four gold plates, inscribed by the prophet Ether, which contained a secular and religious history of the Jaredite civilization from their inception at the "great tower" to their destruction (Mosiah 28:17). After witnessing the fulfillment of the prophecy concerning the destruction of his people, Ether finished his record and hid the plates (Ether 15:33). These plates were later found by a group on an expedition sent by king Limhi to find Zarahemla (Mosiah 8:9 –11; Ether 1:1–2; ca. 123 B.C. ). King Mosiah² obtained the plates from Limhi's people and then translated them into the Nephite language (Mosiah 28:11–13). The plates of Ether were subsequently passed down through the prophets with the plates of brass and the plates of Nephi until Moroni 2 received them and made an abridgment (Mosiah 28:20; Ether 1:1–2). The plates of Ether contained a lengthy history of a mighty nation of which Moroni 2 noted, "the hundredth part I have not written" (Ether 15:33). The language of the plates of Ether is unknown.

See also Ether, book of.

DLL

Plates of Jacob

That part of the small plates of Nephi written by Jacob². Jacob refers to these plates as the plates of Jacob but acknowledges that "they were made by the hand of Nephi" (Jacob 3:13–14). Before his death Jacob passed them to his son Enos (Jacob 7:27).

Plates of Mormon

Commentators have described the plates of Mormon in at least two ways: (1) the plates of Mormon are specifically the plates made by Mormon with his "own hands" (3 Ne. 5:10–11) upon which he inscribed his abridgment of the large plates of Nephi ; Mormon's son Moroni made some additions to the plates of Mormon, which include Mormon 8 and 9, the books of Ether and Moroni, the title page, and the sealed portion of the plates; (2) the plates of Mormon comprise not only Mormon 's abridgment of the large plates of Nephi, and Moroni's additions but also, as part of his compilation, the small plates of Nephi. In speaking about the plates of Mormon in this general way, the plates of Mormon include everything Joseph Smith received from the angel Moroni. This article will speak of the plates of Mormon in the limited specific sense described first.

The principal Nephite record was kept on a collection of metal plates known as the large plates of Nephi. Mormon, at the age of twenty-four, received these plates and began to record on them a detailed account of his people that he had observed during his own time (Morm. 1:1 –3; 2:16–18). Mormon later made a new set of plates (the plates of Mormon) and abridged the whole of the large plates onto them (3 Ne. 5:8 –19). This abridgment included the books known today as the books of Lehi, Mosiah, Alma, Helaman, 3 Nephi, 4 Nephi, and Mormon. He also included an abridgment of his own writings (Morm. 1–7) from the "full account" he had inscribed on the large plates (Morm. 2:18; 5:9).

Mormon's inspired abridgment is shaped by his perspective of the whole of Nephite history. It includes commentaries in which he identified himself as the author (3 Ne. 5:8 –26; 26:6–12; 28:24; 4 Ne. 1:23) and a series of anonymous interpolations introduced by such phrases as "and thus we see," all of which emphasize important spiritual lessons to be drawn from the narrative (e.g., Alma 24:19, 27; 50:19 –23; Hel. 3:27–30; 12:1–2).

The part of the gold plates Joseph Smith translated and published as the Book of Mormon consisted of Mormon's abridgement of the large plates of Nephi recorded on the plates of Mormon (except the book of Lehi), Moroni 's additions to the plates of Mormon (except the sealed portion of the plates), and the small plates of Nephi.

When Joseph Smith translated the Book of Mormon, he started with the plates of Mormon, which began with the book of Lehi. This translation consisted of 116 pages of handwritten manuscript. When these pages were lost by Martin Harris (D&C 3; 10), the Lord instructed Joseph Smith to translate the small plates "to the reign of king Benjamin" and include it in place of the lost manuscript (D&C 10:38–42). Therefore, the Book of Mormon in its published form has no book of Lehi but begins with the small plates (1 Nephi through Omni) and then after brief explanatory comments by Mormon (the Words of Mormon) continues with the plates of Mormon (Mosiah through Mormon) followed by Moroni 's additions.

See also The Structure of the Book of Mormon, 17; And thus we see; Book of Mormon, lost manuscript of (116 pages); Lehi, book of; Sealed portion of the gold plates.

DRS

Plates of Nephi

Nephi¹ made two sets of metal plates—the plates which have come to be known as the large plates of Nephi (Jacob 3:13) and the small plates of Nephi (Jacob 1:1) —on which he kept two records of his people. It is not clear whether the designations "large" and "small" had to do with the actual size of the plates or with their length. Both of these records are termed the plates of Nephi (1 Ne. 9:2; D&C 10:38–42), and both records were kept by Nephi's successors. Nephi first made the large plates and recorded on them the record of his father Lehi 1 and continued with a more full account of Nephite secular history. Because Nephi wrote on the large plates first he spoke of them as the "first plates" (1 Ne. 19:2). Later Nephi fashioned the small plates for the specific purpose of recording the ministry of his people (1 Ne. 9:2 –6; 19:1–6; 2 Ne. 5:28–33; Jacob 1:2–4). Many generations later, by the time of Amaleki¹, the small plates were full (Omni 1:30). Amaleki "deliver[ed] up" the small plates to king Benjamin (Omni 1:25), who thereafter recorded both spiritual and secular matters as one account on the large plates (W of M 1:10). The merged record was continued on the large plates throughout Nephite history until Mormon received them (W of M 1:11).

Plates of Nephi

Small Plates of Nephi Record Keepers

Nephi¹
Jacob², brother of Nephi¹
Enos, son of Jacob²
Jarom, son of Enos
Omni, son of Jarom
Amaron, son of Omni
Chemish, brother of Amaron
Abinadom, son of Chemish
Amaleki, son of Abinadom

Large Plates of Neph Record Keepers

Nephi¹
Succession of Nephite kings
Mosiah¹
Benjamin, son of Mosiah¹
Mosiah², son of Benjamin
Alma², son of Alma¹
Helaman², son of Alma²
Shiblon, son of Alma²
Helaman³, son of Helaman²
Nephi², son of Helaman³
Nephi³, son of Nephi²
Nephi⁴, son of Nephi³
Amos¹, son of Nephi⁴
Amos², son of Amos¹
Ammaron, brother of Amos²
Mormon², son of Mormon¹
Moroni², son of Mormon²

Large plates

The large plates were to contain a "full account of the history" of the Nephites, including "an account of the reign of the kings, and the wars and contentions of [the] people " (1 Ne. 9:2–6). The large plates were passed from king to king from Nephi until Mosiah², who entrusted them to the prophet Alma² (Mosiah 28:20). From that time they were kept by the prophets up to and including Mormon (Morm. 2:17 –18). The large plates consisted of the books of Lehi, Mosiah, Alma, Helaman, 3 Nephi, 4 Nephi, and Mormon. Mormon wrote a history of his people in his day on the large plates and then, "according to the will of God," abridged the whole of the large plates from the time of Lehi to his own (3 Ne. 5:8 –19; 600 B.C. –A.D. 385). The plates of Mormon, made by Mormon, contained his complete abridgment of the large plates of Nephi. Unfortunately, the portion of the translation of Mormon 's abridgment of the large plates that covered the period from Lehi to the time of king Benjamin (about 470 years) was lost by Martin Harris. As a result, the Book of Mormon today does not contain Mormon 's abridgment of the large plates for that time period. Fortunately, as the Lord foresaw (W of M 1:7), Nephi 's record on the small plates helps to fill that gap.

When Nephi began the record on the large plates after his arrival in the promised land, he did not know that he would later be instructed to make a second set of plates that would be reserved specifically for spiritual matters (1 Ne. 19:1 –7). Thus he began his record on the large plates merging both spiritual and secular histories, including his father Lehi's record, an account of his family's "journeyings in the wilderness," his father's prophecies, and his own prophecies (1 Ne. 19:1).

Small plates

Nephi was commanded by the Lord to begin a second record of his people thirty years after they left Jerusalem (2 Ne. 5:28 –33; ca. 570 B.C. ). This record, the small plates of Nephi, was to contain "the more sacred things" in Nephite history (1 Ne. 19:5), including the "ministry of my people" (1 Ne. 9:3) and accounts of preaching, revelation, and prophesying (Jacob 1:2–4). Nephi stated his purpose for the small plates: "For the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved" (1 Ne. 6:4). He also gave a commandment to future record keepers: "Where fore, I shall give commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men " (1 Ne. 6:6). Authors of the small plates were Nephi, Jacob², Enos, Jarom, Omni, Amaron, Chemish, Abinadom, and Amaleki (ca. 570–130 B.C.) , but only Nephi and his brother Jacob wrote at any length. As the small plates were passed down, so was Nephi 's commandment concerning them (e.g., Jacob 1:1–4; 7:27), thus their contents reflect careful attention to their sacred purposes. Amaleki appropriately concluded the small plates when he admonished, "And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption " (Omni 1:26).

The small plates consist of the books of 1 Nephi, 2 Nephi, Jacob, Enos, Jarom, and Omni. Following the book of Omni, Mormon added a short explanation (Words of Mormon), that "the workings of the Spirit of the Lord" prompted him to include the small plates with the plates of Mormon (W of M 1:3–7; D&C 10:38–46). It was after the loss of the 116 pages of translation of Mormon's abridgment of the book of Lehi that the Lord told Joseph Smith to translate the small plates of Nephi. Thus the Book of Mormon contains the whole of the unabridged small plates—no part of them was lost.

See also The Structure of the Book of Mormon, 17; Book of Mormon, lost manuscript of (116 pages); Lehi, book of; Gold plates.

DRS

Plates of Zeniff

The record of the people of Zeniff from the time they left Zarahemla until the time Ammon¹ discovered them. King Limhi brought the plates before Ammon to be read (Mosiah 8:5). And later, when Limhi and his people returned to Zarahemla, Mosiah² received the plates (Mosiah 22:14).

Plural marriage

The practice of having more than one wife. The Book of Mormon prophet Jacob² condemned the unauthorized practice of plural marriage among his own people. He stated that the Lord had specifically commanded that they were to "have save it were one wife, and concubines they should have none, and there should not be whoredoms committed among them " (Jacob 3:5; cf. 2:34). In testifying against the immoral and wicked practices of many of his people, Jacob explained that these wicked Nephites "understand not the scriptures, for they seek to excuse themselves in committing whoredoms , because of the things which were written concerning David, and Solomon his son" (Jacob 2:23). Implicit in this passage is that plural marriage did exist, with God's approval, among the ancient patriarchs, such as Abraham and Jacob¹ (e.g., Gen. 16:2–3; 29–30; D&C 132:37). If plural marriage was always viewed as an abomination in the sight of God, there would be no justification or excuse for Nephites living it. The Book of Mormon, however, teaches that the Nephites were using David and Solomon as their justification for plural wives: "Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord" (Jacob 2:24). Having more than one wife is not an abomination unto the Lord in and of itself, as seen in the lives of the Old Testament patriarchs. What was abominable unto the Lord in the cases of David and Solomon was that they, like the Nephites whom Jacob 2 was rebuking, took additional wives whom the Lord did not give unto them or authorize them to take (2 Sam. 11; 1 Kgs. 11:1 –12). In modern revelation the Lord explained that he had authorized David and Solomon to take plural wives as many others had done before them, "and in nothing did they sin save in those things which they received not of me" (D&C 132:38). The Nephites had been commanded not to live plural marriage but had taken it upon themselves so they could commit adultery and whoredoms. They sought to justify their disobedience and immorality by using Old Testament precedent. It is this that Jacob condemned. The Book of Mormon explains that monogamy is the rule; plural marriage, the exception: "For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things " (Jacob 2:30). When the commandment to live plural marriage was given in the latter days, it came from the Lord through the established order and authority of the Church and kingdom of God on earth—through the prophets who held the keys of such power (cf. D&C 132:40–48). "I hold the keys of this power in the last days"; the Prophet Joseph Smith taught, "for there is never but one on earth at a time on whom the power and its keys are conferred; and I have constantly said no man shall have but one wife at a time, unless the Lord directs otherwise " (324; emphasis in original). Today Latter-day Saints live the law of marriage as taught by Jacob in the Book of Mormon. Although there have been times in the past when plural marriage was commanded and authorized of God, monogamy is the commandment and practice of today. Any practice contrary to this command, without explicit authorization and commandment of God through the prophet-president of his Church today, is akin to the Nephite immorality, which Jacob condemned in no uncertain terms.

See also Chastity; Concubines.

Bibliography

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

BLT

Poetry

See Book of Mormon, poetry in.

Points of doctrine

Fundamental truths of the gospel of Christ that one must know and abide in order to obtain salvation. "Doctrine" is more than mere teaching or discourse; it is basic, revealed, indispensable gospel law and principle. A "point of doctrine" is a precise, focused concept, as opposed to a vague approximation. If true points of doctrine are known and followed, peace and harmony exist; if they are not, controversy and contentions arise. Because contention is of the devil (3 Ne. 11:29), he is opposed to the true points of Christ 's doctrine (2 Ne. 28:19–28; 33:5).

The term "points of doctrine" occurs in variation six times in the Book of Mormon (1 Ne. 15:14; Alma 41:9; Hel. 11:22, 23; 3 Ne. 11:28; 21:6). The only other times it appears in scripture are twice in the Doctrine and Cove nants (D&C 10:62–63). Though the term "points of doctrine" does not occur in the Bible, Isaiah (Isa. 8:19–20) and Paul (2 Tim. 3:15–16) taught that the scriptures (the word of God through the prophets and apostles) are the source of sound doctrine, which concept is in harmony with how "points of doctrine" is used in the Book of Mormon and in the Doctrine and Covenants.

"Points of doctrine" is used in several contexts in the Book of Mormon:

1. An integral part of the restoration of the gospel in the latter days. The coming forth of the Book of Mormon would serve to bring the descendants of Lehi¹ and the Gentiles to an understanding of the "very points," the "true points" of Christ's doctrine (1 Ne. 15:14; 3 Ne. 21:6; cf. D&C 10:62).

2. A standard to prevent justification for sin. Alma² warned his son Corianton, "And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin" (Alma 41:9). From Alma's instruction to his son, it seems clear that Corianton was struggling with, rationalizing, and twisting the plain meaning of points of doctrine concerning sexual morality, the principle of restoration, and the justice of God (Alma 39–42).

3. A criterion to settle doctrinal disputations. Nephi² and Lehi⁴, who "knew concerning the true points of doctrine," were able to quell the strife created by "a few contentions" over doctrinal issues (Hel. 11:22–23). Similarly, Jesus taught the Nephites the correct purpose and procedure for baptism, and said, "According as I have commanded you thus shall ye baptize. And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been " (3 Ne. 11:28; cf. D&C 10:63).

All of the foregoing passages hold the Book of Mormon as a repository of the "true points" of the Savior's doctrine. There are, of course, additional true points of doctrine in the other scriptures on topics not covered in the Book of Mormon.

RJM

Polygamy

See Plural marriage.

Ponder

To think deeply, reflect, reason, contemplate, dwell upon, or meditate. Pondering, accompanied by sufficient desire, faith, sincerity, and earnest intent, is a prelude to revelation and understanding (1 Ne. 11:1; Hel. 10:2 –3; 3 Ne. 17:3; Moro. 10:3; D&C 138:1). Often "ponder" is used in connection with the study of scriptures. Nephi¹ professed that his soul delighted in the scriptures, and his heart "pondereth" them (2 Ne. 4:15). Pondering is an essential element in Moroni²'s formula for discovering the truth of the Book of Mormon (Moro. 10:3).

SAJ

Power

The possession and execution of authority, control, or influence over people, things, and circumstances. In this regard, the Book of Mormon reveals two predominant motifs of power: the power of God and the power of the devil.

The power of God

The power of God is possessed, manifested, and exercised by each member of the Godhead . Thus the Book of Mormon speaks not only of "the power of God" or the "Lord" in general terms (e.g., 1 Ne. 13:18–19; 2 Ne. 1:26; 3:15; Mosiah 27:20), but also of "the power of the Father" (e.g., 3 Ne. 27:15; Morm. 7:5 ), "the power of Christ" (e.g., 2 Ne. 27:11; Mosiah 18:2; Alma 15:6; cf. 1 Ne. 11:31; 13:35; Hel. 5:11), and "the power of the Holy Ghost" (e.g., 1 Ne. 10:17, 19; 2 Ne. 26:13; Jacob 7:17; cf. 2 Ne. 2:8).

The power of God is both "matchless" (1 Ne. 17:42; Mosiah 1:13; 4:6; Alma 9:11) and absolute (1 Ne. 9:6; Alma 7:8; 44:5; Morm. 5:23; Ether 3:4). By it God created the earth (Jacob 4:9; Morm. 9:17) and controls the elements (e.g., 1 Ne. 17:46; 19:11; Hel. 12:10–12). It has dominion over all the inhabitants of the earth (1 Ne. 1:14). Through it God delivers his people (e.g., 1 Ne. 13:18 –19; Mosiah 23:13; 25:10) and destroys their enemies (2 Ne. 6:14). By it he leads his children (1 Ne. 17:42; Jacob 2:25; Omni 1:13; Alma 36:28) and establishes nations (e.g., 1 Ne. 17:35; 2 Ne. 1:11; 3 Ne. 21:4). Prophets speak on behalf of God through this power (e.g., 1 Ne. 3:20; Enos 1:26) and "every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth " by this power (Moro. 7:16). The Book of Mormon was brought forth and witnesses were established by this power (2 Ne. 26:16; 27:12; Ether 5:3–4; Morm. 8:16). Truth is learned and men are converted by this power (2 Ne. 33:1; Alma 19:6; 3 Ne. 7:21; Moro. 10:4 –6). It is the power through which Christ was conceived (Mosiah 15:3), ministered in mortality (Mosiah 3:5), and will resurrect and redeem humankind (2 Ne. 2:8; 9:25; Jacob 4:11; 6:9; Omni 1:26; Mosiah 15:8; Alma 4:14; 7:13; Hel. 5:11; Morm. 9:13; Moro. 8:22).

Individuals may be allowed to exercise some of God's power. Ammon¹ testified, "a man may have a great power given him from God" (Mosiah 8:16; cf. Jacob 4:6–7; Alma 5:3; Hel. 8:13; 11:18). Thus God's power is a gift to the faithful. To be "armed . . . with the power of God" (1 Ne. 14:14), one must exercise faith (1 Ne. 1:20; 10:17; 2 Ne. 1:10; Alma 57:26) and "diligently seek [God]," striving to do his work in righteousness (1 Ne. 10:17, 19; 13:37; cf. Mosiah 18:26; Alma 17:3; Hel. 10:4 –7; Moro. 10:25).

The great promise that comes with such faith and diligence is that once one has the power of God, nothing is impossible. For example, Alma 2 and Amulek "could not be confined in dungeons; neither was it possible that any man could slay them" (Alma 8:31; cf. 14:24–28; Hel. 10:16). Nor could the three remaining Nephite disciples be harmed by flames and wild beasts or be held captive by walls and pits (3 Ne. 28:19 –22; cf. 4 Ne. 1:30; Morm. 8:24). Those possessing God's power were able to confound the wicked (e.g., 1 Ne. 2:14; 17:48, 55; Alma 12:7; 30:52) and control the elements (e.g., 1 Ne. 17:29; 2 Ne. 25:20; Hel. 8:11). They could interpret engravings (Omni 1:20), bring men to the faith (e.g., Alma 53:10; 62:45; Hel. 6:5), perform ordinances (e.g., 3 Ne. 18:5; Moro. 3:4), and establish God 's church (Mosiah 21:30).

The power of the devil

Unlike the power of God which is evidenced in good works and light, the power of the devil is shown in evil works and darkness. Satan 's power especially flourishes in absence of gospel truths (e.g., 1 Ne. 13:29). The adversary 's evil power deceives people (e.g., Jacob 7:18) and stirs them to iniquity, pride, greed, and world liness (e.g., 3 Ne. 6:15; cf. Jacob 7:4; Alma 30:42). Ultimately it leads them to captivity, death, damnation, and everlasting destruction (2 Ne. 2:27; Alma 9:28; 12:6–7).

Satan is able to exercise his power upon individuals and peoples when they "yield themselves unto" it (3 Ne. 7:5) by persisting in their "carnal nature" and the "ways of sin and rebellion against God" (Mosiah 16:5). As they so "put off the Spirit of God" and harden their hearts, the devil's power takes over (Alma 30:42; 3 Ne. 2:1–2; Ether 15:19). As agents of Satan's power they become self-oriented and motivated by the desire for personal gain and the praise of the world. Consequently they seek to destroy others and use priestcraft, violence, deception, flattery, evil oaths, and secret combinations to accomplish their intent (e.g., Jacob 7:1 –5; Mosiah 27:9; Alma 1:12, 16; 30:42–45; Hel. 2:3–4).

Unlike God's power, the devil's power is not absolute. Helaman³ taught his sons that the devil would have "no power over" them if they would "build" their foundation on Christ (Hel. 5:12). Likewise, Mormon testified that if all men were as righteous as Moroni 1, "the devil would never have power over the hearts of the children of men" (Alma 48:17). Indeed, during the millennial day, the righteousness of the people will render Satan powerless (1 Ne. 22:26; 2 Ne. 30:18; cf. 1 Ne. 22:15; Ether 8:26).

The Book of Mormon uses the term "power" in two other contexts as well: one to refer to military might (e.g., Jacob 7:24; Alma 25:5; 50:12; 52:13), and the other to refer to the authority to rule and exercise law (e.g., Alma 1:17; 8:12; 14:19; 48:7; 51:8).

See also Priesthood among the Nephites; Sealing power.

MMM

Prayer

The act through which mortals communicate with God. God commands his people to pray (Mosiah 26:39; D&C 19:28) and he is displeased when they fail to "call upon [his] name." The brother of Jared¹ was chastised for three hours by the Lord for failing to pray, after which he "repented of the evil which he had done" (Ether 2:14–15; italics added).

The Book of Mormon repeatedly witnesses that God hears and answers prayers. Jesus issued an invitation with a promise: "Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you " (3 Ne. 14:7). Then to build faith in prayer Jesus reasoned that if mortal fathers, notwithstanding their imperfections, "know how to give good gifts unto [their] children, how much more shall your Father who is in heaven give good things to them that ask him? " (3 Ne. 14:11).

Many such truths concerning prayer can be gleaned from the Book of Mormon.

Proper prayer

In the course of his sermon to the multitude gathered at the temple in Bountiful², Jesus gave the people an example of how to pray. He said, "After this manner therefore pray ye" (3 Ne. 13:9). What followed was not a set prayer that should be repeated, but a pattern for acceptable and effective prayer, representing important attitudes and acknowledgments by the one saying the prayer. Christ's prayer showed recognition and reverence for God's name (3 Ne. 13:9), acceptance of God's will (3 Ne. 13:10), and a genuine sincerity, represented by a willingness to do for others as one would have God do for them (3 Ne. 13:11).

Furthermore, prayers are to be said to the Father in the name of Jesus Christ (3 Ne. 18:19). In 3 Nephi 19 there is an occasion where the disciples prayed to Jesus. This variation is a singular experience apparently allowed because, as Jesus explained to his Father, "they pray unto me because I am with them" (3 Ne. 19:22). The practice taught by Christ and followed by the disciples was to pray to the Father in Christ's name (3 Ne. 18:19; 19:6–7).

Kneeling when praying is also an important part of prayer as it shows reverence to God. Christ exemplified this when he commanded the multitude to kneel down. He then knelt and prayed (3 Ne. 17:15 –17). Prayers, as in this instance, may be vocalized, but prayers may also be offered in the heart (Alma 34:21, 27; Mosiah 24:11 –12; D&C 19:28).

Where to pray

Alma² quoted Zenos to the poor among the Zoramites² to teach that worship should not be restricted to the synagogue. Prayer is acceptable and can be effective in the wilderness, or in one 's house, or closet, or field (Alma 33:3–9; cf. 34:20–26; 3 Ne. 13:6). Moreover, Jesus taught the Nephites to "pray in your families" (3 Ne. 18:21). The admonition to "let your hearts be . . . drawn out in prayer unto him continually" teaches that prayer is appropriate wherever one may be (Alma 34:27).

What to pray for

Christ taught the challenging principle that "whatsoever ye shall ask the Father in my name, which is right, . . . shall be given unto you" (3 Ne. 18:20). Nephi¹ reflected an understanding of this teaching when he testified, "I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss " (2 Ne. 4:35; cf. D&C 88:63–65). Latter-day revelation affirms that "he that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh " (D&C 46:30). The Nephite disciples enjoyed this type of inspired prayer. The record states that "they did not multiply many words, for it was given unto them what they should pray " (3 Ne. 19:24). To Nephi², the son of Helaman³, the Lord promised "all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will " (Hel. 10:5). In latter-day revelation the Lord has said that such a promise is given to those who are "purified and cleansed from all sin" (D&C 50:28–29).

The Book of Mormon is instructive concerning what is "right" to pray about. Prayers are to be said for one's own personal welfare, "and also for the welfare of [others]" (Alma 34:27). Alma the Elder prayed in faith for his wayward son (Mosiah 27:14). Alma the Younger prayed mightily that the hard-hearted in Ammonihah might feel the Spirit, "that he might baptize them unto repentance" (Alma 8:10). The brother of Jared¹ petitioned the Lord not to confound the language of his people (Ether 1:35, 37). The Lord taught the Nephites to pray for their enemies, and he taught the fathers in the Nephite multitude to pray for their wives and their children that they might be blessed (3 Ne. 18:21). He also instructed his disciples to pray for the unconverted, or the unrepentant (3 Ne. 12:44; 18:23, 30).

Amulek recommended prayer for a variety of personal concerns: He taught that the Nephites should pray for their "crops," their "flocks," and their "household," as well as for protection "against the power of [their] enemies" and "against the devil" (Alma 34:18–27; cf. 3 Ne. 18:18). Nephi¹ prayed for strength to bear his personal trials (2 Ne. 4:30–35), and Alma² prayed for strength to be delivered from prison in Ammonihah (Alma 14:26).

Additionally, the Book of Mormon contains instances in which individuals sought in prayer to gain a personal testimony of some point of religious truth. For example, Nephi 1 prayed that he might know the truth of his father's revelations (1 Ne. 2:16); Alma² recounted many days of prayer as he sought to know the truth of the gospel for himself (Alma 5:45 –46); and king Lamoni's father prostrated himself on the ground and cried to the Lord in prayer desiring that God would make himself known unto him (Alma 22:17 –18). The invitation to pray for religious understanding was given by Jesus himself. Perceiving that the people could not understand fully the doctrines he had taught them, Jesus instructed the people to ponder his teachings and to pray unto the Father for understanding (3 Ne. 17:3). When questioned by Laman 1 and Lemuel about the doctrines taught by their father Lehi¹, Nephi¹ simply responded, "Have ye inquired of the Lord?" (1 Ne. 15:8). Moroni²'s closing words contain a promise that if one reads the Book of Mormon and prays with faith in Christ, God "will manifest the truth of it unto [him], by the power of the Holy Ghost" (Moro. 10:4).

Most important is the truth taught repeatedly concerning the role of prayer in personally applying the Atonement. Amulek exhorted, "Cry unto him for mercy; for he is mighty to save" (Alma 34:18). Without exception throughout the Book of Mormon narrative the plea for mercy or forgiveness through Christ was granted by God. Enos (Enos 1:4), king Benjamin 's people (Mosiah 4:2–3), Zeezrom (Alma 15:10), Lamoni (Alma 18:41), and Alma² (Alma 36:16–21) all experienced the joy resulting from true repentance and humble prayer that the Atonement would be applied to their lives.

In summary, the answer to the question of what to pray for, or what to pray about, was given by Alma: "Counsel with the Lord in all thy doings" (Alma 37:37; cf. 2 Ne. 32:9).

Frequency of prayer

As the Savior personally ministered to his people he told them to "watch and pray always lest ye enter into temptation" (3 Ne. 18:18; cf. Alma 13:28). Nephi¹ also told his brethren to "pray always" (2 Ne. 32:8–9), a practice he exemplified in his own life. Laden with the responsibility to build a ship and lead his family to the promised land, Nephi recorded, "And I, Nephi, did go into the mount oft, and I did pray oft unto the Lord; wherefore the Lord showed unto me great things " (1 Ne. 18:3).

Amulek taught the Zoramites² to pray morning, midday, and evening, and when one is not "cry[ing] unto the Lord, let your hearts be full, drawn out in prayer unto [God] continually " (Alma 34:27; cf. 2 Ne. 9:52; D&C 19:28).

Nephi taught that diligence to or neglect of prayer is influenced by the spirit one hearkens to: "For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray " (2 Ne. 32:8).

Proper attitude and effort in prayer

Prayer must be sincere, from the heart, and offered with real intent. Enos wrote, "My soul hungered; . . . and I cried unto [God] in mighty prayer and supplication" (Enos 1:4). Mormon admonished, "Pray unto the Father with all the energy of heart" (Moro. 7:48). And Moroni² stipulated that to know the truth of the Book of Mormon one must "ask with a sincere heart, [and] with real intent" (Moro. 10:4).

The Lord promised serious consequences for those who do not pray with "real intent." He not only stated that the prayer "profiteth him nothing," but warned that it is "counted evil unto a man, if he shall pray and not with real intent of heart" (Moro. 7:6, 9). Alma² lamented the case of the apostate Zoramites who had given themselves over to repetitious and self-righteous prayers (Alma 31). His strong words, "Do not pray as the Zoramites do, for . . . they pray to be heard of men" (Alma 38:13) resemble closely the Savior's warning, "And when thou prayest thou shalt not do as the hypocrites, for they love to pray . . . that they may be seen of men" (3 Ne. 13:5).

Prayers are not to become vain (i.e., ineffectual) repetitions, for God already knows what one needs before one prays. Amulek taught the proud Zoramites another way that prayers can become vain. He taught the principle that prayers are only effective if they are coupled with charitable works toward the needy. If not, he testified, "your prayer is vain, and availeth you nothing, and ye are as hypocrites who do deny the faith " (Alma 34:28).

Prayers must be said with faith (Jacob 3:1); one must believe in God and that he hears and answers prayers (JST Mark 11:26). The Book of Mormon gives examples of successful prayers offered by individuals who prayed with great faith, such as the brother of Jared (Ether 3:5, 9, 15), Enos (Enos 1:8), and Alma 1 (Mosiah 27:14). Even a "particle of faith," or a "desire to believe" (Alma 32:27), is recognized by God and can bring answers to prayer, as was the case in the conversion of king Lamoni 's father (Alma 22:17–18).

Prayer is strengthened and deepened through fasting . Various Book of Mormon passages link prayer with fasting (Omni 1:26; Alma 17:3; 28:6; 3 Ne. 27:1; 4 Ne. 1:12). Of righteous Nephite church members during the time of Nephi 2, Mormon recorded that "they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, . . . even to the purifying and the sanctification of their hearts" (Hel. 3:35).

See also Revelation.

KJW

Precept(s)

Commandments, principles, or orders prescribed as general rules for behavior. Divine precepts leading to exaltation are revealed as mortals become willing and prepared to receive them. The Lord said that he "will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom. " Those who accept will receive more; those who claim to "have enough, from them shall be taken away even that which they have" (2 Ne. 28:30).

Worship of God must be by his precepts and not by the precepts of men (2 Ne. 27:25). Following the false precepts of men is a major stumbling block for humanity, proud or humble (2 Ne. 28:14).

RLB

Premortal existence

Existence as spirit offspring of God prior to being born into mortality on earth. The Book of Mormon does not extensively discuss the doctrine of premortality, but two important scriptural passages refer to it. Important implications may be drawn from those two passages. First, the appearance of the premortal Christ to the brother of Jared 1 teaches that the Savior's earthly body would be in the likeness of his premortal spirit body (Ether 3:15–16). Being created "in the image of God" (Gen. 1:26–27; Moses 6:8–9) applies both to premortal spirit bodies as well as earthly physical bodies. The First Presidency 's statement entitled "The Origin of Man" reiterates this truth: "'God created man in His own image.' This is just as true of the spirit as it is of the body, which is only the clothing of the spirit, its complement; the two together constituting the soul. The spirit of man is in the form of man, and the spirits of all creatures are in the likeness of their bodies " ( Messages, 4:203).

Second, the premortal existence is alluded to in the words of Alma² concerning the Nephite priests who had been "called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling " (Alma 13:3; cf. Jer. 1:5; 1 Pet. 1:19–20). Foreordination is the premortal selection of individuals to fulfill predesignated responsibilities. Alma taught that the foreordination of these Nephite high priests was due to their great faith and righteous works in the "first place" or the premortal world. Accordingly, the premortal existence was an environment wherein agency was fully operative. Although "in the first place they were on the same standing [at least in innocence, opportunity, and agency] with their brethren " (Alma 13:5), individuals progressed differently resulting in varying levels of faithfulness and obedience. That some were called to holy callings on earth because of premortal faith and righteousness, would also imply that others exercised less faith, were less righteous, and were thereby not foreordained to such priesthood callings (Abr. 3:22–23). The Prophet Joseph Smith taught that "every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was " (Smith, 365).

See also Chosen; First place.

Bibliography

Messages of The First Presidency of The Church of Jesus Christ of Latter-day Saints. Compiled by James R. Clark. 6 vols. Salt Lake City: Bookcraft, 1965–75.

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

BLT

Preparatory redemption

Redemption through Christ which was "prepared from the foundation of the world" for all mankind (Mosiah 4:6–7). The doctrine of salvation centers in the redemptive role of Jesus Christ; he alone has the power to save mankind from the effects of Adam 's fall. And this redemption "through the Atonement of Christ," made possible "by obedience to the laws and ordinances of the Gospel," was prepared from the foundation of the world (A of F 3; Moses 4:1–4; Abr. 3:22–28; Rev. 12:7–11). Alma² affirmed that foreordinations and mortal callings exist in accordance with this pre-ordained gospel plan of redemption for such as will choose good and exercise great faith and good works (Alma 13:3).

JFM

Pride

"The central feature of pride is enmity—enmity toward God and enmity toward our fellowmen," declared President Ezra Taft Benson, and he characterized enmity as "hatred toward, hostility to, or a state of opposition" and said, "it is the power by which Satan wishes to reign over us" ("Beware," 4).

The sin of pride has been called the Nephite disease. Mormon recorded, "Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction " (Moro. 8:27; cf. 1 Ne. 12:19; 2 Ne. 26:10). Then, to ensure that modern readers did not miss that momentous Book of Mormon message from "a fallen people" (D&C 20:9), the Lord warned, "Beware of pride, lest ye become as the Nephites of old" (D&C 38:39).

Pride, the seedbed of all iniquity, is "the universal sin," the great vice (Benson, "Cleansing," 6). The "great and spacious building" (1 Ne. 8:26) which Lehi¹ saw in his dream was "the pride of the world" (1 Ne. 11:35–36) and "great was the multitude that did enter" (1 Ne. 8:33).

C. S. Lewis wrote: "It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone " (110). Hence, the proud turn every man into an adversary by competing and comparing. For example, an Amalekite demanded of Aaron³: "Why do not the angels appear unto us? Behold are not this people as good as thy people? " (Alma 21:5). The wicked who opposed Nephi³, just prior to the coming of Christ, were angry with Nephi because they saw that "he had greater power than they" (3 Ne. 7:18). In the premortal council it was pride, the first sin, that felled "Lucifer, son of the morning" (2 Ne. 24:12). Desiring to exalt his "throne above the stars of God" (2 Ne. 24:13), he placed his plan in competition with the Father's plan (Moses 4:1–3)—it was the "my will, not thy will" attitude of those who suffer from pride. Samuel the Lamanite challenged the wicked Nephites of his time for their support of false prophets who would say, "Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth" (Hel. 13:27; cf. D&C 1:16; italics added).

The enmity of the proud toward God and others is described numerous times in the Book of Mormon, in terms such as "hard-hearted" (Alma 9:5), "high heads" (2 Ne. 28:14), "stiff necks" (Jacob 2:13), "deafness of . . . ears" (Jarom 1:3), "blindness of mind" (Ether 4:15), "puffed up" (Alma 5:53), and willful rebellion (3 Ne. 6:18).

Pride, if not repented of, can be the root cause and the first step to more grievous sin. Samuel the Lamanite condemned Nephites whose hearts swelled with "great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities " (Hel. 13:22).

The proud, like Laman¹ and Lemuel, would have no one "rule over" them, not even God (2 Ne. 5:3). "Behold," Mormon observed, the proud "do not desire that the Lord their God, who hath created them, should rule and reign over them; notwithstanding his great goodness and his mercy towards them, they do set at naught his counsels, and they will not that he should be their guide " (Hel. 12:6). The proud are not easily taught (Hel. 12:5). Nephi¹, for example, "truly spake many great things unto [his brothers], which were hard to be understood, save a man should inquire of the Lord; and they being hard in their hearts, therefore they did not look unto the Lord as they ought " (1 Ne. 15:3). Pride is a damning sin in that it limits or stops progression: "They that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries " (Alma 12:11). Jacob² warned that pride could destroy the soul (Jacob 2:16).

The proud fear the judgments of men more than the judgments of God. King Noah³ is an example of this. Fearing "the judgments of God," he was about to release Abinadi, but an appeal to Noah's pride that he had been "reviled" sent Abinadi to the flames (Mosiah 17:11–12). The proud king was more concerned about saving his face than saving his soul.

The Nephites were taught "that every man should esteem his neighbor as himself" (Mosiah 27:4) and "not think himself above another" (Mosiah 23:7), yet their history shows times of "great inequality among the people, some lifting themselves up with their pride" (Alma 4:12). Jacob spoke bluntly to the Nephites of his age about this enmity of pride: "Because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts . . . because ye suppose that ye are better than they" (Jacob 2:13). A classic example of the enmity of the prideful is the prayer of the haughty Zoramites 2 at their Rameumptom: "Thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell " (Alma 31:17). Surely pride was the foundation of Nephite prejudice against the Lamanites (Jacob 3:9; Hel. 14:10). Further, the "pride of those people who professed the blood of nobility" (Alma 51:21) had to be toppled by captain Moroni (Alma 51:17) to preserve liberty among the Nephites of his day.

The Book of Mormon demonstrates that the rich and the learned, in whatever time or place, are particularly guilty of elevating themselves above others by making prideful comparisons. In his study of the Nephite records, Mormon saw this destructive effect of pride repeated time and again. Blessed by the Lord "with the riches of the world," the Nephites "began to set their hearts upon their riches; yea, they began to seek to get gain that they might be lifted up one above another " (Hel. 6:17). "And the people began to be distinguished by ranks, according to their riches and their chances for learning " (3 Ne. 6:12).

Nephi¹ foresaw the affliction of pride manifesting itself in modern times, as he lamented the prevalence of "the wise, and the learned, and the rich, that are puffed up in the pride of their hearts " (2 Ne. 28:15). Nephi also foresaw churches who, because of pride, would "grind upon the face of the poor" (2 Ne. 26:20) and rob them because of "their fine sanctuaries" and their "fine clothing" (2 Ne. 28:12–13; Morm. 8:36–39; cf. Alma 4:12). The wearing of "fine" or "costly apparel," too, was a sign of a proud people—"and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel " (Alma 4:6; 1:6; 5:53; 4 Ne. 1:24).

Although pride could easily be observed among the wealthy and learned, others of Nephite society were not immune to it by any means, suffering from such things as coveting (Mosiah 4:25), envying (Alma 5:29), and murmuring (1 Ne. 2:11).

Even those "who professed to belong to the church of God" did not escape the plague of pride (Hel. 3:33–34). At one point, their pride even "exceed[ed] the pride of those who did not belong to the church of God" (Alma 4:9). Alma² strove to "pull down, by the word of God, all the pride . . . [of] his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them " (Alma 4:19). Speaking to the members of the Church, he asked a crucial question: "Behold, are ye stripped of pride? I say unto you, if ye are not ye are not prepared to meet God" (Alma 5:28). Those church members who did not repent, "who were lifted up in the pride of their hearts—the same were rejected, and their names were blotted out" (Alma 6:3).

The consequences of pride were far-reaching and dire among the Nephites, and they were foreseen to be dire in modern times as well. The proud were easily lured into secret combinations as Satan puffed "them up with pride, tempting them to seek for power, and authority" (3 Ne. 6:15). The objective of secret combinations was "to help such as sought power to gain power" (Ether 8:16, 23). Pride, manifest through secret combinations, resulted in the downfall of the Jaredites and in "the destruction of the people of Nephi" (Ether 8:21). During the Nephite Zion following the Savior's ministry, it was pride, too, that brought the law of consecration to an end among the Nephites: "There began to be among them those who were lifted up in pride. . . . And from that time forth they did have their goods and their substance no more common among them " (4 Ne. 1:24–25).

Nephi¹, the first prophet-writer of the Book of Mormon, witnessing the present day, lamented, "And the Gentiles are lifted up in the pride of their eyes, and have stumbled, . . . and preach up unto themselves their own wisdom and their own learning" (2 Ne. 26:20; 3 Ne. 16:10). Moroni², the last prophet-writer, also viewing the latter days, declared, "And I know that ye do walk in the pride of your hearts; and there are none save a few only who do not lift themselves up in the pride of their hearts, unto the wearing of very fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts " (Morm. 8:36).

It was the proud that were singled out for destruction in the last days: "The day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble " (3 Ne. 25:1).

The antidote for pride is to become "humble, meek, submissive, patient, full of love and all long-suffering" (Alma 13:28; 7:23; cf. Mosiah 11:19; Alma 39:2). To overcome the sin of pride requires the new sacrifice of "a broken heart and a contrite spirit" (3 Ne. 9:20).

See also Broken heart and contrite spirit; Costly apparel; Hard-heartedness; Humility; Lowliness of heart; Meekness; Stiffnecked, stiffneckedness.

Bibliography

Benson, Ezra Taft. "Cleansing the Inner Vessel." Ensign 16 (May 1986): 4–7.

———. "Beware of Pride." Ensign 19 (May 1989): 4–7.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1952.

RAB

Priestcraft

Preaching with the intent of setting oneself up to be a "light unto the world," in order to "get gain and praise" without concern for the welfare of Zion (2 Ne. 26:29; cf. Alma 1:16; 3 Ne. 18:24). The Lord forbade priestcraft and commanded men to have charity and labor for the welfare of others, not for money (2 Ne. 26:30 –31). Priestcraft was first introduced among Alma's people by Nehor who taught flattering and false doctrine as he tried to convince the people that priests should be "popular" and supported by the people rather than laboring with their hands (Alma 1:2–6, 12). Although Nehor was executed for murder, his practice of priestcraft was perpetuated by "many who loved the vain things of the world" including the wicked leaders of Ammonihah, the Amalekites, and the Amulonites (Alma 1:16; 14:16; 21:4; 24:28 –29). The motives and methods of priestcraft are contrary to true priesthood service (cf. Alma 1:19–20, 26–30).

Priestcraft is destructive (Alma 1:12). It contributed to wars among the people (e.g., Alma 24:28 –29), the downfall of the Nephite Zion (4 Ne. 1:26), and the rejection and crucifixion of Christ (2 Ne. 10:5; cf. John 11:47 –53). Moroni² prophesied that priestcraft would be prevalent in the last days and condemned the practice (Morm. 8:31 –40). Nephi¹ prophesied that those guilty of the practice would be "brought low in the dust" and consumed as stubble (1 Ne. 22:23; cf. 2 Ne. 26:20).

TBB

Priesthood among the Nephites

From Lehi¹ to the coming of Christ, the Nephite people had the Melchizedek Priesthood. During this period they did not hold the Aaronic Priesthood, inasmuch as they were not descendants of Aaron 1 and there were no Levites among them. Nonetheless, the Nephites observed the law of Moses with all its rites, rituals, and ordinances, looking "forward with steadfastness unto Christ, until the law [should] be fulfilled" (2 Ne. 25:24– 25; 5:10). This was done by the authority of the Melchizedek Priesthood, which embraces the right to do all that the Aaronic Priesthood can do (D&C 107:4–10). Attendant to his ministry among them, Christ established the same system of Church government had by those in the New Testament Church. Joseph Smith testified that when the "Savior made His appearance upon this continent after His resurrection . . . He planted the Gospel here in all its fulness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent " (4:538; italics added). This evidently included the Aaronic or lesser priesthood. President Joseph Fielding Smith wrote that Christ "gave the Nephites all the authority of the priesthood which we exercise today. Therefore we are justified in the belief that not only was the fulness of the Melchizedek Priesthood conferred, but also the Aaronic, just as we have it in the Church today; and this Aaronic Priesthood remained with them from this time until, through wickedness, all priesthood ceased. We may be assured that in the days of Moroni 2 the Nephites did ordain teachers and priests in the Aaronic Priesthood" (1:126; Moro. 3).

When the law of Moses was fulfilled in Christ, those duties associated with the carnal law were no longer performed. But the Aaronic Priesthood possesses keys to more than the rites and rituals associated with the law of Moses. This lesser priesthood holds "the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments " (D&C 107:20).

The priesthood administers the gospel in all dispensations (D&C 84:17–19). It is only under the direction of the priesthood that the gospel can legally be taught. Thus, Nephi 1 consecrated his brothers Jacob² and Joseph² "that they should be priests and teachers" (2 Ne. 5:26). In the days of king Benjamin "there were many holy men in the land, and they did speak the word of God with power and with authority " (W of M 1:17). It was from king Mosiah² that Alma the Elder received "power to ordain priests and teachers over every church" established throughout the land of Zarahemla (Mosiah 25:19). Alma the Younger testified that he was consecrated by his father "to be a high priest over the church of God, he having power and authority from God to do these things " (Alma 5:3). Similarly, Aaron³ and "his brethren went forth from city to city, and from one house of worship to another, establishing churches, and consecrating priests and teachers throughout the land among the Lamanites, to preach and to teach the word of God among them " (Alma 23:4). As to obtaining membership in the Church, the record states that "whosoever was baptized by the power and authority of God was added to his church" (Mosiah 18:17). Alma² preached of an earlier people of God, including Melchizedek and his city, who possessed "the high priesthood of the holy order of God" (Alma 13:6). Through the ordinances of this priesthood they were cleansed from sin and "entered into the rest of the Lord their God" (Alma 13:12). He assured the people of Ammonihah that if they would humble themselves before God and "bring forth fruit meet for repentance" (Alma 13:13), they could enjoy the same blessings (Alma 13:1–20).

When Christ introduced a new dispensation of the gospel as recorded in 3 Nephi, he called the twelve disciples and gave them "power and authority to baptize" (3 Ne. 12:1), to confer the Holy Ghost, to ordain others, and to do all else that they did in his name (3 Ne. 11:21 –25; 18:37; 27:7; Moro. 2; 3). This was a re-conferral of priesthood as "old things are done away, and all things have become new" (3 Ne. 12:47; 15:2–9).

Evidences of the priesthood or its fruits were present everywhere among the Nephites. They were seen in the manner in which the gospel was preached, scriptures recorded, and ordinances performed, including all ritual associated with the temple and the law of Moses. People were baptized into the Church, and when necessary cast out (Moro. 6:1 –8). Fathers blessings were given (2 Ne. 1–4), the Holy Ghost conferred (Moro. 2), and the sick healed (4 Ne. 1:5). Nephi¹'s confidence in the power and authority that God had given him was such that he said, "If God had commanded me to do all things I could do them. If he should command me that I should say unto this water, be thou earth, it should be earth; and if I should say it, it would be done " (1 Ne. 17:50; cf. Jacob 4:6). His namesake Nephi³, the son of Nephi², ministered "with power and with great authority" (3 Ne. 7:17). So great was the power with which he spoke that his enemies "could [not] disbelieve his words" (3 Ne. 7:18). Angels ministered to him daily, and "in the name of Jesus did he cast out devils and unclean spirits; and even his brother did he raise from the dead, after he had been stoned, " and he worked "many more miracles, in the sight of the people, in the name of Jesus" (3 Ne. 7:19–20).

See also Chosen; Church of God (Christ) in ancient America; Elder(s); High priest(s); Holy order of God; Premortal existence; Priest(s); Sealing power; Teacher(s).

Bibliography

Smith, Joseph. History of The Church of Jesus Christ of Latter-day Saints. Edited by B. H. Roberts. 7 vols. 2d ed. rev. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932–51.

Smith, Joseph Fielding. Answers to Gospel Questions. Compiled by Joseph Fielding Smith Jr. 5 vols. Salt Lake City: Deseret Book, 1957–66.

JFM

Priest(s)

An ecclesiastical or priesthood office among the Nephites. Before the coming of Christ, the Nephites did not have the Aaronic Priesthood (Smith, 3:87), therefore it should not be confused with the office of priest as found in the Church today. References to priests before Christ 's coming are to high priests holding the Melchizedek Priesthood. Because there were no Aaronic priests, they did not need to distinguish between the two different kinds of priests (McConkie, 599). Nephi 1 consecrated his brothers Jacob² and Joseph² as priests and teachers (2 Ne. 5:26). That the priest was a Melchizedek Priesthood office is made clear by Jacob 's stating that he had been "ordained after the manner of his holy order" (2 Ne. 6:2). The term "high priest" is used explicitly in a few passages—for example, Helaman² and "his brethren" are so designated (Alma 46:6). In the time of Helaman³ the text mentions high priests and teachers together as Church leaders (Hel. 3:25). Alma 1, as high priest of the Church, ordained other priests (Mosiah 18:18; 25:19), as did his successors Alma 2 (Alma 4:7) and Helaman² (Alma 45:22). After the coming of Christ, the disciples of Christ also ordained priests (Moro. 3:1 –3). Whether these were high priests or priests of the Aaronic order is not explicitly stated.

See also Church of God (Christ) in ancient America; Elder(s); High priest(s); Priesthood among the Nephites; Teacher(s).

Bibliography

Smith, Joseph Fielding. Doctrines of Salvation. Compiled by Bruce R. McConkie. 3 vols. Salt Lake City: Bookcraft, 1954–56.

McConkie, Bruce R. Mormon Doctrine. 2d ed. Salt Lake City: Bookcraft, 1966.

MDR

Priests of king Noah³

See Noah³, priests of.

Printing and publication of the Book of Mormon

See Book of Mormon, printing and publication of.

Privily

See Appendix C.

Probation, probationary

See Life, purpose of.

Profaned

See Appendix C.

Promised land, land of promise

Land settled and inhabited by the Nephites, Lamanites, and Jaredites. This area was "a land which is choice above all other lands" (2 Ne. 1:5; Ether 1:42), a "holy land" (Enos 1:10) that the Lord "had preserved for a righteous people" (Ether 2:7) ever since "the waters had receded from off the face" of it (Ether 13:2). In fulfillment of his promise to Joseph of Egypt that he, Joseph, would be a "fruitful bough . . . whose branches run over the wall" (Gen. 49:22), the Lord covenanted with Lehi¹—descendant of Joseph—that this land would be an everlasting land of inheritance for his seed, and also others "who should be led out of other countries by the hand of the Lord" (2 Ne. 1:5). Having learned of the land's sacred nature and destiny, Lehi prophesied that "there shall none come into this land save they shall be brought by the hand of the Lord " (2 Ne. 1:6). Moreover, the promised land would be "a land of liberty" and prosperity to those that "shall serve him according to the commandments which he hath given" (2 Ne. 1:7; cf. Enos 1:10; Alma 36:1), and "whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under heaven, if they will but serve the God of the land, who is Jesus Christ " (Ether 2:12). Furthermore, those who would not serve him on such a blessed land would be "swept off . . . when they are ripened in iniquity" (Ether 2:8–9), and "other nations" will "cause them to be scattered and smitten" (2 Ne. 1:10–11).

The Book of Mormon also speaks of the establishment of the latter-day Gentiles upon the promised land, and the role they would play in redeeming Israel in the last days. In his vision of what the future held for the land of promise, Nephi 1 witnessed the eventual discovery and colonization of the Americas by explorers and settlers, and their "deliver[ance] by the power of God out of the hands of all other nations" (1 Ne. 13:12–19). This would prepare the way, Nephi continued, for the Lord to "raise up a mighty nation among the Gentiles, yea, even upon the face of this land " (1 Ne. 22:7). This promise of a mighty nation refers to the establishment of the United States in North America. Furthermore, the Lord told Jacob 2 he would "fortify this land against all other nations" (2 Ne. 10:12), and that "this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles " (2 Ne. 10:11). The Savior also taught the Nephites that the Holy Ghost would be poured out "upon the Gentiles" living in the promised land, "which blessing upon the Gentiles shall make them mighty above all" (3 Ne. 20:27).

The founding of a mighty nation in the promised land was prerequisite to the fulfillment of the prophecy regarding the Gentiles ' role in bringing the gospel to the latter-day descendants of Lehi (1 Ne. 13:38–39; 15:13–14; 2 Ne. 30:3–5; 3 Ne. 21:3). Much had to be accomplished before this promise could be fulfilled, for although the Gentiles would "humble themselves before the Lord" (1 Ne. 13:16), they would initially lack important gospel truths and covenants removed from the Bible by the great and abominable church (1 Ne. 13:24 –33). God intended to restore a knowledge of those truths and covenants to the Gentiles through the Book of Mormon (1 Ne. 13:34 –35). It was only after the Gentiles were "established in this land, and . . . set up as a free people by the power of the Father" that the Book of Mormon could be brought forth and carried to the Nephites and Lamanites —as well as the rest of Israel—in fulfillment of "the covenant of the Father . . . which he hath covenanted with his people" (3 Ne. 21:4). Brigham Young taught: "There is not another nation under heaven but this, in whose midst the Book of Mormon could have been brought forth. The Lord has been operating for centuries to prepare the way for the coming forth of the contents of that Book from the bowels of the earth. . . . It was the Lord who directed the discovery of this land to the nations of the old world, and its settlement, and the war for independence, and the final victory of the colonies, and the unprecedented prosperity of the American nation, up to the calling of Joseph the Prophet. The Lord has dictated and directed the whole of this, for the bringing forth, and establishing of his Kingdom in the last days " (11:17).

In addition to receiving the fulness of the gospel through the Book of Mormon, the Gentiles in the promised land were assured that they too would be blessed in the land (2 Ne. 10:10), "numbered among the house of Israel" (2 Ne. 10:18), and receive the land as an inheritance (2 Ne. 10:19), but only upon conditions of righteousness (3 Ne. 16:13; 21:6). Righteous Gentiles would also be privileged to "assist . . . the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem, " on this continent (3 Ne. 21:23; cf. Ether 13:3–10). Should the Gentiles not repent after receiving the fulness of the gospel, however, the Lord promised to "bring the fulness of my gospel from among them" (3 Ne. 16:10). Moreover, he would "execute vengeance and fury upon them, even as upon the heathen" (3 Ne. 21:21), by allowing the house of Israel to "go through among them, and . . . tread them down" (3 Ne. 16:15) like "a lion among the beasts of the forest, and as a young lion among the flocks of sheep " (3 Ne. 20:16).

See also Columbus, Christopher; Decrees of God.

Bibliography

Young, Brigham. Journal of Discourses. 26 vols. London: Latter-day Saints' Book Depot, 1854–86.

AHH

Prophecy in the Book of Mormon

Any inspired utterance, prediction, or foreshadowing of divine will. The title page of the Book of Mormon declares that it was "written . . . by the spirit of prophecy." Thus, the essence of the Book of Mormon is prophecy and the prophets' witnesses of Jesus Christ, "for the testimony of Jesus is the spirit of prophecy" (Rev. 19:10). Jacob² stated, "And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come " (Jacob 1:6). Accordingly, much of Book of Mormon prophecy is centered in the life and mission of Jesus Christ. Nephi 1 said, "We prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins " (2 Ne. 25:26). Through the teachings of their prophets Book of Mormon people knew when and where Jesus would be born, the name of his mother (1 Ne. 10:4; Hel. 14:2; Alma 7:10), and what signs would be given to verify that Christ had indeed come into the world (Hel. 14:2 –5). They also knew details concerning his earthly ministry: the mighty miracles he would perform (Mosiah 3:5–6), his tremendous suffering for the sins of the world (Mosiah 3:7; Alma 7:11–12), his death by crucifixion, and his resurrection on the third day (2 Ne. 10:5; Mosiah 3:10). Moreover, the people would know of these culminating events in Christ 's life through observance of the prophesied signs: darkness for three days, great thunderings, lightnings, and mighty earthquakes (1 Ne. 19:10 –13; Hel. 14:20–21). The ultimate verification of the prophetic utterances of Book of Mormon prophets concerning Jesus Christ was the personal appearance of the resurrected Christ to their people some time after his ascension in the Old World (1 Ne. 12:6; 2 Ne. 26:9; 3 Ne. 11).

Although the main purpose of prophecy is to reveal Jesus Christ, prophecy also includes inspired descriptions of the past, present, or future events. Elder Bruce R. McConkie explained, "In their most dramatic form [such prophecies] are declarations of things to come, things which no mortal power could have made manifest " (602).

The Book of Mormon illustrates several ways prophecy can be received. Most prophecy comes through the promptings of the Spirit, "for by the Spirit are all things made known unto the prophets" (1 Ne. 22:2). Jacob² explained that "the Spirit speaketh . . . of things as they really are, and of things as they really will be" (Jacob 4:13). Dreams are another important means whereby prophecy is received. For example, Lehi 1's prophetic dream showed that while part of his family would partake of the tree of life, Laman 1 and Lemuel would not (1 Ne. 8:35), a truth verified through the later division of his family according to those who believed in "the revelations of God" and those who did not (2 Ne. 5:6). Often divine messengers deliver prophetic knowledge. For example, an angel foretold that Laban would be delivered into the hands of Nephi 1 (1 Ne. 3:29), and angels foretold the coming of Christ (Mosiah 3:2–23; Hel. 13:5–9).

Prophecies may be conditional or unconditional, and they may have more than one application, interpretation, or fulfillment. Conditional prophecies, for example, often involve the foretelling of punishment and destruction for wickedness that can be averted through repentance, as in the case of the Babylonian destruction of Jerusalem, which was fulfilled in 586 B.C. (1 Ne. 1:4; 2:13; 10:3; 2 Ne. 1:4; Hel. 8:21). A recurring phrase in the Book of Mormon underscores the notion of conditional prophecy: "Inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and ye ought to know also, that inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence " (Alma 36:30; cf. 1 Ne. 2:20–24; Alma 9:13).

The prophet Abinadi first declared his prophecies to be conditional by using the phrase "except they repent" (Mosiah 11:20–25). Then, when he saw that his wicked audience refused to repent, his prophecy became unconditional, promising, "It shall come to pass" (Mosiah 12:2–8). Other examples of unconditional prophecy include Lehi¹'s revelation that the brass plates will one day go forth to all nations (1 Ne. 5:18); the angel 's words to Nephi¹ concerning the corruption of the Bible (1 Ne. 13:23–27), and his promise that other holy books would come forth to restore the plain and precious truths that had been taken or held back (1 Ne. 13:39 –40); Joseph¹'s description of a book (the Book of Mormon) that together with the Bible would confound false doctrine, lay down contention, and make known the covenants of the Lord (2 Ne. 3:12); Mormon 's foretelling that the Book of Mormon would go "unto the unbelieving of the Jews" to persuade them "that Jesus is the Christ" (Morm. 5:14); and Moroni²'s detailed description of the world at the time of the coming forth of the Book of Mormon (Morm. 8:26 –41).

Prophecies may also have more than one application or fulfillment. A good example of this is Nephi 1's quoting Isaiah concerning the fate of the king of Babylon. Isaiah's prophecy of the downfall of Babylon's powerful king also serves to foretell the downfall of Lucifer, the king of spiritual Babylon (2 Ne. 24).

Other important prophecies in the Book of Mormon include Nephi¹'s vision of events that would serve as a prelude to the restoration of the gospel on the American continent —Columbus , migrations to the promised land , and the Revolutionary War (1 Ne. 13:12–19; cf. 3 Ne. 21:4); prophecies that reveal the location of the New Jerusalem and who will participate in its construction (2 Ne. 1:5–6; 3 Ne. 21:22–23; Ether 13:4–7); and prophecies foretelling blessings to Gentiles, Jews, Lamanites, and all the house of Israel if they come unto Christ (1 Ne. 15:13–16; 2 Ne. 29:14; 30:2–7; 3 Ne. 20:29–37).

See also (for additional Book of Mormon prophecies) Gentiles, Book of Mormon message concerning; Jesus Christ, second coming of; Jews, Book of Mormon message concerning; Lamanites, Book of Mormon message concerning; Millennium, the.

Bibliography

McConkie, Bruce R. Mormon Doctrine. 2d ed. Salt Lake City: Bookcraft, 1966.

few

Prophetic speech forms

Brief statements attached to revelations from God. The speech forms frequently contain the name of God, are often located at the beginning or end of a revelation, and function in prophetic writings to indicate prophetic authority and prerogative. They belong to the world of prophets and prophecy and are well attested in the scriptures, including the Book of Mormon. Individuals who are not prophets cannot use the forms with power and authority, for the power and authority attached to the forms originate from God (Jer. 28:10 –17).

The following five prophetic speech forms are found in the Book of Mormon:

1. Proclamation formula. "Hearken to the word of the Lord" (Jacob 2:27; cf. 2 Kgs. 7:1; Isa. 1:10); "Hear the words of Jesus Christ" (3 Ne. 30:1). This formula frequently introduces prophetic language with the words "hearken" or "hear," serving as a summons to give heed to God's word as revealed through the prophet.

2. Messenger formula. "Thus saith the Lord of Hosts." This formula, well attested throughout the Book of Mormon (1 Ne. 21:7–8, 22, 25; Jacob 2:25, 28–30, 32–33; Mosiah 11:20, 25; Alma 8:17, 29; Hel. 10:11, 14; 3 Ne. 24:1; cf. Ex. 5:1; Josh. 24:2), introduces prophetic language and is therefore regularly located at the beginning of a revelatory unit. God through his prophet is the ultimate source of the formula, hence its purpose is to set forth both the source as well as the divine authority of the revelation.

3. Oath formula. "As the Lord liveth" (1 Ne. 3:15; 2 Ne. 9:16; 25:20; Omni 1:26; Alma 10:10; Hel. 13:26; 3 Ne. 3:15, 21; cf. Judg. 8:19; 1 Sam. 25:26). The declaration is a solemn promise uttered by a prophet that serves to accentuate the revelation by calling upon the existence of the Lord. In another form of the oath formula, God swears by his own name, "the Lord of Hosts hath sworn" (2 Ne. 24:24; 3 Ne. 29:8; cf. Judg. 2:15; Jer. 51:14). See Oaths.

4. Wo oracle. The wo oracle is an accusation form that features the term "wo" in the revelation, and is located within a judgment speech or a prophecy of judgment against a person or people (1 Ne. 1:13; 2 Ne. 9:30–38; Morm. 8:31; Ether 8:24; Moro. 10:25–26; cf. Isa. 3:11; Ezek. 16:23). On occasion the wo is repeated twice ("wo, wo"; Jacob 3:3; Mosiah 3:12) or three times ("wo, wo, wo"; 2 Ne. 28:15; 3 Ne. 9:2) for emphasis.

5. Revelation formula. "The Lord spake unto me" (1 Ne. 2:19; 17:8; 2 Ne. 18:5, 11 // Isa. 8:5, 11; Ether 12:26; Ex. 7:8; Num. 13:1), and "the Spirit of the Lord . . . spake unto me" (1 Ne. 11:11). The revelation formula emphasizes the fact that God is the source of the revelation, that he "speaks" to his prophets, and therefore they have the authority to write or speak his words.

Bibliography

Aune, David E. Prophecy in Early Christianity and the Ancient Mediterranean World. Grand Rapids, Mich.: Eerdmans, 1983. 88–100.

DWP

Prophetic tense, prophetic perfect

Using past tense verbs for future events in prophetic literature or, "speaking of things to come as though they had already come" (Mosiah 16:6; cf. Jarom 1:11; Mosiah 3:13). This past tense (prophetic perfect) is often employed in prophecy "to express facts which are undoubtedly imminent, and, therefore, in the imagination of the speaker, already accomplished " (Gesenius, 312). For example, Isaiah 53 (cited by Abinadi in Mosiah 14) prophesied of Jesus ' future atoning sacrifice using past tense verbs: "He has borne our griefs, and carried our sorrows; . . . he was wounded for our transgressions, he was bruised for our iniquities. . . . for the transgressions of my people was he stricken" (Mosiah 14:4–8; cf. 2 Ne. 31:6–8).

Bibliography

Gesenius, Wilhelm. Hebrew Grammar. Oxford: Clarendon Press, 1970. Quoted by Stephen D. Ricks in "I Have a Question." Ensign 18 (August 1988): 27–28.

DWP

Prophets, false

Preachers or teachers who claim to speak for God but have received neither authorization nor message from him. Under the law of Moses, false prophecy was a capital offense (Deut. 18:20). The law specified a test: if a person prophesied a thing that did not come to pass, he was judged to have spoken presumptuously (Deut. 18:22). Even if a person 's prophecy did come to pass, he was to be rejected and executed if he led the people after false gods (Deut. 13:1 –11). When Jesus Christ visited the Nephites and Lamanites, he warned of false prophets in sheep 's clothing who inwardly are ravening wolves. The test was similar: "Ye shall know them by their fruits" (3 Ne. 14:15–20). In a wider sense, a false prophet is anyone who promulgates false or deceptive teachings to lead people astray. Often they are learned men who substitute their own wisdom for the counsel of God (2 Ne. 9:28). False prophets cycle through the entirety of Book of Mormon history. Some are named, such as the anti-Christs Korihor, Nehor, and Sherem. Kishkumen and Gadianton counterfeited the prophetic role by administering signs, secret words, and covenants obtained from Satan rather than from God (Hel. 6:22, 26). Zeezrom taught lying words and exemplified the pride and materialism of many false prophets (Alma 11:24 –25). Zoram³ led his followers "to bow down to dumb idols" (Alma 31:1). Some false prophets are unnamed, such as the host of false prophets who undermined the nearly two-hundred-year peace after Christ's visit (4 Ne. 1:34). Such righteous leaders as king Benjamin dealt with false prophets according to their crimes (W of M 1:16). Wicked people accused true prophets of false prophecy (Mosiah 12:9 –15; Hel. 8:25- 9:41). Samuel the Lamanite condemned the Nephites for rejecting true prophets because they testified of their "sins and iniquities" while accepting and supporting false prophets, "blind guides," who justified them in their sins (Hel. 13:26–29). Some of his listeners used the law of Moses test to declare Samuel a false prophet when his prophecies did not come to pass according to their reckoning (3 Ne. 1:5 –9). Similarly, the wicked subjects of king Noah³ accused Abinadi of being a false prophet to legitimize his trial and execution (Mosiah 12:14).

See also Churches, false.

RAC

Prophets, records of the

See Records of the prophets.

Prophets, rejection of

A major theme throughout the Book of Mormon, beginning with the rejection of Lehi¹'s message and voice of warning (1 Ne. 1:18–20) and concluding with the destruction of the Nephite people after ignoring Mormon's cry to repent (Morm. 2:2–3; 6:17–22). The people of Noah³ killed Abinadi and consequently "brought down the wrath of God upon them" (Mosiah 7:26–29). Samuel the Lamanite warned of a curse to come upon the Nephites and prophesied that they would eventually lament because they mocked and stoned the prophets (Hel. 13:23 –24; 32–33). In the great destruction before the coming of the resurrected Savior, only those Nephites were spared "who received the prophets and stoned them not" (3 Ne. 10:12; 9:10; cf. 2 Ne. 26:3–5). During the rapid demise of the Nephite Zion, attempts were made to kill the three translated Nephites who dwelt among them (4 Ne. 1:30 –33), leading the Lord to "take away his beloved disciples" (Morm. 1:13). The Jaredites exemplified the same proclivity to reject and mock their prophets (Ether 7:24; 9:29; 11:22), resulting in their total annihilation (Alma 37:30 –31; Ether 13:20–22; 15:29–33).

In testifying to a largely hostile Nephite audience, Samuel the Lamanite gave a fundamental reason for people 's rejection of true prophets: "If a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil " (Hel. 13:26; cf. Mosiah 11:20–26; 12:1–8; 17:7– 13; Alma 8:9–13; Hel. 7:12–28; 8:1–8; 16:2; 3 Ne. 6:20–23; 7:16–20).

This same warning regarding the consequences of rejecting the Lord's servants applies today. A latter-day apostle, Harold B. Lee, testified that "those who criticize the leaders of this Church are showing signs of a spiritual sickness which, unless curbed, will bring about eventually spiritual death. . . . those who in public seek by their criticism, to belittle our leaders or bring them into disrepute, will bring upon themselves more hurt than upon those whom they seek thus to malign " (Lee, 67; cf. 1 Ne. 11:35– 36; Alma 30:27–31, 60; Mosiah 27:9–16; Jacob 7:1–20; D&C 1:14).

Conversely the Lord extends great blessings to those who receive his servants, such as the Anti-Nephi-Lehies (Alma 23–27; cf. Matt. 10:40–41; D&C 84:36–38).

Bibliography

Lee, Harold B. Conference Report, October 1947.

CF

Prophets, role of

A prophet is a man called of God by revelation to be his servant, his mouthpiece, his messenger. The prophet may be called through a vision (1 Ne. 1), by a personal appearance of the Lord (1 Ne. 2:16), or through another of God 's servants (Jacob 1:18). His authority is given him through the laying on of hands (Alma 6:1; A of F 5). Prophets possess the power of God —in some cases, power over the elements to cause famine, pestilence, and destruction, as well as the power to bring an end to such conditions. They have power to seal and loose on earth and in heaven (Hel. 10:6 –12; 11:4–17). God manifests his power through his servants in miraculous ways. Nephi¹ was able to burst the bands on his hands and feet (1 Ne. 7:17–18). Alma² and Amulek broke the cords that bound them, and the prison walls fell to the earth, slaying all but them (Alma 14:26 –28). Nephi², son of Helaman³, was protected and conveyed by the Spirit out of the midst of those who sought to cast him into prison (Hel. 10:16). Nephi 3, son of Nephi², had "greater power" than his enemies and performed great miracles, even raising his brother from the dead (3 Ne. 7:15 –20). The Three Nephites were delivered from pits, furnaces, and wild beasts (3 Ne. 28:19 –22; 4 Ne. 1:30–33).

Each prophet has been foreordained to a specific mission (Alma 13:1–6; Smith, 365) and will be protected by the Lord until his mission is completed (1 Ne. 1:20; Mosiah 13:3; Alma 14:13).

Because the testimony of Jesus is in fact the spirit of prophecy (Rev. 19:10; Smith, 119), a prophet will always testify of the Savior (Jacob 4:4; 7:11; Mosiah 13:33 –35; Moro. 7:22–23, 29–32), and his oracles will be consistent with the thrust of other messianic prophecies (Hel. 8:13 –20; Luke 24:27). The prophet's message will not be his own but what the Lord wants him to say (Alma 5:44–46; 8:14–17; Hel. 7:29; 13:2–5). Prophets are sent to publish peace and settle disputations by setting forth the true points of doctrine —to teach the gospel of Jesus Christ, which is the gospel of peace (W of M 1:12–18; Mosiah 15:13–14; Hel. 11:22–23; Ether 7:23–27).

Prophets are called of God to see things "afar off" (D&C 101:54), to envision the truth and to speak of the truth—"things as they really are, and of things as they really will be" (Jacob 4:13; cf. D&C 93:24). The spirit of prophecy and revelation enables them, when needed and appropriate, to foresee and speak of coming events. Lehi 1 was shown the destruction of Jerusalem, the future of the Jews, and the coming of the Messiah in the meridian of time (1 Ne. 1:13; 10:2–14). Because of his desire to understand the mysteries of God, Nephi¹ was shown the same vision (1 Ne. 2:16; 10:17–22; 11–14). Jacob² was also shown the future scattering and gathering of the house of Israel (2 Ne. 6:8 –13). Alma² foretold the destruction of the city of Ammonihah (Alma 10:23; 16:9–10).

A prophet can also function as a seer , revealing "secret" or "hidden" things "which are not known" (Mosiah 8:15–17). Ammon² "perceived the thoughts" of king Lamoni (Alma 18:16) and knew by the voice of the Lord concerning his brethren being in prison in the land of Middoni (Alma 20:2). Jacob 2 was able to confound the anti-Christ Sherem through the Spirit of the Lord (Jacob 7:8). Amulek exposed the evil intentions of Zeezrom (Alma 11:22 –25; 12:3–4). Nephi² told of the murder of the chief judge (Hel. 8:27–28) and gave the people a sign indicating the very words Seezoram's brother, the murderer, would use when accused (Hel. 9:25–37).

A basic role of a prophet is to declare repentance and invite all to come unto Christ and be saved (1 Ne. 16:35 –39; Jacob 3:3–12; Mosiah 11:20–26; Alma 5:49; Hel. 7:17; 13:10–14). Because his message is from the Lord, the prophet will generally be unpopular with the wicked. People reject the prophets for many reasons but usually because the prophets will not tolerate sin (Hel. 13:24 –29). President Spencer W. Kimball pointed out that "so often the prophets have been rejected because they first rejected the wrong ways of their own society" (116).

Because the prophet is the spokesman for God, what the prophet speaks is in fact the word of God. To reject the prophet is therefore to reject God (Hel. 13:21; D&C 1:38; 21:5). Thus those who follow the prophets will be blessed, while those who cast out or reject them will be damned (2 Ne. 26:3; 3 Ne. 9:10; 10:12).

See also Prophecy in the Book of Mormon; Prophetic speech forms; Prophetic tense, prophetic perfect; Prophets, false; Prophets, rejection of.

Bibliography

Kimball, Spencer W. Conference Report, April 1978.

Smith, Joseph. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book, 1976.

MSN

Prosper, prosperity

Terms used in at least three ways in the Book of Mormon:

1. Temporal blessings generally referred to as riches (e.g., Mosiah 27:7; Alma 1:30 –31; 9:22).

2. Spiritual blessings granted to the Church and its members, including growth (e.g., Mosiah 26:37; 27:9; Alma 49:30; Hel. 3:24 –26).

3. Success in times of war (e.g., Jarom 1:9; Mosiah 2:31; Alma 48:14–16; 59:3).

4. Nonspecific references (the writer did not designate specific blessings). The Lord 's promise to his covenant people that "inasmuch as ye shall keep my commandments, ye shall prosper" is given throughout the Book of Mormon (1 Ne. 2:20; 4:14; Omni 1:6; Mosiah 1:7; 2:22; Alma 9:13; 48:25).

Mormon lamented that one of the great tragedies of human nature is that people generally begin to forget God as soon as he blesses or prospers them (Hel. 12:1 –2; cf. 13:22).

See also All is well in Zion; Book of Mormon, selected themes of, obedience; Riches.

KDB

Provocation, first and last

Transgression of law, which brings divine justice. The first provocation, which was the transgression of Adam and Eve in partaking of the forbidden fruit , resulted in their being cut off from God's presence. The last provocation, which is willful, unrepentant disobedience of mankind, will result in their suffering an "everlasting destruction"—being eternally cut off from God's presence (Alma 12:36).

Alma² taught that because Adam and Eve "transgressed the first commandments," they fell, bringing about the conditions of mortality (Alma 12:31). After their expulsion from the Garden of Eden, God gave them additional command ments. These "second commandments" included "that they should not do evil," and that they must "repent, and harden not [their] hearts" (Alma 12:32–33, 37). Obedience would qualify them and their posterity to receive God's mercy through his Only Begotten Son (Alma 12:33; cf. Moses 5:4–11); disobedience would bring a "second death" (Alma 12:32).

Just as Adam and Eve were cut off from God's presence through transgression (the "first provocation"), so likewise all who harden their hearts against God, persisting in iniquity, receive a similar but eternal fate, a "last" or second death ("the last provocation"), the consequence for breaking the second commandment (Alma 12:35–37).

Another view is to consider the "first provocation" (Alma 12:36) as the rebellion of the children of Israel in the wilderness (Jacob 1:7; Heb. 3:8; D&C 84:24). In either case, Alma's teaching about the first and last provocations bringing spiritual death applies.

DLL

Puffed

See Appendix C.