R

Rabbanah

Term of respect given to Ammon2 by one of king Lamoni's servants after he defeated the Lamanites at the waters of Sebus. Mormon interpreted it as "powerful or great king" (Alma 18:13). The title is related to ancient Near Eastern cognates designating "greatness," such as "Rabboni" (John 20:16) and Rabbi.

GS

Raca

A transliteration of reqa, an Aramaic word meaning "empty, void; worthless man" (Dictionary, 1476). Consequently, it is a term of derision (3 Ne. 12:22). Jews in Jesus' day typically spoke Aramaic.

Bibliography

A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature. II, 1476. Compiled by Morris Jastrow. Brooklyn: P. Shalom, 1967.

KHM

Rack

See Appendix C.

Railing

See Appendix C.

Ramah, hill

Site where Coriantumr2 gathered his people for four years in preparation for the final battles that ended the Jaredite civilization. Ramah was also where Mormon later hid all the sacred records, except a few which he gave to Moroni2 (Morm. 6:6; Ether 15:11–12). The hill Ramah was the same hill that the Nephites called Cumorah.

Rameumptom

Name given by the apostate Zoramites2 to the "place built up in the center of their synagogue" (Alma 31:13) for worship. "Rameumptom" is interpreted as meaning "holy stand" (Alma 31:21). The Semitic root word ram means "high" or "high place" (cf. Ramah in the Bible and Book of Mormon). The top of the Rameumptom "would only admit one person" (Alma 31:13). From there, the Zoramites would vainly offer the "same prayers" to be heard and praised of men (Alma 31:20; 38:13).

DKJ

Reap the chaff

To receive the evil or negative consequences of one's behavior. Chaff is the husk or thin outer covering of grain. It has little nutritional value and must be removed from cereal grains by threshing and winnowing before consumption. The Lord warned that those who "sow filthiness" would "reap the chaff thereof" in a whirlwind (Mosiah 7:30). The metaphor suggests that wicked actions yield only fleeting and empty rewards.

RH

Reconciled unto Christ

Being brought back into a full and right relationship with Christ from a position of alienation or estrangement due to the effects of the Fall and personal sins. Nephi1, Jacob2, and the apostle Paul all taught that individuals are reconciled to God through the atonement of his Only Begotten Son (2 Ne. 25:23; Jacob 4:11; 2 Cor. 5:18, 20). Nephi implored both Jew and Gentile to be thus reconciled (2 Ne. 33:8 –9). Because the Father and the Son are one God in purpose and attributes (Mosiah 15:4), being reconciled to one is the same as being reconciled to the other.

ACS

Record of the Jews

Initially, Nephi1 used this term to describe the brass plates of Laban (1 Ne. 3:3; 5:6). Later, an angel used this description for the book latter-day Gentiles would possess. This record (the Bible) would be similar to the brass plates but not as complete (1 Ne. 13:23). Nephi also used this phrase to describe the more historical parts of the brass plates, as compared to the books of Moses, the prophetic books, and the genealogies (1 Ne. 5:11 –12; cf. Omni 1:14).

VLL

Records, last

See Last records.

Records of the prophets

The writings of the prophets. Nephi1 beheld in a vision that "other books" (i.e., the scriptures that came forth as part of the Restoration) would be brought forth in a future day to confirm the truth of the records of the prophets (e.g., Old Testament prophets) (1 Ne. 13:39).

See also Last records; Records of the Twelve Apostles.

TBP

Records of the Twelve Apostles

The writings of Christ's New Testament apostles, from which plain and precious things have been taken. Nephi1 learned in a vision that the Lord would bring forth "other books" (i.e., the scriptures that came forth as part of the Restoration) to confirm the truth of the records of the Twelve Apostles and also to "make known the plain and precious things which have been taken away from them" (1 Ne. 13:39–40). In the same vision an angel testified to Nephi that the words of Jesus Christ would be manifest through both the records of his posterity (the Book of Mormon), and the records of the Twelve Apostles: "Wherefore they both shall be established in one" (1 Ne. 13:41; cf. 2 Ne. 3:12).

See also Last records; Records of the prophets.

TBP

Red Sea

The large sea, more than 1,000 miles in length, that divides Arabia from northeast Africa. The Book of Mormon confirms the historicity of Moses' parting the waters of the sea, allowing the Israelites to pass on dry ground, and drowning Pharaoh's armies (1 Ne. 4:2; 17:26–27; Mosiah 7:19; Alma 36:28; Hel. 8:11). Nephi1 referred to a fertile wilderness near the shores of the Red Sea (1 Ne. 2:5; 16:14), and to a river emptying into it (1 Ne. 2:8 –9). The reason for rendering the text of Isaiah 9:1 to read "by the way of the Red Sea" is not known (2 Ne. 19:1; italics added; see map, page 412).

DKO

The Red Sea; courtesy S. Kent Brown.

Redemption

"To redeem" is to repurchase something previously possessed and subsequently lost by paying all indemnities associated with its repossession. "Redemption" is thus God's way of reclaiming his children from the fall of man by sacrificing Christ's redeeming blood as reparation for their repossession: "By Adam came the fall of man," accordingly, and "because of the fall of man came Jesus Christ," and "because of Jesus Christ came the redemption of man" (Morm. 9:12). All Book of Mormon terms for redemption reflect ancient back grounds denoting "the return [of something] to a former state or condition" (Nibley, 581; cf. 558).

Redemption as repossession

Redemption as repossession is implicit in redemptio, the nominal derivative of redimo, a Latin verb combining re ("back, again") with emo ("buy, purchase") and meaning "to buy back or repurchase something by paying what is owed." Thus, Lehi1 knew that "all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer, " who was the "Messiah, or . . . Savior of the world" (1 Ne. 10:4–6). He prophesied that "the Messiah cometh . . . [to] redeem the children of men from the fall" (2 Ne. 2:26), and testified that "the Lord hath redeemed"—repossessed—"my soul from hell" (2 Ne. 1:15). The heart-cries of Nephi1 were similar: "I glory in my Jesus, for he hath redeemed my soul from hell" (2 Ne. 33:6; cf. Mosiah 16:2, 4–5; Alma 21:9; Hel. 14:15–18; 3 Ne. 9:21–22; 20:38; Morm. 7:7).

Redemption as deliverance from bondage

The concept of redemption as deliverance from bondage may be seen in lytrosis ("the process of loosing or releasing something"), a Greek actional noun stressing the deliverance of captives from imprisonment by someone who pays their lytron ("ransom"—everything they owe to anybody). Likewise, Nephi1 yearned for deliverance from sin: "O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin? . . . Wilt thou make a way for mine escape. . . . Wilt thou . . . clear my way before me, and hedge not up my way, but the ways of mine enemy" (2 Ne. 4:31, 33). Jacob2 rejoiced in this deliverance: "O how great the goodness of our God, who prepareth a way for our escape from . . . death and hell" (2 Ne. 9:10). Others followed suit, like Alma2 who testified that he was delivered or "snatch[ed] . . . out of an everlasting burning" and "redeemed from the gall of bitterness and bonds of iniquity" (Mosiah 27:24–29; cf. 2 Ne. 9:26; Mosiah 15:12; Alma 5:7, 9–10, 21, 27; 11:40–41; 12:6; 26:13–14, 17; 36:16–20; 41:7; Hel. 5:10–12; 13:36–37).

Redemption as protective coverings of atonement

A Hebrew correlate of redemptio and lytrosis is KPhRM ("atonement"), a plural noun referring to protective "coverings" (its literal meaning) for human lives. The major symbols of protection are regal robes and royal embraces. Lehi1, when redeemed by Christ, was therefore "encircled about eternally in the arms of his love" (2 Ne. 1:15). "O Lord," implored Nephi1, "wilt thou encircle me around in the robe of thy righteousness!" (2 Ne. 4:33); and Jacob2 envisioned the redeemed as "clothed with purity . . . [in] the robe of righteousness" (2 Ne. 9:14). The Lord "sendeth an invitation unto all men, for the arms of mercy are extended towards them" (Alma 5:33), thus bringing sinners lost in darkness into "his everlasting light" to be embraced "with the matchless bounty of his love" (Alma 26:15). Mercy, according to Amulek, enfolds repentant sinners "in the arms of safety," whereas the unrepentant are "exposed to the whole law of the demands of justice" (Alma 34:16). This Semitic concept of redemption as protective coverings of atonement is also ritualized in the sacred garments of Adam and Eve. In their innocence before the Fall they were naked, clothed only in light, and "were not ashamed" of their nakedness in the presence of God or of each other (Gen. 2:25). Shamed by their nakedness after the Fall, they tried unsuccessfully to cover their shame with garments of their own devising, aprons made of fig leaves (Gen. 3:7). God made them "coats of skins," which involved the sacrifice of life—something they could never forget—"and clothed them" with redemptive garments that covered their shame and allowed them to come into his presence without fear (Gen. 3:21). Mormon, accordingly, warned the unrepentant that "when ye shall . . . see your nakedness before God" vis-à-vis "the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you " (Morm. 9:5).

See also Atonement, the.

Bibliography

Nibley, Hugh W. Approaching Zion. Salt Lake City: Deseret Book, 1989.

Wright, Herbert C. "The Garment of Adam," chap. 8 of an unpublished master's thesis entitled "A Study of Certain Typological References to the Atonement found in Genesis, Exodus, and Numbers." Brigham Young University, 1955.

HCW

Reformed Egyptian

Term used to describe the characters Mormon and Moroni2 used to write their record on the gold plates (Morm. 9:32). Nephi1, the first record keeper, described the language he used as a combination of elements from the Jews and from the Egyptians: "I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians " (1 Ne. 1:2; cf. Mosiah 1:4). Moroni used the term "reformed Egyptian" when he said that he and his father wrote "this record . . . in the characters which are called among us the reformed Egyptian" (Morm. 9:32). Moroni noted that the reformed Egyptian was "handed down and altered by us, according to our manner of speech" (Morm. 9:32). Moroni also said that "if our plates had been sufficiently large we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no imperfection in our record " (Morm. 9:33). Thus Mormon and Moroni were conversant with some form of Hebrew, but they used a different system of writing, reformed Egyptian, because it occupied less space on the plates. From this limited information it is not clear whether the language of the Book of Mormon plates was some form of Egyptian or simply a form of Hebrew written with Egyptian-like characters.

See also Book of Mormon, language of the translated text of; Hebrew language.

MDR

Rely

To rely upon Christ is to depend upon him, to trust him, to exercise faith in him, to move forward on the gospel path because of confidence in who he is and what he has done. Aaron3 taught that "since man had fallen he could not merit anything of himself" (Alma 22:14). That is, one's own good works or merits are insufficient to save one; one must, therefore, rely wholly upon the merits and mercy of the Holy Messiah (1 Ne. 10:6; 2 Ne. 2:3, 8; 4:19; 31:19; Moro. 6:4).

See also Merits of Christ.

RLM

Remnant

A piece or part of something. In the Book of Mormon the term is usually used to refer to that portion or part of a people that persist, especially through their descendants, after the general populace has been smitten and/or scattered. It occurs in the following phrases:

1. "Remnant of the house of Israel," "remnant of Israel," and "remnant of Jacob." The title page of the Book of Mormon testifies that one purpose of the book is "to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord. " The Savior explained that the faithful latter-day Gentiles would bring the gospel taught in the Book of Mormon to this remnant and thereby bring them to a knowledge of their Redeemer (3 Ne. 16:4). This understanding and acceptance of the Lord and his covenants by the remnant of Jacob 1 constitutes an important part of the latter-day gathering of Israel of which the prophets testified (2 Ne. 20:20–22; 21:11–12; 3 Ne. 5:24–26). Faithful Gentiles are to be numbered among the remnant of the house of Israel and are to assist them in building the New Jerusalem (3 Ne. 21:6, 22–23). Unrighteous Gentiles were warned that if they did not accept the gospel, then the remnant of Jacob would come among them like a "lion among the flocks of sheep" (3 Ne. 20:15–16; 21:12; see Micah).

2. "Remnant of the seed of Joseph," "remnant of the house of Joseph." The Joseph1 spoken of in this context is the son of Jacob1, he who was sold into Egypt (Gen. 37:23–36). This remnant is therefore a part of the remnant of the house of Israel, and the prophecies concerning the house of Israel apply to them. In addition, some specific promises have been made to the remnant of Joseph. Jacob received a promise that a remnant of his son Joseph would be preserved just as a remnant of Joseph 's coat of many colors was preserved (Alma 46:24). Ether prophesied that a remnant of Joseph would be brought to the Americas, that it would be a land of inheritance for them, and that they would build the New Jerusalem (Ether 13:6 –8, 10).

3. "Remnant of the seed of my brethren," and "remnant of our seed." These phrases refer to the descendants of Lehi1 (1 Ne. 13:38–39; 15:13–14). This remnant is also a remnant of the house of Israel and of Joseph1 (Title Page; 1 Ne. 13:34; 2 Ne. 28:2; Alma 46:23–24; 3 Ne. 10:17; 15:12; 20:10; 21:2; Morm. 7:10), and as such is included in the prophecies made to the remnant of the house of Israel and the remnant of Joseph. In addition, the remnant of Lehi is given some specific promises. Lehi 's descendants are told that although they will dwindle in unbelief (1 Ne. 15:13) and be smitten and scattered by the latter-day Gentiles (1 Ne. 13:33–34; 3 Ne. 21:2), eventually through the ministry of the faithful Gentiles and the coming forth of the Book of Mormon they will arrive at a knowledge of their forefathers, of the fulness of the gospel, of their redeemer, and of his covenants (1 Ne. 13:34–39; 15:13–14; 2 Ne. 30:3–4; 3 Ne. 21:4; Morm. 5:9). Mormon taught that this remnant will "be judged by the twelve whom Jesus chose in this land [the Americas]" (Morm. 3:19).

4. Other remnants. Several other remnants of peoples are mentioned in the Book of Mormon, including the remnant of Babylon that will be cut off (2 Ne. 24:22), the remnant of the Philistines that will be slain (2 Ne. 24:29 –30), the remnant of the Jaredites who were destroyed (Mosiah 8:12) the remnant of the Amlicites pursued by the spies of Alma2 (Alma 2:21), and the remnant of the Amulonites pursued by the Lamanites (Alma 25:7 –9).

In addition, Isaiah taught that the king of Babylon, like Lucifer, would be cast off in disgust like "the remnant [// Isa. 14:19 'raiment'] of those that are slain, thrust through with a sword" (2 Ne. 24:19).

See also Israel, gathering of; Israel, house of; Israel, numbered among; Joseph1, covenants unto.

MSN

Rend, rent

To tear (rip); a tear or split. The rending of clothing—and, metaphorically, of one's heart—was usually associated with mourning, often because of a broken covenant (e.g., 1 Kgs. 11:11; 13:2–3; Joel 2:12–13; 1 Ne. 17:47). In the instance of Moroni1's "title of liberty" (Alma 46:13), rending one's garment betokened the penalty for breaking a covenant: "The people came running . . . rending their garments . . . as a covenant, that they would not forsake the Lord their God . . . [and] if they should transgress . . . the Lord should rend them even as they had rent their garments" (Alma 46:13, 21). Mormon mourned, and his "soul was rent with anguish, because of the slain of [his] people" (Morm. 6:16).

These terms appear likewise in descriptions of natural and spiritual disasters. Of the former, one reads of the disaster following the death of Jesus that among other natural catastrophes, "the rocks were rent in twain . . . upon all the face of the land" (3 Ne. 8:18; cf. Hel. 14:22). In the case of spiritual reverses, Mormon recounted the loss of spiritual and civil freedoms under the Gadianton robbers (ca. 24 B.C.) by observing that these people "did obtain the sole management of the government, insomuch that they did . . . rend and turn their backs upon . . . the humble followers of God" (Hel. 6:39).

SKB

Repentance

A principal component of the gospel or "doctrine of Christ" that literally means to "change"—to turn away from sin by turning to Christ—a "mighty change" (Alma 5:14). A central message of the Book of Mormon is that through the atonement of Christ, one can be forgiven, "cleansed" from sin, "washed white" and "purified" (Alma 5:21, 24, 27; 1 Ne. 12:10–11; Morm. 9:6). As an essential part of the plan of salvation (Alma 42:4–13) and a prerequisite to the ordinance of baptism (Moro. 6:2), repentance is absolutely necessary in the process of being forgiven of sins (2 Ne. 2:21; 9:23; 30:2; 31:11 –17; Mosiah 4:10; Alma 9:12; Hel. 5:11; 12:23; 3 Ne. 9:22; 27:16, 19–20). Inasmuch as "all mankind [are] in a lost" and in a "fallen state" (Mosiah 16:4; 1 Ne. 10:6; Alma 12:22; 22:14) and "no unclean thing can inherit the kingdom of God" (Alma 40:26), all accountable individuals need to repent and be forgiven (Moro. 8:10 –11). Through repentance, God's "mercy can satisfy the demands of justice," which requires a punishment for broken law (Alma 34:16; 42:12–26; 2 Ne. 2:5–7). The primacy of this principle is shown in Alma1's command to "preach nothing save it were repentance and faith on the Lord" (Mosiah 18:18–20; 25:22; cf. D&C 6:9; 11:9) and in Amulek's warning concerning the severe consequences of procrastinating repentance until it is "everlastingly too late" (Hel. 13:38; Alma 34:31–35). Without repentance, one's sins "stand as a testimony against [one] at the last day" (Alma 39:8). The Book of Mormon narrative shows repeatedly that God blesses and prospers those persons or nations who repent (Alma 26:21 –22; Hel. 4:15; Ether 7:26). Moreover, bringing others to repentance through missionary labor brings great joy (Alma 29:9–10; D&C 18:10–16).

True repentance is a process requiring sincere faith , recognition of sin, "godly sorrow" (2 Cor. 7:10), confession, restitution for sin, and a forsaking or turning away from evil.

Faith in the Lord Jesus Christ

Amulek taught that "faith unto repentance" leads to forgiveness through the cleansing power of the atonement of Jesus Christ (Alma 34:14–18). When Enos questioned the Lord as to how it was possible for him to be forgiven of his sins and receive peace of conscience, the Lord explained, "Because of thy faith in Christ . . . thy faith hath made thee whole" (Enos 1:4–8). Alma2 experienced a "mighty change" of heart (Alma 5:12) through the mercy of Christ on account of his faith in the Savior's redemptive power (Alma 36:17–20). Nephi1 saw in vision the "twelve disciples of the Lamb," who, "because of their faith in the Lamb of God their garments are made white in his blood. . . . These are made white in the blood of the Lamb, because of their faith in him" (1 Ne. 12:8–11).

Those who possess true faith in Christ will "bring forth works which are meet for repentance" (Alma 5:54; 12:15), meaning that their lives demonstrate that in both heart and action they have eschewed evil and turned to God (Mosiah 28:3 –8; Alma 5:11–15; 22:15–18; 23:5–18).

Recognition of sin and godly sorrow

True repentance requires acknowledgment of wrongdoing and "a broken heart and a contrite spirit" (2 Ne. 2:7; 3 Ne. 9:19–20; 12:19; Alma 42:18, 24; Ether 4:15; 15:3; Moro. 6:2)—a feeling of genuine sorrow for sins. This kind of sorrow is much more than remorse or regret over the consequences of sin, which Mormon called "the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin " (Morm. 2:12–14). Rather, it is a "godly sorrow" that "worketh repentance to salvation" (2 Cor. 7:10). The Anti-Nephi-Lehies became "convinced of [their] sins" through the preaching of the Nephites (Alma 24:9). Their sorrow for their sins was an important component in their remarkable conversion and subsequent commitment not to sin (Alma 24:10 –19). Alma2 taught his son Corianton the seriousness of the sin of immorality in an effort to help him feel the necessary contrition that would lead to sincere repentance (Alma 39:3–5): "I would to God that ye had not been guilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good " (Alma 39:7). A godly sorrow for past sins brings one "down to the dust in humility," awakening a "sense of . . . nothingness" in a "fallen state." Such recognition of one's spiritual state leads to a stripping away of all rationalization and self-justification and implants in the heart a yearning to be cleansed, to stand approved before the Lord (Alma 42:29 –30; Mosiah 4:1–2, 5).

Recognition of sin and the accompanying sorrow produces mental and spiritual pain. When Alma the Younger recognized his sins, he experienced the "pains of hell," which pains drove him to plead for mercy (Alma 36:12–18; Mosiah 27:29–30). Similarly, Zeezrom experienced "great tribulations of his mind on account of his wickedness" and was "scorched with a burning heat" in the process of his repentance (Alma 15:3; 14:6).

Confession of sin

The Lord instructed Alma1 that "whosoever transgresseth against me, him shall ye judge according to the sins which he has committed; and if he confess his sins before thee and me, and repenteth in the sincerity of his heart, him shall ye forgive, and I will forgive him also " (Mosiah 26:29–30, 35–36; italics added). Commenting on the principle contained in these verses, Elder Bruce R. McConkie explained: "There are . . . two confessions and two sources of forgiveness. A sinner must always confess all sins, great and small, to the Lord; in addition, any sins involving moral turpitude and any serious sins for which a person might be disfellowshipped or excommunicated must also be confessed to the Lord's agent, who in most instances is the bishop. The bishop is empowered to forgive sins as far as the Church is concerned, meaning that he can choose to retain the repentant person in full fellow ship and not impose court [disciplinary council] penalties upon him. Ultimate forgiveness in all instances and for all sins comes from the Lord and from the Lord only " (236).

By the power of their preaching, the four sons of Mosiah2 brought many "before the altar of God, to call on his name and confess their sins before him" (Alma 17:4; cf. Jacob 7:19; Hel. 5:17). Moroni2 wrote that the Church in his day was "strict to observe that there should be no iniquity among them; and whoso was found to commit iniquity . . . if they repented not, and confessed not, their names were blotted out, and they were not numbered among the people of Christ" (Moro. 6:7).

Restitution for sin

Acknowledgment, sorrow, and confession of sin leads an offender to make efforts to restore or make right, as far as possible, the wrongs committed. For example, following their conversions Alma2 and the four sons of king Mosiah2 "traveled throughout all the land of Zarahemla, and among all the people . . . zealously striving to repair all the injuries which they had done to the church " (Mosiah 27:35). Similarly, Zeezrom acknowledged his lying words, sought to undo the damage he had done, and pleaded for the lives of Alma2 and Amulek (Alma 14:6–7). The powerful preaching of Nephi2 and Lehi4 to Nephite dissenters caused the repentant dissenters to "immediately [return] to the Nephites to endeavor to repair unto them the wrongs which they had done" (Hel. 5:17), and their ministering to the Lamanites caused the repentant Lamanites to "yield up unto the Nephites the lands of their possession" (Hel. 5:50–52).

Forsaking or turning away from evil

A sign of true repentance is abandonment of sin: To repent, one must "forsake" the sin (Mosiah 4:10; Alma 39:9; 3 Ne. 5:3; Ether 11:1; D&C 58:43). The Book of Mormon gives numerous examples of how forsaking sin in the truest sense requires a comprehensive transformation of life, not merely the abandonment of a specified sin. One who is born again demonstrates the fruits of true repentance in his or her continuing obedience, service , charity , and disposition (Enos 1:2–13; Mosiah 4:1–3; 5:2–7; 27:25, 32–37; 28:1–9; Alma 17:1–16; 27:27–28; 36:24).

See also Church discipline; Demands of justice; Faith unto repentance; Fruit meet for repentance; Justice, law of; Justification; Sin, transgression.

Bibliography

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

BLT

Repentance, fruit meet for

See Fruit meet for repentance.

Respecter of persons

An individual who gives special privilege to a person or group as a result of wealth, prestige, social position, or ethnic background. The scriptures declare categorically that God is "no respecter of persons" (e.g., Acts 10:34; D&C 38:16), especially in terms of opportunities for salvation (2 Ne. 26:24–27, 33), because he "esteemeth all flesh in one" (1 Ne. 17:35) and "all are alike unto God" (2 Ne. 26:33). He exhibits this attribute in three major ways:

1. The fruits of Christ's resurrection are available for all people (Alma 11:42–45).

2. The fruits of Christ's atoning sacrifice are available to all who take advantage of it through application of the gospel (3 Ne. 27:13 –21) or who are not accountable (Moro. 8:12).

3. Missionary work is extended to all, both Jew and Gentile (2 Ne. 26:33; 3 Ne. 18:25; cf. Matt. 28:19 –20; Acts 10:34–48), and both the dead and living (D&C 138; 1 Pet. 3:18–20; 4:6).

The Book of Mormon teaches that God's righteous people should reflect a similar attitude in their relationships with others. They are to be no respecter of persons when it comes either to sharing their prosperity (Alma 1:30) or to preaching the gospel (Alma 16:14).

GS

Rest of the Lord

The state of peace that comes with redemption; spiritual enjoyment resulting from the power or presence of the Lord. Ultimately, it is the fulness of God 's glory (D&C 84:24). Prophets labor diligently to persuade their people to enter into this rest (Jacob 1:7; cf. Alma 13:6; D&C 84:23–24). The Book of Mormon refers to three degrees of divine rest: the rest available in mortality, in paradise , and in the kingdom of God after resurrection.

1. Mortality. Divine rest in this life begins with humbling oneself, repenting (Alma 13:12 –13), having one's garments washed in the Savior's blood through faith and repentance (3 Ne. 27:19)—that is, obtaining the remission of sins (Alma 12:34; 13:16)—and coming unto Christ (Jacob 1:7; Alma 16:17). Personal revelation brings rest to the soul (Enos 1:17). Those who are meek and lowly of heart find rest to their souls (Alma 37:34). Even in the midst of trials one can experience a degree of rest, bearing one's afflictions with patience and a firm hope of rest one day from all affliction (Alma 34:41).

2. Paradise. At death righteous spirits enter this state of rest from all trouble, care, and sorrow (Alma 40:11). When the righteous die in battle or at the hands of the wicked, they enter into the rest of the Lord (Alma 57:36; 60:13; cf. 14:11). Moroni bade farewell saying he was going to rest in the paradise of God until the resurrection and the Judgment (Moro. 10:34).

3. Kingdom of God. Enos anticipated rest with and in his Redeemer in the mansions of the Father (Enos 1:27). Alma2 listed the divine attributes people must have to "be lifted up at the last day and enter into his rest" (Alma 13:27–29). The Savior promised the Three Nephites that they would have rest with him in his kingdom (3 Ne. 28:3).

At least one reference includes all three realms. Moroni wrote, "Wherefore, I would speak unto you . . . the peaceable followers of Christ . . . that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven " (Moro. 7:3).

MCT

Restoration, plan of

The plan of restoration is that "all things should be restored to their proper order" (Alma 41:2). Alma2 speaks of the plan of restoration in two dimensions. First, "it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself. " And second, "it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good " (Alma 41:2–3). Alma2 sought to impress this doctrine upon his wayward son Corianton that he might humble himself and repent, and not "excuse" himself because of his sins, "by denying the justice of God" (Alma 42:30).

Judgment Day will be the ultimate verification of the eternal law that "that which ye do send out shall return unto you again" (Alma 41:15). Accordingly, "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; cf. Hel. 14:31). Thus, all of God's children are their "own judges," for to choose desires and actions that are either good or evil is to choose also the commensurate rewards or consequences that follow (Alma 41:7). Inasmuch as "wickedness never was happiness," one cannot be "restored from sin to happiness." Such a thing "is contrary to the nature of that righteousness which is in our great and Eternal Head " (Alma 41:10–11; Hel. 13:38). Sin and happiness are eternal opposites.

Being saved in sin would counter God's justice, but one can be saved from sin (Alma 11:34–37). If one has "repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness" (Alma 41:6).

Although both Book of Mormon and biblical teachings affirm a judgment restoring people to rewards based upon works (Rev. 20:12 –13), the Book of Mormon illuminates with clarity the doctrinal truth that judgment will also be based on the desires of one's heart (Alma 41:3–6).

See also Desire(s); Judgment, the; Justice, law of; Resurrection, the.

DLL

Resurrection, the

Permanent reunion of the spirit and the physical body after separation by death, made possible only by the resurrection of Jesus Christ. The resurrection, a principal doctrine of the gospel of Jesus Christ (3 Ne. 27:13–15)—God's "plan of redemption" (Alma 42:11–13; Hel. 14:15–19; Morm. 9:13)—is discussed in the Book of Mormon in context with other essential gospel principles.

The plan of restoration

Book of Mormon prophets did not treat the resurrection as an isolated philosophical thesis. Rather, the Creation , the Fall, birth, death, the Atonement , the resurrection, and the Judgment are interrelated, necessary components of God's plan of restoration. The prophets presented the doctrine of resurrection as the means by which man overcomes the two types of death occasioned by the fall of Adam. As Adam 's fall brought both a physical death of the body and a spiritual death that cuts man off from the presence of the Lord, the "plan of restoration" through Christ will reunite the body and the spirit and return the resurrected person to the presence of God for judgment (Alma 11:43– 45; 41:2–4; 42:23). Just how the resurrection is accomplished has not been revealed. It remains one of the "many mysteries which are kept, that no one knoweth . . . save God himself," and "no man knoweth of his ways save it be revealed unto him" (Alma 40:3; Jacob 4:8).

Alma2 taught that resurrection is "the reuniting of the soul [spirit] with the body" (Alma 40:18). "The soul shall be restored to the body, and the body to the soul; . . . every limb and joint . . . even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame " (Alma 40:23; 41:2). Amulek affirmed that after the resurrection "they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption " (Alma 11:45).

An indisputable demonstration of bodily resurrection is Jesus Christ, who showed his resurrected body to a multitude and permitted each person individually to touch the nail holes in his hands and feet and the wound in his side (3 Ne. 11:13 –17). These scars were retained for a special purpose. The nail holes and wound in his side left no doubt that this resurrected body before them was the same body Jesus inhabited while living on earth, the same body that was nailed to the cross. Though others will not retain their mortal scars in the resurrection, every person will receive the same "fundamental parts," or "fundamental principle," of the body that was his or her mortal body (Smith, Church, 5:339; Alma 11:45; Morm. 6:21; D&C 88:28). Otherwise, it would not be a "restoration" but a "replacement." The doctrine of the Book of Mormon is not replacement but restoration.

All will be resurrected

Everyone who ever has lived or ever will live and die on earth will be resurrected. Amulek proclaimed, "The day cometh that all shall rise from the dead and stand before God, and be judged " (Alma 11:41). "This restoration shall come to all," old, young; bond, free; male, female; wicked, righteous (Alma 11:44). Alma added his witness: "There is a time appointed that all shall come forth from the dead" (Alma 40:4, 9–10).

Many other Book of Mormon prophets taught that all mortals who suffer death, which is all mankind, will be resurrected. Notable among these prophets were Lehi 1 (2 Ne. 2:8–10), Jacob2 (2 Ne. 9:6, 13–16, 21–22), Abinadi (Mosiah 16:7–11), Samuel the Lamanite (Hel. 14:15– 16), and Moroni2 (Morm. 9:12–13).

If even one person were not to be resurrected, Christ's victory over death would not be complete. Victory over the grave must be as wide and as deep as is death. Just as no one escapes death, no one will be denied resurrection. Even translated beings will eventually die and experience a change equal to resurrection (3 Ne. 28:36 –40; D&C 133:54–55).

The Book of Mormon deals specifically with the resurrection of mankind and not of other forms of life. Other forms of life are referred to in 2 Nephi 2:22, in connection with the Creation and the Fall, but the concept of resurrection of animals is not developed; however, latter-day revelation explains that animals will be resurrected (D&C 29:23–25; 77:2–3).

The Atonement makes the resurrection possible

The Book of Mormon makes it abundantly clear that by virtue of the atonement of Jesus Christ resurrection is made possible (Alma 42:23). "Since man had fallen he could not merit anything of himself" (Alma 22:14; 1 Ne. 10:6; Mosiah 16:4). Therefore, Jesus did for all mankind what they could not do for themselves. He performed an infinite atonement, assuring the resurrection of all (Mosiah 3:5 –15; 13:33–35; Alma 34:9–12; 42:15; 3 Ne. 27:13–15). Abinadi declared, "If Christ had not risen from the dead, or have broken the bands of death . . . there could have been no resurrection. But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ " (Mosiah 16:7–8).

Jesus Christ Visits the Americas; painting by John Scott; courtesy VRL.

When mankind will be resurrected

Book of Mormon prophets proclaim that the resurrection began with Jesus, he being the first to rise, three days after his death (2 Ne. 2:8; 25:13; Mosiah 3:10; Hel. 14:20). Subsequently, came the "first resurrection," beginning with the righteous from Adam until Christ (Mosiah 15:21–25; Alma 40:16). Abinadi taught that "little children" and those who die in ignorance, "not having salvation declared unto them," have part in the first resurrection (Mosiah 15:24–25). Because all will be resurrected and the righteous are "first," the unrighteous will come forth at a later time (Mosiah 15:26; Alma 40:19–20). In either resurrection, the first resurrection or a later one, all do not come forth at the same time. Alma explained that this doesn 't matter because all do not die at the same time. He assured his readers that "there is a time appointed" for all to rise and that "God knoweth all the times which are appointed unto man" (Alma 40:8–10).

Latter-day revelation adds detail not found in the Book of Mormon concerning the resurrection, specifying that the first resurrection includes celestial and terrestrial beings, whereas the later resurrection is for telestial beings and sons of perdition (D&C 88:21–24, 97–102; cf. D&C 76). Also, the Book of Mormon does not distinguish between the "kind[s]" of resurrected bodies and the "glory" that attends them, as do both the Bible and the Doctrine and Covenants (1 Cor. 15:39 –44; D&C 88:21–24).

Resurrection necessary for fulness of joy

Book of Mormon prophets insisted that the physical body is restored from the grave as part of the "plan of restoration," "the great plan of happiness" (Alma 41:2–11; 42:5, 8). Jacob2 explained that without Christ's infinite atonement and the bodily resurrection, the spirits of all mankind, being stricken by the fall of Adam, would be miserable forever, becoming "devils, angels to a devil, to be shut out from the presence of our God" (2 Ne. 9:5–10). Such "death and hell" are an "awful monster," from which Jesus rescued all mankind (2 Ne. 9:26). Lehi1 stated that "men are, that they might have joy" (2 Ne. 2:25). Without the resurrection there would be no eternal joy, but everlasting misery.

Latter-day revelation affirms the relationship between resurrection and receiving a fulness of joy: "Spirit and element [spirit and the physical body], inseparably connected, receive a fulness of joy; and when separated, man cannot receive a fulness of joy " (D&C 93:33–34). The Prophet Joseph Smith elaborated, "We came to this earth that we might have a body and present it pure before God in the celestial kingdom. The great principle of happiness consists in having a body. The devil has no body, and herein is his punishment " (Smith, Teachings, 181).

The resurrection focuses on the body, but it is evident that it is also of special value to the happiness of the spirit. This realization gives added meaning to the words of Adam and Eve (Moses 5:10 –11), of Job (Job 19:26), and of Jacob2 (2 Ne. 9:4).

These revealed truths indicate that neither man's spirit nor his body can be saved separately: They form a unit complementary to one another. Both are affected by the fall of Adam; both are benefited by the atonement of Christ; both need the resurrection. The ultimate miracle of Jesus Christ is his triumph over physical and spiritual death through the resurrection (Hunter, 18).

Conclusion

Book of Mormon prophets leave no doubt that the resurrection is real and that it is a gift from Jesus Christ to man, part of "the merciful plan of the great Creator" (2 Ne. 9:6). The writings of these prophets fulfill the Lord's promise to Enoch: "And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men " (Moses 7:62).

See also Book of Mormon: Another Testament of Jesus Christ; Fall of Adam and Eve, the; Firstfruits, first-fruits, first fruits; Life, purpose of; Restoration, plan of; Spiritual; Translation.

Bibliography

Hunter, Howard W. Conference Report, April 1986.

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.

RJM

Revelation

Reveal, from the Latin, means "to draw back the veil." Because of the veil that covers the understanding of men, the things of God are hidden from view unless they are revealed from heaven (Jacob 4:8). Book of Mormon prophets made clear what would be revealed, why such revelation is critical to gaining salvation, how such revelations come, and principles and practices which govern and influence the receipt of revelation. They also exposed and warned readers against false doctrine that would be taught in the latter days concerning revelation, as well as false revelation that would come from the devil.

What is to be revealed

The principal revelation of God to man is that "there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah " (2 Ne. 2:8). The Book of Mormon as a whole is a revelation concerning Christ and his role in the plan of salvation, as well as a record containing many other revealed doctrines associated with this plan.

Concerning revelation in general, God reveals anything he deems necessary. The Book of Mor mon narrative is replete with examples of individuals who were guided by revelation. Revelation warned Lehi1 to flee Jerusalem (1 Ne. 2:1–4), Nephi1 to escape with his followers from his brothers Laman1 and Lemuel (2 Ne. 5:5), and Mosiah1 to travel to Zarahemla (Omni 1:12–13). Revelation was also given to Amulek to discern the evil intents of Zeezrom (Alma 12:3 –4), to Ammon2 so he could perceive the thoughts of king Lamoni (Alma 18:16–18; cf. Jacob 2:5; D&C 6:16), and to Alma2 to know specifics concerning Lamanite battle plans (Alma 43:23–24).

Alma2 taught that the mysteries of God will be revealed in full to the faithful (Alma 12:9–11). The mysteries of God may include important information about the future and the past. For instance, the sealed portion of the gold plates contains the revelation the brother of Jared 1 received when he beheld "all the inhabitants of the earth which had been, and also all that would be . . . even unto the ends of the earth" (Ether 3:25; cf. 2 Ne. 27:10).

A preeminent revelation was the appearance of the Lord himself to the righteous Nephites and Lamanites in America (ca. A.D. 34). He showed them the prints of the nails in his hands and feet and allowed them to thrust their hands into his side. Thus they "did know of a surety and did bear record, that it was he, of whom it was written by the prophets, that should come " (3 Ne. 11:15). While Jesus was with them they saw and heard things which "cannot be written," but which they understood in their hearts (3 Ne. 17:15–17; 19:32–34).

Revelation is critical to salvation

The Prophet Joseph Smith taught that "salvation cannot come without revelation" (160), and the apostle John taught that "the testimony of Jesus is the spirit of prophecy" (Rev. 19:10; cf. Alma 6:8). This testimony of Christ, which comes through revelation, is essential because "there is no other name given whereby salvation cometh" (Mosiah 5:8), and each individual must come unto Christ to be saved (3 Ne. 12:20). In addition, ministers of the gospel, whether they lived before or after the time of the Christ, had to teach with the "spirit of revelation" to be able to convey the spirit and power of the gospel and build faith in things unseen, like the Creation, the Fall, and the divine mission of Jesus Christ (e.g., Alma 17:3 –4).

Revelations from God come in many forms

A universal source of personal revelation is the light or Spirit of Christ "given to every man, that he may know good from evil" (Moro. 7:16–19). Those who "enter in by the way" (i.e., baptism) are promised the gift of the Holy Ghost through which they can know "all things what [they] should do" (2 Ne. 32:3, 5; cf. Moro. 10:5). The Book of Mormon records instances of prophets and other holy men being "led on by the Spirit" to prophesy (e.g., Jacob 4:15), or to preach to select groups of people (e.g., Alma 21:16). When Nephi set out alone to retrieve the brass plates from Laban he acknowledged that he "was led by the Spirit, not knowing beforehand the things which [he] should do" (1 Ne. 4:6). This revelation comes by the Spirit's influencing one's feelings (Hel. 13:5; 3 Ne. 11:3; cf. D&C 8:2). Joseph Smith taught that by noticing "sudden strokes of ideas" which are "presented unto your minds by the Spirit of God" and witnessing their fulfillment, a person "may grow into the principle of revelation" (151).

Lehi was given another means of revelation: the Liahona , "a round ball of curious workmanship . . . of fine brass," having spindles which pointed the direction his family was to travel in the wilderness. Upon the Liahona appeared writings which were "plain to be read, which did give [Lehi's family] understanding concerning the ways of the Lord." These writings were "changed from time to time, according to the faith and diligence which [they] gave unto it " (1 Ne. 16:10, 25–29). The Book of Mormon also illustrates revelation that comes through dreams (1 Ne. 8:2), visions (1 Ne. 11 –14), the Lord's voice speaking words to the mind (Enos 1:10), and angels bringing messages to faithful servants of the Lord (e.g., Jacob 7:5; Mosiah 3:2; Alma 8:14 –17; 10:7–10).

Principles and practices that govern and influence the receipt of revelation

Alma2 taught Zeezrom that the mysteries of God are revealed "in full" to anyone who "will not harden his heart" but will give "heed and diligence" unto God (Alma 12:9–11). Ammon2 rejoiced in the truth that to those who repent, exercise faith, bring forth good works, and pray without ceasing, "it is given to know the mysteries of God" and even "to reveal things which never have been revealed" (Alma 26:22; cf. Ether 4:13–15). Such knowledge, Nephi1 taught, is imparted "line upon line, precept upon precept, here a little and there a little." To those who receive what the Lord imparts, the Lord promises to "give more" (2 Ne. 28:30).

An incident in the life of Nephi1 illustrates another principle concerning revelation: submitting oneself to the direction of those whom the Lord has placed in leadership roles, even though those leaders may have some imperfections. Nephi sought and received direction about where to hunt for food through his murmuring father (1 Ne. 16:23 –25). Joseph Smith similarly taught that God follows the order of the priesthood to reveal his will and thus will not reveal instructions to any member of the Church for those in authority over that member (21).

Prayer is instrumental in receiving revelation. The Lord promised, "Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you " (3 Ne. 14:7–8). The verification of the truthfulness of this promise is demonstrated throughout the Book of Mormon. Nephi inquired about the truth of his father 's words and received a revelatory confirmation (1 Ne. 2:16); Enos, after receiving forgiveness of his sins, wanted to know how his guilt was swept away, and he received a revelation that it was because of his faith in Christ (Enos 1:8); Alma 1 prayed to know how to handle the problem of transgression in the Church, and the Lord answered his prayer by giving him specific guidelines to implement (Mosiah 26:14–33). Mormon's doctrinal questions about the Three Nephites and the baptism of little children brought forth important revelations concerning these subjects (3 Ne. 28:36–40; Moro. 8:7–23).

The story of the brother of Jared1 illustrates how faith, repentance, obedience, and ingenuity relate to receiving revelation. He first repented of failing to call upon the Lord and then sought to know his will (Ether 2:14 –15). He followed the Lord's commandments precisely (Ether 2:20–21) and then, as the Lord instructed, he formulated a plan to provide light for the vessels he had been commanded to build (Ether 2:25 –3:1; cf. D&C 9:7–9). His humble proposal to the Lord, offered with great faith, was met with divine approval and with further revelation that exceeded his expectations (Ether 3).

Other principles that influence receiving revelation include a sincere desire for spiritual knowledge, a belief that the Lord is able to impart that knowledge, and pondering or thinking deeply about the particular subject or concern. Nephi1 desired, believed, and "sat pondering in [his] heart" just prior to receiving the knowledge he sought from the Lord (1 Ne. 11:1; cf. Moro. 10:3 –5).

False doctrine and false revelation

Nephi1, Mormon, and Moroni2 each denounced false teachings that deny revelation. Nephi foresaw that in the latter days some people would supplant the revelations of God with the learning of men (2 Ne. 28:4). False teachers would say, "There is no God today, for the Lord . . . hath done his work" (2 Ne. 28:5). Nephi issued a stern warning: "Wo be unto him that . . . denieth the power of God, and the gift of the Holy Ghost! Yea, wo be unto him that saith: We have received [i.e., the revelations in the Bible], and we need no more! [i.e., the revelations in the Book of Mormon] " (2 Ne. 28:26–27). Concerning the reason for new revelation (the Book of Mormon) being added to former revelation (the Bible), the Lord taught that his words are not restricted to just one nation. He "created all men," and his "work is not yet finished" (2 Ne. 29:7–9). Mormon warned his latter-day audience, "Wo unto him that shall deny the revelations of the Lord, and that shall say the Lord no longer worketh by revelation" (3 Ne. 29:6). Moroni contended that those who deny the revelations of God "knoweth not the gospel of Christ," or they are ignorant of the scriptural teaching that God is an unchangeable being. If revelation ceases it is because of unbelief, not because God has altered his ways (Morm. 9:7 –26).

Revelation can come not only from God but also from the devil. He appears to mortals, "transform[ing] himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness " (2 Ne. 9:9; Alma 30:53). He prompts people to anger against that which is good, pacifies them with feelings of carnal security, and flatters them with false doctrine (2 Ne. 28:20–22). He teaches men not to pray and inspires contention (2 Ne. 32:8; 3 Ne. 11:29). When his teachings are removed from a society, he reveals them anew to those who are willing to follow him (Hel. 6:26).

Prayer and righteousness are critical safeguards against being deceived by the devil 's false revelation (Alma 34:23, 39; 48:17; Hel. 5:12).

See also Angels, ministry of; Light of Christ; Past feeling; Ponder.

Bibliography

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

ALW

Revelation, book of

The Apocalypse or last book in the New Testament. Since the second century A.D. , the Christian world has debated the authorship of Revelation; the Book of Mormon confirms the ancient tradition that it was written by the apostle John. God opened a grand vision to Nephi 1 but commanded him not to record the latter portion of it, explaining that "one of the twelve apostles of the Lamb" would do it and would include the events associated with the end of the world (1 Ne. 14:20 –22; cf. Rev. 1:11, 19). Nephi learned that "the name of the apostle of the Lamb was John" (1 Ne. 14:27).

Like Nephi and John, the brother of Jared1 also saw a vision of "all that would be" (Ether 3:25). He was commanded to write and seal up the vision until the Lord's "own due time" (Ether 3:27).

Christ invited the house of Israel and the Gentiles alike to come unto him, and he promised that when they did so they would understand the revelations written by John and know that the "time is at hand" when they should be fulfilled (Ether 4:13–16).

RDD

Revelator

One who receives, makes known, or reveals the mind and will of God to the people (Mosiah 8:16). Revelators receive such knowledge through inspiration (e.g., 1 Ne. 4:6; 3 Ne. 6:20), dreams (e.g., 1 Ne. 2:1 –2), the still small voice (e.g., 1 Ne. 17:45), an audible voice (e.g., Jacob 7:5), and visions (e.g., 1 Ne. 1:8; 3:29; 2 Ne. 11:2–3; Alma 36:22; Ether 3:13).

See also Prophets, role of; Revelation; Seer.

RT

Revile

See Appendix C.

Reynolds, George

Church leader and scripture scholar who provided some of the earliest helps and commentaries on the Book of Mormon. Born 1 January 1842 in Marylebone, London, England, George Reynolds joined the Church on 14 May 1856 and traveled to Utah in 1865. He served on the Deseret Sunday School General Board, as associate editor of the Deseret News and the Juvenile Instructor, and as a member of the First Seven Presidents of the Seventy (1890–1909). During the last decades of the nineteenth century he became one of the most important Book of Mormon scholars in the Church. By 1886, he was considered a leading authority on the Book of Mormon. In 1880 he began working on the Concordance to the Book of Mormon, which was eventually published in 1900. This comprehensive work listed nearly every word found in the Book of Mormon, including adverbs, conjunctions, and articles. He noted: "Had I known the vast amount of labor, patience and care it would take to prepare it I should, undoubtedly have hesitated before commencing so vast, so tedious and so costly a work" (Reynolds, 3).

George Reynolds (1842–1909); courtesy LDS Family and Church History Archives. Image of Complete Concordance of the Book of Mormon courtesy Brent F. Ashworth.

In 1883 he published the Myth of the Manuscript Found, a discussion of the Spaulding manuscript and its relationship to the Book of Mormon (see Spaulding theory). In late October 1883 and throughout 1884, Reynolds published an important series in the Contributor, entitled "The History of the Book of Mormon" (vol. 5). A second series, "Evidences of the Book of Mormon; Some External Proofs of Its Divinity" was also published in the Contributor several years later (vol. 17). In 1888 he published The Story of the Book of Mormon, the first complete commentary on the Book of Mormon text. The volume also included the first illustrations depicting events and personalities in the book. He published Chronological Chart of Nephite and Lamanite History in 1898. His chronology was later used by Elder James E. Talmage to provide dates for the 1921 edition of the Book of Mormon. In another book, Dictionary of the Book of Mormon (1891), Reynolds identified and commented upon every land, hill, river, city, and person mentioned in the book.

After his death, material from his lifelong study of the Book of Mormon was edited and arranged by one of his sons, Philip C. Reynolds, into the seven-volume Commentary on the Book of Mormon (1955). The compiler also used material by his father-in-law, Janne M. Sjodahl, editor and associate editor of the Deseret News (1890–1913).

Although major advances in Book of Mormon studies have occurred after his monumental works were completed in the late 1800s, George Reynolds laid a foundation that students and scholars of the book have enlarged upon since his death in 1909.

Bibliography

Reynolds, George. "Preface." A Complete Concordance of the Book of Mormon. Salt Lake City: Deseret Book, 1968.

RNH

Riches

The Book of Mormon teaches that riches can be either a blessing or a curse. The prophet Jacob 2 gave the most clear and complete view in scripture of the Lord's position on obtaining and using wealth: "But before ye seek for riches, seek ye for the kingdom of God. And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good —to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted " (Jacob 2:18–19).

The Lord promised Lehi's family and their posterity that "inasmuch as ye shall keep my commandments, ye shall prosper" (1 Ne. 2:20; 4:14; 2 Ne. 1:20; Jarom 1:9; Omni 1:6; Alma 9:13). Obedience brought spiritual blessings to Book of Mormon peoples and often material blessings as well. When they arrived in the promised land, they found that their crops "did grow exceedingly" and that there was an abundance of animals, gold, silver, and copper (1 Ne. 18:24–25). During a particularly peaceful time, characterized by humility and equality among the Nephites, "they did abound in the grace of God. . . . And the Lord did visit them and prosper them, and they became a large and wealthy people " (Mosiah 27:5–7; cf. 2 Ne. 5:10–11; Alma 1:29; 62:48–49). During the zenith of righteousness, after the appearance of Jesus Christ, Mormon observed "that [the people] had become exceedingly rich, because of their prosperity in Christ" (4 Ne. 1:23).

Conversely, riches also became a source of pride and wickedness and brought upon the Nephites the judgments of God (Hel. 12:1 –3). Jacob denounced the behavior and attitudes riches can engender: "But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god " (2 Ne. 9:30; cf. 3 Ne. 13:19–21). Jacob continued in this same vein in his sermon at the temple to the Nephite rich: "And the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts, and wear stiff necks and high heads because of the costliness of your apparel, and persecute your brethren because ye suppose that ye are better than they. . . . If ye persist in these things his judgments must speedily come unto you" (Jacob 2:13–14). Similarly, Samuel the Lamanite cried from the walls of Zarahemla, "Ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you " (Hel. 13:21; cf. Alma 45:24). Furthermore, Samuel taught that pride leads to other iniquities including boasting, swelling, envyings, strifes, malice, persecutions, and murders (Hel. 13:22), all of which can trace their roots to improper attitudes and actions concerning the acquisition, possession, and use of wealth.

In addition to being a source of pride (2 Ne. 28:15; Alma 4:6; Hel. 3:36; 7:26; 3 Ne. 6:10, 12), riches are also used to support wickedness (Mosiah 11:13 –14); they are a motivation for priestcraft (Alma 1:16); they can divide societies into classes and ranks (3 Ne. 6:12; 4 Ne. 1:24 –26); they are the foundation of materialism (Alma 31:24, 27–28; Hel. 7:21); and they lead to secret combinations (Hel. 6:17). The Book of Mormon attributes the temptation to seek riches for unrighteous purposes to Satan (3 Ne. 6:15).

King Benjamin testified that the obedient "are blessed in all things, both temporal and spiritual" (Mosiah 2:41). Riches can be both a reward for righteousness and also a test to see if those so blessed will remember the Lord and thank him for their success and continue in righteousness (Hel. 13:22). To those who have prospered materially, the Book of Mormon admonition is to "think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you" (Jacob 2:17).

See also Prosper, prosperity.

RCR

Righteous, the/righteousness

Those who believe in and follow Christ, the Holy One of Israel (2 Ne. 9:18; 31:6–10); love and hearken to the truth and are not shaken by it (1 Ne. 16:3; 2 Ne. 9:40); endure the crosses of the world and despise the shame of it (2 Ne. 9:18); observe and keep the commandments and statutes of the Lord (Alma 25:14; Ether 10:2); remain firm and steady in the faith (Hel. 6:1); hearken to the words of the prophets (2 Ne. 26:8; 3 Ne. 10:12); and serve God (3 Ne. 24:18). Significant blessings are promised to the righteous. Among those blessings are promises that the righteous will be favored of God (1 Ne. 17:35), have their prayers remembered by the Lord (Morm. 5:21), be justified by God (1 Ne. 16:2), and be spared at the second coming of Christ (3 Ne. 24:17 –18; 25:2–3). The righteous "saints" will be "armed with righteousness" (1 Ne. 14:14), protected from the wicked, and preserved by God. "Wherefore," Nephi1 taught, "the righteous need not fear; for . . . they shall be saved" (1 Ne. 22:16–19). Furthermore, upon death, the spirits of the righteous will rest in paradise (Alma 40:11–12), have a righteous judgment restored to them (Alma 41:13–15), come forth in the first resurrection (Alma 40:16–20; Mosiah 15:20–25), and have their names recorded in the book of life (Alma 5:58; 3 Ne. 24:16–17).

The Spirit of the Lord dwells in the hearts of the righteous and their garments are made white through Christ (Alma 34:36). The righteous will ultimately "shine forth" in the kingdom of God (Alma 40:25), where they will experience a perfect knowledge of their enjoyment and righteousness (2 Ne. 9:14).

Because of the prayers of the righteous, the wicked are often spared from destruction (Alma 10:22; 62:40; Hel. 13:12 –14). Conversely, there are times when the Lord permits the righteous to be slain in order "that his justice and judgment may come upon the wicked" (Alma 60:13; 14:11). Moreover, when the wicked cast out the righteous, then is the time the judgments are poured out upon the wicked (Alma 10:23).

In the Book of Mormon, "righteousness" generally pertains to a state of living characterized by faithfulness or obedience to God 's eternal laws. Nephi1 had great hopes that his brethren would "walk in the paths of righteousness" (1 Ne. 16:5; cf. Alma 7:19). Various Book of Mormon kings reigned and executed "judgment in righteousness" (Ether 7:11, 27; W of M 1:17). Jesus invited people to come unto him and "bring forth works of righteousness" (Alma 5:35–36), though nations would turn away from righteousness (Hel. 6:31; 3 Ne. 7:8, 15). Alma2 taught that being "born of God" is changing from a "carnal" state to "a state of righteousness" (Mosiah 27:25).

Righteousness refers to the things of God by which one can be nourished (Mosiah 23:18), instructed concerning (Alma 21:23; 35:16), or cut off from (1 Ne. 15:33; Alma 5:42; 40:26). Jesus admonished his disciples to "seek ye first the kingdom of God and his righteousness" (3 Ne. 13:33), and promised the Holy Ghost to those who "hunger and thirst after righteousness" (3 Ne. 12:6; cf. 2 Ne. 4:33; 9:49). Righteousness, which brings happiness, stands opposite wickedness, which brings misery (2 Ne. 2:11 –13). And if a man repents of his sins and desires "righteousness until the end of his days, even so he shall be rewarded unto righteousness" (Alma 41:6; D&C 76:5).

Righteousness is spoken of as both a protection (2 Ne. 1:23) and a weapon (1 Ne. 14:14) against Satan, who is the "enemy to all righteousness" (Alma 34:23; Moro. 9:6). During the Millennium, one reason Satan will have "no power" is because of the "righteousness of [the Lord's] people" (1 Ne. 22:26).

Christ is the embodiment of all righteousness, the very "fountain of all righteousness" (Ether 8:26; 12:28; 1 Ne. 22:21; 2 Ne. 1:19; 8:8; 30:11; 31:5–9). Righteousness may also be an appropriate title referring to God the Father inasmuch as Jesus is called the "Son of righteousness" (2 Ne. 26:9; 3 Ne. 25:2; Ether 9:22; McConkie, 654–55). The righteousness of Jesus Christ, demonstrated in his perfect obedience to his father 's will, is not only the path his disciples must follow (2 Ne. 31:5–21) but is the very source of their salvation. Lehi1 testified to Jacob2, "I know that thou art redeemed, because of the righteousness of thy Redeemer" (2 Ne. 2:3).

See also Wicked, the/wickedness.

Bibliography

McConkie, Bruce R. Mormon Doctrine. 2d ed. Salt Lake City: Bookcraft, 1979.

RH

Righteousness, fulfill all

See Fulfill all righteousness.

Ripe

To become developed to the full extent necessary, either in goodness or in evil. For example, in Alma 26:5, "ripe" is used in the metaphor the "field was ripe" to indicate that the people were ready to receive the gospel. It also expresses the level of iniquity in a society that leads to its destruction (2 Ne. 28:16; Mosiah 12:12; Alma 10:19; 45:16; Hel. 13:14; Ether 2:15).

PYH

Riplah, hill

A hill near the river Sidon and the land Manti (Alma 43:31, 32) which Moroni1 used to conceal a part of his army during a battle with the Lamanites. As the Lamanites passed the hill Riplah, Moroni brought his men out from the hill 's south side and encircled the Lamanites (Alma 43:33–36). Ultimately, the victorious Moroni compelled his foes to enter a covenant of peace (Alma 44:20).

Riplakish

See Jared1, posterity of.

Ripliancum, waters of

Waters by which the Jaredite armies of Coriantumr2 and Shiz pitched tents in preparation for further battle. The interpretation of the term "Ripliancum" is given in the text as "large, or to exceed all" (Ether 15:8).

River of water

"River of water" is an example of Semitic phraseology called a construct state, translated into English as a phrase consisting of two nouns joined by the word "of." Other Book of Mormon examples include "mist of darkness," meaning "dark mist," and "words of plainness," meaning "plain words" (see Hebraisms). "River of water" simply means a riverbed that has water in it.

In the Book of Mormon the phrase is used in two contexts:

1. It is used by Nephi1 to indicate a river flowing through a valley beside which Lehi1 and his family camped after traveling three days from Jerusalem. Lehi named the river Laman and the valley Lemuel (1 Ne. 2:5–10). Several LDS scholars have argued that this "river of water" was a streambed in the dry country where rivers run primarily during the spring runoff, commonly referred to in Arabic as a "wadi." A spring runoff in the riverbed would indicate that the exodus of Lehi and his family occurred during the late winter or spring rainy season (Nibley, 76, 78–80; Hilton and Hilton, 62–75). But there is another possibility. Lehi spoke to his son Laman1 and admonished him to "be like unto this river, continually running into the fountain of all righteousness" (1 Ne. 2:9). This suggests that Lehi was comparing his son to a "continually running" body of water. Such a river has been discovered in the desert of Saudi Arabia in the vicinity of the wilderness where Lehi likely sojourned that apparently flows year round through a valley into the Red Sea (Potter).

2. Lehi saw a "river of water" in his vision of the tree of life (1 Ne. 8:13, 26; 12:16).

Nephi explained to his brothers that the river of water was a representation of the "awful hell . . . prepared for the wicked" (1 Ne. 15:26–29).

See also Gulf.

Bibliography

Hilton, Lynn M., and Hope A. Hilton. In Search of Lehi's Trail. Salt Lake City: Deseret Book, 1976.

Nibley, Hugh. Lehi in the Desert; The World of the Jaredites; There Were Jaredites. Vol. 5 of The Collected Works of Hugh Nibley. Edited by John W. Welch, Darrell L. Matthews, and Stephen R. Callister. Salt Lake City: Deseret Book and FARMS, 1988.

Potter, George D. "A New Candidate in Arabia for the Valley of Lemuel." Journal of Book of Mormon Studies 8:1 (1999): 54–63.

BMH

Robe of righteousness

See Righteous, the/ righteousness.

Rock

A symbol implying the steadiness, strength, and sustaining power provided by the Lord and his gospel. Following are four ways the Book of Mormon uses "rock" symbolically:

1. The fulness of the gospel. The Lord declared to Nephi1 that in the latter days the Nephite writings would come forth containing the "plain and precious" truths of his gospel that were "taken" from the Bible. These truths he called "my rock" (1 Ne. 13:28, 36; cf. D&C 11:24). The term refers to the spiritual safety afforded by the completeness of the truth versus the hazards of relying on an incomplete canon (1 Ne. 13:29, 34; cf. 2 Ne. 28:28–29).

2. The Lord. This is the most frequent use in the Book of Mormon. Nephi, like the biblical psalmist, praised the Lord by calling him "my God, and the rock of my salvation" (2 Ne. 4:30; cf. Ps. 18:46; cf. 1 Ne. 15:15; 2 Ne. 4:35; 9:45; Jacob 7:25; Hel. 5:12). This expresses the Savior 's saving acts in sure and dependable terms. On the other hand, the wicked cannot progress without the Lord. Instead, he becomes to them "a stone of stumbling, and . . . a rock of offense" (2 Ne. 18:14; cf. 4:33). Further, the Jews' rejection of Jesus is symbolized as the rejection of a building's cornerstone; ultimately, he is "the only sure foundation" upon which the Jews must build (Jacob 4:15–17).

3. A secure foundation . Having rock for a foundation portrays the ultimate safety and stability that come to those who found their lives upon the gospel. The sermon on the mount reference to this analogy clearly likens building on the rock to heeding Christ's teachings (Matt. 7:24–27). Yet, in the 3 Nephi account, the Savior also connects ordinances to this analogy: baptism and confirmation (3 Ne. 11:33–40) and the sacrament (3 Ne. 18:5–13). Thus, securing oneself to the "rock of our Redeemer" requires both following Jesus' teachings (Hel. 5:12; 2 Ne. 28:28; 3 Ne. 14:24–27) and participating in his ordinances (cf. 3 Ne. 27:13–22; D&C 33:11–13).

4. An object of a miracle during the biblical Exodus from Egypt. Several times Nephi rehearsed the incident when Moses struck a rock and it became the source of water for the wandering Israelites. This water-giving rock is a symbol of the sustaining powers of the Lord (1 Ne. 17:29; 20:21; 2 Ne. 25:20; cf. 1 Cor. 10:4).

See also Jesus Christ, names of; Types.

PAA

Rod

A stick, staff, or pole usually cut from the stem or branch of a tree. In the Book of Mormon, "rod" is used 22 times in 1 and 2 Nephi, often as a tool of punishment or correction. Thus, Laman1 and Lemuel "smote" Nephi1 and Sam "with a rod," precipitating the intervention of an angel (1 Ne. 3:28–29; cf. 2 Ne. 19:4), and figuratively, the Lord "straitened" the children of Israel "in the wilderness with his rod" (1 Ne. 17:41; cf. 2 Ne. 20:5, 15, 24, 26; 21:4 ). In addition to being a tool of chastisement and correction, the rod can also be a sign of divine authority and power. For example, Joseph1 prophesied of "a Moses" to whom the Lord would "give power . . . in a rod" (2 Ne. 3:17; cf. 20:26). In the Old Testament, the staff of Moses and Aaron1 was used as a sign of divine investiture of authority to demonstrate God's power to the king of Egypt (e.g., Ex. 4:2, 4, 17, 20; 7:9–10, 12, 15, 17, 19–20).

In Lehi1's vision of the tree of life a "rod of iron" represented the "word of God" (1 Ne. 11:25; cf. 8:20, 24, 30; 15:23–24).

"Rod," meaning a branch or descendant, is also found in 2 Nephi 21:1 // Isaiah 11:1, "And there shall come forth a rod out of the stem of Jesse" (see Isaiah chapter reviews, 2 Ne. 22 // Isa. 11, definitions, s.v. "rod").

SDR

Rod of iron

See Lehi1's dream.

Rooted

See Appendix C.