of the pearl of great price: moses - brigham young...

A Comprehensive Commentary

of the

Pearl of Great Price: Moses

together with references for further study

from the General Conferences of

The Church of Jesus Christ of Latter-day Saints

the Encyclopedia of Mormonism

and other doctrinal texts by General Authorities of the Church

Written and compiled by

Paul Nolan Hyde

Parrish Press Orem, Utah

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Copyright © 2010; 2015 by Paul Nolan Hyde, Ph.D. All rights reserved.

First Electronic Edition Copyright © 2015

Parrish Press, Orem, Utah 1842 South 50 East Orem, Utah 84058

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Preface

This project began as an attempt to provide my children and grandchildren something of their ancestor’s love and understanding of the scriptures. I began producing volumes many years ago which I was pleased to call Paraphrastic studies. I wrote one of these studies for each of the four Gospels and the letters of Paul. Eventually, however, I began to sense that there was much that I knew about the New Testament that my “translations” could not communicate. I therefore thought to write a comprehensive commentary on the entire New Testament, beginning with Matthew and concluding with the book of Revelation. As I published each of the nine volumes, I included the paraphrastic studies, where I had them, in conjunction with the commentary for each book in the New Testament. I began this project in 2005 and completed the final volume in 2010. The whole effort was a delight to my soul. A year before I retired from the Church Educational System, in 2003, I thought to produce an 1830 formatting of the Book of Mormon using the present text of the 1981 edition. This was a relatively easy task, given the technology available to me. I distributed these to my colleagues at the Orem Institute of Religion, members of my family, and a few other interested parties for the cost of printing and binding them. Sometime in the early spring of 2007, I was impressed to begin a verse by verse commentary on the Book of Mormon, a task that I had not presumed to attempt, inasmuch as there are no translation difficulties that abound in the Old and New Testaments. Yet, there were instances of nineteenth-century word usage and syntactic issues that I thought a commentary might help to clarify. As I began, however, I discovered that there was much more that I could communi-cate to my children of my understanding of the ancient record of the Nephites, material that I had gleaned as I taught the scriptures during my thirty-five year career with CES. This labor eventually produced five volumes of moderate size. As I published each segment of the commentary, I enclosed the 1830 formatting of each book in the Book of Mormon that I had devise several years before. The last volume also appeared in late 2010. By the time that I was fully engaged with writing commentaries on both the New Testament and the Book of Mormon, I had become infatuated with the idea that I might be able to expand the commentaries to include the other volumes of scripture as well. Thus, in the winter of 2010 I began writing commentaries on the Pearl of Great Price, and the Doctrine and Covenants. Once I finished with the Pearl of Great Price, I began to move ahead with the book of Genesis and the rest of the Old Testament. In the late fall of 2014 I finished the last of the commentaries on the Old Testa-ment, for a total of thirty-three printed and bound volumes. With these volumes and the others produced over the past ten years, I have completed commentary on every verse of the Standard Works of The Church of Jesus Christ of Latter-day Saints. My procedure for writing the Commentary was similar to that used in creating the original paraphrastic studies. The same reference texts were employed. For difficult words in Greek, Hebrew,

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and English I resorted to the works of James Strong and other lexicographers for linguistic insight. I consider the contributions made by conservative Protestant scholarship (as recorded in the New International Version) and conservative Catholic scholarship (as related in the New Jerusalem Bible). I resorted to the considered thought of Adam Clarke, one of the most prominent and prolific com-mentators on the sacred manuscripts available at the beginning of the nineteenth century, and who, I believe, was a man of great faith. I consulted with the Joseph Smith Translation at appropriate times (including in another column an indication that a JST change had been made for any given verse), and frequently to the writings of the General Authorities of The Church of Jesus Christ of Latter-day Saints, as I contemplated the possible meanings of each word and phrase. From time to time I resorted to Smith’s Bible Dictionary and Discovering the World of the Bible by LaMar Berrett for some of the more arcane information that I thought would illuminate the text. I have attempted to maintain a steady course throughout my commentaries, treating each verse as unique, and where appropriate, duplicate notes and the text rather than use cross-references within the volume. Some may find this a waste of paper and ink, but I frankly dislike having to rifle through pages or volumes trying to find the first instance of the note or commentary. The duplications are easily ignored; fumbling through pages cannot be. It is in the best interests of the reader, however, to contemplate the reasons why such duplications exist in the biblical text in the first place. They are purposeful and I have attempted to point out their purpose as I have progressed through each volume. My numbering system for the notes used in the body of the commentary was adapted from historical linguistic texts with which I am familiar and which I had found quite useful. The pattern used is chapter.verse.word; thus note “3.4.5” would contain material referring to the fifth word in the book of Hosea 3:4, for example. I make no comprehensive promises regarding the preciseness of my word count in any particular verse, but it will be close enough to eliminate any distressing confusion. Inasmuch as I began this series with the Gospel of Matthew, there will be times when I will make reference to my own work in that first volume. Sometimes there will be no more than a reference, “MT-C 23.4.5”; other times I may quote directly from the original text. In either case my sole motivation will be to facilitate the flow of ideas rather than to multiply words. There are enough words already. References to the Commentaries on other books of the New Testament are abbre-viated as follows:

Matthew—MT-C Mark—MK-C Luke—LK-C John—JN-C Acts—AC-C Romans—RM-C 1 Corinthians—1 CO-C 2 Corinthians—2 CO-C Galatians—GA-C

Ephesians—EP-C Philippians—PP-C Colossians—CL-C 1 Thessalonians—1 TH-C 2 Thessalonians—2 TH-C 1 Timothy—1 TM-C 2 Timothy—2 TM-C Titus—TT-C Philemon—PL-C

Hebrews—HB-C 1 Peter—1 PE-C 2 Peter—2 PE-C 1 John—1 JN-C 2 John—2 JN-C 3 John—3 JN-C Revelation—RV-C

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References to the Commentaries in the books of the Old Testament are as follows: Genesis—GE-C Exodus—EX-C Leviticus—LV-C Numbers—NM-C Deuteronomy—DT-C Joshua—JO-C Judges—JD-C Ruth—RU-C 1 Samuel—1 SM-C 2 Samuel—2 SM-C 1 Kings—1 KG-C 2 Kings—2 KG-C 1 Chronicles—1 CR-C

2 Chronicles—2 CR-C Ezra—ER-C Nehemiah—NE-C Esther—ES-C Job—JB-C Psalms—PS-C Proverbs—PV-C Ecclesiastes—ES-C Song of Solomon—SS-C Isaiah—IS-C Jeremiah—JR-C Lamentations—LM-C Ezekiel—EZ-C

Daniel—DA-C Hosiah—HS-C Joel—JL-C Amos—AM-C Obadiah—OB-C Jonah—JH-C Micah—MH-C Nahum—NA-C Habakkuk—HB-C Zephaniah—ZP-C Haggai—HG-C Zechariah—ZE-C Malachi—ML-C

I have also made reference to the other standard works of The Church of Jesus Christ of Latter-day Saints. The references to the Book of Mormon are articulated in bold and italics lettering using the following abbreviations:

1 Nephi—1 NE-C 2 Nephi—2 NE-C Jacob—JA-C Enos—EN-C Jarom—JM-C

Omni—OM-C Words of Mormon—WM-C Mosiah—MS-C Alma—AL-C Helaman—HE-C

3 Nephi—3 NE-C 4 Nephi—4 NE-C Mormon—MM-C Ether—ET-C Moroni—MR-C

The abbreviation TPW-C refers to the material found on the Title Page of the Book of Mormon and in the Testimonies of the Three and Eight Witnesses. The references to Sections that are in the Doctrine and Covenants are indicated as DC-C followed by the section number and verse (OD1-C and OD2-C are self-explanatory); The Pearl of Great Price references contained herein use the following abbreviations: MO-C, AB-C, SM-C, SH-C, and AF-C. In some cases I have taken on what some would consider controversial material. I make no apologies for so doing. I have found that my children are best served when an issue is approached head on, the differing points of view presented, and the rationale given as to why one school of thought ought to be preferred over another. Sometimes the decisions are logically founded; others the result of doctrinal points that are unique to theology of The Church of Jesus Christ of Latter-day Saints. In most cases I have not argued authorities, even though I could have inserted multiple references to the writings of scholars with whom I am familiar. I have chosen to have my sources on any particular issue to remain anonymous in the text of the commentary for several reasons. First and foremost, this work is my commentary, what I believe and hold to be true. In the end, that is what my children wish to know. Secondly, I did not wish to have my children accept or dismiss a particular view merely because of who had been the author of it. Many wonderful insights have been made by scholars both inside and outside of The Church of Jesus Christ of Latter-day Saints. Wherein I have found one view to be preferable over another has not been a partisan matter, but rather a matter of the mind, heart, and spirit cooperating together in an attempt to understand what must be the truth. Thirdly, I have been quite clear who my “authorities” have been. It is my fondest

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desire that my children would become as familiar with their writings as I have. Were I to cite all of my sources with extensive quotes from each, there would be no need for them to open any of the books that I have come to love. That, in part, is why I included the third column containing cross-references to the various doctrinal works in the Commentaries. Exceptions to this practice should be noted as being of extreme importance. In addition to the text of the Standard Works, together with my own commentary, I inserted a column of references for further study. The citations are taken from three major sources: the Con-ference Reports of The Church of Jesus Christ of Latter-day Saints from April 1980 to November 2002 (abbreviated as CR followed by the year, month, and page number); the Encyclopedia of Mor-monism (four volumes, abbreviated EM followed by the volume and page number); and A Scripture Index (a compilation of scripture references cited in various texts published by General Authorities of the Church). For those not familiar with the abbreviations used in A Scripture Index. I include them below: TPJS—Teachings of the Prophet Joseph Smith GD—Gospel Doctrine MA—Mediation and Atonement FWR—Far West Record DHC—History of the Church (7 vols.) TSWK—Teaching of Spencer W. Kimball MF—Miracle of Forgiveness FPM—Faith Precedes the Miracle MD—Mormon Doctrine

PM—Promised Messiah MM—Mortal Messiah (4 vols.) MLM—Millennial Messiah DNTC—Doctrinal New Testament Commentary (3 vols.) JC—Jesus the Christ AF—Articles of Faith DS—Doctrines of Salvation (3 vols.) AGQ—Answers to Gospel Questions (5 vols.)

As with each of the volumes previously published, I include two lists. The first, bound in front of the Commentary, is a listing of all of the words and phrases upon which I have made extensive remarks, a kind of sequential table of contents. I have also arranged this list alphabetically and have placed it at the end of the Commentary as a kind of index. A comprehensive alphabetical index for the entire volume appears as the last section of this book. Needless to say that all of the errors in the material submitted herein to the reader are the product of my own limitations as a scholar; all of the brilliance which may appear here is the product of minds and hearts filled with the fire of the Spirit of God, from whom all truth and beauty ulti-mately derive.

A Note on the Electronic Edition

Not only did my children and other family members receive bound copies of commentaries, but there were a number of friends and neighbors who had expressed an interest in them. There were requests from others who desired copies of what I had done, but I was not in a position to provide them with hard copies. Inasmuch as I had all of the volumes in computer files, I thought to compile each of the commentaries in some format that could be read on a smart device. I opted to use Adobe Acrobat, turning all of the work into PDF files. I have used these on my tablet for many years and have found them useful and far easier to cart about with me. In the early spring of 2015, my neighbor David Dollahite arranged for a meeting with Jack Welch and Marny Parkin regarding the possibility of BYU providing a dedicated web site so that there would be greater public access to my

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work. Thus began the present enterprise of editing and standardizing all that had done during the last ten years. My commentary on the Gospel of Matthew is the first of these electronic volumes. Within a year or so I hope to have all of the books available in the same format.

PNH Orem, Utah

September 2015

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Sequence of Specifically Noted Words and Phrases in Pearl of Great Price: Moses Commentary

1.1.9—Moses 1.1.20–22—exceedingly high mountain 1.2.15–17—glory of God 1.2.20—Moses 1.3.5—Moses 1.3.15—Endless 1.4.8—look 1.6.5—work 1.6.8—Moses 1.6.16—similitude 1.6.19–20—Only Begotten 1.6.43—God 1.6.50—present 1.7.11—Moses 1.7.14—for 1.8.7—Moses 1.8.25—ends 1.8.28—all 1.9.8—Moses 1.10.16—Moses 1.10.30—himself 1.10.34—cause 1.10.40—nothing 1.10.46—supposed 1.11.5—eyes 1.12.8—Moses 1.12.19–21—son of man 1.13.7—Moses 1.13.13–15—Who art thou? 1.13.21–23—son of God 1.14.19—transfigured 1.14.30–31—natural man 1.15.21–22—thy glory 1.16.1–3—Get thee hence 1.16.4—Satan 1.17.18—Call 1.17.23—name 1.18.3—Moses 1.18.36–37—Depart hence 1.19.4—Moses 1.19.16—ranted 1.19.26–27—Only Begotten 1.20.7—Moses 1.20.10—fear 1.20.30—strength 1.20.35–37—Depart from me 1.21.9—earth 1.22.30—Moses

1.23.6—Moses 1.24.15—Moses 1.24.28–29—Holy Ghost 1.25.27—Moses 1.25.43—waters 1.26.23—Israel 1.27.12—Moses 1.28.36—sands 1.30.7—Moses 1.31.10—Moses 1.34.3—first 1.34.10—Adam 1.34.13—many 1.36.7—Moses 1.36.33—heavens 1.37.7—Moses 1.37.10—heavens 1.40.3—Moses 1.42.6—Moses 2.1.11—Moses 2.1.19–20—this heaven 2.1.22–23—this earth 2.1.33—Beginning 2.1.36—End 2.1.42–43—Only Begotten 2.1.45—created 2.1.51—beginning 2.2.10–11—I caused 2.2.13–15—to come up 2.2.23–24—my Spirit 2.2.31—water 2.2.32–35—for I am God 2.5.7—Day 2.5.13—Night 2.5.15—this 2.5.20—word 2.5.33–36—evening and the morning 2.5.40—day 2.6.10—firmament 2.6.16—water 2.6.30—divide 2.7.13–14—great waters 2.7.20—waters 2.8.7—Heaven 2.8.17—day 2.9.7—gathered 2.9.17–20—and it was so 2.9.28–29—dry land

2.10.8—Earth 2.10.19—Sea 2.10.32—good 2.11.10—grass 2.11.12—herb 2.11.16–17—fruit tree 2.11.22—kind 2.11.25—tree 2.12.40—good 2.13.10—day 2.14.16—divide 2.14.27—signs 2.14.30—seasons 2.14.33—days 2.14.36—years 2.19.10—day 2.21.21—kind 2.21.41—good 2.23.10—day 2.24.15—kind 2.22.41—good 2.26.18—make 2.26.22—image 2.26.37—dominion 2.28.15—replenish 2.28.19—subdue 2.30.32—clean 2.31.19–20—very good 2.31.30—day 3.8.11—Eden 3.9.33–34—living soul 3.9.38—spiritual 3.9.51—sphere 3.9.86–88—tree of life 3.9.99–101—tree of knowledge 3.10.13—Eden 3.10.20—thence 3.10.27–28—four heads 3.11.12—Pison 3.11.20—Havilah 3.11.28—gold 3.12.12—bdellium 3.12.15—onyx 3.13.10—Gihon 3.13.19—Ethiopia 3.14.9—Hiddekel 3.14.17—Assyria 3.14.24—Euphrates

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3.15.16—Eden 3.15.18—dress 3.15.22—keep 3.17.4–11—tree of the knowledge of

good and evil 3.17.13—shalt 3.17.18—nevertheless 3.17.27—given 3.17.34—forbid 3.19.29—Adam 3.20.2—Adam 3.21.13—Adam 3.21.23—ribs 3.23.2—Adam 3.24.13—cleave 3.25.5—naked 4.1.8—Moses 4.1.15—commanded 4.1.30—beginning 4.1.70–71—thine honor 4.4.4—Satan 4.5.7—subtle 4.6.4—it 4.6.16—many 4.6.25—Eve 4.6.31—mind 4.7.26—mouth 4.12.35—fruit 4.14.19—cool 4.14.24—Adam 4.15.8—Adam 4.17.8—Adam 4.22.19—sorrow 4.22.27—desire 4.22.36—rule 4.23.3—Adam 4.24.16—herb 4.26.2—Adam 4.27.2—Adam 4.29.14—Eden 4.31.12—east 4.31.17—Eden 4.31.18—cherubim 4.31.21–22—flaming sword 4.32.12—Moses 4.32.44—Amen 5.1.17—Adam 5.1.20—till 5.1.26—dominion 5.1.30—beasts 5.1.53—Eve 5.3.11—Adam 5.4.2—Adam 5.4.4—Eve 5.4.29—Eden

5.5.30—Adam 5.6.6—angel 5.6.12—Adam 5.7.7–8—This thing 5.7.11—similitude 5.9.10—Adam 5.10.5—Adam 5.10.33—transgression 5.11.2—Eve 5.11.24—seed 5.12.2—Adam 5.12.4—Eve 5.13.43—carnal 5.13.44—sensual 5.13.46—devilish 5.16.2—Adam 5.16.4—Eve 5.16.24—Cain 5.17.9—Abel 5.17.27—Cain 5.18.2—Cain 5.18.15—offering 5.19.11—Cain 5.20.2—Abel 5.21.3—Cain 5.22.6—Cain 5.23.52—rule 5.24.10—father 5.24.18—Perdition 5.24.19—for 5.25.12—abominations 5.25.16—Cain 5.25.38—thee 5.26.2—Cain 5.26.18—Abel 5.27.2—Adam 5.27.12—Cain 5.28.7—Cain 5.28.12—brothers’ 5.29.5—Cain 5.30.5—Cain 5.31.2—Cain 5.31.7—Mahan 5.32.2—Cain 5.32.11—Abel 5.33.2—Cain 5.33.13—free 5.34.6—Cain 5.34.9—Abel 5.34.22—keeper 5.37.19—vagabond 5.38.2—Cain 5.40.24—mark 5.40.26—Cain 5.41.2—Cain

5.41.15—wife 5.41.20—brethren 5.41.26—Nod 5.41.31—Eden 5.42.2—Cain 5.42.11—Enoch 5.43.3—Enoch 5.43.6—Irad 5.43.15—Mahujael 5.43.24—Methusael 5.43.33—Lamech 5.44.2—Lamech 5.44.13—Adah 5.44.20—Zillah 5.45.2—Adah 5.45.4—Jabal 5.45.26—Jubal 5.46.2—Zillah 5.46.6–7—Tubal Cain 5.46.25—Naamah 5.47.2—Lamech 5.47.7—Adah 5.47.9—Zillah 5.47.42–43—young man 5.48.2—Cain 5.48.8—Lamech 5.49.2—Lamech 5.49.15—Cain 5.49.20—Mahan 5.49.34—Irad 5.49.38—Enoch 5.49.51—Adam 5.50.2—Lamech 5.50.10—Cain 5.50.13—Abel 5.51.6—Cain 5.52.5—Lamech 5.53.14—Lamech 5.54.2—Lamech 5.57.25–27—meridian of time 5.59.8—Adam 5.59.11–12—holy ordinance 5.59.37—Amen 6.1.2—Adam 6.2.2—Adam 6.2.17—Seth 6.2.36—Abel 6.2.38—Cain 6.3.6—Seth 6.3.14–15—acceptable sacrifice 6.3.20—Abel 6.3.26—born 6.3.34—Enos 6.4.4–5—these men 6.5.15—language

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6.5.17—Adam 6.7.4—Priesthood 6.8.3—prophecy 6.8.4—Adam 6.8.35—saying 6.8.35—likeness 6.9.5—his 6.9.10—female 6.9.21—Adam 6.9.38–40—footstool of God 6.10.2—Adam 6.10.8—years 6.10.16—likeness 6.10.20—image 6.10.25—Seth 6.11.5—Adam 6.11.10—Seth 6.12.6—Adam 6.13.1—Seth 6.13.10—Enos 6.14.2—Seth 6.14.7—Enos 6.16.5—Seth 6.17.2—Enos 6.17.8—Cainan 6.17.13—residue 6.17.27—Shulon 6.17.32—land 6.18.2—Enos 6.18.7—Cainan 6.19.2—Cainan 6.19.8—Mahalaleel 6.20.2—Mahalaleel 6.20.8—Jared 6.21.2—Jared 6.21.11—Enoch 6.22.10—Adam 6.23.2—they 6.24.11—Jared 6.25.2—Enoch 6.25.8—Methuselah 6.26.7—Enoch 6.26.11—land 6.27.9—Enoch 6.27.14–15—this people 6.28.52—Adam 6.29.4—foresworn 6.29.18—hell 6.31.3—Enoch 6.31.38—lad 6.31.42—people 6.31.48—slow 6.32.7—Enoch 6.32.20—pierce 6.34.16—mountains

6.34.23—rivers 6.35.6—Enoch 6.36.5—spirits 6.36.32—land 6.36.34—seer 6.36.41–42—his people 6.37.7—Enoch 6.38.12—saying 6.40.11—Mahijah 6.41.13—Cainan— 6.41.28—father 6.42.13—Cainan 6.42.16–17—sea east 6.43.2—Enoch 6.45.2—death 6.45.24—Adam 6.46.14—pattern 6.46.28—language 6.47.3—Enoch 6.48.8—Adam 6.51.7—Adam 6.52.49–50—Jesus Christ 6.53.4—Adam 6.53.40—Eden 6.55.6—Adam 6.55.13—conceived 6.55.15—sin 6.56.24–25—another law 6.57.40—Adam 6.57.41–43—Man of Holiness 6.57.60–61—Jesus Christ 6.57.64—Judge 6.59.18—born 6.59.29—which 6.59.46–47—born again 6.64.12—Adam 6.67.6—order 7.1.7—Enoch 7.1.15—Adam 7.2.3–4—that time 7.2.6—Enoch 7.2.24—Mahujah 7.2.46—Simeon 7.5.13—Shum 7.6.21—Canaan 7.7.16—Canaan 7.7.30—Shum 7.8.11—heat 7.8.24—blackness 7.8.31—Canaan 7.9.22—Sharon 7.9.27—Enoch 7.9.32—Omner 7.9.37—Heni 7.9.42—Shem

7.9.47—Haner 7.9.52—Hanannihah 7.12.7—Enoch 7.12.21—Canaan 7.13.8—Enoch 7.13.26—spake 7.13.87—language 7.14.13—sea 7.15.3—giants 7.17.35—mountains 7.18.7—Zion 7.18.13—heart 7.18.16—mind 7.18.20—righteousness 7.18.25—poor 7.19.2—Enoch 7.19.34—Zion 7.20.7—Enoch 7.20.8—talked 7.20.19—Zion 7.21.11—Enoch 7.21.23—Zion 7.22.2—Enoch 7.22.15—Adam 7.22.33—Cain 7.22.40—black 7.23.4—Zion 7.23.10—Enoch 7.24.4—generation 7.24.8—Enoch 7.25.17—Wo 7.27.2—Enoch 7.27.34—Zion 7.28.22—Enoch 7.29.2—Enoch 7.31.5—Zion 7.32.5—Enoch 7.32.36—Eden 7.35.5–7—Man of Holiness 7.39.2–3—That which 7.39.25—day 7.41.11—Enoch 7.42.2—Enoch 7.42.5—Noah 7.43.2—Enoch 7.43.5—Noah 7.44.3—Enoch 7.45.7—Enoch 7.45.11—Noah 7.45.14—all 7.46.10–12—meridian of time 7.47.3—Enoch 7.47.27—lifted 7.47.31—Lamb 7.47.53—Zion

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7.48.7—Enoch 7.48.27—mother 7.49.3—Enoch 7.49.33—Noah 7.50.7—Enoch 7.50.28–29—Jesus Christ 7.49.33—Noah 7.51.11—Enoch 7.51.33—Noah 7.53.7—he 7.53.10—seed 7.53.11—Messiah 7.53.21—King 7.53.23—Zion 7.53.25—Rock 7.53.38—gate 7.53.40—climbeth 7.54.7—Enoch 7.55.6—Enoch 7.55.17—lifted 7.56.6—voice 7.56.11—veiled 7.56.15—creations 7.56.21—groaned 7.56.24—rocks 7.56.29—saints 7.57.6—spirits 7.57.10—prison 7.57.23—remainder 7.58.3—Enoch 7.59.2—Enoch 7.59.8—ascend 7.59.18—Lord 7.59.24—again

7.59.64—right 7.60.6—Enoch 7.60.40—Noah 7.62.9—heaven 7.62.19—earth 7.62.54—flood 7.62.75–76—Holy City 7.62.100—tabernacle 7.62.106—Zion 7.62.108–109—New Jerusalem 7.63.6—Enoch 7.64.11—Zion 7.65.7—Enoch 7.67.5—Enoch 7.68.6—Zion 7.68.11—Enoch 7.69.2—Enoch 7.69.17—Zion 8.1.6—Enoch 8.2.7—Methuselah 8.2.11—Enoch 8.2.14—taken 8.2.36—Noah 8.3.7—Methuselah 8.3.22—Noah 8.5.7—Methuselah 8.5.16—Lamech 8.6.2—Methuselah 8.6.7—Lamech 8.7.6—Methuselah 8.8.2—Lamech 8.9.6—Noah 8.9.29—cursed 8.10.2—Lamech

8.10.7—Noah 8.11.6—Lamech 8.12.2—Noah 8.12.12—Japheth 8.12.19—Shem 8.12.21—her 8.12.38—Ham 8.13.2—Noah 8.13.18–20—sons of God 8.15.6—Noah 8.16.7—Noah 8.17.6—Noah 8.17.29–33—an hundred and twenty

years 8.18.7—giants 8.18.14—Noah 8.19.5—Noah 8.19.33—Enoch 8.20.7—Noah 8.21.19–21—sons of God 8.21.29–31—daughters of men 8.21.77—Noah 8.23.7—Noah 8.24.14–15—Jesus Christ 8.25.4—Noah 8.26.36—Noah 8.27.3—Noah 8.27.19—perfect 8.27.34—Shem 8.27.35—Ham 8.27.37—Japheth 8.30.5—Noah

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A Commentary on the Scriptures by

Paul Nolan Hyde, Ph.D.

The Book of Moses

0.0 In the Spring of 1820, God the eternal Father and His Son, the Lord Jesus Christ, appeared to the boy Joseph Smith in answer to his question regarding the means to salvation and where on the earth it might be found. Suffice it to say that the direct answer was deferred, and indeed Joseph himself would be instrumental in answering the question not only for himself but for millions of others as well. Three years later, on 21 September 1823, Joseph was visited by an angel who announced that he had been selected to bring forth a volume of ancient American history and doctrine that had been preserved from the destruction of a civilization that had prevailed on this continent for nearly a thousand years. In the process of time, Joseph Smith was permitted to retrieve the collection of plates upon which the record was engraved. Beginning in April of 1829, the translation began in earnest, aided by a sacred instrument known as the Urim and Thummim. The translation was essentially complete by the end of June 1829. Preparations were then made to bring the record to light as a published volume called the Book of Mormon, the first bound copies appearing in March 1830. While Joseph and his scribe, Oliver Cowdery, were engaged in the translation, they were visited first by John the Baptist and then by the ancient Apostles Peter, James and John who bestowed upon them the priesthood of God, the power to baptize, the power to confer the gift of the Holy Ghost, and the keys by which the Church of Jesus Christ could once more be established upon the earth. On 6 April 1830, the ancient Christian Church was restored in the humble home of Peter Whitmer Senior in Fayette, New York. Shortly thereafter, in June 1830, Joseph Smith was given to understand that he would be given the opportunity to review the Old and New Testaments of the Bible with the intent to restore the original intent of the ancient Apostles and prophets who contributed to the volume. The project lasted for several years, and although the Joseph Smith Translation was not fully completed, yet much clarity and disambiguation was achieved. The book of Moses was received in connection with the prophet’s work on the Old Testament, specifically with the book of Genesis. 1.0 Between 6 April and June 1830, the prophet Joseph Smith and his com-panions in the ministry were engaged in a variety of activities, most of which resulted in the growth of the infant Church in western New York. They were also embroiled in continuing opposition to their message, some of which resulted in frivolous lawsuits and court hearings. None of the charges were ever sustained. While Joseph and Oliver were residing in Colesville, Pennsyl-vania, in June 1830, the membership of the fledgling Church were blessed with a revelation which is now published as the first chapter of the book of Moses. Moses 1 appeared in print the first time on 16 January 1843 in the Church periodical, Times and Seasons, volume 4, pages 71–73. 1.1 Prophets are frequently taken to high mountains in order to commune with the Lord God of Israel. Nephi the son of Lehi was taken to such a mountain when he was permitted to view his father’s vision of the Tree of Life

Moses

Selections from the Book of Moses

An extract from the translation of the Bible as revealed to

Joseph Smith the Prophet,

June 1830–February 1831

Chapter 1 (June 1830) 1 THE words of God, which he spake unto Moses at a time when Moses was caught up into an

Moses AGQ 2 206 DHC 2 390 DNTC 1 625 DS 1 46 MD 384, 515,

543, 563 MLM 113 MM 4 369 PM 305 EM 1:138, 216,

340, 349 EM 2:457, 505,

767 EM 3:1071,

1072, 1139 EM 4:1709,

1765, 1770, 1780, 1782, 1788, 1793, 1806, 1816, 1821

Moses 1 AF 50 AGQ 2 146 DHC 1 98 DNTC 1 77,

128 DNTC 2 445 DNTC 3 194 DS 1 75 MD 169, 170,

250, 278, 515, 563, 824

MLM 274 MM 1 409

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(see 1 NE-C 11.1). Ezekiel was lifted up to a very high mountain in order to view the Temple in the latter days (see EZ-C 40.2). The Savior was led of the Spirit unto a high mountain to view the mighty kingdoms of the world (see MT-C 4.8). Jesus also led three of his disciples into a high mountain that they might be instructed in the principles of eternity (see MT-C 17.1). John the Beloved was taken to a great and high mountain in order to see the New Jerusalem (see RV-C 19.10).

1.1.9—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-lous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.1.20–22—exceedingly high mountain—It is bootless to attempt to identify this particular mountain inasmuch as the Lord has been quite specific about the fact that no one among the children of men shall know the name thereof (see 1.42). This has not hindered speculation, however. Assuming that the mountain was located in the vicinity of the upper reaches of the Red Sea, Mount Sinai (7497 feet) and Jubal al lawz (8464) would appear to be the most likely candidates. As moun-tains go, however, neither is exceedingly high.

1.2 This particular experience as recorded here was not the only time the Lawgiver stood in the presence of God (see EX-C 33.11). Moses’ experience with the Lord God was not unique. Adam, Enoch, Noah, Abraham, Isaac, and Jacob communed personally with the Almighty. The brother of Jared and other characters in the Book of Mormon were so blessed as well.

1.2.15–17—glory of God—Although we may not fully comprehend the nature of the power that protected Moses, we may conclude that all mortals who have ever been in the presence of the Father and the Son have been necessarily transfigured to a Terrestrial state.

1.2.20—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-lous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea

exceedingly high mountain, 2 And he saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence.

EM 1:54, 216, 765, 767, 811

EM 3:1071 EM 4:1652,

1666 Moses 1:1 EM 1:216 Moses 1:1–2 AF 32 AGQ 2 163 Moses 1:1–4 JC 8 EM 2:551 Moses 1:1–6 MM 1 81 Moses 1:1–11 PM 602 Moses 1:1–16 PM 443 Moses 1:1–41 DS 1 161 Moses 1:1–42 DS 2 233 EM 4:1709 Moses 1:2 AF 50 FPM 86 JC 57 TSWK 4 EM 2:731 EM 4:1511 Moses 1:2–39 EM 2:753 Moses 1:2, 11 EM 2:551, 959 Moses 1:2–5, 8–

11, 35–38 EM 2:958

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how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.3 The question arises from time to time as to the character with whom Moses is speaking directly. Clearly, the words are those of God the eternal Father (see 1.6), but the personage is actually the Lord Jesus Christ in his pre-mortal state as the Lord God Jehovah. The circumstances are similar to those experienced by the Apostle John when he entertained the angel of the Lord while the former was in exile upon the isle of Patmos. From the beginning of the vision until almost the very end, John supposed that he was speaking directly to the Lord Jesus Christ. When he fell at the personage’s feet to wor-ship him, the angel forbade him announcing that he was one of John’s fellow servants in the Kingdom of God (see RV-C 19.10).Three chapters later, John the Beloved was again moved to worship the angel and again was forbidden to do so. The angel, however, continued speaking the words of his message as if he were the very Son of God (see RV-C 22.8–16). In all of these and similar instances we may perceive the outward effects of divine investiture of authority.


1.3.15—Endless—It is useless for mortal men to contemplate eternity, because they have no present facility for doing so. All that we experi-ence here upon the earth is rife with beginnings and endings. Most of us remember nothing of our physical birth, and those limited few who do seem to remember something of that wonderful experience cannot speak with any authority regarding the events they may have had prior to their conception. There may come a time, indeed, when we might be able to assume this title, but for now the whole notion eludes us.

1.4 The Lord Jesus Christ had served as the executor of the Father’s will regarding the creation of the earth and all that pertained to it. It is clear as well, that Jesus’ labors have not been confined to this particular planet, even though we are not privy to the details. In this instance, however, Jesus is again speaking for and in behalf of God the eternal Father. The Lord proposes to reveal something of the creation of this earth and of the progress of mankind in their journey toward salvation and exaltation.

1.4.8—look—This injunction serves to command Moses to open his spiritual eyes, by which he can perceive the past, the present, and the

3 And God spake unto Moses, saying: Behold, I am the Lord God Almighty, and Endless is my name; for I am without beginning of days or end of years; and is not this endless? 4 And, behold, thou art my son; wherefore look, and I will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease.

Moses 1:3 DNTC 1 761 DNTC 3 101 JC 36 MD 226, 237,

243 EM 2:454 EM 4:1479 Moses 1:3–6 MA 36 Moses 1:4 FPM 53 Moses 1:4, 33–35 EM 2:958

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future. 1.5 A portion of the glory of God had come upon the prophet Moses by which he was able to withstand the presence of the divine being that stood before him. This was sufficient to transfigure his mortal body into a state which would allow the interview. We may only speculate as to the precise result that would transpire if a superabundance of the glory of God were to infuse a prophet’s tabernacle of clay. Would the man’s body cease to function? Would the man be translated? Moses is hereby cautioned that there is a limited to that which the Lord can reveal to him at that particular time. 1.6 In his service to the House of Israel, they who were enslaved in the land of Egypt, Moses functioned very much in the same fashion as the Lord Jesus Christ in his role as the Savior of mankind. Jesus is capable of overcoming the monsters death and hell because of his infinite mercy, compassion, and love

1.6.5—work—Included in all that the Lord God would task him with, would be the deliverance of the children of Israel from the land of Egypt where they were being held in bondage, and had been for several centuries.


1.6.16—similitude—This is true in several aspects. First of all, both Moses and the Lord Jesus are spirit sons of God the eternal Father. They are of the same race. Likewise, the creation of the physical body for all of mankind follows the same pattern as the form of the spirit body. Moses and Jehovah looked alike in the flesh. In addition, the ministry of both Moses and Jesus were similar as they confronted the enemies of the covenant and the covenantal people. Moses rendered unto the House of Israel the Law by which they would be governed during their mortal sojourn upon the earth; Jesus introduced the fullness of the Gospel by which the children of men would be prepared for eternal life.

1.6.19–20—Only Begotten—Although all of those who have ever dwelt upon this earth as children of men are indeed the spirit children of God the Father, only one mortal child has been fathered by Him, even the Lord Jesus Christ. Insofar as his status in the premortal councils is concerned, Jesus was always referred to as the Firstborn, the eldest spirit child of God of all those who would pertain to this earth.

1.6.43—God—We may say with confidence that at the time that God was speaking to Moses, only our Father in Heaven was experiencing eternal life. None of his spirit children who had shouted for joy at the creation

5 Wherefore, no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth. 6 And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all.

Moses 1:5 EM 2:551, 977 Moses 1:6 AF 43, 49, 93,

95 AGQ 2 139 DNTC 2 72 JC 39 MD 546 PM 310 EM 2:739, 740,

753, 869, 959 Moses 1:6, 25–28,

40–41 EM 2:959

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of the earth had achieved exaltation, not even Jehovah himself. 1.6.50—present—The spirit of God comprehends all things, past, present,

and future, throughout the full range of all creation. There is nothing that He does not know; there is nothing with which he is not acquainted.

1.7 The one thing that the Lord was going to show Moses was the earth upon which Moses was standing. Any more than that and Moses may very well have been subject to those conditions alluded to earlier (see 1.5).


1.7.14—for—That is to say, since Moses was in the particular world that he pertained to, the Lord was willing to show unto him all things pertaining to its creation, salvation, and exaltation.

1.8 Moses is presented the entire history of the earth, from the time of its creation until the time it will suffer death, be resurrected, and assume its destined Celestial glory. In every dispensation when there have been men and women prepared and worthy to have this knowledge presented to them, the Father and the Son have seen to it that the righteous experience a similar revelation, by which they may know from whence they came, why they dwell upon this planet, and what their ultimate blessings may be. Moses may have intellectually understood that which was set before him on that exceedingly high mountain before he had the vision, but having the whole history of the world presented to him as a complete revelation effected him deeply.

1.8.7—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-lous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from

7 And now, behold, this one thing I show unto thee, Moses, my son, for thou art in the world, and now I show it unto thee. 8 And it came to pass that Moses looked, and beheld the world upon which he was created; and Moses beheld the world and the ends thereof, and all the children of men which are, and which were created; of the same he greatly marveled and wondered.

Moses 1:8 FPM 86 Moses 1:8, 27–28 EM 2:958 Moses 1:8, 27–29 EM 4:1490 Moses 1:8, 42 EM 2:958

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the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.8.25—ends—That is to say, the beginning and the ends. The word “ends” also suggests that Moses was presented with the purpose for which the earth was created.

1.8.28—all—One can only be a savior when one fully understands the nature of that which needs saving. Needless to say, Moses must have learned something of the children of Israel who at that time were weltering in bondage in the land of Egypt. He was given a compre-hensive understanding of the history of all who dwelt upon the earth at that time.

1.9 The glory of the Lord had been upon Moses for a length of time, by which power he was able to withstand the presence of the divine being who had been instructing him. We may speak directly to the cause as to why Moses then fell to the earth, but he was clearly indisposed. We may find comparable experi-ences in the life of the prophet Joseph Smith in connection with the First Vision (see SH-C 1.20) and after his interviews with the angel Moroni (see SH-C 1.48).


1.10 Some scholars have speculated that this period of incapacity is referred to by Jude in his general epistle (see JU-C 1.9). However, our present account mentions nothing of the archangel Michael. We must, therefore, leave the matter to future clarification through revelation. Those who have experienced like interviews with divine beings can speak with authority as to the effects associated with having the glory of the Lord withdraw; those without such experience may only opine as to what has transpired.

1.10.16—Moses—The son born to Amram and Jochabed while the chil-dren of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miraculous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot

9 And the presence of God with-drew from Moses, that his glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth. 10 And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man; and he said unto himself: Now, for this cause I know that man is nothing, which thing I never had supposed.

Moses 1:9 FPM 86 TSWK 4 Moses 1:9–11 EM 2:968 Moses 1:10 CR02-A 37 EM 1:54 Moses 1:10–11 EM 4:1485

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of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliver-ance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.10.30—himself—He was overheard, however (see 1.12). 1.10.34—cause—The fact that he had been overcome with physical weak-

ness after having conversed with the Lord for a time. 1.10.40—nothing—That is to say, in comparison to the power, glory, and

wisdom of the God of Heaven. 1.10.46—supposed—By this time Moses had received the finest education

that the Egyptian civilization could provide, which would have been prodigious in any age of the earth. He also had been taught at the feet of his father-in-law, Jethro the high priest of Midian, for a goodly number of years. Moses’ training had demonstrated to him that in both the secular and ecclesiastical realms, mortal men had achieved great understanding as to the nature of this earth and the way one could effectively and successfully make one’s way through it. After having seen all through the eyes of the Lord God of Israel, however, had revealed to him how little the children of men actually understood about the divines purposes that had brought about the creation of this earth and the destiny of the human race.

1.11 Moses’ knowledge had come at the feet of experienced, learned men whom he had, for the most part, believed. Whatever truths the Egyptians and his father-in-law may have been able to communicate to Moses were now accompanied by the understanding that had been revealed to the prophet’s mind and heart by the power and influence of the Holy Ghost in the presence of God.

1.11.5—eyes—Men may quibble about the nature of man’s existence, and they have done so at length, but Moses clearly articulates here one of the fundamental truths of eternity. Man is a dual being; that is to say, every person born upon this earth had elsewhere his or her beginning. We are the spirit children of God the eternal Father, filled with light and truth after dwelling eons in the presence of our Celestial family. Each spirit child who had accepted the plan of happiness in the pre-mortal councils was prepared to receive a physical body through natural birth, a process by which the intelligent spirit would be clothed with a tabernacle of clay. When a person receives that body, certain limitations are placed upon his spiritual awareness, even though a whole new set of sensory experiences has been provided him. One of the challenges given to every mortal is learning to regain spiritual sensitivity in spite of the overpowering effects of physical existence. When a man is sufficiently infused by the power of God, as was Moses on this occasion, all of the senses of the spirit body are awakened, providing a medium of learning and comprehension that transcends that of the physical senses. The physical body is in contact with the world and the spirit can commune with eternity, thus providing infinite opportunities for further instruction.

1.12 We need not bring into question the worthiness or integrity of the prophet Moses simply because Satan had the power to tempt him. We might as well question the integrity of the Son of God himself while in the wilderness shortly after his baptism by John. So long as we are in the world, Lucifer and

11 But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face, for I was transfigured before him. 12 And it came to pass that when Moses had said these words, behold, Satan came tempting him, saying: Moses, son of man, worship

Moses 1:11 AF 32, 50 DNTC 1 404 FPM 87 JC 57 MD 803 MM 3 67 EM 4:1484,

1485, 1486 Moses 1:12 JC 143 MD 193 CR00-O 62

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his followers have a degree of power to tempt and afflict the faithful, whether directly or by means of those men who have allowed themselves to be influenced by evil.


1.12.19–21—son of man—There can be no question that Moses was a child of the earth, a mortal born to physical parents in a lost and fallen world, but Satan is not simply stating a fact. He is deliberately defying the declaration that God had made several times that Moses was His son as well.

1.13 Moses was not to be bullied by the devil. The prophet knew who he himself was because he had the testimony of God regarding his status before Heaven. Moses was experienced. He knew immediately that the being who stood before him soliciting his adulation was not of the same caliber as the one who had preceded him. Lucifer can appear as an angel of light to those who are willing to receive him, but that light is hardly more than a glimmer when compared to that of the premortal Christ.


1.13.13–15—Who art thou?—There have been others who, for their own reasons and circumstances, have failed to ask that question and thereby were deceived and corrupted (see AL-C 30.52–53).

1.13.21–23—son of God—Moses had been attentive while the Lord God spoke with him.

me. 13 And it came to pass that Moses looked upon Satan and said: Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten; and where is thy glory, that I should worship thee?

Moses 1:12–13 AGQ 3 81 Moses 1:12–20 AF 412 Moses 1:12–22 EM 2:476, 959 Moses 1:13 FPM 87 TSWK 34 Moses 1:13–14 TSWK 35 Moses 1:13–15 FPM 88

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1.14 The exhilaration of having been transfigured and of having an audience with a divine being was something not to be forgotten. Moses knew that his flesh would have been consumed had be not been filled with the power and glory of God (see 1.11).

1.14.19—transfigured—Moses was infused with the spirit of God suffi-ciently that he might stand in the presence of the premortal Christ. His physical body partook of at least the glory of the Terrestrial Kingdom.

1.14.30–31—natural man—That is to say, in the Telestial state. 1.15 Had not Moses been transfigured prior to the appearance of Lucifer, it might have been possible for Satan to have deceived him. As it was, the devil was easily detected and Moses then chose to follow the greater light and knowledge that he had received at the hand of the Savior. This is a choice that we must all make, often on multiple occasions.

1.15.21–22—thy glory—Satan had once dwelt in the presence of God, a son of the morning, one who had been gifted with great power and authority. During the many hundreds of years that had passed away since Lucifer and his followers had been cast out, the premortal glory of these evil spirits had diminished considerably. Typical of abject wicked-ness, Satan himself did not know how much of his former glory he had lost.

1.16 Moses fully understood the role of the Lord Jesus Christ in the Meridian of Time, that Jesus would accomplish the atoning sacrifice in behalf of the children of men and also break the bands of physical death through the power of the resurrection. The Lord had declared that Moses had been given a similar task in bringing freedom to his fellow Israelites. This was an errand for which he had been prepared, one which he was cognizant of before he left Egypt to sojourn in the land of Midian for forty years.

1.16.1–3—Get thee hence—This constitutes the first instance of Moses commanding Lucifer to depart from him. Note that for whatever rea-son he does not command him in the name of the Lord Jesus Christ to depart.

1.16.4—Satan—Moses knew precisely who was tempting him and easily identified him as an adversary, the exact meaning of the name “Satan”.

1.17 We do not know the exact circumstances which precipitated this inter-view with the Lord God of Israel. We are not exactly certain when it took place, except to say that it was after Moses’ experience with the burning bush in the regions inhabited by his father-in-law (see EX-C 3.1–10).

1.17.18—Call—These particular instructions to Moses regarding the nature of his prayers is not found in the account recorded in the third and fourth chapters of Exodus as it currently stands.

1.17.23—name—This has always been the practice of the saints since the beginning of time.

1.18 Satan could teach nothing to Moses, except how to apostatize and place in jeopardy his eternal future and the future of all those whom he loved. The Lord had proven beyond any shadow of doubt that he was filled with light and truth that comprehended all time and eternity. Moses desired to be instructed by the greater light. Some men have not been as wise.

1.18.3—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-lous set of circumstances, the babe Moses was raised in the household

14 For behold, I could not look upon God, except his glory should come upon me, and I were trans-figured before him. But I can look upon thee in the natural man. Is it not so, surely? 15 Blessed be the name of my God, for his Spirit hath not alto-gether withdrawn from me, or else where is thy glory, for it is darkness unto me? And I can judge between thee and God; for God said unto me: Worship God, for him only shalt thou serve. 16 Get thee hence, Satan; deceive me not; for God said unto me: Thou art after the similitude of mine Only Begotten. 17 And he also gave me com-mandments when he called unto me out of the burning bush, saying: Call upon God in the name of mine Only Begotten, and worship me. 18 And again Moses said: I will not cease to call upon God, I have other things to inquire of him: for his glory has been upon me, where-fore I can judge between him and thee. Depart hence, Satan.

Moses 1:15 AF 412 Moses 1:16 FPM 88 Moses 1:17 DNTC 2 72 MD 546 PM 559 Moses 1:17, 25 EM 1:340 Moses 1:17, 26 EM 2:958 Moses 1:18 FPM 88

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of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.18.36–37—Depart hence—This is the second instance of Moses’ com-mandment to Lucifer to depart from his presence. Note again that Moses fails to do so in the name of the Savior.

1.19 Here we see the true spirit of the evil one, a man susceptible to frustra-tions and tantrums, with little or no control over his violent emotions. He conspired with hundreds of millions of the children of God to take possession of the throne of Heaven, but failed utterly in his attempt. He was cast out of the Celestial Kingdom to tempt and afflict fallen men, a task that he pursues with great enthusiasm. Yet he is diminished and can only spew out his venom upon those who will not submit themselves to his will. He has, for a very long time, had delusions of grandeur.


1.19.16—ranted—The English word “ranted” suggests the following senti-ments: “to rave in violent, high sounding or extravagant language, with-out dignity of thought, noisy, boisterous, empty declamation”.

1.19.26–27—Only Begotten—In fact, Satan is the Never Will Be Begotten; he will never be allowed to take upon himself a tabernacle of clay, notwithstanding his vain attempts to usurp the bodies of those who dwell upon the earth.

1.20 If Satan had been attempting to intimidate Moses with his insanity, then he succeeded to a degree.

1.20.7—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-

19 And now, when Moses had said these words, Satan cried with a loud voice, and ranted upon the earth, and commanded, saying: I am the Only Begotten, worship me. 20 And it came to pass that Moses began to fear exceedingly; and as he began to fear, he saw the bitterness of hell. Nevertheless, calling upon God, he received strength, and he

Moses 1:19 FPM 88 PM 159 Moses 1:20 EM 2:505 Moses 1:20–22 EM 2:753

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lous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.20.10—fear—This emotion is the polar opposite of faith and is the pre-eminent emotion to be found among the denizens of hell. Those who inhabit the spirit prison are anxious about their circumstance and particularly what is going to eventually happen to them. Typically they have little or no hope. This is the sting of death; this is the bitterness of hell.

1.20.30—strength—We should probably assume that Moses was confirmed in his faith by the Holy Ghost, one of the most precious of gifts from God.

1.20.35–37—Depart from me—This constitutes the third instance of Moses having commanded Lucifer to depart from him. Once again, he has failed to do so in the name of the Son of God

1.21 The devil is unnerved and the spirit of the earth likewise eschews the power of Satan. Moses continues to be strengthened in his faith and it finally occurs to him that if he is ever going to successfully dismiss Lucifer, he must do so in the proper fashion, by invoking the name of the Son of God. Satan could not withstand the power of the priesthood coupled with the name of the Only Begotten.

1.21.9—earth—It is probably certain that the earth was reacting to the presence of the Holy Ghost that was again infusing the prophet Moses.

1.21.12—Moses—The son born to Amram and Jochabed while the chil-dren of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miraculous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliver-ance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.22 All of the wicked ultimately suffer these same emotions; for them there is only misery, frustration, and anger. Lucifer knows that he has been bested

commanded, saying: Depart from me, Satan, for this one God only will I worship, which is the God of glory. 21 And now Satan began to tremble, and the earth shook; and Moses received strength, and called upon God, saying: In the name of the Only Begotten, depart hence, Satan. 22 And it came to pass that Satan cried with a loud voice, with weep-

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once again. He lost to the faithful hosts in Heaven, and he continually fails in his attempts to assert his will against the chosen servants of God upon the earth. Moses was to serve as one of the guiding lights of the covenant people for more than eighteen hundred years. To have subverted him would have meant a great injury against the fulfillment of the promises of God, making the task far more difficult than it already was.


1.23 We should probably assume that Lucifer managed to have this rather embarrassing moment excised from the sacred record along with many other plain and precious things (see 1 NE-C 13.24–40).


1.24 Moses had once feared, and in that fearing had perceived the bitterness of hell. He subsequently was strengthened by the power and influence of the Holy Ghost by which he wisely commanded Lucifer to depart. With the Holy Ghost still upon him, Moses once again turned his attention to the further light and knowledge that had been promised to him.

1.24.15—Moses—The son born to Amram and Jochabed while the chil-dren of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miraculous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the

ing, and wailing, and gnashing of teeth; and he departed hence, even from the presence of Moses, that he beheld him not. 23 And now of this thing Moses bore record; but because of wicked-ness it is not had among the chil-dren of men. 24 And it came to pass that when Satan had departed from the pres-ence of Moses, that Moses lifted up his eyes unto heaven, being filled with the Holy Ghost, which bear-eth record of the Father and the Son;

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adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliver-ance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.24.28–29—Holy Ghost—The Holy Ghost not only testified to him regarding the intentions of the Father and the Son, but he also testified concerning the divine relationship that he enjoyed with them.

1.25 As it had been in the beginning, so was Moses again transfigured suffi-ciently that he might enjoy further instruction from God the eternal Father through His Son, the Lord Jesus Christ.

1.25.27—Moses—There is great word play going on here with the mean-ing of Moses’ name. In Egyptian, “Moses” means to beget a child. In Hebrew, “Moses” means to draw out. Pharaoh’s daughter took Moses as her own son, after having drawn him out of the waters of the Nile. God the Father had also separated Moses from among his brethren to be His son, to deliver the children of Israel out of bondage.

1.25.43—waters—This is certainly in reference to the waters of the Red Sea (see EX-C 14.13–31), the waters of Marah (EX-C 15.23–25), and the various times in the wilderness when water was brought forth from the desert in order to quench the thirst of the Israelites. We may also consider the various plagues that befell the Egyptians that were directly associated with the waters of the river Nile.

1.26 What greater promise from the Lord could Moses have desired? The power and glory of God would be upon him in all of his endeavors. He would be successful as the prime deliverer of the House of Israel from the oppressions of the Egyptians and would provide the means whereby they would remain a covenant people for many generations.

1.26.23—Israel—In reference to the covenant people, traditionally the posterity of the patriarch Jacob. There are those, however, who have been adopted into the House of Israel through obedience to the prin-ciples and ordinances of the Gospel of the Lord Jesus Christ.

1.27 Whereas Moses had been shown the entire history of earth from its cre-ation to its exaltation, here he is given an understanding of the organization of the earth, from its individual elemental components, the organization of all life, and how each part contributes to the whole. This, of course, was more than just an understanding of the biosphere; his vision embraced the entire physics of the globe and how it interfaced with the spirit that provided the organizing force of the planet.

1.27.12—Moses—The son born to Amram and Jochabed while the chil-dren of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miraculous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and

25 And calling upon the name of God, he beheld his glory again, for it was upon him; and he heard a voice, saying: Blessed art thou, Moses, for I, the Almighty, have chosen thee, and thou shalt be made stronger than many waters; for they shall obey thy command as if thou wert God. 26 And lo, I am with thee, even unto the end of thy days; for thou shalt deliver my people from bond-age, even Israel my chosen. 27 And it came to pass, as the voice was still speaking, Moses cast his eyes and beheld the earth, yea, even all of it; and there was not a particle of it which he did not behold, discerning it by the spirit of God.

Moses 1:25 DS 2 312

FPM 89 Moses 1:25–26 DS 3 4 EM 2:457 Moses 1:26 FPM 89 EM 1:216 EM 2:551 Moses 1:27–39 DNTC 1 191 MD 57 Moses 1:27–40 DNTC 3 194 DS 1 140 DS 1 72 MD 169 Moses 1:27–41 MD 212

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dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliver-ance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.28 Whereas Moses had been given an understanding of the inhabitants of the earth from the days of Adam and Eve until his own dispensation, here he is given the opportunity to perceive all of the children of men from the begin-ning to the end of time, with the additional aspect of their potential in the eternities. Essentially he is being given a view of the meaning of the phrase, “eternal lives”.

1.28.36—sands—Were one to calculate the number of grains of sand necessary to represent the aggregate population of the earth from the days of Adam and Eve until the earth is exalted, one would discover that that mass of sand would be a miniscule amount of the whole of any coastal beach anyplace in the world. The potential of human life in eternity is incalculable and far beyond even the most sublime of metaphors.

1.29 There are at least two ways in which this particular verse may be inter-preted. At first blush we may consider the nature of the earth as it is presently constitutes with various continents and islands surrounded by immense oceans and seas. Each continent and island would certainly be considered “land” or “earth” by the inhabitants thereof. It is possible, as well, to think upon the countless numbers of worlds which God the eternal Father has organized and peopled with his children (see 1.33). What remains is to know which of the two visions Moses was privileged to see. The context of the narrative will allow for either one. 1.30 Whether speaking of the earth and its various land masses or whether speaking of the numberless worlds which have come into being because of the will of God, the questions are still essentially the same. What has been the intent of creation? How were these created things brought to pass?

1.30.7—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-lous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from

28 And he beheld also the inhabi-tants thereof, and there was not a soul which he beheld not; and he discerned them by the Spirit of God; and their numbers were great, even numberless as the sand upon the sea shore. 29 And he beheld many lands; and each land was called earth, and there were inhabitants on the face thereof. 30 And it came to pass that Moses called upon God, saying: Tell me, I pray thee, why these things are so, and by what thou madest them?

Moses 1:29 EM 2:551 Moses 1:29–35 DS 1 62 PM 55 Moses 1:29–39 PM 284 Moses 1:29–40 DS 2 47 Moses 1:30 EM 2:552 Moses 1:30, 31,

39 EM 2:959

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the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.31 The intimacy of the conversation between the prophet and the Lord could not be any more explicit (see 1.2). The Lord’s motivations are His own, but they are designed to bring blessings into the lives of the sons and daugh-ters of God. We may speak of the salvation and exaltation of the children of men. We may affirm the Lord’s declaration that immortality and eternal life constitute His work and His glory (see 1.39). Yet, the ultimate destiny of those who have been saved and exalted is much beyond the capacity of mortal man to comprehend, even those as infused with the power and glory of God as was Moses. We have faith in the future and the blessings that will flow eternally from the acts of righteousness that we perform each day. Yet we are not able to see clearly that which awaits us. We press forward because we are convinced of the love that the Father and the Son bear toward us.


1.32 The phrase the “word of my power” is used four times in the standard works of The Church of Jesus Christ of Latter-day Saints; three times in the book of Moses and once in the Doctrine and Covenants. The latter instance is illuminating.

But remember that all my judgments are not given unto men; and as the words have gone forth out of my mouth even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things whatsoever I have created by the word of my power, which is the power of my Spirit. For by the power of my Spirit created I them; yea, all things both spiritual and temporal— First spiritual, secondly tem-poral, which is the beginning of my work; and again, first temporal, and secondly spiritual, which is the last of my work— Speaking unto you that you may naturally understand; but unto myself my works have no end, neither beginning; but it is given unto you that ye may under-stand, because ye have asked it of me and are agreed. Wherefore, verily I say unto you that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal; neither any man, nor the children of men; neither Adam, your father, whom I created. (D&C 29:30–34)

The elements obey because the Lord speaks. In the creation, the spiritual

31 And behold, the glory of the Lord was upon Moses, so that Moses stood in the presence of God, and talked with him face to face. And the Lord God said unto Moses: For mine own purpose have I made these things. Here is wis-dom and it remaineth in me. 32 And by the word of my power, have I created them, which is mine Only Begotten Son, who is full of grace and truth.

Moses 1:31 AF 32 JC 57 PM 601 Moses 1:31–33 DNTC 1 762 DS 1 18 JC 39 Moses 1:32 JC 33 MD 844 TSWK 8 EM 2:552 Moses 1:32–33 AGQ 2 132 DS 1 74 JC 10 Moses 1:32–33,

35, 37–38 CR97-O 32 EM 1:340 EM 2:729, 753 Moses 1:32–34 EM 2:959 Moses 1:32–35 MA 90 MD 844

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aspects of all existence were organized first and the physical aspects followed suit. Therefore we may conclude that at the heart of all creation is the spiritual component. The God of Heaven spoke and His divinely appointed executors responded. The Savior and his companions exercised the power and authority of the Father, power and authority that are recognized throughout the universe. Unorganized matter was organized by the power of the Spirit of God and brought to life by the infusion of organized light and truth. 1.33 It is myopic vision of the worst sort to suppose that this planet, of all the vastness of time and space, is the only one possessed of intelligent life. The salvation and exaltation of the children of God has been progressing from eter-nity to eternity based on the same eternal principles which govern the world in which we presently live. While we may not comprehend even the faintest shadow of that which the Father has accomplished, this does not and cannot diminish His achievements. The principles and truth which have inspired the sons and daughters of God to press forward from one estate to another, the promises and covenants which have been extended by the hands of a loving Father to bless and sanctify His children, have been refining and purifying spirit and matter continuously so long as there has been deity. There can be no creation, redemption, or exaltation without the Only Begotten of the Father. 1.34 The premortal Jehovah was called and anointed in the Grand Council in Heaven to be the means whereby the liabilities of earth life would be over-come. He would possess the power and love necessary to break the bands of death and hell, through his resurrection from the dead and his atoning sacri-fice for the consequences of sin. Michael, the great archangel who was respon-sible for leading the hosts of Heaven against Lucifer and his minions when they rebelled against the Father and His plan of happiness, was also fore-ordained to preside over the children of men as the first man Adam. Insofar as the requirements for salvation and exaltation are concerned, we must enter into the same covenants that he and his eternal companion Eve did.

1.34.3—first—Adam was the first man upon the earth. His physical body came into being in the same manner as every man who has ever lived upon this earth. It was, however, not brought about through organic evolution as has been speculated by some.

1.34.10—Adam—In almost every respect, Michael or Adam, was like unto the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the begin-ning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was foreordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

1.34.13—many—The question that sometimes arises with the usage of this word is where lies the plurality. Are there many Adams because each man upon the earth has descended from Adam? Or is this a reference to the fact that each of the innumerable worlds that have come into existence has at its head a first man, an Adam as it were? Does the answer have any particular bearing on our own individual salvation?

1.35 We should be satisfied, as was Moses, that the Lord God has seen fit to reveal unto us that there have been countless other worlds that have been subjected to the refining process through which we are currently passing, and have succeeded in their attempt to become acceptable before God. We should

33 And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten. 34 And the first man of all men have I called Adam, which is many. 35 But only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed

Moses 1:33 AGQ 1 8 DNTC 1 71,

867 DNTC 2 159 DNTC 3 26,

138 FPM 53, 89 MD 65, 546,

847 PM 199 TSWK 8 CR96-O 48 CR00-A 91 CR00-A 109 EM 1:82 EM 2:552, 724,

739 EM 3:1089 EM 4:1595 Moses 1:33, 35 EM 4:1595 Moses 1:33, 38 EM 1:341 Moses 1:33–36 AGQ 2 191 Moses 1:33–38 EM 1:82 Moses 1:33–39 PM 20 Moses 1:34 AGQ 1 7 DNTC 1 95 DNTC 2 159 DS 1 93 MD 17, 249,

283, 843 PM 66, 139, 220 EM 1:16, 17 EM 2:752 EM 4:1668 Moses 1:35 AF 43 DNTC 3 194 FPM 52

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be content with the knowledge that there are countless other worlds and that the inhabitants thereof are engaged in the same dilemmas and eternity-shaping decisions with which we are faced. Perhaps it is enough to be aware that we are not alone in the universe. Moses asked the archetypal questions and the Lord responded with the archetypal answers. Moses wished to know more about the extraterrestrial experiences transpiring in the universe. The Lord essentially suggests that Moses will have his hands full just concerning himself with the Children of Israel ensconced in Egypt. For the sake of the inhabitants of the earth, however, the Father and the Son are perfectly willing to reveal as much as might be desired by those attempting to find salvation and exaltation in the Celestial Kingdom. Thus, most of what we know about the universe is confined to this earth, its history and its destiny. We may extrapolate the rest. 1.36 Moses, of course, framed his subsequent query within the bounds and limitations that the Lord had set, and expressed his willingness to be satisfied with whatever the Lord saw fit to reveal to him. It is interesting to note that Moses had already seen every particle of the earth and every soul that would ever dwell upon the earth (see 1.27–29). Moses had initially asked two questions: How was the creation accomplished and to what end (see 1.30). In the preceding verses the Lord had responded to the first question (see 1.32–35). Now he will take up the second at Moses’ request.


1.36.33—heavens—That is to say, that portion of the creation that can be directly observed from the surface of the earth.

1.37 Moses was content to hear about the creation of this earth and the heavens thereof, but even this grand of a subject required some delimitation.

1.37.7—Moses—The son born to Amram and Jochabed while the children of Israel weltered in slavery in the land of Egypt. He had at least an elder sister, Miriam, and an older brother, Aaron. Because of a miracu-lous set of circumstances, the babe Moses was raised in the household of Pharaoh until, he was about forty years of age, being the adopted son of Pharaoh’s daughter. He fled Egypt about that time and dwelt with Jethro, the high priest of Midian, who eventually became his father-in-law. When Moses was eighty years of age he was called to serve as the deliverer of the House of Israel from bondage. His labors in their behalf subsequently produced the ten plagues, the first Passover feast, and their successful exodus from the land of Goshen to the foot of the mount Sinai. It is interesting that the Lord chose to call to Moses using

away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are num-bered unto me, for they are mine and I know them. 36 And it came to pass that Moses spake unto the Lord, saying: Be merciful unto thy servant, O God, and tell me concerning this earth, and the inhabitants thereof, and also the heavens, and then thy servant will be content. 37 And the Lord God spake unto Moses, saying: The heavens, they are many, and they cannot be num-bered unto man; but they are numbered unto me, for they are mine.

MD 169 PM 199 EM 1:341 Moses 1:35, 38 EM 4:1595 Moses 1:37 AF 43 FPM 54 Moses 1:37–39 AGQ 4 121

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the name given to him by the daughter of Pharaoh. We have no idea how Amram and Jochebed referred to their son by name. This given by the princess, however, essentially is a reference to his deliverance from the Nile. In its elemental form, the name of the prophet means “is born”. The cognate in Hebrew means “drew him out”.

1.37.10—heavens—That which can been seen from the earth, even though a minute fraction of the works of God, is still beyond the scope of that which can readily be communicated to the children of men, even to one as spiritually advanced as was Moses.

1.38 The creation of any world is not an idle matter in the overall economy of God. Each serves a particular purpose in His wisdom, to be a blessing to His children. God is the Father of eternal lives, and therefore His posterity will continue to expand throughout the universe, requiring the organization of other worlds upon which they may dwell in time and in eternity. 1.39 Men and women of this earth are the spirit sons and daughters of God the eternal Father. Needless to say, just as earthly parents are inclined to love and nourish their children, so also is the Father their great exemplar. He desires only the very best for them, that they might enjoy the blessings of eternity just as He does. For that reason He devised the plan of happiness and invested in His Firstborn Son, all of the power necessary to provide the means by which each of His children could achieve their eternal potential. This can be nothing but the expression of a vested interest in the success of every man, woman, and child who has ever been born upon the earth, from the time of Adam and Eve until the exaltation of the earth. 1.40 In the subsequent chapters of the book of Moses, the Lord God of Israel will recount the creation of the earth and the denizens thereof which will be preserved in the writings of Moses. The translation of the Prophet’s work will suffer through time and circumstances, yet the essential truths will remain by which men might know that they are of divine origin.


1.41 Knowing all things from the beginning to the end, the Lord God was aware that many plain and precious things would be excised from the writings of Moses, leaving enigmas of all sorts to puzzle and confound the children of men. Yet, the Lord’s promise was that there would come a time in which that which had been lost would be restored. We see in the labors of the prophet

38 And as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words. 39 For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. 40 And now, Moses, my son, I will speak unto thee concerning this earth upon which thou stand-est; and thou shalt write the things which I shall speak. 41 And in a day when the chil-dren 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

Moses 1:38 EM 2:466, 551,

895 EM 4:1595 Moses 1:38–39 DS 1 7 FPM 54 Moses 1:39 AF 69, 95 AGQ 2 4, 6 AGQ 3 144 DHC 6 (44),

312 DNTC 1 532 DNTC 2 498 DNTC 3 100,

469 DS 1 113 DS 2 9, 130, 265 FPM 66 JC 18, 28, 461 MA 88 MD 377, 638,

847 MF 2, 208 MLM 37 MM 2 372 MM 3 268 PM 277 TSWK 435 CR95-A 29, 73,

94 CR95-O 44, 49,

118 CR96-A 90, 113 CR97-A 100 CR97-O 79, 93 CR98-A 49, 98 CR99-O 53 CR00-A 81, 108 CR01-A 18, 109 CR01-O 87 CR02-A 33, 91 EM 1:397 EM 2:432, 464,

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Joseph Smith on the Bible a portion of that restoration. Thus, in June of 1830 the commencement of the Joseph Smith Translation occurred, which transla-tion would find acceptance in The Church of Jesus Christ of Latter-day Saints. There will come a time when much more of Moses’ knowledge and teaching will come forth unto the saints of God. 1.42 This aside was for the benefit of the prophet Joseph Smith and his scribe. This chapter of the book of Moses would not be openly published for many years, and the text of the entire Joseph Smith Translation would not see the light of day until many years after that. In the meantime, the Church would continue to grow and the faith of the saints would increase until they were prepared to receive the work as far as it had been accomplished. The review of the remaining chapters will prove to be illuminating as to how much of the original text of the book of Genesis had been elided.


2.0 Between June and October of 1830 the prophet Joseph Smith and his associates were engaged in the practical responsibilities devolving upon hus-bandmen with crops in the field. The early pages of the holographic manu-scripts of the Joseph Smith Translation are hardly dated. The first date is that which serves as a headnote to Moses chapter 1 written by Oliver Cowdery. This is given as June 1830, with no precise date. Oliver continued as Joseph’s scribe until mid-October 1830, transcribing the text of the Joseph Smith Translation which included a review of all of the material from Genesis 1:1 to Genesis 4:18. On 21 October 1830, John Whitmer became the prophet’s scribe, inasmuch as Oliver Cowdery had been called to serve a mission to the Lamanites. He and his companions departed Fayette, New York on 15 Octo-ber 1830. During the five month period during which the prophet labored on the first five chapters of the book of Genesis, he also received revelations which can be found in the Doctrine and Covenants as Sections 24 through 32. He also made a trip from Harmony, Pennsylvania, to Fayette, New York, to visit with his scribe who had become somewhat critical of the prophet’s language in some of the revelations. He and some of his companions also took time to visit with the members of the Church living in Colesville, New York. After returning to Harmony and enduring an increased degree of persecution from the residents there, Joseph moved his family to Fayette, New York, arriving

another like unto thee; and they shall be had again among the chil-dren of men—among as many as shall believe. 42 (These words were spoken unto Moses in the mount, the name of which shall not be known among the children of men. And now they are spoken unto you. Show them not unto any except them that believe. Even so. Amen.)

Chapter 2 (June–October 1830)

466, 477, 549, 551, 552, 553, 556, 677, 743, 833, 889

EM 3:1044, 1138, 1194

EM 4:1546, 1595, 1747

Moses 1:40 EM 2:753 EM 3:1089 Moses 1:40–41 EM 2:959 Moses 1:40–42 DS 3 187 Moses 1:41 AGQ 5 182 EM 2:764, 958 Moses 1:42 EM 1:56 Moses 2 AF 30, 50 AGQ 3 211 DNTC 2 445 DNTC 3 194 DS 1 26, 75 DS 3 244, 265 MD 169, 170,

180, 196, 252, 254, 278, 281, 282, 515, 824

MLM 274 EM 1:82, 216 EM 2:752, 767,

811, 959 EM 3:1071,

1283 EM 4:1666,

1709

31

there during the last week of August 1830. A general Conference of the Church of Jesus Christ was held in Fayette, New York, from 26 September to 28 September 1830. We may only speculate as to the times that were dedi-cated to the Joseph Smith Translation during these five months. 2.1 The King James version of this verse is quite truncated by comparison. This corresponds to Genesis 1:1–3 in the Joseph Smith translation.

In the beginning God created the heaven and the earth. (Genesis 1:1) The Lord had testified earlier that He was willing to reveal to the prophet Moses the manner in which the earth and the heavens that pertain to it were organized (see 1.25–40). There are four accounts given regarding the creation of the earth. The account preserved in the book of Genesis, the revealed trans-lation of that account as contain in the book of Moses, the account preserved by Abraham in the book that bears his name, and the account presented in the endowment. Of the four, the last would be the most accurate.


2.1.19–20—this heaven—That is to say, the immediate vista which the prophet might have seen in the night time, but even then a rather limited presentation (see 1.37–38).

2.1.22–23—this earth—Notwithstanding that there are many inhabited world which have preceded the creation of this earth and many others which exist at present, the Lord determined to tell Moses only that which pertained to the planet upon which he dwelt.

2.1.33—Beginning—He who determined all beginnings and endings is the Father. Because of divine investiture of authority, the very same title has been bestowed upon the Lord Jesus Christ.

2.1.36—End—He who determined all beginnings and endings is the Father. Because of divine investiture of authority, the very same title has been bestowed upon the Lord Jesus Christ.

2.1.42–43—Only Begotten—The Lord Jesus Christ is the only begotten son of the Father in the flesh. In the premortal councils held in the Celestial Kingdom, Jesus was called up and anointed to be the Heir of the Father and he who would bring about the redemption of all man-kind from death and hell, even as many as would receive it.

2.1.45—created—The Lord Jesus Christ served as the Father’s executor, but the plan, the means, and the power to do all things derived from the God the eternal Father.

1 AND it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concern-ing this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest.

Moses 2:1 JC 39 MD 546 PM 62 CR00-A 91 EM 1:341 EM 3:1195 Moses 2:1–5 CR00-A 108

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2.1.51—beginning—That is to say, at that time when the affairs of the earth and the inhabitants thereof commenced in earnest.

2.2 The first person narration will continue through Moses 5; thereafter, Moses appears to be the third person narrator. This verse corresponds to Genesis 1:2 in the King James version and Genesis 1:4–5 in the Joseph Smith Translation. The prophet Joseph Smith further clarified that the phrase “without form, and void” should be understood as “empty and desolate”. Therefore, we should observe that the planet in this beginning stage was spherical and completely covered with water. Abraham was taught that the Spirit “was brooding” upon the face of the waters; that is, anticipating life (see AB-C 4.1).

2.2.10–11—I caused—This phrase is additional text to the King James version of this verse.

2.2.13–15—to come up—This phrase replaces “was” in the King James version.

2.2.23–24—my Spirit—This phrase replaces “the Spirit of God” in the King James version.

2.2.31—water—This word is plural in the King James version. 2.2.32–35—for I am God—This phrase is additional text to the King

James version of this verse. 2.3 This verse corresponds to Genesis 1:3 in the King James version and Gen-esis 1:6 in the Joseph Smith Translation. When the planet was first formed it was enveloped with darkness at the command of the Lord (see 2.2). Why this initial commandment was given and how long it persisted we may only specu-late. We are not told from whence the light came on the first day of creation, but it is unlikely that it was produced by the sun or any of the other lumi-naries of the heavens (see 2.14–18). Perhaps the light that shone upon the earth from time to time was in part generated by the glory of the premortal spirits who were called upon to bring the earth and the life thereon into existence. 2.4 This verse corresponds to Genesis 1:4 in the King James version and Genesis 1:7 in the Joseph Smith Translation. In the beginning the division between the light and the darkness was accomplished in some other fashion than by the mere rotation of the earth upon its axis, inasmuch as the earth was not yet in orbit around the sun as we know and understand it. That of which we can be certain, however, is that God spoke and there was darkness upon the face of the earth; He spoke again and there was light. It would appear that He spoke a third time and there began an alternation between light and dark. We may not be able to explain the astrophysics involve in such a development, but we need not disbelieve that God the Father and His Son are capable of such manipulations of time and space. Suffice it to say that for a period of time light shone upon the earth and for another period of time it did not. The resultant effects were called night and day, effects that would continue as the earth and its life forms were organized. The distinction between night and day continues to the present time, but perhaps for other reasons. 2.5 This verse corresponds to Genesis 1:5 in the King James version and Genesis 1:8 in the Joseph Smith Translation. Abraham further defines Night as the time between evening and the morning, and Day as the period of time between the morning and the evening (see AB-C 4.5). Those who are engaged in the creative process also are given the right to name that which has been created. It is intriguing that Adam was given a similar privilege in naming all

2 And the earth was without form, and void; and I caused dark-ness to come up upon the face of the deep; and my Spirit moved upon the face of the water; for I am God. 3 And I, God, said: Let there be light; and there was light. 4 And I, God, saw the light; and that light was good. And I, God, divided the light from the darkness. 5 And I, God, called the light Day; and the darkness, I called Night; and this I did by the word of my power, and it was done as I spake; and the evening and the morning were the first day.

Moses 2:2 EM 2:835 Moses 2:3 AGQ 3 188 EM 2:835 Moses 2:4–5 EM 2:835 Moses 2:5 JC 10 MD 844 PM 199 Moses 2:5–46 CR00-A 108

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of the creatures in the Garden of Eden (see 3.20–23). How long a period of time was required to establish this distinction between light and day, we can-not begin to speculate. We are also not privy as to any other purpose for this period of time, but certainly it was a time of preparation for that which was about to follow.

2.5.7—Day—We at present are not privy to the exact word which God the Father and His Son used in describing the effect caused by their will, but this is the English word which serves as the translation.

2.5.13—Night—We at present are not privy to the exact word which God the Father and His Son used in describing the effect caused by their will, but this is the English word which serves as the translation.

2.5.15—this—That is to say, the creation of Night and Day, and the nam-ing of the light and the dark.

2.5.20—word—The nomenclature of creation devolved upon the Lord because He was the conscious being who was bringing all things into existence. His is the nominative gift.

2.5.33–36—evening and the morning—This formula reflects the nature of the six creative periods each of which began with darkness and culmi-nated in light. The Jewish day is reckoned the same way even today.

2.5.40—day—According to the Lord’s definition, the first day involved a cycle of darkness followed by light. It is bootless to speak to the length of that period of time, save to say that it was certainly longer than the 24 hours that we usually assign to a temporal day. According to the writings of the Patriarch Abraham, the creative periods may be as much as a thousand years long (see AB-C 5.13 and AB-C F2.1).

2.6 This verse corresponds to Genesis 1:6 in the King James version and Genesis 1:9 in the Joseph Smith Translation. The changes introduced in the Joseph Smith Translation are focused primarily on the narrative technique being used in this account; that is to say, with the Lord God as the narrator.

2.6.10—firmament—In the account provided by Abraham, the word used here is “expanse”; that is to say, the atmosphere that surrounds the earth.

2.6.16—water—We may not know precisely what the original state of waters were prior to the creation of the atmosphere, but it is clear that after the firmament was established, the liquid waters that covered the surface of the earth were distinguished from the more vaporous waters that appear as clouds.

2.6.30—divide—We may only speculate about the nature of the various forms of water prior to the establishment of the expanse. After the atmosphere was introduced, however, the possibility for rain and other sorts of precipitation was made possible

2.7 This verse corresponds to Genesis 1:7 in the King James version and Genesis 1:10 in the Joseph Smith Translation. The changes introduced in the Joseph Smith Translation are focused primarily on the narrative technique being used in this account; that is to say, with the Lord God as the narrator.

2.7.13–14—great waters—That is to say, the oceans which cover the surface of the earth.

2.7.20—waters—That is to say, the clouds, fogs, and other manifestations of atmospheric water.

2.8 This verse corresponds to Genesis 1:8 in the King James version and Genesis 1:11 in the Joseph Smith Translation. We do not know how long it took to establish a stable atmosphere upon the earth with the accompanying

6 And again, I, God, said: Let there be a firmament in the midst of the water, and it was so, even as I spake; and I said: Let it divide the waters from the waters; and it was done; 7 And I, God, made the firma-ment and divided the waters, yea, the great waters under the firma-ment from the waters which were above the firmament, and it was so even as I spake. 8 And I, God, called the firma-ment Heaven; and the evening and the morning were the second day.

Moses 2:6–8 CR00-A 108 Moses 2:7–8 AGQ 4 116

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weather systems. All of this, however, was in preparation for the land masses and the life that eventually would be established there and in the sea.

2.8.7—Heaven—Certainly the selection of this term to name the atmo-sphere was in part suggesting to the inhabitants of the earth that salva-tion and exaltation were not going to evolve from the earth, but would descend through the atmosphere from realms located above the earth.

2.8.17—day—According to the Lord’s definition, the second day involved a cycle of darkness followed by light. It is bootless to speak to the length of that period of time, save to say that it was no doubt longer than the 24 hours that we usually assign to a temporal day. According to the writings of the Patriarch Abraham, the creative periods may be as much as a thousand years long (see AB-C 5.13 and AB-C F2.1).

2.9 This verse corresponds to Genesis 1:9 in the King James version and Gen-esis 1:12 in the Joseph Smith Translation. The earth was to be the habitation for a great variety of life forms, both plant and animal. Some of each would pertain to the water; others would pertain to the land. The raising of the dry land prepared both environments for the life that would follow.

2.9.7—gathered—What effect would the gathering of all of the waters into one place? Would it not cause undue pressure upon the underwater land, creating a bending of the earth’s crust, causing a land mass to rise up?

2.9.17–20—and it was so—This phrase is additional text to the King James version of this verse.

2.9.28–29—dry land—Gathering all of the water into one place would certainly expose the bottom of the ocean in another place. The com-mand here suggests that the exposed mass of land would then rise up sufficiently so that when the gathered waters settled, they would not overcome that part of the newly revealed earth; the land would remain dry by comparison.

2.10 This verse corresponds to Genesis 1:10 in the King James version and Genesis 1:13–14 in the Joseph Smith Translation. Part of the goodness of the creation is that all of the participants thus far had been obedient.

2.10.8—Earth—In reference to the dry land specifically rather than the entire planet.

2.10.19—Sea—In Abraham’s account, the Seas are called the Great Waters (see AB-C 4.10).

2.10.32—good—That is to say, the preparations for this earth as a home for the sons and daughters of God were progressing appropriately. The Hebrew word that is translated into English as “good” means “beautiful and perfect”.

2.11 This verse corresponds to Genesis 1:11 in the King James version and Genesis 1:15 in the Joseph Smith Translation. The events of the third creative period continue. The distinction between trees that bear fruit and those that do not is unique to this verse in the book of Moses.

2.11.10—grass—Using our current taxonomy, we may included with the grasses all of the grain-bearing planets. The grasses provide pasturage for animals as well as fundamental commodities for men.

2.11.12—herb—Technically, herbs would include all of the grasses, but in common usage, herbs are usually those plants which are used for culi-nary purposes.

2.11.16–17—fruit tree—Typically in common usage, this refers to those woody plants which bear edible products.

9 And I, God, said: Let the waters under the heaven be gathered together unto one place, and it was so; and I, God, said: Let there be dry land; and it was so. 10 And I, God, called the dry land Earth; and the gathering together of the waters, called I the Sea; and I, God, saw that all things which I had made were good. 11 And I, God, said: Let the earth bring forth grass, the herb yielding seed, the fruit tree yielding fruit, after his kind, and the tree yielding fruit, whose seed should be in itself upon the earth, and it was so even as I spake.

Moses 2:9 MD 251, 535 Moses 2:9–10 MLM 622 Moses 2:9–13 CR00-A 108 Moses 2:11–12 DS 3 28 Moses 2:11–30 DS 1 92

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2.11.22—kind—That is to say, that a particular species of plant repro-duced itself. As Abraham was taught, the seeds were designed to bring forth the likeness of the plant that produced them (see AB-C 4.11).

2.11.25—tree—Typically in common usage, this refers to woody plants that bear inedible products.

2.12 This verse corresponds to Genesis 1:12 in the King James version and Genesis 1:16–17 in the Joseph Smith Translation. We may rightly assume that vast eons of time did not pass while God the eternal Father and His Son Jesus Christ waited for these various types of plants evolved one species after another. It is safe to say that those engaged in organizing life upon this earth did so by bringing seeds and planting them in the soil of the newly raised up dry land. We may also assume that the same was done in providing plant life for the oceans. All this in preparation for the animals that would be brought to the earth during subsequent creative periods of time.

2.12.40—good—That is to say, the preparations for this earth as a home for the sons and daughters of God were progressing appropriately. The Hebrew word that is translated into English as “good” means “beautiful and perfect”.

2.13 This verse corresponds to Genesis 1:13 in the King James version and Genesis 1:17 in the Joseph Smith Translation. The dry land had been pre-pared and then given seeds by which to be beautified and be fruitful for those forms of life that would follow after. The same may be said of the plants that were placed within the waters of the ocean.

2.13.10—day—According to the Lord’s definition, the third day involved a cycle of darkness followed by light. It is bootless to speak to the length of that period of time, save to say that it was no doubt longer than the 24 hours that we usually assign to a temporal day. According to the writings of the Patriarch Abraham, the creative periods may be as much as a thousand years long (see AB-C 5.13 and AB-C F2.1).

2.14 This verse corresponds to Genesis 1:14 in the King James version and Genesis 1:18 in the Joseph Smith Translation. We are not specifically told from whence the light came that defined the first three days. We have specu-lated that the presence of the Creator in glory certainly would have provided effective illumination as the work of the creative periods transpired. On the fourth day, the sun and the moon were organized for the benefit of the earth and her denizens. We are left to speculate as to whether those luminaries immediately appeared in their functional capacity at that very moment or whether the relationship between the earth and its primary sources of light was delayed until after the fall. We may rest assured, however, that whatever may have been appearing in the sky of the newly formed planet, the sun, moon, and stars which now grace the heavens were organized and prepared to receive the earth during the fourth creative period.

2.14.16—divide—In terms of daylight and night, the revolving of the earth on its axis coupled with its orbit around the sun provides the alternation effectively.

2.14.27—signs—Whether the Lord is anticipating the nature of human imagination that would one day assign legends and myths to the shapes created by the brightest of the stars we do not know. It is clear, how-ever, that the regularity of the visible universe is such that the Lord could and often did attribute certain signs in the heavens as being indicative of momentous events of a spiritual nature transpiring upon the earth. We may also understand that the sun, the moon, and the

12 And the earth brought forth grass, every herb yielding seed after his kind, and the tree yielding fruit, whose seed should be in itself, after his kind; and I, God, saw that all things which I had made were good; 13 And the evening and the morning were the third day. 14 And I, God, said: Let there be lights in the firmament of the heaven, to divide the day from the night, and let them be for signs, and for seasons, and for days, and for years;

Moses 2:14–19 CR00-A 108

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stars are indicative metaphorically of the glories that await the children of men as they inherit the blessings of eternity.

2.14.30—seasons—The seasons are caused by the nature of the orbit of the earth around the sun, coupled with the sight tilting of the axis about which the earth turns.

2.14.33—days—A day is defined by the amount of time that it takes for a planet to revolve once upon its axis. With a sun in its proper orien-tation to the earth, this would be further defined as a full night and a full day before the onset of a second night. A “day” differs according to the nature and orientation of the planet counting time. See also AB-C 3.1–9).

2.14.36—years—This is generally defined by the length of time that trans-pires for a planet to make one complete orbit around the sun. The actual length of time is dependent upon the nature of the relationship of the planet to its star.

2.15 This verse corresponds to Genesis 1:15 in the King James version and Genesis 1:18 in the Joseph Smith Translation. We may easily speak of the dreadful limitations placed upon the potential life forms destined to dwell upon this planet if there were no light of any kind. Had there not been a place prepared for this earth to be after the fall, the skies would have been as pitch black as outer darkness, and the time of probation would have been extremely short. 2.16 This verse corresponds to Genesis 1:16 in the King James version and Genesis 1:19–20 in the Joseph Smith Translation. The powers of the sun and the moon are uniquely their own, producing the desired effects upon the earth according to the design of God the eternal Father. The sun provides the neces-sary energy that produces the flora and fauna of this planet with their nutri-ents, and to a certain degree much of the meteorological systems that bless and benefit the earth. The moon has its function as well, perhaps understood by few, but certainly its influence upon the waters of the great deep benefit life on earth in its own way. 2.17 This verse corresponds to Genesis 1:17 in the King James version and Genesis 1:20 in the Joseph Smith Translation. Again, we do not know exactly when these celestial orbs became effective in providing light to the earth, but we know when they were prepared to do so. 2.18 This verse corresponds to Genesis 1:18 in the King James version and Genesis 1:20–21 in the Joseph Smith Translation. The fact that the sun is the brightest object in the sky during the daylight hours and the moon is the brightest object during the night would not be lost even upon the most degen-erate among the children of men. Drawing analogies between the various sources of light in the heavens and the differences between men, including the possibility that there are beings of greater glory and power above the earth, would be extraordinarily easy for an inspired teacher attempting to draw the inhabitants of the earth into a knowledge of the truth (see AB-C 3.11–19). 2.19 This verse corresponds to Genesis 1:19 in the King James version and Genesis 1:21 in the Joseph Smith Translation. The objects that would one day inform the inhabitants of the earth something of their place in the universe and their eventual destiny were prepared.

2.19.10—day—According to the Lord’s definition, the fourth day involved a cycle of darkness followed by light. We at present do not know

15 And let them be for lights in the firmament of the heaven to give light upon the earth; and it was so. 16 And I, God, made two great lights; the greater light to rule the day, and the lesser light to rule the night, and the greater light was the sun, and the lesser light was the moon; and the stars also were made even according to my word. 17 And I, God, set them in the firmament of the heaven to give light upon the earth, 18 And the sun to rule over the day, and the moon to rule over the night, and to divide the light from the darkness; and I, God, saw that all things which I had made were good; 19 And the evening and the morning were the fourth day.

Moses 2:16 MD 844 PM 199

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whether that alternation was caused by the earth in hits movements around the sun because of some other reason. It is bootless to speak to the length of that period of time, save to say that it was no doubt longer than the 24 hours that we usually assign to a temporal day. According to the writings of the Patriarch Abraham, the creative periods may be as much as a thousand years long (see AB-C 5.13 and AB-C F2.1).

2.20 This verse corresponds to Genesis 1:20 in the King James version and Genesis 1:22 in the Joseph Smith Translation. The waters had been prepared to receive life of all kinds, as had the earth’s atmosphere. With that prepara-tion it was possible to introduce life forms into each sphere of existence. Con-trary to the considered opinion of many, life did not evolve here upon this planet but was brought here, just as the seeds for every form of plant life had been transported here by those charged with the task. 2.21 This verse corresponds to Genesis 1:21 in the King James version and Genesis 1:23–24 in the Joseph Smith Translation. As the soil of the dry land had been prepared to bring forth grasses, herbs, and trees of various kinds, so also had the waters of the ocean been prepared to receive and prosper life in which the varieties abounded in their fecundity, from the largest to the micro-scopic. The same may be said of the animals that were to prosper primarily in the atmosphere. Everything necessary for their survival was in place.

2.21.21—kind—That is to say, that a particular species of fish or fowl reproduced itself.

2.21.41—good—That is to say, the preparations for this earth as a home for the sons and daughters of God were progressing appropriately, plant and animal life abounding. The Hebrew word that is translated into English as “good” means “beautiful and perfect”.

2.22 This verse corresponds to Genesis 1:22 in the King James version and Genesis 1:24 in the Joseph Smith Translation. It is interesting that the Lord God addresses the denizens of the oceans and of the air to multiply and be fruitful. Did this fall on deaf ears, or does animal life know how to respond to the commandments of God? 2.23 This verse corresponds to Genesis 1:23 in the King James version and Genesis 1:24 in the Joseph Smith Translation.

2.23.10—day—According to the Lord’s definition, the fifth day involved a cycle of darkness followed by light. We at present do not know whether that alternation was caused by the earth in hits movements around the sun because of some other reason. It is bootless to speak to the length of that period of time, save to say that it was no doubt longer than the 24 hours that we usually assign to a temporal day. According to the writings of the Patriarch Abraham, the creative periods may be as much as a thousand years long (see AB-C 5.13 and AB-C F2.1).

2.24 This verse corresponds to Genesis 1:24 in the King James version and Genesis 1:25 in the Joseph Smith Translation. The animals whose sphere of action was confined primarily to the dry earth were introduced to the earth as had been all other forms of life. The animals may be considered domesticated, wild animals of the field, and insects of all kinds.

2.24.15—kind—That is to say, that a particular species of animal repro-duced itself.

2.25 This verse corresponds to Genesis 1:25 in the King James version and

20 And I, God, said: Let the waters bring forth abundantly the moving creature that hath life, and fowl which may fly above the earth in the open firmament of heaven. 21 And I, God, created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind; and I, God, saw that all things which I had created were good. 22 And I, God, blessed them, say-ing: Be fruitful, and multiply, and fill the waters in the sea; and let fowl multiply in the earth; 23 And the evening and the morning were the fifth day. 24 And I, God, said: Let the earth bring forth the living creature after his kind, cattle, and creeping things, and beasts of the earth after their kind, and it was so; 25 And I, God, made the beasts of

Moses 2:20–23 CR00-A 108 Moses 2:24–31 CR00-A 108

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Genesis 1:26 in the Joseph Smith Translation. These creatures were not the product of millions of years of organic evolution. They were brought from another world and established here as had been all other forms of life.

2.25.41—good—That is to say, the preparations for this earth as a home for the sons and daughters of God were progressing appropriately, plant and animal life abounding. The Hebrew word that is translated into English as “good” means “beautiful and perfect”

2.26 This verse corresponds to Genesis 1:26 in the King James version and Genesis 1:27–28 in the Joseph Smith Translation. The Lord Jesus Christ had served as the executor of his Father’s will during the creative process. He and others assigned with him made every preparation necessary so that plant and animal life might prosper, and eventually that human kind might thrive here as well.

2.26.18—make—The creation of Adam and Eve transpired in much the same way as the children of all ages have come to be, save that when these former two came into the world their bodies were immune to death, disease, and injury, being of a Terrestrial nature.

2.26.22—image—That is to say, the children of men are also the offspring of God the eternal Father and as such they bear some resemblance to Him.

2.26.37—dominion—The first man Adam was called to serve as lord over all of the earth. The prospects of the earth and its denizens rose and fell with his status.

2.27 This verse corresponds to Genesis 1:27 in the King James version and Genesis 1:29 in the Joseph Smith Translation. As the Son of God resembles his Father, so also do the children of men resemble Him. Jesus is not unique in his Sonship. There is no exaltation for a man without his eternal female counterpart. Adam cannot enjoy all of the blessings of eternity without Eve. 2.28 This verse corresponds to Genesis 1:28 in the King James version and Genesis 1:30 in the Joseph Smith Translation. When the premortal councils were held before the foundations of the earth were laid, a certain number of our Father’s children were assigned to this sphere during its temporal exis-tence. All of these worthy spirits must, in the process of time, be provided with a physical tabernacle. The resources of this planet are sufficient to provide for a considerable number of people all at the same time, notwithstanding argu-ments to the contrary.

2.28.15—replenish—The meaning of the Hebrew word which is tradition-ally translated as “replenish” suggests the simple act of filling. The whole of the earth could support more than two individuals.

2.28.19—subdue—With very little imagination it is possible to understand how the human body derives from the dust of the earth. The command to subdue the earth, particularly in the days before the fall of Adam and Eve was a rhetorical one. The earth, for the most part was not in rebel-lion. There would come a time of rebellion, however, and the most rebellious part of the creation would be the physical body responding to the enticing of the natural man. This struggle for supremacy of the spiritual realm over the physical was anticipated.

2.29 This verse corresponds to Genesis 1:29 in the King James version and Genesis 1:31 in the Joseph Smith Translation. Before the fall of the earth from its paradisiacal state, the notable life forms did not consume one another, but were provided adequate and appropriate vegetation to sustain their lives. As far

the earth after their kind, and cattle after their kind, and everything which creepeth upon the earth after his kind; and I, God, saw that all these things were good. 26 And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our like-ness; and it was so. And I, God, said: Let them have dominion over the fishes of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them. 28 And I, God, blessed them, and said unto them: Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 29 And I, God, said unto man: Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree

Moses 2:26 AGQ 3 189 JC 33, 309 MD 544 PM 62 TSWK 292 EM 2:739 Moses 2:26, 27 EM 4:1667 Moses 2:26–27 AF 63 DS 1 95 DS 2 70 JC 18 MD 546 EM 1:340 Moses 2:26–28 DS 1 76 Moses 2:26–30 DS 1 97 Moses 2:27 AF 49 MF 84 PM 62 CR96-O 104 EM 2:486 Moses 2:27–29 AF 53 Moses 2:28 AF 64 DS 2 86 MD 289, 632 PM 220 CR96-O 48, 104 CR00-A 109 Moses 2:28–31 JC 18

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as we can tell from the scriptural record, mankind was not given leave to par-take of animal flesh to sustain life until after the great flood. Certainly in the Garden of Eden, while in a Terrestrial state, Adam and Eve were vegetarians. 2.30 This verse corresponds to Genesis 1:30 in the King James version and Genesis 1:32 in the Joseph Smith Translation. We read that during the Mil-lennium, the wild animals of the field, the ravening beasts which have long been considered as carnivores will no longer take the lives of other animals to sustain their lives. The lion, we are told, will eat straw like the ox. Prior to the fall, all of the animals of this world were vegetarians, notwithstanding argu-ments to the contrary.

2.30.32—clean—We may assume that certain forms of vegetation were appropriate for certain kinds of animal life while others were not.

2.31 This verse corresponds to Genesis 1:31 in the King James version and Genesis 1:33 in the Joseph Smith Translation. The creation was complete. Nothing was wanting, save a great deal of experience which would eventually descend upon the inhabitants of the earth.

2.31.19–20—very good—The superlative good, meaning the best. Given the circumstances the creation could not have been better.

2.31.30—day—According to the Lord’s definition, the sixth day involved a cycle of darkness followed by light. We at present do not know whether that alternation was caused by the earth in hits movements around the sun because of some other reason. It is bootless to speak to the length of that period of time, save to say that it was no doubt longer than the 24 hours that we usually assign to a temporal day. According to the writings of the Patriarch Abraham, the creative periods may be as much as a thousand years long (see AB-C 5.13 and AB-C F2.1).

3.1 This verse corresponds to Genesis 2:1 in the King James version and Gen-esis 2:1 in the Joseph Smith Translation. The foregoing chapter provided Moses with an understanding of the creative process of the physical earth. In the first few verses of this chapter, the Lord will explain that all organized entities have a spiritual component, an aspect of creation that antedates the physical organization of this planet. 3.2 This verse corresponds to Genesis 2:2 in the King James version and Gen-esis 2:2 in the Joseph Smith Translation. Vain and faithless men enjoy prat-tling about an omnipotent God having to rest after creating the earth and its denizens. This is as useless a polemic as criticizing the Lord Jesus Christ for having been baptized by John in the river Jordan when he himself had not been guilty of any sin or transgression against the mind and will of God. Nephi, the son of Lehi, philosophically answers both issues.

Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the world. And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water! And now, I would ask of you, my beloved brethren, wherein the Lamb of God did fulfil all righteousness in being baptized by water?

in the which shall be the fruit of a tree yielding seed; to you it shall be for meat. 30 And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein I grant life, there shall be given every clean herb for meat; and it was so, even as I spake. 31 And I, God, saw everything that I had made, and, behold, all things which I had made were very good; and the evening and the morning were the sixth day.

Chapter 3 (June–October 1830) 1 THUS the heaven and the earth were finished, and all the host of them. 2 And on the seventh day I, God, ended my work, and all things which I had made; and I rested on the seventh day from all my work, and all things which I had made were finished, and I, God, saw that they were good;

Moses 2:31 MLM 614 Moses 2:37 MF 26 Moses 3 AF 50 AGQ 4 128 DNTC 2 445 DNTC 3 194 DS 1 26, 75 DS 3 244, 265 MD 169, 170,

180, 252, 254, 268, 278, 282, 303, 515, 824

MLM 274 PM 597 EM 1:82, 216 EM 2:752, 767,

811, 959 EM 3:1071,

1283 EM 4:1709 Moses 3:1–2 AGQ 5 117 Moses 3:1–3 PM 394

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Know ye not that he was holy? But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he hum-bleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. Where-fore, after he was baptized with water the Holy Ghost descended upon him in the form of a dove. And again, it showeth unto the children of men the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them. And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the com-mandments of the Father? And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. (2 Nephi 31:4–11)

Did Jesus have any need to repent of his sins? No, because he was guilty of no rebellion against his Father. Did Jesus have need to be baptized for the remis-sion of sins? No, because he had committed none. But Jesus did do as much as was possible for him to do. He needed no repentance and needed no remis-sion, but he could still enter into the waters of baptism as an example to all men everywhere that no man, woman, or child who has reached the age of accountability is exempt from the ordinance, not even himself. By the same token, the issue is not whether God had need of a day’s rest after exhausting Himself in creating the heaven and the earth. The issue is whether men have need to rest once in seven days. Since the answer to this latter question is yes, the Father and the Son set the perfect example before all mankind during the creative period and no mortal can possibly be in a situation that would excuse them from the practice. 3.3 This verse corresponds to Genesis 2:3 in the King James version and Genesis 2:3 in the Joseph Smith Translation. By divine fiat, the Sabbath day is blessed and has been made holy. If any man or woman desire to be blessed and sanctified to a greater degree, it is incumbent upon them to receive those bless-ings in the manner that they Lord has indicated. Needless to say, the observ-ance of the Sabbath was first established in commemoration of the creation of the earth. In the days of the Exodus and thereafter, the children of Israel would honor the Sabbath day in conjunction with their deliverance from bondage in the land of Egypt. After the resurrection of Jesus, worship on the Sabbath would be in remembrance of the Savior’s victory over death and hell. 3.4 This verse corresponds to Genesis 2:4–5 in the King James version and Genesis 2:4 in the Joseph Smith Translation. Here the Lord references the physical creation that was narrated previously, and at the same time implies that before any of the physical organization of matter of this earth took place, the whole of creation had elsewhere it inception. For every man, woman, and child who would receive a physical body through natural birth, there was a comparable spirit being that would ultimately infuse that tabernacle of clay with life. 3.5 This verse corresponds to Genesis 2:5 in the King James version and Genesis 2:5–6 in the Joseph Smith Translation. Just as every man who dwells upon the earth has a divine and immortal spirit dwelling within his physical body, providing life and intelligence, so also every living thing is equally graced. Every plant and herb that grows in the soil has a spiritual counterpart. Of the origin of that spirit component we know little except that the Lord God was the instrument of its creation. The Lord has not been particularly forthcoming regarding the nature of plant life and how that life manifested

3 And I, God, blessed the seventh day, and sanctified it; because that in it I had rested from all my work which I, God, had created and made. 4 And now, behold, I say unto you, that these are the generations of the heaven and of the earth, when they were created, in the day that I, the Lord God, made the heaven and the earth, 5 And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain

CR00-A 108, 109

Moses 3:1–9 MD 38, 251 MD 750 Moses 3:2 AF 454 EM 3:1241 Moses 3:4 AF 63 MD 450 Moses 3:4–5 AGQ 3 34 AGQ 4 129 Moses 3:4–6 AGQ 2 49 Moses 3:4–7 AF 491 EM 3:1404 EM 4:1666 Moses 3:4–9 DNTC 1 480 Moses 3:4–25 DS 1 97 Moses 3:5

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itself prior to the physical creation of the earth. The record simply declares that before the earth was capable of producing grasses, herbs, and other planets, these things existed in a spirit state. The assertion regarding mankind is precisely the same. Before the bodies of Adam and Eve were organized, their intelligence, their self-awareness, was already in existence in the premortal councils in Heaven. What can be declared regarding plant-life and mankind, can also be said of every form of animal life that has ever existed or every will exist upon this planet. All physical life has a spiritual component, without which this planet would be nothing more than a desolate rock. 3.6 This verse corresponds to Genesis 2:6 in the King James version and Genesis 2:7 in the Joseph Smith Translation. Once there had been no life upon the dry land, but the Lord caused the soil to be sufficiently moistened by the mist so as to allow the germination of seeds of all kinds that the Lord and His servants had planted. This transpired on third day of creation (see 2.9–13). Thus physical life began as their spirit counterparts infused them with vitality through the successive days of creation. 3.7 This verse corresponds to Genesis 2:7 in the King James version and Genesis 2:8–9 in the Joseph Smith Translation. There is no question that all of the bodies of every human being who has ever lived upon this planet have been formed from the elements of this earth, literally springing from the dust of the earth. It does not take much imagination to perceive how this can be so. Parents bring forth children in large measure because they sustain their own lives through partaking of the fruits and vegetables that grow in the ground. When an infant is conceived, the little child begins to receive nutrients derived from the food consumed by its mother. The infant grows because of the materials that had been organized by the plants and refined by its mother. At some point in the gestation period, we need not argue about the exact moment, the spirit of the individual that that infant is to become enters into that tiny creation and infuses it with distinctive life. The bodies of Adam and Eve were conceived and brought forth in the same fashion as the body of every other man and woman has been created. Their parents were not subhuman; they were divine. 3.8 This verse corresponds to Genesis 2:8 in the King James version and Genesis 2:10 in the Joseph Smith Translation. On the third day of creation, the waters were gathered into one place and the dry land was caused to appear. In the beginning, there was but one land mass, a “Pangaea” if you like. A portion of that land mass was given a name, “Eden”. Eastward in that region, the Lord God prepared a Garden, a home for Adam and Eve, the capital of the world at that time. All of the plants and animals that inhabited the earth were represented in the Garden. Adam was tasked to give each of those species a name in the language of Heaven and he did so. Since the creation, rather dramatic changes have taken place geologically and geographically. Instead of one land mass there are several, a condition brought about in the days of Peleg, a fifth generation descendant from Noah (see GE-C 10.25). Through modern revelation we learn that the location of the Garden of Eden was within the boundaries of modern Jackson County, Missouri.

3.8.11—Eden—The Missouri River and its tributaries drain a vast area, no less than eight of the United States and portions of two Provinces of Canada. From this we might conclude, with no further evidence, that Eden comprised most of the territory east of the present day Rocky Mountains. The Garden of Eden which was located eastward in that land, corresponds geographically to that which we currently refer to as

upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air; 6 But I, the Lord God, spake, and there went up a mist from the earth, and watered the whole face of the ground. 7 And I, the Lord God, formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul, the first flesh upon the earth, the first man also; neverthe-less, all things were before created; but spiritually were they created and made according to my word. 8 And I, the Lord God, planted a garden eastward in Eden, and there I put the man whom I had formed.

DS 1 75, 76, 145 CR96-O 104 CR00-A 108 EM 1:17, 42,

341 EM 2:486, 854 EM 3:1124,

1340, 1392, 1407

Moses 3:5, 9 EM 3:1407 Moses 3:5–7 GD 12 MD 590 EM 3:1405 Moses 3:5–9 DS 1 62 MD 211 Moses 3:7 AF 465 AGQ 5 113 DNTC 1 95,

533 DS 1 90, 92, 93 JC 18 MD 17, 105,

209, 282, 283, 376, 442, 844

PM 199, 231 EM 3:1392,

1419 EM 4:1671 Moses 3:8 MM 1 328 Moses 3:8–9 DS 1 106

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Jackson County, Missouri. 3.9 This verse corresponds to Genesis 2:9 in the King James version and Gen-esis 2:11–12 in the Joseph Smith Translation. Here again, the Lord describes the effectual creation of physical life upon this earth. Trees of all kinds came forth from the soil, plants infused with intelligence and light, intelligence and light that derived from the eternal spirit that Lord place within the growing tree. Because of the traditions of men we may have some difficulty compre-hending that all forms of life have a spiritual counterparts, but the Lord has declared that this is the case. As time passes, the children of men will discover that the word of the Lord reflects the reality of all things. Certain trees were planted in the Garden of Eden in order to provide viands for Adam and Eve and other life forms that dwelt with them. Adam and Eve learned for them-selves that most of the fruit that the trees provided was delicious to the taste and nourishing to their bodies. In addition to all of the other fruit trees, the Lord caused that a distinctive pair of plants to be placed within the confines of the Garden. They apparently looked very much alike, yet the effects of partak-ing of the fruit of each tree constituted polar opposites.

3.9.33–34—living soul—Notwithstanding arguments to the contrary, mankind is not the only life form on this planet that has a soul.

3.9.38—spiritual—When the earth and all life upon it were brought into existence, paradisiacal conditions existed. That is to say, the earth was of a Terrestrial order insusceptible to disease and death, a far cry from the conditions that exist in this lost and fallen world today. Everything in this Telestial sphere is more or less subject to the spirit and influence of the natural man.

3.9.51—sphere—That is to say, the laws and circumstances that pertain to the nature of a Terrestrial world.

3.9.86–88—tree of life—Adam and Eve had easy access to the Tree of Life and were allowed to partake of it so long as they were obedient to the commandments of God.

3.9.99–101—tree of knowledge—Adam and Eve were forbidden to partake of the fruit of this tree because of the deleterious effects that the fruit would have on their physical bodies and the comprehensive changes that would take place to the earth.

3.10 This verse corresponds to Genesis 2:10 in the King James version and Genesis 2.13 in the Joseph Smith Translation. Needless to say, since the time of the creation, a great deal has transpired regarding the geological structure of the surface of our planet. Through modern revelation we know that the original site of the Garden of Eden was located in modern Jackson County, Missouri. If we assume for the sake of argument that the fundamental topog-raphy of the region has not changed radically during the past six thousand years, then we might speculate that the river spoke of here might be identified as the Missouri River. The Missouri River in its pristine state was once con-sidered the longest river in North America.

3.10.13—Eden—The Missouri River and its tributaries drain a vast area, no less than eight of the United States and portions of two Provinces of Canada. From this we might conclude, with no further evidence, that Eden comprised most of the territory east of the present day Rocky Mountains.

3.10.20—thence—We are at a loss to decide whether the antecedent is the land of Eden from when the river came or the land that lay to the east of the Garden of Eden, although it seems more likely that the reference is to the river basins to the east.

9 And out of the ground made I, the Lord God, to grow every tree, naturally, that is pleasant to the sight of man; and man could behold it. And it became also a living soul. For it was spiritual in the day that I created it; for it remaineth in the sphere in which I, God, created it, yea, even all things which I prepared for the use of man; and man saw that it was good for food. And I, the Lord God, planted the tree of life also in the midst of the garden, and also the tree of knowledge of good and evil. 10 And I, the Lord God, caused a river to go out of Eden to water the garden; and from thence it was parted, and became into four heads.

Moses 3:9 AGQ 2 49 AGQ 4 129 DS 1 75 MD 196 EM 2:486 EM 3:1089 Moses 3:9, 19 EM 3:1392

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3.10.27–28—four heads—Again, it is impossible for us to state with cer-tainty as to the configuration of the river systems in North America at the time Adam and Eve were dwelling in the Garden of Eden. Assum-ing, however, that the general lay of the land is basically the same, we might identify the four heads of the river basin described here as corresponding to the four major contributors to the Lower Mississippi River; that is to say, the Arkansas, the Missouri, the Upper Mississippi, and the Ohio rivers

3.11 This verse corresponds to Genesis 2:11 in the King James version and Genesis 2:14 in the Joseph Smith Translation. The Lord named the four great rivers; men have named other bodies of water using those same names. We ought not to be distracted by that practice.

3.11.12—Pison—Some scholars point to the Araxes River in Azerbaijan that flows into the Caspian Sea. Not only is it a half a world away from the river named by the Lord, it does not fit into the configuration presented in the book of Genesis.

3.11.20—Havilah—We cannot with certainty identify the region in North America that is traversed by the Pison River. Sectarian scholars have pointed to the city of Chabala located in the same region as the river Araxes, but the notion is also fetched from afar.

3.11.28—gold—The statement is that the Lord created much gold in that region, not that much of it has been found by men. If one were deter-mined to identify the most likely place to be identified as Havilah, perhaps the present states of North and South Dakota would do.

3.12 This verse corresponds to Genesis 2:12 in the King James version and Genesis 2:14 in the Joseph Smith Translation. We do not know, but suspect that gold, bdellium, and onyx were found and utilized by the predeluvian peoples as they expanded their realms in Eden.

3.12.12—bdellium—We cannot be certain as to exactly what is meant here. Some Hebrew scholars seem to think that it is some sort of mineral crystal while others think of it as a plant resin like myrrh. Etymologi-cally, the word in English has settled on the resin.

3.12.15—onyx—A semiprecious stone which is generally banded with fin-gernail colored striations. The alternating colors are many and varied.

3.13 This verse corresponds to Genesis 2:13 in the King James version and Genesis 2:15 in the Joseph Smith Translation. Again, we have little knowledge as to where this river and the land through which it passed might have been found. The Middle Eastern corollaries are, of course, out of the question.

3.13.10—Gihon—Most biblical scholars wish to identify this river with the Nile which runs from south to north through modern Ethiopia and Egypt emptying into the Mediterranean Sea. It is clear, however, that the Gihon is more closely related to the geographical features to be found in the Mississippi River basin, though we are at a loss to deter-mine which of the four major divisions of that watershed would cor-respond to the Gihon.

3.13.19—Ethiopia—We cannot know at this present date where the land of Ethiopia existed at the time of Adam and Eve. Since we are left to our own devices in this matter we might suggest the Ohio river valleys and its tributaries. It is possible that the land of Ethiopia also included the land of Nod where Cain and his family settled after the murder of Abel.

11 And I, the Lord God, called the name of the first Pison, and it compasseth the whole land of Havilah, where I, the Lord God, created much gold; 12 And the gold of that land was good, and there was bdellium and the onyx stone. 13 And the name of the second river was called Gihon; the same that compasseth the whole land of Ethiopia.

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3.14 This verse corresponds to Genesis 2:14 in the King James version and Genesis 2:16–17 in the Joseph Smith Translation. We may speculate, but hardly more than guess regarding the present-day remnants of the rivers and lands that defined known by Adam and Eve and their posterity. Our first parents, however, did not dwell in Mesopotamia.

3.14.9—Hiddekel—Biblical scholars have identified this river with the Tigris River, which with the Euphrates provide the Mesopotamian Val-ley with the linguistic justification for the nomenclature for the region. The Hiddekel spoken of here, however, flowed through another region a half a world away as part of the Mississippi River basin. We do not know which quarter of the whole watershed is meant.

3.14.17—Assyria—Although there are regions of the world that bear the same names as those that existed in the lands surrounding the Garden of Eden, they are the derivatives rather than the originals. We cannot state with certainty which of the four parts of the Mississippi River watershed would correspond to Assyria, but for the sake of speculation we might settle on the mountainous region from which the present-day Arkansas river originates, or the western portions of Eden.

3.14.24—Euphrates—For want of direct revelation, we may conclude that the river that received the name of Euphrates from the Lord God survives today as the Mississippi. The Euphrates River in Mesopotamia is the largest, the longest, and by far the most important of the rivers in western Asia. The same can easily be said of the Mississippi in con-nection with the continent of North America.

3.15 This verse corresponds to Genesis 2:15 in the King James version and Genesis 2:18 in the Joseph Smith Translation. The Garden of Eden was located in modern-day Jackson County, Missouri, almost at the very center of the Mississippi River basin watershed.

3.15.16—Eden—The Missouri River and its tributaries drain a vast area, no less than eight of the United States and portions of two Provinces of Canada. From this we might conclude, with no further evidence, that Eden comprised most of the territory east of the present day Rocky Mountains. The Garden of Eden which was located eastward in that land, corresponds geographically to that which we currently refer to as Jackson County, Missouri.

3.15.18—dress—The word that is used in Hebrew to describe this activity derives from roots that mean “serve, till, make, prepare”.

3.15.22—keep—The word that is used in Hebrew to describe this activity derives from roots that mean “hedge, guard, protect, attend to”.

3.16 This verse corresponds to Genesis 2:16 in the King James version and Genesis 2:19 in the Joseph Smith Translation. We may conclude that it was proper for Adam and Eve to partake of the fruit of the Tree of Life which the Lord God had planted in the midst of the Garden of Eden. 3.17 This verse corresponds to Genesis 2:17 in the King James version and Genesis 2:20–22 in the Joseph Smith Translation. The counsel give to Adam is quite explicit. The Tree of the Knowledge of Good and Evil was pointed out to our first parents as having properties that would bring about deleterious effects. Most of which were beyond their ken. What did Adam and Eve know of death? Absolutely nothing. It was an event which had not as yet transpired upon the earth in its paradisiacal state.

3.17.4–11—tree of the knowledge of good and evil—The tree could have just as easily been called the Tree of Death in opposition to the Tree of Life

14 And the name of the third river was Hiddekel; that which goeth toward the east of Assyria. And the fourth river was the Euphrates. 15 And I, the Lord God, took the man, and put him into the Garden of Eden, to dress it, and to keep it. 16 And I, the Lord God, com-manded the man, saying: Of every tree of the garden thou mayest freely eat, 17 But of the tree of the knowl-edge of good and evil, thou shalt not eat of it, nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die.

Moses 3:15 AF 5 Moses 3:15–17 AF 53 EM 1:378 Moses 3:16 AF 299 Moses 3:16–17 AF 64 AGQ 4 80 DS 1 105, 106 DS 2 259 JC 18 PM 224 EM 2:476 Moses 3:17 AF 53, 71 AGQ 2 214 DS 1 114

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which had been planted nearby. The fruit of the tree would indeed produce death, but of greater import it would expand their ability to choose wisely, with intelligence and understanding, wherein lies wis-dom and eternal progress.

3.17.13—shalt—At first blush we might conclude that the Lord God was decidedly opposed to Adam and Eve ever partaking of the fruit of the Tree of the Knowledge of Good and Evil, yet it is clear that He gave them leave if they thought it was in their best interest to do so. Adam would so determine that course of action once Eve had partaken.

3.17.18—nevertheless—Here is the caveat. So long as Adam and Eve thought it wise to remain in the Garden of Eden, in order to maintain the status quo, then they ought not to partake of the forbidden fruit. The question eventually would be, how long should they remain in their paradisiacal circumstances?

3.17.27—given—Adam was free to choose. 3.17.34—forbid—The Lord God was clearly testifying of the consequences

that would attend their partaking of the fruit, that the effects would be extremely uncomfortable, even though they could not fully appreciate what was being implied.

3.18 This verse corresponds to Genesis 2:18 in the King James version and Genesis 2:23–24 in the Joseph Smith Translation. No man can receive a full-ness of joy without having a competent and loving female eternal companion. All other relationships or lack thereof cannot abide the eternities in happiness. Marriage was instituted by God for the benefit of man; celibacy does nothing to advance a man or a woman toward eternal life. 3.19 This verse corresponds to Genesis 2:19 in the King James version and Genesis 2:25–26 in the Joseph Smith Translation. All physical life on this planet derives from the dust of the earth, just as the physical bodies of all men ultimately are formed of the elements (see 3.7). All life, as has been said before, has as its origin a time and place outside of the confines of this earth. The spiritual components that bring animation and intelligence to plant and animal life came into existence elsewhere long before the foundations of the world were laid. Adam was made lord over all of the earth and as such was given tasks regarding the welfare of all life in his domains. Preeminent among those tasks was providing each form of life with an appropriate name, by which they and their posterity would be known in time and in eternity. Need-less to say, much of that nominal gift has been lost to the children of men.


3.20 This verse corresponds to Genesis 2:20 in the King James version and Genesis 2:27 in the Joseph Smith Translation. It is indicative of the order, peace, and prosperity of the conditions of the Garden of Eden that the animals of the field and of the air had no hesitancy to come to the patriarch Adam to receive a blessing from him. That there is enmity between the animal kingdom and mankind in this lost and fallen world should not be surprising. The

18 And I, the Lord God, said unto mine Only Begotten, that it was not good that the man should be alone; wherefore, I will make an help meet for him. 19 And out of the ground I, the Lord God, formed every beast of the field, and every fowl of the air; and commanded that they should come unto Adam, to see what he would call them; and they were also living souls; for I, God, breathed into them the breath of life, and commanded that whatsoever Adam called every living creature, that should be the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but as for Adam, there was not found an help meet for him.

MD 26, 289 CR00-A 92 EM 1:341 EM 3:1283 Moses 3:18 AF 64 DS 2 69, 70 MD 546 Moses 3:19 AF 465 MD 105 EM 1:16 EM 4:1671 Moses 3:20 MD 844 Moses 3:20–25 MD 242 MD 290

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collective wisdom of mankind is far less than in those paradisiacal days in the Garden of Eden.


3.21 This verse corresponds to Genesis 2:21 in the King James version and Genesis 2:28 in the Joseph Smith Translation. The creation of Eve is given here in a figurative way, but in a fashion which reveals the great reverence which the Father has for His daughters and the honor and respect that should be extended toward them by the sons of God. At the heart of the matter is that every woman, particularly a wife, forms an integral part of the whole of a man’s existence. Needless to say, Eve obtained her physical body in precisely the same fashion as did Adam.


3.21.23—ribs—Eve was figuratively derived from under Adam’s protective arm, close to his heart. The rib serves as a protection to man in every aspect of his mortal life.

3.22 This verse corresponds to Genesis 2:22 in the King James version and Genesis 2:28 in the Joseph Smith Translation. Metaphorically speaking, Adam had been formed of the dust of the earth. In his mind then, Adam would have comprehended that all that pertained to him was part of a whole, and that he was part of that whole. Eve, having been taken from his own body, provided Adam with an additional awareness of intimacy which he did not share with any other thing in existence. 3.23 This verse corresponds to Genesis 2:23 in the King James version and Genesis 2:29 in the Joseph Smith Translation. The Lord had clearly explained the imagery which had been used to describe the creation of Eve, and Adam clearly perceived its significance. It is intriguing to observe that the truth uttered by Adam about his relationship to Eve, would prove to be true regard-ing Eve and the birth of all of their children and all of the children of men who would ever walk upon this sphere. Eve had been metaphorically taken out of Adam, but all children are conceived and come to the light of day out of their mothers.

3.23.2—Adam—In almost every respect, Michael or Adam, was like unto the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the begin-ning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth

21 And I, the Lord God, caused a deep sleep to fall upon Adam; and he slept, and I took one of his ribs and closed up the flesh in the stead thereof; 22 And the rib which I, the Lord God, had taken from man, made I a woman, and brought her unto the man. 23 And Adam said: This I know now is bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of man.

Moses 3:21–24 AF 64 Moses 3:21–25 MD 17 EM 2:486 Moses 3:22–25 EM 2:858 Moses 3:23 DS 2 70 MD 843

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were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was foreordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

3.24 This verse corresponds to Genesis 2:24 in the King James version and Genesis 2:30 in the Joseph Smith Translation. The imagery was not just for the benefit of Adam and Eve, but for the entire race of men that would follow. By accepting one another, a man and a woman are made whole, complete, even perfect in the process of time.

3.24.13—cleave—The English language is graced by two words that appear to be identical but have opposite meanings. The conundrum is easily resolved with a little etymology. Old High German, the supplier lan-guage for Old English, sported two words, “kleben” and “klioban” which through the transmutation of time and space came into the language as “cleave”. Without going into all of the historical linguistics involved, suffice it to say that “kleben” meant “to stick or cling” and “klioban” meant “to split”. Needless to say, the word “cleave” which means “to split” enjoys far more currency in the 21st century than it did in the 16th Century and, as a result, modern readers have some difficulty grasping the meaning of this passage.

3.25 This verse corresponds to Genesis 2:25 in the King James version and Genesis 2:31 in the Joseph Smith Translation. While Eve was first brought to Adam in the Garden of Eden, they were sealed together as husband and wife. Inasmuch as death and sin had not as yet been introduced into the world, the pair could have continued in that Terrestrial state forever. In other words, the nature of their marriage was everlasting, given the conditions that they lived in and the manner in which the marriage was performed. Adam and Eve are therefore the archetypal couple and all other relationships between men and women can be of the same caliber and endurance if attended to in the manner which the Lord has prescribed.

3.25.5—naked—We need not ruminate excessively on the circumstances that allowed Adam and Eve to dwell in the Garden of Eden without clothing, save to say that the paradisiacal weather and the innocence of the couple permitted it. Even after having partaken of the fruit which opened their in many respects, it was the mockery of Lucifer that introduced them to shame.

4.0 The first five verses of this chapter are not found in any edition of the book of Genesis known to the world at large. In addition, the chapter contains five other verses that are unique to the book of Moses. 4.1 This verse corresponds to Genesis 3:1–2 in the Joseph Smith Translation. There is hardly a passage in the scriptures that displays the arrogance of Lucifer as does this account of his proposal to save the sons and daughters of God. Lucifer’s plan would have eliminated the agency of mankind, destroying the ability of men to grow through their conscious choice of that which is right. Lucifer appealed to the fear of the sons and daughters of God. Mortality posed a risk for every soul that would be born upon the earth. But the risks also included the great possibility that most of the children of God would be able to return with honor into the Celestial realms of glory, prepared in every

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh. 25 And they were both naked, the man and his wife, and were not ashamed.

Chapter 4 (June–October 1830) 1 AND I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul

Moses 3:24 DS 2 69 MF 80 CR95-A 28 CR01-A 6 Moses 4 AF 50, 72, 73,

312 AGQ 2 185 DS 1 26 DS 3 244 JC 19 MD 268, 278,

303 PM 597 EM 1:216 EM 2:767, 811,

959

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way to receive the fullness of salvation and exaltation. Satan exaggerated the chances of failure in the eyes of all those who would hearken to him. He slandered the names of the Father and the Son, suggesting that their outward motivations hid ulterior motives and incompetency. For these treasonous and flagrant lies, Lucifer would lose his place and station among the sons of the morning and would be cast out, together with all others who were determined to support him in his demands for supremacy.


4.1.15—commanded—See 1.21. 4.1.30—beginning—That is to say, Lucifer was present in the premortal

councils in Heaven when he made his proposals. 4.1.70–71—thine honor—Lucifer was effectively demanding sole occu-

pancy of the throne of God. 4.2 This verse corresponds to Genesis 3:3 in the Joseph Smith Translation. Jesus was the Firstborn among all of the children of God who would be sent to this planet. He had the support of the Father and that of two-thirds of the host of Heaven. He was called up and anointed in the midst of his brethren in preparation for his ministry unto the children of men. He was beloved of his brethren, because he first loved them. Lucifer rebelled because he thought far better of himself than was justified. The third of Father’s spirit children who followed Satan were filled with fear and self-doubt. They could not bring themselves to trust the promises of the Father and the covenants of the Son. The fact remained, however, that the only effectual plan for eternal happiness was that which had been proposed by the Father; if the truth be known, it was the only plan that had every brought immortality and eternal life to fruition among the sons and daughters of God from eternity to eternity. Unlike Lucifer, Jesus was not interested in self-aggrandizement. His personal love for his brothers and sisters was far too great for that petty emotion. Lucifer’s ambitions spoken nothing of love, except as it applied to himself. 4.3 This verse corresponds to Genesis 3:4–5 in the Joseph Smith Translation. Satan’s inability to fathom the affection which the Father and the Son bore for the members of their family caused him to be offended at the response of the Father to his proposition. The Father knew that the only possibility for salva-tion and exaltation would come as the eternal principles of the Gospel were applied into the lives of each of His children. The application would have to be self-initiated on the part of each child; it could not be imposed as Lucifer suggested he would do if given the responsibility. Lucifer’s warped view of

shall not be lost, and surely I will do it; wherefore give me thine honor. 2 But, behold, my Beloved Son, which was my Beloved and Chosen from the beginning, said unto me—Father, thy will be done, and the glory be thine forever. 3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down;

EM 3:1071, 1283

EM 4:1709 Moses 4:1 AF 54 MA 93, 97 MD 546 PM 50, 235 CR02-A 64 EM 2:525 EM 3:1124 EM 4:1546 Moses 4:1–2 DS 1 122 MA 137 CR95-O 118 EM 4:1705 Moses 4:1–3 DS 1 58 MD 488 EM 1:379 EM 3:1088,

1131 Moses 4:1–4 AF 72 AGQ 1 180 AGQ 3 34 DHC 3 (58) DHC 6 314 DNTC 1 311,

480, 486, 775 DNTC 2 215 DS 1 64, 70 DS 2 219, 259 MA 98 MD 67, 164,

193, 245, 291, 576, 639, 746, 766, 826, 828

MM 1 36 CR00-O 62 EM 1:328, 329,

341 EM 2:512, 729,

752 EM 3:1283,

1391, 1405 Moses 4:2 DNTC 1 84 MA 94 MD 34, 82, 127,

539, 571, 575 MM 1 320 MM 4 127 PM 49, 51, 182

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eternal life came about as a direct result of his personal view that he was quali-fied to preside over the whole of creation, that he was the wisest of all those who have ever come to self-awareness. Satan wished all others to worship him, primarily because of all of the beings in time and in eternity, he loved himself the best. 4.4 This verse corresponds to Genesis 3:5 in the Joseph Smith Translation. Lucifer flew into a fit of rage when his proposal was kindly but firmly refused. He inspired those whom he had already filled with fear to rise up against the God of Heaven. A futile act, but one that sealed them his forever. Jehovah and Michael arrayed the faithful among Father’ children against Lucifer and his rebellious hosts and caused that they be expelled from heaven, being eventu-ally cast down upon the earth where they could but watch the righteous take upon themselves the second estate with which they could never be blessed. In their anger and frustration, Satan and his minions have continued their rebellion and have sought the spiritual destruction of all those who opposed them in the beginning. They have had some success.

4.4.4—Satan—“Satan” is an Anglicized form of the Hebrew-Chaldean word for “adversary, accuser”.

4.5 This verse corresponds to Genesis 3:1 in the King James version and Genesis 3:6 in the Joseph Smith Translation. We have no compelling evidence to corroborate this observation about the serpent, except for the Lord’s own declaration that it was so. We should probably understand that the spirit of this particular serpent was deeply impressed by Lucifer and his teachings for some reason.

4.5.7—subtle—The King James version has “subtil” in this place. Although the word derives from similar Latin roots, the variant spellings have taken on distinctive meanings. The primary meaning of “subtle” is most often understood as “sly in design, artful, cunning, insinuating”. The word “subtil” coveys the ideas “thin, not dense or gross, nice, fine, delicate, acute, piercing, refined”. It also, however, can convey all of the meanings of “subtle”.

4.6 This verse corresponds to Genesis 3:7 in the Joseph Smith Translation. Satan did not confine himself to confounding the sons and daughters of God; he had it in mind to destroy all physical life upon the earth in one fashion or another. We may suspect that much of the blood and horror that exists upon this earth has been exacerbated by Satan and his minions. When Satan is bound for a thousand years, the animosity between the various families of the animal kingdom will disappear.

4.6.4—it—The antecedent to this pronoun must certainly be the “subtlety” referred to in the previous verse.

4.6.16—many—Satan’s influence went far beyond the third of Heavenly Father’s spirit children.

4.6.25—Eve—Satan had no hesitancy in his attempt to corrupt Adam, but in this he was initially unsuccessful.

4.6.31—mind—Satan was far less informed than he thought. He con-sidered himself greater than the Father, but in all of his endeavors to destroy the family of God, he has been frustrated for the most part. As Lucifer digressed further and further from the light and truth which he once enjoyed, his ability to anticipate the works of God lessened. He is now a mere shadow of his former self.

4.7 This verse corresponds to Genesis 3:1 in the King James version and

4 And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice. 5 And now the serpent was more subtle than any beast of the field which I, the Lord God, had made. 6 And Satan put it into the heart of the serpent, (for he had drawn away many after him,) and he sought also to beguile Eve, for he knew not the mind of God, where-fore he sought to destroy the world. 7 And he said unto the woman:

EM 3:1088 EM 4:1546 Moses 4:2–3 JC 39 Moses 4:3 DNTC 2 268 FPM 97 MA 95 MD 26, 588,

844 PM 199 EM 1:26 EM 2:503, 692 EM 3:1088 EM 4:1546 Moses 4:3–4 MD 193 PM 51 EM 1:342 Moses 4:3–7 AF 62 Moses 4:4 AF 57 JC 410 TSWK 33 EM 1:379 Moses 4:4–5, 8,

10–12 EM 1:334 Moses 4:5–21 MD 704 Moses 4:5–31 DS 1 97 Moses 4:6 AF 69 AGQ 5 189 DS 2 225 EM 1:380 EM 2:476 EM 4:1577 Moses 4:6–11 AF 63

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Genesis 3:8 in the Joseph Smith Translation. The serpent simply calls God the Father a liar. “You can’t eat of any of the delicious fruit in this garden, can you? God has sent you here to starve, hasn’t he?” Satan was the one who would have taken away the agency of mankind, not the Father.

4.7.26—mouth—Whether the serpent was willingly pursuing the mind and will of Satan or whether the serpent was possessed by the devil, we do not know. The effect, however, was essentially the same.

4.8 This verse corresponds to Genesis 3:2 in the King James version and Gen-esis 3:9 in the Joseph Smith Translation. Eve is no fool; she knows precisely what the Father commanded. She recognizes the lie for what it is. This approach is the same as if a person who is attempting to undermine another’s faith in tithing were to begin the argument with “You are not allowed to spend any of the money that you have earned by the sweat of your own brow, are you?” 4.9 This verse corresponds to Genesis 3:3 in the King James version and Gen-esis 3:9 in the Joseph Smith Translation. Eve knows what the bounds and limitations are insofar as the various fruits in the Garden of Eden are con-cerned. Only the fruit of the one tree was forbidden; that is to say, the Tree of the Knowledge of Good and Evil. All of the other fruit could be consumed, including that of the Tree of Life. 4.10 This verse corresponds to Genesis 3:4 in the King James version and Genesis 3:10 in the Joseph Smith Translation. Again, the serpent, for whatever reason, has no hesitancy in declaring that the God of Heaven is a liar. Satan and his minions are, by definition, slanders. The cleverness here, of course, is that although Adam and Eve would suffer an immediate spiritual death, being cast out of the Garden of Eden into the lone and dreary world, their physical existence would persist for almost a thousand years. Satan would use this as evidence that he was telling the truth while the Father was not. Of course there is an easy response to this; Adam and Eve did die in the day that they partook of the fruit of the Tree of Knowledge of Good and Evil, inasmuch as the earth was still chronologically in sync with the Lord’s manner of calcu-lating time. 4.11 This verse corresponds to Genesis 3:5 in the King James version and Genesis 3:10 in the Joseph Smith Translation. The fault of this sentence does not lie in the concatenation of the words; it is in the implied slander that hides behind the sentence. According to Satan and the serpent, God desires that His children welter in ignorance, that they should not know any more than they do know. The irony here is that Satan’s plan would have caused these very effects that the serpent is denigrating. It is doubly ironic that many sectarian religionists have perpetuated this lie in their rather dubious battle against mankind’s pursuit of knowledge in the sciences and other fields of learning. It is also interesting that these same sectarians will quote the enemies of all righ-teousness to denigrate the promises of the Lord regarding the salvation and exaltation of the children of God. Either men and women are the sons and daughters of God or they are not. Either they have the potential of godliness within them or they do not. Since the Father has been quite clear about His relationship to us, we ought not to be dissuaded by the ill-informed about where our destiny lies. 4.12 This verse corresponds to Genesis 3:6 in the King James version and Genesis 3:11 in the Joseph Smith Translation. Satan’s argument was far more

Yea, hath God said—Ye shall not eat of every tree of the garden? (And he spake by the mouth of the serpent.) 8 And the woman said unto the serpent: We may eat of the fruit of the trees of the garden; 9 But of the fruit of the tree which thou beholdest in the midst of the garden, God hath said—Ye shall not eat of it, neither shall ye touch it, lest ye die. 10 And the serpent said unto the woman: Ye shall not surely die; 11 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 12 And when the woman saw that the tree was good for food, and that

Moses 4:8–9, 22–

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sophisticated than that which we have recorded here, as was the subsequent conversation between Adam and Eve once she had partaken of the fruit. The substance, however, is represented. There was nothing about the tree or its fruit that seemed odious; in fact, it was quite to the contrary. The fruit of the Tree of the Knowledge of Good and Evil was no less appetizing than that of the Tree of Life. The only thing that condemned the one and commended the other was the word of the Lord. Eve was choosing the word of the adversary over the counsel of God the Father; her transgression was similar in type to that committed by the third of the children of God who followed Lucifer out of fear. She, however, was deceived in her innocence while Satan’s minions were not. Adam partook of the fruit offered by Eve because he realized that without his wife neither the Garden nor physical existence had any meaning for him whatsoever. He would rather go into exile with her than dwell by himself in paradise; he could not bear to think of her by herself in the lone and dreary world, unable to progress as the Father had commanded them.

4.12.35—fruit—Let no one doubt that Adam and Eve partook of a physi-cal fruit that had deleterious effects on their paradisiacal bodies. For hundreds of years, sectarian scholars have insinuated that the sin com-mitted by Adam and Eve in the Garden of Eden deprived them both of their chastity. This is an absolute falsehood.

4.13 This verse corresponds to Genesis 3:7 in the King James version and Genesis 3:12 in the Joseph Smith Translation. The awareness of Adam and Eve regarding their nakedness and the shame that prompted them to clothe themselves with fig leaves came at the hands of the mockery of Satan and the serpent. The first to deride any sinner in their guilt is the master of all sin himself. There is no lasting affection between the tempted and the tempter. 4.14 This verse corresponds to Genesis 3:8 in the King James version and Genesis 3:13–14 in the Joseph Smith Translation. Adam and Eve’s flight from the voice of the Lord was also Satanically inspired. The devil is the master of fear and the opponent of faith in God.

4.14.19—cool—We are at a loss to explain exactly what we should under-stand by this passage. The implication would appear to be, if we choose to associate the Terrestrial day with the Telestial day, that the voice of the Lord was heard in the late afternoon rather than at any other time of the day. On the Lord’s chronological standard, then, nearly a full day in the Garden had passed; that is to say, about one thousand of our present years.


4.15 This verse corresponds to Genesis 3:9 in the King James version and Genesis 3:15 in the Joseph Smith Translation. This and all other questions that the Lord asks of His children are inevitably rhetorical. He knew exactly what had transpired. What needed to happen now was a rehearsal of the events that had transpired so that Adam and Eve could begin to make progress on the path of repentance and righteousness.

it became pleasant to the eyes, and a tree to be desired to make her wise, she took of the fruit thereof, and did eat, and also gave unto her husband with her, and he did eat. 13 And the eyes of them both were opened, and they knew that they had been naked. And they sewed fig-leaves together and made themselves aprons. 14 And they heard the voice of the Lord God, as they were walking in the garden, in the cool of the day; and Adam and his wife went to hide themselves from the pres-ence of the Lord God amongst the trees of the garden. 15 And I, the Lord God, called unto Adam, and said unto him: Where goest thou?

Moses 4:13 AF 71 Moses 4:14 AF 30 DNTC 3 288

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4.16 This verse corresponds to Genesis 3:10 in the King James version and Genesis 3:15 in the Joseph Smith Translation. Fear always accompanies dis-obedience. Most of that fear focuses on the anticipation of the unknown; this is the same spirit that accompanies those who find themselves in spirit prison after a life of wickedness. All three of these effects, fear, shame, and flight, were aided and abetted by the one who knows these sentiments best: the adversary of all truth and righteousness. 4.17 This verse corresponds to Genesis 3:11 in the King James version and Genesis 3:16 in the Joseph Smith Translation. Again, the Lord asks a rhetori-cal question, giving Adam the opportunity to confess his fault before God and seek repentance and forgiveness. Adam and Eve knew almost immediately after they partook of the fruit of the Tree of the Knowledge of Good and Evil that they had been profoundly affected by their transgression. Simply put, they were becoming aware of their spiritual death and anticipated worse things to come. They did not have to wait long. The Lord reminded them of the consequences of having disobeyed.


4.18 This verse corresponds to Genesis 3:12 in the King James version and Genesis 3:17 in the Joseph Smith Translation. Before partaking of the fruit, Adam comprehended the reason as to why he should join Eve in exile. Here we clearly observe the spiritual effects of the fruit already taking hold in Adam’s self-awareness and in his fear of further punishment. In some respects Adam spoke the truth; Eve’s partaking of the fruit in conjunction with the commandment that they should multiply and replenish the earth did bring him to the point where he perceived the necessity of partaking himself. How-ever, we sense just a little side-stepping on the part of our great ancestor, an attempt to deflect the punishment of God. Lest we be too severe on our common ancestor, we should probably reflect on the fact that almost all men, when they are caught in some egregious crime or another, seek to deflect attention away from themselves. 4.19 This verse corresponds to Genesis 3:13 in the King James version and Genesis 3:18–19 in the Joseph Smith Translation. Eve followed suit, attemp-ting to deflect the Lord’s attention away from herself to the one who had deceived her: the serpent and he who inspired him. All of the parties, however,

16 And he said: I heard thy voice in the garden, and I was afraid, because I beheld that I was naked, and I hid myself. 17 And I, the Lord God, said unto Adam: Who told thee thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat, if so thou shouldst surely die? 18 And the man said: The woman thou gavest me, and commandest that she should remain with me, she gave me of the fruit of the tree and I did eat. 19 And I, the Lord God, said unto the woman: What is this thing which thou hast done? And the woman said: The serpent

Moses 4:17 DS 1 105 CR96-O 104 Moses 4:18 CR96-O 104 Moses 4:19 CR96-O 104

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would be held culpable for that which had happened. 4.20 This verse corresponds to Genesis 3:14 in the King James version and Genesis 3:20 in the Joseph Smith Translation. Satan, as a disembodied spirit was already cursed above every form of life that would ever exist upon the earth. He had been disenfranchised all of all earthly and eternal prospects. The serpent who had acted as Satan’s voice, together with all of his posterity would suffer ignominy as well. Any intimate association with human beings had abruptly come to an end. Many ancient societies held that the serpent once possessed arms and legs as other quadrupeds, but lost them at the time that its perfidy was discovered and punished. 4.21 This verse corresponds to Genesis 3:15 in the King James version and Genesis 3:21 in the Joseph Smith Translation. Although one could make a case regarding the natural hostility and mutual fear that exists between ser-pents and mankind, yet it is to the relationship between men and Lucifer that the Lord addresses directly here. In general, Satan and his minions would be the cause of much sorrow and suffering among the children of men, but in the end, the children of God would eventually destroy Satan’s influence among themselves. Specifically, the Father refers to the relationship between the Savior and the enemies of all righteousness. The seed of Eve, one of her own dear sons, would be the means of destroying the effects of Satan’s antipathy toward the children of men. Jesus would, indeed, be abused and afflicted by devils incarnate, but he would, through the atoning sacrifice and the power of the resurrection, bring about the complete destruction of Satan’s efforts to destroy the earth and its inhabitants. 4.22 This verse corresponds to Genesis 3:16 in the King James version and Genesis 3:22 in the Joseph Smith Translation. During mortality, childbirth is a difficult process. We may safely assume that in the eternities, the bringing forth of spirit children is considerably less onerous.

4.22.19—sorrow—Perhaps the word “distress” here would more correctly convey the nature of childbirth in modern English.

4.22.27—desire—Many scholars have attempted to describe the nature of the punishment here, most without providing much enlightenment. Eve had chosen to proceed unilaterally when she partook of the fruit of the Tree of Knowledge of Good and Evil, a decision that caused a degree of chaos for both her and her husband. Henceforth she would look to her husband for the principles and ordinances of salvation; Eve really did wish for redemption and she was instructed to find it in the faithfulness of her husband which she was to promote.

4.22.36—rule—Perhaps the word “preside” would be a far more descrip-tive word to use here in modern English.

4.23 This verse corresponds to Genesis 3:17 in the King James version and Genesis 3:23 in the Joseph Smith Translation. When Adam was first brought into the Garden of Eden, he was given a charge to dress and to keep it (see 3.15). In the paradisiacal state, the fruits and flowers came forth sponta-neously, requiring not a lot of exertion to maintain its pristine condition. Additionally, Adam’s physical body was essentially perfect, not subject to disease and injury. No matter how onerous any of the tasks that devolved upon him to do, they would have been extremely easy because of the physical capacities which he then enjoyed as a Terrestrial being. With the fall, however, both the nature of the earth and its vegetation changed. Additionally, his own physical capacities changed as he became a Telestial creature. However, in the

beguiled me, and I did eat. 20 And I, the Lord God, said unto the serpent: Because thou hast done this thou shalt be cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life; 21 And I will put enmity between thee and the woman, between thy seed and her seed; and he shall bruise thy head, and thou shalt bruise his heel. 22 Unto the woman, I, the Lord God, said: I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth chil-dren, and thy desire shall be to thy husband, and he shall rule over thee. 23 And unto Adam, I, the Lord God, said: Because thou hast hear-kened unto the voice of thy wife, and hast eaten of the fruit of the tree of which I commanded thee, saying—Thou shalt not eat of it, cursed shall be the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.

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end, these conditions would prove to be a blessing for him. 4.23.3—Adam—In almost every respect, Michael or Adam, was like unto

the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the begin-ning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was foreordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

4.24 This verse corresponds to Genesis 3:18 in the King James version and Genesis 3:24 in the Joseph Smith Translation. No doubt these plants existed in some form prior to the fall, but with the change in the earth and its environment, the nature of the thistles and thorns transformed into something less desirable from Adam’s point of view.

4.24.16—herb—Prior to this time, Adam and Eve had eaten of the various fruit trees that existed in the Garden of Eden. It is unlikely that they engaged in much gardening for culinary purposes.

4.25 This verse corresponds to Genesis 3:19 in the King James version and Genesis 3:25 in the Joseph Smith Translation. So long as Adam and Eve did not partake of the fruit of the Tree of Knowledge of Good and Evil, the elements of their physical bodies would remain in the organized state which they were given at the time of their birth. With the introduction of death into the world, however, dissolution would be inevitable. Eventually, the spirit would forsake the body and the original elements would disintegrate into the soil from whence they came. From birth to death Adam and his posterity would be constantly reminded that their sojourn upon this earth is temporary. For all of their labors, they could not undo that which had come upon them through transgression; only the promised Messiah could bring that redemp-tion about. 4.26 This verse corresponds to Genesis 3:20 in the King James version and Genesis 3:26 in the Joseph Smith Translation. There is no man or woman who has ever walked upon this earth who cannot trace his or her blood lineage back to Adam and Eve. Adam named his wife Eve, because he was inspired of God to do so, being filled with the Spirit of God when he did so. This he did long before the fall.


4.26.7—Eve—No more glorious daughter of God has ever walked upon this earth than she who was named Eve by her husband. She has been and will continue to be the mother of all living.

4.27 This verse corresponds to Genesis 3:21 in the King James version and Genesis 3:27 in the Joseph Smith Translation. As a result of Lucifer’s inspira-tion, Adam and Eve had made aprons for themselves out of fig leaves. The

24 Thorns also, and thistles shall it bring forth to thee, and thou shalt eat the herb of the field. 25 By the sweat of thy face shalt thou eat bread, until thou shalt return unto the ground—for thou shalt surely die—for out of it wast thou taken: for dust thou wast, and unto dust shalt thou return. 26 And Adam called his wife’s name Eve, because she was the mother of all living; for thus have I, the Lord God, called the first of all women, which are many. 27 Unto Adam, and also unto his wife, did I, the Lord God, make coats of skins, and clothed them.

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Lord, however, endeavored to clothe our first parents according to His econ-omy, as a constant reminder as to how they might obtain salvation and exaltation in the Celestial Kingdom. All those who have become candidates for eternal life have symbolically taken upon themselves that which corresponds to the coat of skins that the Lord prepared for our first parents.

4.27.2—Adam—In almost every respect, Michael or Adam, was like unto the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the beginning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was foreordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

4.28 This verse corresponds to Genesis 3:22 in the King James version and Genesis 3:28 in the Joseph Smith Translation. Prior to the fall, Adam and Eve were permitted to partake of the fruit of all of the trees in the Garden of Eden, presumably including that of the Tree of Life as well. However, after the fall, partaking of the fruit of the Tree of Life would have provided our first parents with immortality only, and thus they would have remained in their Telestial state for eternity with no hope of ever returning to the paradisiacal state that they had just lost. Additionally, by partaking of the fruit of the Tree of Life, they would have closed the door on any possibility of their ever returning to the Celestial Kingdom as exalted sons and daughters of God. Hence, the action that was taken by the Father and the Son. 4.29 This verse corresponds to Genesis 3:23 in the King James version and Genesis 3:29 in the Joseph Smith Translation. We do not know for how long the vegetation of the Garden of Eden persisted after the fall, but it is clear that the Tree of Life posed a serious problem long after they left its confines. In order to obviate in possible temptation to immediate partake of the Tree of Life, Adam and Eve were immediately exiled from the Garden. They ensconced themselves in the Valley of God about seventy miles north in what is now known as northwestern Missouri.


4.30 This verse corresponds to Genesis 3:30 in the Joseph Smith Translation. The Lord had declared in the beginning that if Adam and Eve were to partake of the fruit of the Tree of the Knowledge of God and Evil that they would surely die. If they had been allowed to partake of the fruit of the Tree of Life, they would have lived forever in their sins; they would have obtained immor-tality without eternal life. This the Lord could not and would not allow. Hence, the additional precautions that were taken. 4.31 This verse corresponds to Genesis 3:24 in the King James version and Genesis 3:31 in the Joseph Smith Translation. Access to the Tree of Life was completely denied, thus eliminating one of the most grievous temptations that could have come into the lives of Adam and Eve. The Lord has always been as

28 And I, the Lord God, said unto mine Only Begotten: Behold, the man is become as one of us to know good and evil; and now lest he put forth his hand and partake also of the tree of life, and eat and live forever, 29 Therefore I, the Lord God, will send him forth from the Gar-den of Eden, to till the ground from whence he was taken; 30 For as I, the Lord God, liveth, even so my words cannot return void, for as they go forth out of my mouth they must be fulfilled. 31 So I drove out the man, and I placed at the east of the Garden of Eden, cherubim and a flaming sword, which turned every way to

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protective of His children as He possibly could, not allowing them to be tempted above their ability to resist the temptation.

4.31.12—east—Apparently the entrance to the Garden of Eden was on the east. We have not idea as to how the boundaries of the Garden were otherwise protected.


4.31.18—cherubim—Without going into all of the linguistic reasons as to why this may be the case, suffice it to say that cherubim were generally perceived by the ancients as being in the form of animals rather than being in human form. The seraphim were usually thought of as being anthropomorphic.

4.31.21–22—flaming sword—The guardian weapon here is certainly of at least a Terrestrial sort, hence the glory in association with it.

4.32 This verse corresponds to Genesis 3:32–33 in the Joseph Smith Transla-tion. When the Joseph Smith Translation was begun in June 1830, very few people outside of The Church of Jesus Christ of Latter-day Saints were privy to the process. Most of the text of the first five chapters of Moses was not openly published until 1843 (in Nauvoo, Illinois; Moses 1) and 1851 (in England as part of the first edition of the Pearl of Great Price; Moses 2 through 4). Joseph and the other brethren of the Kingdom were circumspect for many years before any of the material that they had obtained from the translation of the Bible saw the light of day.


4.32.44—Amen—The harmony between the Father and the Son is perfected in this word of assent. The Hebrew word which is translated as “Amen” derives from roots which mean “true”. This word is one of the many titles of the Lord Jesus Christ.

5.0 None of this chapter appears in any form in the book of Genesis. In the

keep the way of the tree of life. 32 (And these are the words which I spake unto my servant Moses, and they are true even as I will; and I have spoken them unto you. See thou show them unto no man, until I command you, except to them that believe. Amen.)

Chapter 5 (June–October 1830)

Moses 4:32 EM 1:56 Moses 5

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first edition of the Joseph Smith Translation, this particular chapter was divided into two chapters; chapter 5 ending at the present verse 13, and chapter 6 beginning with verse 14 and continuing to the end of the present chapter. Selections from chapter 5 were some of the earliest materials from the Joseph Smith Translation that appeared in print, as early as April of 1833 in the Evening and Morning Star. 5.1 This verse corresponds to Genesis 4.1 in the Joseph Smith Translation. Adam and Eve were expelled from the Garden of Eden so that they could not partake of the fruit of the Tree of Life, an event that would have condemned them to an eternity of disappointment. Cherubim and a flaming sword were place to guard the entrance to the Garden. Our first parents then traveled about seventy miles to the north where they settled in a valley that would come to be known as “Adam-ondi-Ahman”, located in what is now known as Daviess County, Missouri. It is watered by tributaries of the Grand River.


5.1.20—till—Prior to their expulsion from the Garden of Eden, Adam and Eve partook of the fruit of the trees that had been planted there. Farming was a new enterprise for Adam, and an arduous one.

5.1.26—dominion—It is likely that many of the animals willingly sub-mitted themselves to Adam.

5.1.30—beasts—Not only had Adam and Eve been forced to depart from the confines of the Garden, but also all of the animals that had dwelt there with him.


5.2 This verse corresponds to Genesis 4.2 in the Joseph Smith Translation. We know little or nothing of the children and the grandchildren of Adam and Eve, save that they were easily deceived by Satan in the aftermath of the fall. We ought not to become excessively preoccupied by the fact that the children of Adam and Eve were married and raised families together. The nature of the human body in those early centuries of the temporal existence of the earth was far less susceptible to those conditions that prohibit such close sanguinary relationships. Several generations would pass before the deleterious effects of intermarriage would begin to demonstrate the wisdom of avoiding close kinship couplings.


1 AND it came to pass that after I, the Lord God, had driven them out, that Adam began to till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow, as I the Lord had commanded him. And Eve, also, his wife, did labor with him. 2 And Adam knew his wife, and she bare unto him sons and daugh-ters, and they began to multiply and to replenish the earth.

AF 50, 312 DS 3 244 MD 109, 114 MM 1 230 EM 1:216 EM 2:767, 811,

959 EM 3:1071 EM 4:1709 Moses 5:1 DS 2 69 JC 309 CR95-A 97 CR96-O 104 CR98-A 49 EM 2:490 EM 4:1576 Moses 5:1–12 DS 1 97 EM 3:1220 Moses 5:2 CR96-O 86, 104 EM 1:5 Moses 5:2–3 EM 3:1299 Moses 5:2–3, 16–

17 EM 1:16 Moses 5:2–15 DS 1 96

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5.3 This verse corresponds to Genesis 4.3 in the Joseph Smith Translation. We cannot speak with certainty about the degree to which the children and grandchildren of Adam and Eve spread forth upon the land. Cain and his posterity would settle in the land of Nod that was found east of land of Eden (see 5.41). Certainly there were others who settled in more northerly climes (see 7.5–6). Perhaps it was during this expansion upon the face of the earth that posterity of Adam and Eve discovered gold, bdellium, and onyx in the land of Havilah. Some one of the sons and daughters of Adam and Eve explored for themselves those parts of the lands that were watered by the Gihon, the Hiddekel, and the Euphrates rivers and were instrumental in discovering why the Lord had named them as He did. Their posterity raised crops and tended animals as well.


5.4 This verse corresponds to Genesis 4.4 in the Joseph Smith Translation. After having partaken of the fruit of the Tree of the Knowledge of Good and Evil, Adam and Eve began to sense the spiritual separation between themselves and their Father in Heaven. Once expelled from the Garden of Eden they could no longer stand in His immediate presence, but they learned to pray in absencia, their faith carrying their desires and petitions to Him. Their faith also enhanced their ability to hearken to His voice, notwithstanding the great physical distance that separated Adam-ondi-Ahman from the Garden of Eden.




5.5 This verse corresponds to Genesis 4.5–6 in the Joseph Smith Translation. The request to offer up upon their altars the first lambs and calves that their domesticated animals had provided them must have been an excruciating experience for Adam and Eve. If, as we have continually supposed, the animals all possessed self-awareness and could to some degree communicate with our

3 And from that time forth, the sons and daughters of Adam began to divide two and two in the land, and to till the land, and to tend flocks, and they also begat sons and daughters. 4 And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Gar-den of Eden, speaking unto them, and they saw him not; for they were shut out from his presence. 5 And he gave unto them com-mandments, that they should wor-ship the Lord their God, and should offer the firstlings of their flocks, for an offering unto the

Moses 5:4 AF 170 EM 3:1118 Moses 5:4–5 AF 299 EM 2:476 Moses 5:4–8 PM 379 EM 1:84 Moses 5:4–9 EM 1:16 Moses 5:4–11 EM 2:558 Moses 5:4–12 DS 3 314 MA 129 EM 1:388, 389 Moses 5:5 CR96-O 48 EM 1:5, 17 EM 2:476 EM 3:1028,

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first parents, how would this request be received? The fall had come upon all life because of the transgression of Adam and Eve; there was no one else who could have or should have shouldered the responsibility for what had trans-pired. Additionally, one wonders at the whole approach to the eating of flesh after the vegetarian lifestyle of the Garden and in the early years at Adam-ondi-Ahman. How was that received by all concerned. Needless to say, all parties must have been filled with great faith in the commandments of the Lord God, sustained and supported by the power and the influence of the Holy Ghost. Adam was obedient to the ongoing commandments of the Lord because he had learned from his own experience that disobedience brought about terrible consequences.


5.6 This verse corresponds to Genesis 4.6 in the Joseph Smith Translation. Adam’s ignorance about what he was doing, even in the taking of the lives of lambs and calves, did not deter him from offering up the sacrifices that the Lord had commanded him. Sometimes the logical and intellectual explana-tions are revealed to us long after a pattern of obedience has been established by our faith.

5.6.6—angel—We are not privy as to the identity of this messenger from heaven.


5.7 This verse corresponds to Genesis 4.7 in the Joseph Smith Translation. From before the very beginning of time, the atoning sacrifice of the Lord Jesus Christ has been part of the economy of God to bring to pass the immortality and eternal life of man. Various images and similitudes have been employed to aid the children of men to understand that their eternal destiny has been pro-vided for. The sacrifice of animals, however, has been among the most com-plex, providing as powerful a representation as can be found regarding the effects of sin and the love of the Savior.

5.7.4—angel—We are not privy as to the identity of this messenger from heaven.

5.7.7–8—This thing—That is to say, the offering up of the firstlings of the flocks.

5.7.11—similitude—As might be expected, “similitude” refers to a “like-ness, resemblance, comparison”. A careful study regarding the nature of the sacrifice as it was practiced among the ancient saints will reveal how each action of the ceremony has great bearing on the life and ministry

Lord. And Adam was obedient unto the commandments of the Lord. 6 And after many days an angel of the Lord appeared unto Adam, say-ing: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. 7 And then the angel spake, say-ing: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth.

1248 Moses 5:5, 12 EM 2:490 Moses 5:5–6 EM 3:1248 Moses 5:5–7 CR96-A 78 EM 1:217 EM 2:731 Moses 5:5–8 AF 93 DNTC 1 131,

718 DNTC 2 132 DS 1 23 DS 3 94 JC 54 MA 61 MD 504, 540,

664 MM 1 126 MM 4 66 PM 426 CR95-O 88 EM 1:37 EM 2:892 EM 3:1021 Moses 5:5–9 EM 2:752 Moses 5:6 AGQ 2 98 FPM 4 MA 61 MM 1 124 EM 1:5 Moses 5:6–7 FPM 71 Moses 5:6–8 AF 112 DHC 1 (25) DNTC 1 839 MD 36 EM 1:40, 217,

334 EM 2:486, 742 EM 3:1248 Moses 5:6–9 AF 30 JC 44 EM 2:649 Moses 5:6–10 EM 2:729 Moses 5:6–12 MM 1 215 EM 1:5

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of the Lord Jesus Christ as the Messiah. 5.8 This verse corresponds to Genesis 4.8 in the Joseph Smith Translation. There is no salvation of the body or the spirit, no redemption from death and hell, no opportunity for immortality and eternal life without the atoning sacrifice of the Lord Jesus Christ and the power of the resurrection vested in him as the Son of God. There is no other name given under heaven in which any soul may find rest, other than that of Jesus Christ. 5.9 This verse corresponds to Genesis 4.9 in the Joseph Smith Translation. While in the Garden of Eden, Adam had been given many of the principles associated with the salvation of mankind directly from the lips of God the eternal Father. He was promised a Messiah were he to fall into transgression. All these things were known to him. When the angel appeared to Adam, the knowledge that he had acquired in the past was coupled with the innocent obedience that he had experienced with the sacrifice of the firstlings of his flocks. It is one thing to have an intellectual awareness as to how the Lord would attend to the salvation of mankind, and it is quite another to have the Spirit of God testify to your heart and mind as to the veracity of all that you have been taught. Adam knew through this blessing that his faith in the Father and the Son was completely justified.


5.10 This verse corresponds to Genesis 4.10 in the Joseph Smith Translation. As the Holy Ghost descended upon him, Adam was filled with the spirit of revelation and prophecy. He knew that the power of the resurrection would eventually be wielded in his behalf. He knew that his transgressions against the laws of God would be resolved through the atoning sacrifice of the Son of God. He knew as well, that many of his children, those who had separated themselves from their parents, would eventually have the opportunity to be redeemed, and that he and Eve would have joy and rejoicing in their family.


5.10.33—transgression—That is to say, having partaken of the fruit of the Tree of the Knowledge of Good and Evil. Having learned for himself the sting of sin, he was in a position to understand the joy of redemption.

5.11 This verse corresponds to Genesis 4.11 in the Joseph Smith Translation. Eve correctly understood her role in the eternal progression of mankind and

8 Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore. 9 And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will. 10 And in that day Adam blessed God and was filled, and began to prophesy concerning all the fam-ilies of the earth, saying: Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God. 11 And Eve, his wife, heard all these things and was glad, saying:

Moses 5:6–15 MD 639 Moses 5:7 AF 95 AGQ 3 1 FPM 4 MA 62 MD 773 MM 1 395 PM 250, 383,

524 EM 3:1028,

1249 Moses 5:7–8 PM 558 EM 1:245 EM 3:1283 Moses 5:7–9 EM 2:721, 752 Moses 5:7–11 EM 2:893 Moses 5:8 AF 119 DNTC 1 733 DNTC 2 79 MA 33, 107, 138 MD 581, 740 MM 1 51 MM 4 73 PM 69, 138, 306 CR96-A 78 CR96-O 104 CR00-O 34 EM 2:549, 721,

726 EM 3:1118 Moses 5:8–9 EM 2:727 Moses 5:9 AF 95, 170 AGQ 2 158 DNTC 1 740 DNTC 2 22,

182 DNTC 3 148 FPM 71 MA 36 MD 546 PM 42, 70, 236 EM 1:217 Moses 5:9, 10 EM 3:1165 Moses 5:9–11 AF 81 Moses 5:9–15

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rejoiced in her participation in the plan of happiness and exaltation. 5.11.2—Eve—No more glorious daughter of God has ever walked upon

this earth than she who was named Eve by her husband. She has been and will continue to be the mother of all living.

5.11.24—seed—The Lord is quite clear that had Adam and Eve never partaken of the fruit of the Tree of the Knowledge of Good and Evil, they would have remained in the Garden of Eden forever, innocent and without any increase in knowledge or wisdom. Additionally, they would never have had children. We may not be able to articulate the biological reasons as to why this would have been the case, but that does not change the fact of the matter (see 2 NE-C 2.22–26).

5.12 This verse corresponds to Genesis 4.12 in the Joseph Smith Translation. We do not know precisely how many children and grandchildren Adam and Eve had at the time that the angel came to our first parents to reveal the signi-ficance of these principles and ordinances. Once it was clear in their own minds and hearts, however, they were anxiously engaged in presenting that which they had learned to their posterity.



5.13 This verse corresponds to Genesis 4.13 in the Joseph Smith Translation. We are left to wonder how Lucifer manifested himself unto the sons and daughters of Adam and Eve. Did her appear as an angel of light? Did he have assistants like unto the serpent in the Garden of Eden? We do not know, but whatever methods he chose to employ he was effective in dissuading the chil-dren of Adam and Eve from hearkening unto the words of their parents. Lucifer must have provided them with enticing alternatives other than simply refusing to receive the teachings of their parents. Why would any man or woman choose to love Satan more than God? The fact that almost the whole of humanity at that time became carnal, sensual, and devilish speaks some-thing of the devil’s teachings to them. The desire to become carnal, sensual, and devilish is associated with the temptations of a fallen world, yet the eternal spirit which dwells within every man knows that to succumb to the downward pull of the natural man is deleterious to his spiritual welfare. Nothing good can come from being devilish. The choice to love Satan was deliberate.

5.13.43—carnal—This refers to the physical body itself which by its very nature demands a great deal of the intelligence that inhabits it. Needless to say, some attention to bodily welfare is not only appropriate but necessary in order to have an effective period of probation or improve-ment. Obsession with the body can be deleterious to one’s spiritual welfare. Hence, the grave moral implications that attend carnality.

5.13.44—sensual—Our connection with the physical world is through our senses, all of which are beneficial to our learning to distinguish between good and evil. As is the case with the physical body, however, abuse of

Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. 12 And Adam and Eve blessed the name of God, and they made all things known unto their sons and their daughters. 13 And Satan came among them, saying: I am also a son of God; and he commanded them, saying: Believe it not; and they believed it not, and they loved Satan more than God. And men began from that time forth to be carnal, sens-ual, and devilish.

AF 95 Moses 5:10 DS 1 106 CR96-O 104 EM 2:485 Moses 5:10–11 AF 68, 73 DS 1 111, 115 EM 2:476 EM 3:1089 Moses 5:10–12 EM 1:217 Moses 5:10–15 DS 1 161 Moses 5:10–59 DS 1 160 Moses 5:11 AGQ 1 6, 31,

182 AGQ 2 215 AGQ 4 59, 83 AGQ 5 65 DNTC 3 366,

474 DS 1 106 MA 130, 153 MD 17, 242,

253, 269, 283, 289, 624

MM 1 229 PM 70, 223 CR96-O 104,

116 EM 1:83 EM 2:485, 490,

534, 692, 958 Moses 5:11–12 AGQ 3 66 Moses 5:11–13 MM 1 229 Moses 5:11–15 DS 3 82 Moses 5:12 MA 61 CR96-O 104 EM 1:5, 16, 389 EM 2:457, 476 Moses 5:12, 18,

20, 27 CR99-A 40 Moses 5:12–13 AGQ 3 36 AGQ 4 (10) MM 4 18 EM 3:1220

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the senses can lead to spiritual depravity, particularly if the abuse is intended to stand in proxy for the joy that comes from communion with God through faith and repentance.

5.13.46—devilish—Men and women become devilish when they partake of the same spirit of rebellion as Lucifer did in the premortal existence. Satan wished to be distinguished above all of his brethren, that he might usurp the throne of God to satisfy his own megalomania. This wayward spirit, as manifested in mortal men, appears as greed and an insatiable desire for fame and power.

5.14 This verse corresponds to Genesis 5.1 in the Joseph Smith Translation. The children of men had become carnal, sensual, and devilish because they chose to love Satan more than God. Yet, the Lord did not leave the inhabi-tants of the earth without evidence of His love and concern for them. He called upon the faithful, infusing them with the spirit of prophecy and reve-lation, and sending them unto the wicked to call them to repentance and salvation. 5.15 This verse corresponds to Genesis 5.2 in the Joseph Smith Translation. No matter how estranged a man or a woman might become from God the eternal Father, every opportunity to return to righteousness is extended to those who have lost their faith through transgression. The choice, however, is clear. Salvation is only a gift to those who choose to receive it; damnation comes to those who reject the tender beckonings of God. Eternal blessings are based upon eternal laws and it is only by obedience to those laws that the blessings come. The other side of the coin is true as well. Disobedience to the commandments of Heaven can only bring about one result if those trans-gressions are not resolved in the manner that the Father has established. 5.16 This verse corresponds to Genesis 4:1 in the King James version and Genesis 5:4 in the Joseph Smith Translation. Although most of their posterity had openly chosen to ignore the teachings that they had received from the angel, Adam and Eve were faithful to the covenants that they had made with the Lord God. They desired righteousness; they desired righteousness in their children. When Cain was born Eve hoped against hope that her child would not be adversely affected by the machination of Lucifer and his minions, some of whom the devil had recruited from among her own posterity. We do not know how Cain came to be enthralled by the devil, nor do we know why he would prove to be a faithless son when his younger brother excelled in righteousness.



5.16.24—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of

14 And the Lord God called upon men by the Holy Ghost everywhere and commanded them that they should repent; 15 And as many as believed in the Son, and repented of their sins, should be saved; and as many as believed not and repented not, should be damned; and the words went forth out of the mouth of God in a firm decree; wherefore they must be fulfilled. 16 And Adam and Eve, his wife, ceased not to call upon God. And Adam knew Eve his wife, and she conceived and bare Cain, and said: I have gotten a man from the Lord; wherefore he may not reject his words. But behold, Cain hearkened not, saying: Who is the Lord that I should know him?

Moses 5:12–15 AGQ 1 (13) Moses 5:12–15,

58–59 EM 2:559 Moses 5:12–53 EM 1:16 Moses 5:13 AGQ 2 54 AGQ 3 73, 80,

120 DNTC 2 323 DS 3 265, 277,

280 MA 65 MD 113, 268,

288, 556, 576, 702

MLM 357 CR96-O 104 CR98-A 19 CR01-O 96 EM 2:559, 562,

596, 776 Moses 5:13–14 DS 3 314 Moses 5:13–16 EM 2:490 Moses 5:13–18 DNTC 3 547 Moses 5:14 AF 170 PM 76 Moses 5:14–15 AF 119 MA 183 PM 138 EM 2:727 Moses 5:14–15,

58 EM 2:558 Moses 5:15 AF 95, 117 PM 288 Moses 5:16 CR96-O 104 CR01-A 6 EM 1:245 Moses 5:16–24 AF 72 Moses 5:16–41 MD 527, 616 PM 32 Moses 5:16–55 DNTC 3 196

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Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.

5.17 This verse corresponds to Genesis 4:2 in the King James version and Genesis 5:5 in the Joseph Smith Translation. Abel was born into the same family as all of his older brothers and sisters. We are at a loss to explain why Abel chose to follow the counsel of his parents over the example of his siblings. We ought not to overly concern ourselves with the differentiation that some scholars have made between the two occupations here. Farming is not inher-ently evil, nor is keeping sheep inherently good. Adam tilled the ground at the behest of the Father and also maintained herds and flocks for the maintenance of his growing family. The children of Adam and Eve, most of whom had become carnal, sensual, and devilish, occupied themselves in both enterprises.

5.17.9—Abel—Abel and Cain were born sometime prior to the birth of Seth. Seth was born when Adam was 130 years old. Assuming that Cain and Abel were in their twenties when the fratricide took place (Abel had not as yet fathered children), Adam would have been about a hundred or so when the two boys were born. Prior to this time, Adam and Eve had given birth to several other sons and daughters who failed to hearken to the voice of the Lord, who loved Satan more than God. Abel held the holy priesthood by the which he make his sacrifice unto God.

5.17.27—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.

5.18 This verse corresponds to Genesis 5:6 in the Joseph Smith Translation. For whatever reason, Cain made the same choice that his older brothers and sisters had made before him. The insinuations and temptations of the devil must have been compelling, indeed, to thwart the faithful instruction that Adam and Eve. Satan’s instruction to Cain that he make an offering unto the God of his parents would bring about his complete undoing. Lucifer, for his part, thought nothing of enticing Cain to blasphemy and mockery. We may assume that the nature of the sacrifice, that of Cain’s agricultural pursuits, was also inspired of the devil.

5.18.2—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the

17 And she again conceived and bare his brother Abel. And Abel hearkened unto the voice of the Lord. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 18 And Cain loved Satan more than God. And Satan commanded him, saying: Make an offering unto the Lord.

MD 471 Moses 5:16–59 DNTC 1 715 MD 698 Moses 5:17 EM 1:5 Moses 5:17, 20 EM 1:5 Moses 5:17–35 DNTC 3 232 Moses 5:18 EM 1:5, 245 Moses 5:18, 21 EM 1:245 Moses 5:18–19,

21 EM 1:5 Moses 5:18–25 DNTC 1 461 MD 567 Moses 5:18–26 AGQ 2 170 MA 63 Moses 5:18–26,

31

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sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.

5.18.15—offering—If the laws governing the ancient sacrifices as deline-ated in the books of Moses are any indication, the children of Adam were free to offer sacrifices for different reasons. Ancient Israel offered up sacrifice in order to express regret for transgression; they did so as well in a spirit of thanksgiving; and they also expressed a willingness to dedicate all that they were and ever hoped to be to the Lord God through their worship. While expressions of thanksgiving and conse-cration could be righteously demonstrated by the offering of grain and other fruits of the ground, the manifestation of guilt, remorse, and repentance for sin was always accompanied by the offering of an animal, in similitude of the future sacrifice of the Son of God for the remission of the sins of mankind.

5.19 This verse corresponds to Genesis 4:3 in the King James version and Genesis 5:6 in the Joseph Smith Translation. The Satan-inspired sacrifice of Cain, inasmuch as it consisted of the fruit of the ground, could only represent either thanksgiving or consecration. There is no notion of repentance or a petition for forgiveness inherent in the mockery that Cain perpetrated. Cain had judged himself already as being without sin and did not wait upon any revelation from the Lord to confirm his self-evaluation. The irony in his offer-ing was that Cain was neither thankful nor willing to dedicate himself to the service of the Lord. The whole of his worship was a lie.


5.20 This verse corresponds to Genesis 4:4 in the King James version and Genesis 5:7 in the Joseph Smith Translation. Abel’s attitude constituted the polar opposite to that of Cain. The act of offering a firstling of his flock left the issue of his personal righteousness open for the Lord to decide. The offering of the lamb could stand for any of the three reasons why a disciple of Christ would come before the Lord. Abel was content to have the Father and the Son evaluate his life, whether the offering would suffice for a reconcili-ation, an expression of gratitude, or a further commitment to righteousness. Simply put, Abel was humble, willing to be guided in all things. Needless to say, personal humility takes precedence over mocking self-satisfaction.

5.20.2—Abel—Abel and Cain were born sometime prior to the birth of Seth. Seth was born when Adam was 130 years old. Assuming that Cain and Abel were in their twenties when the fratricide took place (Abel had not as yet fathered children), Adam would have been about a hundred or so when the two boys were born. Prior to this time, Adam and Eve had given birth to several other sons and daughters who failed

19 And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord. 20 And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering;

EM 2:970 Moses 5:18–27 MD 278 Moses 5:18–31 EM 3:1249 Moses 5:20 AF 93

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to hearken to the voice of the Lord, who loved Satan more than God. Abel held the holy priesthood by the which he make his sacrifice unto God.

5.21 This verse corresponds to Genesis 4:5 in the King James version and Genesis 5:7–8 in the Joseph Smith Translation. Satan understood the prin-ciples of heaven well enough that he anticipated the result. Cain could not offer the fruits of the ground in righteousness, because they were not presented to the Lord as an act of faith. Cain cared nothing for the promise of a Messiah because he saw in himself no need for a redemption. He felt no inward thanksgiving for the blessings that he enjoyed upon the earth. He had no desire to dedicate himself further in the Church and Kingdom of God. Cain was offended that his lies were unacceptable to God. That God would not affirm his self-evaluation constituted in his eyes an unforgiveable affront.


5.22 This verse corresponds to Genesis 4:6 in the King James version and Genesis 5:9 in the Joseph Smith Translation. The fact that the Lord addressed Cain directly would imply that at one time Cain had accepted the funda-mental principles and ordinances of the Gospel of Jesus Christ. Cain held the priesthood of God and was authorized to offer sacrifices unto the Lord God of Heaven. As he began to succumb to the wiles of the devil, Cain’s pride and abject arrogance brought him into a direct confrontation with the principles of righteousness. He considered himself free from sin, because he believed the words of Lucifer. When the Lord refused to accept the sacrifice presented because it was offered without faith and without any connection with the truth, Cain took it personally, as he should have. Cain, however, would not accept the judgment of the Lord. It is interesting that God’s evaluation of his life still had the power to wound Cain’s self-esteem.


5.23 This verse corresponds to Genesis 4:7 in the King James version and Genesis 5:9 in the Joseph Smith Translation. Cain had offered sacrifice, but he had done so for the wrong reason; he brought himself to the altar of God at the behest of the arch enemy of God. Cain offered sacrifice as an act of arro-

21 But unto Cain, and to his offering, he had not respect. Now Satan knew this, and it pleased him. And Cain was very wroth, and his countenance fell. 22 And the Lord said unto Cain: Why art thou wroth? Why is thy countenance fallen? 23 If thou doest well, thou shalt be accepted. And if thou doest not well, sin lieth at the door, and Satan desireth to have thee; and

Moses 5:22–23 DS 1 61 Moses 5:22–26 AF 31 Moses 5:23 EM 1:245 EM 3:1391 Moses 5:23–24

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gance and self-satisfaction; in this he was rebuked. Instead of humbly accept-ing the Lord’s chastisement, Cain took offense, furious that the light of eternal day had torn away his veil of self-deception. Notwithstanding the grievous sin that Cain had committed in his blasphemy, the Lord was still willing to receive him unto Himself if he would renew his covenants through faith and repentance. The Lord was clear, however; Cain was on the brink of perdition. If he chose to persist in his wickedness, he would be wholly delivered into Satan’s camp, as if he had been part of the original rebellion in Heaven prior to the creation of the earth.

5.23.52—rule—This eventuality would take place because after all had been said and done, insofar as the progress of this planet is concerned, Cain would come forth in the resurrection with a physical body while Lucifer would never be so endowed. Beings with physical bodies have considerably more power and authority over those who do not, whether in heaven or in hell.

5.24 This verse corresponds to Genesis 5:9–10 in the Joseph Smith Transla-tion. Even though we may have some difficulty to perceive how it was so, Cain openly rebelled against God. He defied God and embraced Satan with his eyes wide open; he was not deceived or taken in ignorance. Thus, he became the archetype of all those who would do the same; he is Perdition.

5.24.10—father—We dare not underestimate the hatred and contempt that Cain has for his fellow men. He and those who have embraced the spirit of rebellion are perfectly willing to fabricate any kind of falsehood in order to deceive and lead the children of men to destruction.

5.24.18—Perdition—The literal meaning of this word is “lost”. Once Cain pertained to the family of Heaven, but in his arrogance, anger, and rebellion he deliberately disenfranchised himself from an eternal asso-ciation with the glory of God. In the end he will be cast out with Lucifer and all those who followed him into Outer Darkness.

5.24.19—for—Cain is lost because he once belonged; he once was a faithful spirit child of God the eternal Father.

5.25 This verse corresponds to Genesis 5:10 in the Joseph Smith Translation. The personal disaster that would follow Cain’s rebellion was clearly articulated by the Lord prior to his determined plunge into abject wickedness.

5.25.12—abominations—That is to say, those ceremonies and rituals that mock the ordinances of God. Cain first perpetrated them when he offered up sacrifices at the behest of Satan without faith and as a delib-erate lie to God and to his fellow men. Cain knew that God the Father had the power to bestow upon him the fullness of truth and light, but he rejected the whole of Father’s concern out of hand.


5.25.38—thee—That is to say, upon Cain. The Lord had told him what would happen if he did not repent of his evil doings. Cain chose to

except thou shalt hearken unto my commandments, I will deliver thee up, and it shall be unto thee according to his desire. And thou shalt rule over him; 24 For from this time forth thou shalt be the father of his lies; thou shalt be called Perdition; for thou wast also before the world. 25 And it shall be said in time to come—That these abominations were had from Cain; for he rejected the greater counsel which was had from God; and this is a cursing which I will put upon thee, except thou repent.

DS 2 279 Moses 5:23–25

EM 1:245 Moses 5:24 JC 410 EM 3:1391 Moses 5:25–26 EM 1:5

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ignore the counsel of God. 5.26 This verse corresponds to Genesis 5:11 in the Joseph Smith Translation. Any inclination that Cain may have had to walk in any degree of righteousness was burned away in his anger and hatred toward the God of Heaven. Any feelings of natural affection that he might have had toward his parents and his younger brother also evaporated in the furnace of his personal affliction. Cain had turned himself over to evil and he despised all those who chose to live in accordance with the principles of eternal happiness. Abel would become the focus of his ire.



5.27 This verse corresponds to Genesis 5:12 in the Joseph Smith Translation. We cannot tell from our present perspective just how much Adam and Eve understood about the complete apostasy of their son Cain. They were aware, however, that all but one of their children had chosen to love Satan more than God. This presented them with an unrelenting grief.


5.27.12—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s

26 And Cain was wroth, and listened not any more to the voice of the Lord, neither to Abel, his brother, who walked in holiness before the Lord. 27 And Adam and his wife mourned before the Lord, because of Cain and his brethren.

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pride, the offering was not accepted. 5.28 This verse corresponds to Genesis 5:13 in the Joseph Smith Translation. That Cain married his niece was not in and of itself a wicked thing. Given the nature of humanity in the first generations of the temporal existence of the earth, there actually was no other recourse. It should surprise no one that the couple loved Satan more than God.


5.28.12—brothers’—Referring, of course, to Cain’s older siblings who had been born to Adam and Eve many years before.

5.29 This verse corresponds to Genesis 5:14 in the Joseph Smith Translation. When a person has lost the hope for salvation and exaltation they almost immediately turn to the gratification of the lusts of the natural man that is possible in a lost and fallen world. One of those primal lusts is the desire for unrighteous dominion among the children of men. Cain wished to have a sense of triumph over those who adhered to the principles of eternity that he himself had rejected. The death of Abel, perhaps the first death ever to be brought about within the human family, would have provided that sense of satisfaction that Cain was seeking. Certainly he would have perceived it as a blow against his earthly parents, and at the same time an affront against the God whom Abel effectually worshipped. Here we have the prospectus of the first secret combination presented by Lucifer.



5.30 This verse corresponds to Genesis 5:15 in the Joseph Smith Translation.

28 And it came to pass that Cain took one of his brothers’ daughters to wife, and they loved Satan more than God. 29 And Satan said unto Cain: Swear unto me by thy throat, and if thou tell it thou shalt die; and swear thy brethren by their heads, and by the living God, that they tell it not; for if they tell it, they shall surely die; and this that thy father may not know it; and this day I will deliver thy brother Abel into thine hands. 30 And Satan sware unto Cain

Moses 5:28 MF 127 EM 2:562 Moses 5:28–33 MD 538 Moses 5:29 EM 3:1020 Moses 5:29–31 EM 1:5 Moses 5:29–33 AF 63 Moses 5:29–33,

47–52 EM 3:1291

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The Lord had prophesied that one day Cain would rule over Lucifer. This oath on the part of Satan to Cain constitutes the first formal step in that direction. One wonders at the motivation for secrecy.


5.31 This verse corresponds to Genesis 5:16 in the Joseph Smith Translation. We may conclude here that the appeal for Cain was that in his arrogance and vanity, he became an elitist, a partner with the enemy of all mankind. He had become a “master” and all others would be required to serve him, even Lucifer. He would aggrandize himself in the eyes of his fellow men by surreptitiously acquiring wealth through murder.


5.31.7—Mahan—We have not been given an inspired linguistic derivation of this title although many have attempted to do so. Most scholars, however, have settled on the Hebrew word “maha” which means “to destroy”. The addition of the “n”, so the reasoning follows, the verb becomes the noun, “destroyer”. There is absolutely no connection between this word and any of the offices of Freemasonry.

5.32 This verse corresponds to Genesis 4:8 in the King James version and Genesis 5:17 in the Joseph Smith Translation. Needless to say, the taking of the life of Abel was a calculated, cold-blooded murder on Cain’s part. There was no hesitancy, just an anticipation for a desolated moment in which Cain could commit his act of fratricide without any mortal knowing what had transpired. We may only imagine the disquieting manner in which Cain approached his victim. Did he feign regret or solicitude? We know not, but no doubt there came a point in their interview that Cain merely dispatched his brother without remorse.

5.32.2—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up

that he would do according to his commands. And all these things were done in secret. 31 And Cain said: Truly I am Mahan, the master of this great secret, that I may murder and get gain. Wherefore Cain was called Master Mahan, and he gloried in his wickedness. 32 And Cain went into the field, and Cain talked with Abel, his brother. And it came to pass that while they were in the field, Cain rose up against Abel, his brother, and slew him.

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the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.


5.33 This verse corresponds to Genesis 5:18 in the Joseph Smith Translation. Cain entered into a covenant with Satan that he might murder and get gain (see 5.31). The “gain” here appears to be the flocks that Abel was tending when his life was taken.


5.33.13—free—One must ask the question as to how Cain thought him-self to be free after having murdered his brother. We may suppose that Cain understood that he had shed innocent blood and thus had com-mitted the unpardonable sin, making him completely free from any possibility of redemption.

5.34 This verse corresponds to Genesis 4:9 in the King James version and Genesis 5:19 in the Joseph Smith Translation. The question on the Lord’s part is, of course, rhetorical. The very question, however, gave Cain an oppor-tunity to confess the truth, perhaps a last chance to be an advocate of the truth. Cain, however, continues to be an abject liar, even though he knew that the Lord God was aware of that which had happened only moments before.


5.34.9—Abel—Abel and Cain were born sometime prior to the birth of Seth. Seth was born when Adam was 130 years old. Assuming that Cain and Abel were in their twenties when the fratricide took place

33 And Cain gloried in that which he had done, saying: I am free; surely the flocks of my brother falleth into my hands. 34 And the Lord said unto Cain: Where is Abel, thy brother? And he said: I know not. Am I my brother’s keeper?

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(Abel had not as yet fathered children), Adam would have been about a hundred or so when the two boys were born. Prior to this time, Adam and Eve had given birth to several other sons and daughters who failed to hearken to the voice of the Lord, who loved Satan more than God. Abel held the holy priesthood by the which he make his sacrifice unto God.

5.34.22—keeper—The elitist, the self-absorbed, the abject sinner, thinks of no one but himself. He has no mercy, no compassion for any of his fellow men, particularly those who are of a different persuasion than himself. The sons and daughters of God, however, see their fellow men as part of an eternal whole and do all within their power to provide for the wants and needs of their brothers and sisters, both temporal and spiritual.

5.35 This verse corresponds to Genesis 4:10 in the King James version and Genesis 5:20 in the Joseph Smith Translation. We are not told exactly how Cain slew his brother, but it seems certain that Abel’s body was interred to hide the fact of his death. 5.36 This verse corresponds to Genesis 4:11 in the King James version and Genesis 5:21 in the Joseph Smith Translation. When Adam had partaken of the fruit of the Tree of the Knowledge of Good and Evil, the ground was cursed for his sake, that he might learn the consequences of sin, and that he might learn to labor for his own welfare. In this case, Cain is cursed such that the earth would no longer respond to his ministrations. His crops would not grow; there would be no yearly harvest. Up to the time of his unforgiveable wickedness, Cain had been a husbandman of the soil; that was how he was able to provide for himself and his family. Cain’s vocation was now obviated and he would have to find another means of support. No doubt he turned to more wickedness. 5.37 This verse corresponds to Genesis 4:12 in the King James version and Genesis 5:22 in the Joseph Smith Translation. Cain would no longer be allowed to ply the trade of a farmer. What would he do? With the confiscation of Abel’s flocks would he turn to tending sheep? From whom would Cain have to flee? Would he merely be running from the scene of his hideous crime? He would be without skilled occupation; a parasite on his associates. No doubt his secret combination would flourish in such an atmosphere.

5.37.19—vagabond—The English word “vagabond” derives from Latin roots which imply “wandering, without settled habitation, floating about without any certain direction, driven to and fro, idleness”.

5.38 This verse corresponds to Genesis 4:13 in the King James version and Genesis 5:23–24 in the Joseph Smith Translation. As is typical of the natural man, Cain blames both Satan and God for his misdeeds and takes no responsi-bility for his own actions. Even this whining, of course, is completely feigned. Satan’s temptation was in complete harmony with the avarice that Cain already felt in his heart. Cain knew that his sacrifice was not in harmony with the facts of his personal life, but he offered up the fruits of the ground on the altar anyway. The punishment of being a fugitive and a vagabond that Cain would endure was merely an inconvenience. He would continue to promul-gate his combination among his willing brethren until he was able to satiate every abominable desire that his heart could imagine. Cain is posing here.

5.38.2—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some

35 And the Lord said: What hast thou done? The voice of thy brother’s blood cries unto me from the ground. 36 And now thou shalt be cursed from the earth which hath opened her mouth to receive thy brother’s blood from thy hand. 37 When thou tillest the ground it shall not henceforth yield unto thee her strength. A fugitive and a vagabond shalt thou be in the earth. 38 And Cain said unto the Lord: Satan tempted me because of my brother’s flocks. And I was wroth also; for his offering thou didst accept and not mine; my punish-ment is greater than I can bear.

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inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.

5.39 This verse corresponds to Genesis 4:14 in the King James version and Genesis 5:24 in the Joseph Smith Translation. If the truth be known, Cain had done the majority of hiding in this episode. His covenants with Satan were not done in a particularly bright spot of the universe. He had cut himself off from the Spirit of the Lord, refusing to hearken to any spiritual prompting that would have guided him to faith, repentance, and subsequent salvation. Even his erstwhile complaint about those who might take his life for having slain Abel is not spoken out of fear but out of defiance. If capital punishment were inflicted upon him for having murdered his brother, a door, ever so small, might be opened whereby he might eventually receive some sort of for-giveness and partial redemption. He wanted none of it, but chose deliberately to be a son of Perdition. He wished for no possible opportunity for salvation. This the Lord would grant him. 5.40 This verse corresponds to Genesis 4:15 in the King James version and Genesis 5:25 in the Joseph Smith Translation. Inasmuch as Cain had obdur-ately chosen to be a son of Perdition, the Lord granted his request that he would not be slain in retribution for Abel’s death. In other words, Cain chose the curse that had been imposed upon him. He would therefore live a long life of perversion and degradation.

5.40.24—mark—Most scholars have concluded that Cain and his posterity were given a dark skin in consequence of his fratricide. We may see that very sign given to the people of Canaan because of their genocidal war against the people of Shum (see 7.4–8).


5.41 This verse corresponds to Genesis 4:16 in the King James version and Genesis 5:26 in the Joseph Smith Translation. We may only speculate about the rationale behind Cain’s relocation to Nod. He no doubt trusted nothing that the Lord God had said unto him. He himself was a liar and expected all sentient beings to be the same.

5.41.2—Cain—The brother of Abel and one of the sons of Adam and Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that

39 Behold thou hast driven me out this day from the face of the Lord, and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that he that findeth me will slay me, because of mine iniquities, for these things are not hid from the Lord. 40 And I the Lord said unto him: Whosoever slayeth thee, vengeance shall be taken on him sevenfold. And I the Lord set a mark upon Cain, lest any finding him should kill him. 41 And Cain was shut out from the presence of the Lord, and with his wife and many of his brethren dwelt in the land of Nod, on the east of Eden.

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brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.

5.41.15—wife—Cain had previously married his niece (see 5.28). 5.41.20—brethren—That is to say, his older brothers who had been born

prior to his own birth to Adam and Eve. They no doubt were initiated into the secret combination that he had established with Satan.

5.41.26—Nod—We cannot speak confidently regarding the exact location of the land of Nod, but we have speculated before that it may have been near the land of Ethiopia that was watered by the river Gihon (see 3.13.19). One wonders if Cain relocated in the land of Nod that he might be close to the Garden of Eden and thus the Tree of Life. Cain would have had no hesitancy of living forever in his sins. The cherubim and the flaming sword must have been a bit of a disappointment to him, if that were the case.


5.42 This verse corresponds to Genesis 4:17 in the King James version and Genesis 5:27 in the Joseph Smith Translation. We do not know how many generations of the posterity of Cain and his brethren were required to establish his city of Enoch. Seven generations would pass before the great prophet Enoch would be born to Jared, 627 years after the fall of Adam and Eve. We cannot say with certainty if the two cities of Enoch existed at the same time.


5.42.11—Enoch—Not to be confused with the descendant of Adam and Seth who eventually laid the foundation of the city of Zion, that which would be translated by the Lord God prior to the great flood that destroyed all life save that which survived aboard the ark built by Noah and his sons. We should not put it pass Cain to have named his son and the city as a diversion from the great holy city that no doubt been prophesied by Adam (see 5.10).

5.43 This verse corresponds to Genesis 4:18 in the King James version and Genesis 5:28–29 in the Joseph Smith Translation. Some of the posterity of Cain were not nearly as corrupt as their progenitor, but there were others who

42 And Cain knew his wife, and she conceived and bare Enoch, and he also begat many sons and daughters. And he builded a city, and he called the name of the city after the name of his son, Enoch. 43 And unto Enoch was born Irad, and other sons and daughters.

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were. 5.43.3—Enoch—Not to be confused with the descendant of Adam and

Seth who eventually laid the foundation of the city of Zion, that which would be translated by the Lord God prior to the great flood that destroyed all life save that which survived aboard the ark built by Noah and his sons. We should not put it pass Cain to have named his son and the city as a diversion from the great holy city that no doubt been prophesied by Adam (see 5.10).

5.43.6—Irad—In this chapter and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name.

5.43.15—Mahujael—In this chapter and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name. In various editions of this passage, Mahujael has been spelled “Mejujael”, as it is found in the King James version.

5.43.24—Methusael—In this chapter and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name.

5.43.33—Lamech—Lamech would slay his own great-grandfather Irad (see 5.43–6 and 5.49).

5.44 This verse corresponds to Genesis 4:19 in the King James version and Genesis 5:30 in the Joseph Smith Translation. This is neither an endorsement nor a condemnation of plural marriage; it is simply a statement of fact.


5.44.13—Adah—This predeluvian wife of Lamech should not be confused with the daughter of Elon who married Esau the son of Isaac (see GE-C 36.2–4).

5.44.20—Zillah—In this chapter and in its corresponding passages in Genesis are the only places in sacred writ where this wife of Lamech is mentioned by name.

5.45 This verse corresponds to Genesis 4:20–21 in the King James version and Genesis 5:31 in the Joseph Smith Translation. Needless to say, Moses is draw-ing upon records that passed through the great flood. Neither of these cultural icons or their specific skills would have passed through the flood easily, if at all.


5.45.4—Jabal—In this verse and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name.

5.45.26—Jubal—In this verse and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name.

5.46 This verse corresponds to Genesis 4:22 in the King James version and Genesis 5:32 in the Joseph Smith Translation. Needless to say, Moses is draw-ing upon records that passed through the great flood. Neither of these cultural icons or their specific skills would have passed through the flood easily, if at all.

5.46.2—Zillah—In this chapter and in its corresponding passages in Gene-sis are the only places in sacred writ where this wife of Lamech is men-

And Irad begat Mahujael, and other sons and daughters. And Mahujael begat Methusael, and other sons and daughters. And Methusael begat Lamech. 44 And Lamech took unto him-self two wives; the name of one being Adah, and the name of the other, Zillah. 45 And Adah bare Jabal; he was the father of such as dwell in tents, and they were keepers of cattle; and his brother’s name was Jubal, who was the father of all such as handle the harp and organ. 46 And Zillah, she also bare Tubal Cain, an instructor of every artificer in brass and iron. And the sister of Tubal Cain was called Naamah.

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tioned by name. 5.46.6–7—Tubal Cain—In this verse and in its corresponding passages in

Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name.

5.46.25—Naamah—In this verse and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name. This daughter of Lamech and Zillah should not be confused with place names and individuals who lived in the days of the conquest of the land of Canaan and during the reign of Solomon.

5.47 This verse corresponds to Genesis 4:23 in the King James version and Genesis 5:33 in the Joseph Smith Translation. Lamech had just murdered his great-grandfather for revealing aspects of the secret combination devised by Cain. In his enthusiasm for his wickedness, he revealed the fact to his wives, thus breaking the oath that he himself had made with the members of his cabal. In his glorying, he lost all, even to a greater degree than his ancestor Cain.



5.47.9—Zillah—In this chapter and in its corresponding passages in Gene-sis are the only places in sacred writ where this wife of Lamech is men-tioned by name.

5.47.42–43—young man—In comparison to the life expectancy of a man born in the first ages of the world, Irad was indeed probably a young man of no more than 300 years of age.

5.48 This verse corresponds to Genesis 4:24 in the King James version and Genesis 5:34 in the Joseph Smith Translation. Cain had committed murder under the auspices of a satanically inspired secret combination, and was then subsequently promised by the Lord that no retribution from the righteous would be forthcoming. Lamech, too, gloried in his own wickedness, thinking that perhaps he had exceeded the wickedness of Cain, assuming that for his hideous crime no one would venture to take his life in reprisal. While it was true that no one proceeded to take his life, he was despised and rejected from the secret combination of which he had been the Master Mahan, and from the company of all men, including his own wives.



5.49 This verse corresponds to Genesis 5:35–36 in the Joseph Smith Transla-tion. We do not know how many others of the posterity of Cain had entered

47 And Lamech said unto his wives, Adah and Zillah: Hear my voice, ye wives of Lamech, hearken unto my speech; for I have slain a man to my wounding, and a young man to my hurt. 48 If Cain shall be avenged seven-fold, truly Lamech shall be seventy and seven fold; 49 For Lamech having entered

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into the secret combination established by the murderer. We are not even certain whether Lamech had become part of the original combination or whether he had established one independent of that of his ancestor. Somehow, Irad was privy to these nefarious covenants and did not hesitate to tell others of the great evil that was festering among sons and daughters of Adam and Eve. Certainly the exposure of either one of the personal agreements with the master of sin would not bode well for the secrecy of the combinations.

5.49.2—Lamech—Lamech would slay his own great-grandfather Irad (see 5.43–6).


5.49.20—Mahan—We have not been given an inspired linguistic deriva-tion of this title although many have attempted to do so. Most scholars, however, have settled on the Hebrew word “maha” which means “to destroy”. The addition of the “n”, so the reasoning follows, the verb becomes the noun, “destroyer”. There is absolutely no connection between this word and any of the offices of Freemasonry.

5.49.34—Irad—In this chapter and in its corresponding passages in Genesis are the only places in sacred writ where this descendant of Cain is mentioned by name.

5.49.38—Enoch—Not to be confused with the descendant of Adam and Seth who eventually laid the foundation of the city of Zion, that which would be translated by the Lord God prior to the great flood that destroyed all life save that which survived aboard the ark built by Noah and his sons. We should not put it pass Cain to have named his son and the city as a diversion from the great holy city that no doubt been prophesied by Adam (see 5.10).


5.50 This verse corresponds to Genesis 5:36 in the Joseph Smith Translation. When Cain entered into the covenant with Lucifer, death was to be the pun-ishment for any man revealing the nature of the combination (see 5.29). It would appear that if a revelation were made, that the informant’s throat was to be cut. We can only imagine the execution of the penalty as Lamech admin-istered it to Irad.


5.50.10—Cain—The brother of Abel and one of the sons of Adam and

into a covenant with Satan, after the manner of Cain, wherein he became Master Mahan, master of that great secret which was admin-istered unto Cain by Satan; and Irad, the son of Enoch, having known their secret, began to reveal it unto the sons of Adam; 50 Wherefore Lamech, being angry, slew him, not like unto Cain, his brother Abel, for the sake of getting gain, but he slew him for the oath’s sake.

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Eve. For a time Cain attempted to live a life of righteousness. For some inexplicable reason, however, Cain succumbed to the temptations of Lucifer and eventually entered into a covenant with the evil one that brought about the death of Abel. At one point both brothers offered up sacrifices unto the Lord God. Abel offered a lamb in similitude of the sacrifice of the Only Begotten Son of the Father and Cain offered up the first fruits of the earth, which arrogantly implied that he could not be faulted for personal sin. Cain’s sacrifice had been offered up at the behest of Lucifer and for that reason, coupled with the elder brother’s pride, the offering was not accepted.


5.51 This verse corresponds to Genesis 5:37 in the Joseph Smith Translation. Cain had established his combination in order that he might murder and get gain. For his punishment, his profession as a farmer immediately came to an end. One would suspect that his endeavors as a herdsman were not particularly prosperous either. How then did Cain have any means of support? No doubt he and his colleagues in the combination took advantage of the innocent and the unwary. It is unlikely that they hesitated in anything that they desired for themselves.


5.52 This verse corresponds to Genesis 5:38–39 in the Joseph Smith Transla-tion. Again, we cannot tell if Lamech’s cabal were part of the original secret combination established by Cain or not. Lamech and his companions, how-ever, did not prosper in the endeavors generally pursued by the children of men. They were personally cursed as had been Cain. They did not nor could they not hope to be blessed for abject wickedness, including immorality and mayhem of all kinds. They did not enjoy the power and influence of the Holy Ghost and they could not partake of the light of Christ. Thus they suffered comparative ignorance and darkness in a world already lost and fallen. Yet for all of this, many of the children of men would choose to join them in their wickedness.



51 For, from the days of Cain, there was a secret combination, and their works were in the dark, and they knew every man his brother. 52 Wherefore the Lord cursed Lamech, and his house, and all them that had covenanted with Satan; for they kept not the com-mandments of God, and it dis-pleased God, and he ministered not unto them, and their works were abominations, and began to spread among all the sons of men. And it was among the sons of men.

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Before the days of Lamech and his wives, the women of the earth were not privy to the great wickednesses that their husbands, brothers, and fathers per-petuated in secret. When Adah and Zillah revealed the things which Lamech had told them of the death of Irad, the women of the world began to have serious doubts about the men in their lives. Needless to say, these revelations made life extremely difficult for those who were already part of the secret combinations.


5.54 This verse corresponds to Genesis 5:41 in the Joseph Smith Translation. With the daughters of men dubious of the motives of the sons of men, life became extraordinarily difficult for the operations of the secret combination, inasmuch as they had to be far more circumspect in their conduct lest there be further revelations. Lamech was a pariah; his life was in jeopardy every hour. He did not have any such promise as had been given to Cain.


5.55 This verse corresponds to Genesis 5:42 in the Joseph Smith Translation. Notwithstanding the revelations that had been made regarding the operations of the secret combinations, the cabals continued and became even more secre-tive and diabolical in their dealings with the rest of the children of men. 5.56 This verse corresponds to Genesis 5:43 in the Joseph Smith Translation. We are not privy to the exact curse that befell the earth, but we might suspect that the acquiring of daily bread and any of the other comforts of life became increasingly more difficult for the wicked. They would have found that plant-ing and harvesting would bring nothing in return. One can only imagine how their flocks and herds were affected. It is unlikely that the Lord allowed the wicked to plunder the righteous in order to provide for themselves. 5.57 This verse corresponds to Genesis 5:43 in the Joseph Smith Translation. It is easy for us to imagine that Lucifer and his servants had continually slandered and derided the teaching of the saints. It seems reasonable to assume that the wicked allowed themselves to be deluded into thinking that they had no need for repentance. Hence, they never felt any compunction about doing those things which flew in the face of the commandments of God. Hence, they could not allow the possibility that the Son of God would one day appear upon the earth to suffer for the sins of mankind, since they did not recognize the nature of sin as it had been defined by Adam and Eve.

5.57.25–27—meridian of time—This dispensation takes place about the same time as the mortal ministry of the Lord Jesus Christ and his disciples. If one includes the short season at the end of the Millennium, the meridian of time is quite close to the midway point of the temporal existence of the earth; that is, from the fall until its exaltation as the habitation of the saints of God.

5.58 This verse corresponds to Genesis 5:44 in the Joseph Smith Translation. The first preaching of the Gospel of the Lord Jesus Christ began in the Garden of Eden as taught by the Father and the Son in their frequent visits with Adam and Eve. After the fall, our first parents were visited and taught by angels. The Holy Ghost was poured out upon the righteous and the principles of truth were taken into all of the inhabited world, so that every man might choose for himself to obey the voice of the Lord from whatever quarter it

53 And among the daughters of men these things were not spoken, because that Lamech had spoken the secret unto his wives, and they rebelled against him, and declared these things abroad, and had not compassion; 54 Wherefore Lamech was despised, and cast out, and came not among the sons of men, lest he should die. 55 And thus the works of dark-ness began to prevail among all the sons of men. 56 And God cursed the earth with a sore curse, and was angry with the wicked, with all the sons of men whom he had made; 57 For they would not hearken unto his voice, nor believe on his Only Begotten Son, even him whom he declared should come in the meridian of time, who was pre-pared from before the foundation of the world. 58 And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by his own voice, and by the gift of the Holy Ghost.

Moses 5:55 MD 635 Moses 5:56 MLM 614 Moses 5:56–59 DHC 1 (26) DS 1 161 Moses 5:57 AF 93, 197 JC 57 MD 486 PM 46 CR02-A 77 EM 2:892 EM 3:1053 Moses 5:57–58 PM 138 Moses 5:57–59 DS 1 96 DS 3 82 MD 18, 201 MLM 97 PM 70, 293 Moses 5:58 DNTC 2 76 DS 1 47, 95 JC 56 MM 1 228, 266 EM 1:217

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might originate. 5.59 This verse corresponds to Genesis 5:45 in the Joseph Smith Translation. During the history of the earth, there would be times of great apostasy, where-in many of the children of men would be unwilling to listen and obey the principles of everlasting life and exaltation. Yet, there would always be access to the truth and light in one fashion or another; there would always be some authorized individual who could bring saving ordinances into the lives of the honest in heart.


5.59.11–12—holy ordinance—The first ordinance that Adam and Eve were expected to observe was the offering of sacrifice which was subsequently explained to them in great detail.

5.59.37—Amen—The harmony between the Father and the Son is per-fected in this word of assent. The Hebrew word which is translated as “Amen” derives from roots which mean “true”. This word is one of the many titles of the Lord Jesus Christ.

6.1 This verse corresponds to Genesis 6.1 in the Joseph Smith Translation. The sons and daughters of Adam and Eve had succumbed to the temptations and innuendos of the devil and had partaken of his spirit so profoundly that they came to love Satan more than God (see 5.13). Notwithstanding the recal-citrance of his children, Adam continually sought to bring them to a knowl-edge of the truth, that they might repent and come unto Christ.


6.2 This verse corresponds to Genesis 4:25 in the King James version and Genesis 6:2–3 in the Joseph Smith Translation. With the birth of Seth, the Lord established the patriarchal line that would continue through the great flood through Noah and his sons, and eventually to Abraham, Isaac, and Jacob and their covenantal posterity. Seth’s obedience to every principle and ordi-nance of the Gospel of Jesus Christ that was taught to him must have instilled a great hope in the hearts of Adam and Eve that the potential exaltation of the children of men had not ended with the death of Abel. Up to that point, all of their sons and daughters had rebelled against the teachings of Heaven. It is interesting to note that in the King James version of this verse, Adam’s

59 And thus all things were con-firmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof; and thus it was. Amen.

Chapter 6 (November–December 1830) 1 AND Adam hearkened unto the voice of God, and called upon his sons to repent. 2 And Adam knew his wife again, and she bare a son, and he called his name Seth. And Adam glorified the name of God; for he said: God hath appointed me another seed, instead of Abel, whom Cain slew.

Moses 5:58–59 DNTC 2 492 MA 183 PM 288 EM 2:649 Moses 5:59 AGQ 2 45 CR96-O 86 EM 1:16, 334 EM 2:884 Moses 6 AF 36, 300 DNTC 3 425 DS 3 244, 319 MD 96, 198,

201, 255, 454, 464

MM 1 409 EM 1:55, 216 EM 2:457, 459,

460, 767, 959 EM 3:1071 EM 4:1709 Moses 6:1 AF 119 Moses 6:1–2 EM 3:1283 Moses 6:1–9 DS 3 82 Moses 6:1, 58 CR99-A 40 Moses 6:2 EM 3:1299 Moses 6:2–3 MA 67

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exultance is attributed to Eve. 6.2.2—Adam—In almost every respect, Michael or Adam, was like unto

the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the begin-ning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was foreordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

6.2.17—Seth—Seth was a righteous child who served to replace the righteous Abel in Adam’s household (see MO-C 6.10).



6.3 This verse corresponds to Genesis 4:26 in the King James version and Genesis 6:4 in the Joseph Smith Translation. We do not know of the societal and philosophical circumstances that tended to lead the children of Adam and Eve astray. That they hearkened to the voice of Satan and loved him more than God is certain, but we do not know what caused that frame of mind. That Abel and Seth were capable of overcoming that bias speaks well of them.

6.3.6—Seth—Seth was a righteous child who served to replace the righ-teous Abel in Adam’s household (see MO-C 6.10).

6.3.14–15—acceptable sacrifice—We are not told of the nature of Seth’s sacrifice, but it is likely that he too offered up one of the firstlings of his flock in similitude of the sacrifice of the Only Begotten of the Father. In so doing, he submitted himself to the judgment of the Father, rather than to assert his self-righteousness as did Cain.


3 And God revealed himself unto Seth, and he rebelled not, but offered an acceptable sacrifice, like unto his brother Abel. And to him also was born a son, and he called his name Enos.

Moses 6:3 MD 464 PM 603 EM 2:776 EM 3:1299

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6.3.26—born—At the time of Enos’ birth, Seth was 105 years old; Adam was 235.

6.3.34—Enos—As has been observed before, Adam was 235 years old when Enos was born. Enos’ ordination to the priesthood came when Adam was 369 years old.

6.4 This verse corresponds to Genesis 4:26 in the King James version and Genesis 6:4–5 in the Joseph Smith Translation. Adam, Seth, and Enos formed a small cadre of righteous men upon the face of the earth. Most of the other men in the world dwelt apart without faith; others were hopeless enthralled by the devil and the secret combination that had been established among them.

6.4.4–5—these men—Speaking specifically of Seth and Enos, but Adam may be included as well

6.5 This verse corresponds to Genesis 6:5 in the Joseph Smith Translation. We are not privy to the medium that was used in order to preserve the records of Adam and his righteous posterity. They may have used parchment in the beginning, materials made from the skins of the sacrifices which they offered up in righteousness. They may have discovered that one of the premier uses for the gold to be found in the regions nearby was to make plates upon which their permanent records might be kept. It is clear, however, that by the time Noah and his family entered into the ark, they were equipped with all of the scriptural records that had been produced by their righteous ancestors, even though nearly a thousand years had passed. It is by no means impossible that there will come a day in the which all of the records of the faithful will be brought forth to inspire and confirm the children of men in the truth.

6.5.15—language—Adam had been tutored in his letters by the God of Heaven and for that reason, the Adamic tongue was the pure and undefiled language of God. We know little or nothing of its syntax, grammar, or vocabulary. This same verbal and written language would continue until the time of the building of the tower of Babel by Nim-rod. With the confounding of tongues that took place there, all of humanity lost the capacity to speak and write as did their ancestors, save for a chosen few who were led away by the hand of the Lord to a promised land (see ET-C 1.33–39). The record of the Jaredites was preserved in the language of Adam and of necessity could only be trans-lated by a seer; that is to say, a prophet of God who possessed a Urim and Thummim as did Mosiah 2 (see MS-C 8.7–18)


6.6 This verse corresponds to Genesis 6:6 in the Joseph Smith Translation. A language which is pure and undefiled is one designed to communicate only truth, the reality of things as they are. The more men become corrupted by this lost and fallen world and succumb to the enticing of the devil, the more their language devolves into duplicity and spiritless mutterings. 6.7 This verse corresponds to Genesis 6:7 in the Joseph Smith Translation.

4 And then began these men to call upon the name of the Lord, and the Lord blessed them; 5 And a book of remembrance was kept, in the which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration; 6 And by them their children were taught to read and write, having a language which was pure and undefiled.

Moses 6:4 EM 2:721 Moses 6:4–6 MD 100 CR97-O 80 Moses 6:5 AF 254 MD 454, 607 CR97-O 20 EM 1:217 EM 2:684 Moses 6:5–6 DS 1 95 MD 19, 621 PM 86 EM 1:18 EM 2:476 EM 3:1195 Moses 6:5–8 DS 2 200 MD 145 Moses 6:5–8, 46 EM 2:845 Moses 6:5–9 EM 1:16 Moses 6:6 TSWK 384 EM 1:217

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Ultimately there will need to be a continuous priesthood link between the generation of Adam and every other generation that has or ever will be upon this earth. There will be no greater work in the latter days and during the Mil-lennium than the forging of that link through proper priesthood ordinances.

6.7.4—Priesthood—Speaking specifically of the Patriarchal order of the Melchizedek priesthood, by which righteous men and their families are brought back into the presence of God without stain or spot. The keys to this priesthood were restored to the prophet Joseph Smith and Oliver Cowdery on 3 April 1836 in the Kirtland Temple (see DC-C 110.11–16).

6.8 This verse corresponds to Genesis 5:1 in the King James version and Genesis 6:8–9 in the Joseph Smith Translation. The genealogy from Adam to Enoch and a portion of the teachings of Enoch will be rehearsed.

6.8.3—prophecy—Speaking of the fact that the Patriarchal priesthood would be in the latter days.


6.8.35—saying—Here the prophet Moses begins to quote directly from the book of remembrance which Adam preserved unto his posterity, a copy of which had been made available to him by the Lord.

6.8.35—likeness—Adam could not have been in the likeness of any other creature because his was in every sense of the phase, a son of God, both of the spirit and of the body.

6.9 This verse corresponds to Genesis 5:2 in the King James version and Genesis 6:9 in the Joseph Smith Translation. This reference to the creation of Adam and Eve serves as a reprise of original account to introduce the gene-alogy of the righteous patriarchs who followed them.

6.9.5—his—That is to say, the physical and spirit body of God the eternal Father.

6.9.10—female—It would seem reasonable to assume that the God of Heaven could not possibly be our literal Father, unless he were accom-panied by a glorified and exalted Woman of His same caliber. Thus, Adam and Eve were literally created in the literal image of their heavenly parents.

6.9.21—Adam—No one should take umbrage that the first couple was referred to by the same name. Certainly our heavenly Mother has not been offended by that nomenclature when she and our Father have been referred to as God. It is only in the spirit of faithless divisiveness that such distinctions have come into fashion.

6.9.38–40—footstool of God—A metaphorical reference to the earth as part of the household of God, upon which He felt to enjoy the company of His family forever more.

6.10 This verse corresponds to Genesis 5:3 in the King James version and Genesis 6:10 in the Joseph Smith Translation. Seth was a righteous child who served to replace the righteous Abel in Adam’s household.

7 Now this same Priesthood, which was in the beginning, shall be in the end of the world also. 8 Now this prophecy Adam spake, as he was moved upon by the Holy Ghost, and a genealogy was kept of the children of God. And this was the book of the gener-ations of Adam, saying: In the day that God created man, in the like-ness of God made he him; 9 In the image of his own body, male and female, created he them, and blessed them, and called their name Adam, in the day when they were created and became living souls in the land upon the footstool of God. 10 And Adam lived one hundred and thirty years, and begat a son in

Moses 6:7 AF 196 CR95-O 41 EM 3:1140 Moses 6:8 EM 3:1162 Moses 6:8–9 PM 66 Moses 6:9 AF 49 AGQ 5 123 DS 1 103 MD 544 PM 10 CR00-A 109 EM 2:475 EM 4:1576 Moses 6:9, 22 EM 1:16 Moses 6:10 PM 67

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6.10.8—years—We may rightly assume that the period of time referred to here is roughly the same as that which we experience every 365 days.

6.10.16—likeness—No one can dispute that what is being referred to here is the literal physical birth of Enos, an event that has been precisely the same for every tabernacled soul that has ever dwelt or ever will dwell upon this planet, including Adam and Eve.

6.10.20—image—In other words, Seth was a human being just as was Adam.

6.10.25—Seth—Seth would be ordained to the priesthood when he was 69 years old (see DC-C 107.42).

6.11 This verse corresponds to Genesis 5:4 in the King James version and Genesis 6:11 in the Joseph Smith Translation. Adam’s life expectancy was less than a thousand years because he had been told while in the Garden of Eden that if he partook of the fruit of the Tree of the Knowledge of Good and Evil, that very day he would die. In that paradisiacal state before the fall, Adam, Eve, and all of the rest of creation computed time after the manner of the Celestial Kingdom, one day in that holy place being equal to one thousand years on this lost and fallen world. No man would ever live more than a thousand years except he were transfigured or translated by the power of the priesthood of God. Of the other sons and daughters that were born after Seth we presently have no record.

6.11.5—Adam—In almost every respect, Michael or Adam, was like unto the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the beginning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was fore-ordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.


6.12 This verse corresponds to Genesis 5:5 in the King James version and Genesis 6:11 in the Joseph Smith Translation. Adam would live long enough to be personally acquainted with at least seven generations of his posterity, including the Patriarchs Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah (see DC-C 107.53).

6.12.6—Adam—In almost every respect, Michael or Adam, was like unto the Son of God, in faithfulness and purity. Hence, the decision to place him at the head of mortal men, a faithful prince placed at the beginning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was fore-ordained to be the

his own likeness, after his own image, and called his name Seth. 11 And the days of Adam, after he had begotten Seth, were eight hun-dred years, and he begat many sons and daughters; 12 And all the days that Adam lived were nine hundred and thirty years, and he died.

Moses 6:10–12 DS 1 105 Moses 6:10–22 EM 2:457

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Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

6.13 This verse corresponds to Genesis 5:6 in the King James version and Genesis 6:12 in the Joseph Smith Translation. We presently do not have access to the prophecies of Seth and Enos, but they being holy men and called of God, their words would be edifying indeed. Needless to say, if the sons and daughters of Adam and Eve wished to prosper in the land they would have to hearken to the word of God as it fell from the lips of the prophets.


6.13.10—Enos—As has been observed before, Adam was 235 years old when Enos was born. Enos was ordained to the priesthood by Adam when he was 134 years and four months old (see DC-C 107.44).

6.14 This verse corresponds to Genesis 5:7 in the King James version and Genesis 6:12 in the Joseph Smith Translation. We cannot speak with certainty about the disposition of the posterity of Seth, but inasmuch as a substantial society of righteousness was being established in the earth of which they were a part, we might conclude that there were many who chose to hearken to the voice of God and loved Him more than Satan.

6.14.2—Seth—Seth would be ordained to the priesthood when he was 69 years old (see DC-C 107.42). 6.14.7—Enos—As has been observed before, Adam was 235 years old when Enos was born. Enos was ordained to the priesthood by Adam when he was 134 years and four months old (see DC-C 107.44).

6.15 This verse corresponds to Genesis 6:13–14 in the Joseph Smith Translation. Prior to the birth of Seth, Adam and Eve gave birth to a number of sons and daughters who chose not to hearken to the teachings of their parents nor to the voice of the spirit as it whispered to them. The posterity of Cain became completely enthralled with the workings of the devil, and particularly with the operations of the secret combination that Cain set up among them. It seems likely that the children of Adam and Eve born after Seth may very well have been numbered with the righteous, but we cannot speak with certainty. We cannot speak with any more certitude about the posterity of Enos. It is clear, however, that any societal bonding that might have existed among those who had rejected the fullness of the Gospel of Jesus Christ was breaking down. At the heart of the chaos, as might be expected, were those who had covenanted with Satan in such a fashion that they too might murder and get gain. 6.16 This verse corresponds to Genesis 5:8 in the King James version and Genesis 6:14 in the Joseph Smith Translation. Seth died 107 years after the passing of Adam.


6.17 This verse corresponds to Genesis 5:9 in the King James version and Genesis 6:15 in the Joseph Smith Translation. We are not privy to the reason why Enos was inspired to leave the land of Shulon and make his way to the land of Cainan, except that it was to be for him and his family a land of promise. If other such exoduses are any indication, the conditions in the land of Shulon were probably not the best at the time he left.

13 Seth lived one hundred and five years, and begat Enos, and prophesied in all his days, and taught his son Enos in the ways of God; wherefore Enos prophesied also. 14 And Seth lived, after he begat Enos, eight hundred and seven years, and begat many sons and daughters. 15 And the children of men were numerous upon all the face of the land. And in those days Satan had great dominion among men, and raged in their hearts; and from thenceforth came wars and bloodshed; and a man’s hand was against his own brother, in administering death, because of secret works, seeking for power. 16 All the days of Seth were nine hundred and twelve years, and he died. 17 And Enos lived ninety years, and begat Cainan. And Enos and the residue of the people of God came out from the land, which was called Shulon, and dwelt in a land

Moses 6:15 MD 698 MLM 358 CR99-A 29 EM 4:1547 Moses 6:17 EM 2:457 EM 3:1160

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6.17.8—Cainan—Almost all of the passages in the Scriptures that include this proper name in the narrative refers to this son of Enos. Adam was 325 years old when Cainan was born; Seth was 195 years old. Cainan was ordained to the priesthood by Adam at Shedolamak when he was 87 years old (see DC-C 107.45).

6.17.13—residue—One wonders what happened to the rest of those who dwelt in the land of Shulon.

6.17.27—Shulon—This is the only place in all of the scriptures where this place name in mentioned. We have no idea as to its proximity to the Garden of Eden or to Adam-ondi-Ahman.

6.17.32—land—All that we know for certain about the land of Cainan, the land where the posterity Enos settled, is that it was apparently near the sea east (see 6.40–42). As to the nature of this vast body of water we know nothing; the Atlantic Ocean as we know it today did not yet exist.

6.18 This verse corresponds to Genesis 5:10–11 in the King James version and Genesis 6:16 in the Joseph Smith Translation. Again, we only speculate, and that without warrant, as to how the posterity of Enos prospered in the land of Cainan. We might surmise that they did moderately well, inasmuch as Enoch was born and raised there. Enos died 210 years after his grandfather Adam, and 103 years after his father Seth had passed away.



6.19 This verse corresponds to Genesis 5:12–14 in the King James version and Genesis 6:17–18 in the Joseph Smith Translation. We should probably assume that Cainan lived most of his life in the land that was called by his name. We might likewise suppose that his children were raised in righteous-ness. Cainan died 305 years after Adam, 193 years after Seth, and 95 years after his father Enos.


6.19.8—Mahalaleel—Adam was 395 years old when Mahalaleel was born; Seth was 265; and Enos was 160. Mahalaleel was ordained to the priesthood by Adam when he was 496 years old (see DC-C 107.46).

6.20 This verse corresponds to Genesis 5:15–17 in the King James version and Genesis 6:19–20 in the Joseph Smith Translation. Mahalaleel died 360 years after Adam, 248 years after Seth, 150 years after Enos, and 55 years after his father Cainan.

6.20.2—Mahalaleel—Adam was 395 years old when Mahalaleel was born; Seth was 265; and Enos was 160. Mahalaleel was ordained to the priest-

of promise, which he called after his own son, whom he had named Cainan. 18 And Enos lived, after he begat Cainan, eight hundred and fifteen years, and begat many sons and daughters. And all the days of Enos were nine hundred and five years, and he died. 19 And Cainan lived seventy years, and begat Mahalaleel; and Cainan lived after he begat Mahala-leel eight hundred and forty years, and begat sons and daughters. And all the days of Cainan were nine hundred and ten years, and he died. 20 And Mahalaleel lived sixty-five years, and begat Jared; and Mahala-leel lived, after he begat Jared, eight hundred and thirty years, and begat sons and daughters. And all the

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hood by Adam when he was 496 years old (see DC-C 107.46). 6.20.8—Jared—This character should not be confused with the man of

the same name who departed from the tower of Babel with his brother, friends, and family. Adam was 460 years old when Jared was born, Seth was 330, Enos 225, and Cainan 135. Jared was ordained to the priest-hood by Adam when he was 200 years old (see DC-C 107.47).

6.21 This verse corresponds to Genesis 5:18–19 in the King James version and Genesis 6:21–22 in the Joseph Smith Translation. Should we not assume that Jared was able to teach his son in all of the ways of the Lord because he himself had been raised in righteousness by his family?

6.21.2—Jared—This character should not be confused with the man of the same name who departed from the tower of Babel with his brother, friends, and family. Adam was 460 years old when Jared was born, Seth was 330, Enos 225, and Cainan 135. Jared was ordained to the priest-hood by Adam when he was 200 years old (see DC-C 107.47).

6.21.11—Enoch—This prophet should not be confused with the son of Cain who was raised in the land of Nod, east of Eden (see 5.41–43). Adam was 622 years old when Jared was born, Seth was 492, Enos 387, Cainan 297, and Mahalaleel 227. Jared was ordained to the priesthood by Adam when he was 25 years old and subsequently bless by him when he was 65 (see DC-C 107.48). Enoch and his city were translated when he was 430 years old (see DC-C 107.49).

6.22 This verse corresponds to Genesis 6:23 in the Joseph Smith Translation. Could there be any clearer explanation of the relationship between Adam and God the eternal Father than that which is given here? While in the Garden of Eden, Adam communicated with the Father and the Son face to face, as any man would speak to his friend. After the fall, Adam and Eve prayed to the Father in the name of the Son, and they heard His replies from the Garden of Eden 90 miles to the south (see 5.4).


6.23 This verse corresponds to Genesis 6:24 in the Joseph Smith Translation. The prophets of God braved the hostility of their cousins, notwithstanding the fact that they apparently had loved Satan more than God and had subse-quently been engaged in wars and bloodsheds of all kinds because of the secret combinations and other maladies that reigned among them.

6.23.2—they—That is to say, Adam and his posterity and in particular the seven generations that the record just enumerated.

6.24 This verse corresponds to Genesis 5:20 in the King James version and Genesis 6:25 in the Joseph Smith Translation. Jared died 425 years after Adam, 313 years after Seth, 215 years after Enos, 120 years after Cainan, and 65 years after his father Mahalaleel.

6.24.11—Jared—This character should not be confused with the man of the same name who departed from the tower of Babel with his brother,

days of Mahalaleel were eight hun-dred and ninety-five years, and he died. 21 And Jared lived one hundred and sixty-two years, and begat Enoch; and Jared lived, after he begat Enoch, eight hundred years, and begat sons and daughters. And Jared taught Enoch in all the ways of God. 22 And this is the genealogy of the sons of Adam, who was the son of God, with whom God, himself, conversed. 23 And they were preachers of righteousness, and spake and prophesied, and called upon all men, everywhere, to repent; and faith was taught unto the children of men. 24 And it came to pass that all the days of Jared were nine hundred and sixty-two years, and he died.

Moses 6:21, 41 EM 2:457 Moses 6:22 DNTC 1 95 DNTC 2 392 MD 145, 268,

283, 742 PM 66 Moses 6:22–23 EM 1:378 EM 3:1017 Moses 6:23 AF 119 DS 2 2 MD 703 PM 80, 510

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friends, and family. Adam was 460 years old when Jared was born, Seth was 330, Enos 225, and Cainan 135. Jared was ordained to the priesthood by Adam when he was 200 years old (see DC-C 107.47).

6.25 This verse corresponds to Genesis 5:21 in the King James version and Genesis 6:26 in the Joseph Smith Translation. It would appear that the year Enoch became a father he was called by the Lord God to preach the Gospel to his wicked kindred.


6.25.8—Methuselah—Methuselah would prove to be the longest-lived mortal on record to dwell upon the earth, save those who were trans-figured or translated. Adam was 687 years old when Methuselah was born, Seth was 557, Enos 452, Cainan 362, Mahalaleel 292, and Jared was 227. Methuselah was ordained to the priesthood by Adam when he was 100 years old (see DC-C 107.50).

6.26 This verse corresponds to Genesis 6:26 in the Joseph Smith Translation. We are not privy to the circumstances that may have prompted the great revelation that would shape the rest of Enoch’s mortal career. That he was already a worthy vessel in which the Holy Ghost could dwell, there can be no question.


6.26.11—land—We are not told exactly where the Lord appeared to Enoch, save that it was after he had left his homeland of Cainan and was travelling near the sea east (see 6.41–42). Nor are we informed as to why he had made the journey.

6.27 This verse corresponds to Genesis 6:27 in the Joseph Smith Translation. The sons and daughters of Adam and Eve unto whom Enoch was sent were suffering the effects of the apostasy of their fathers. Over 680 years had passed since the fall. The Gospel had been preached for centuries with little effect. Seven generations had been born upon the earth, but many of the children of men had suffered ignominious deaths at the hands of their fellow men. The account given here does little to help us to understand why the Lord would choose this particular body of people to whom the Gospel would be presented again. Had they suffered among themselves sufficiently that they were at least marginally prepared to listen to the testimony of the prophet Enoch? They would think Enoch a madman, yet it is clear that many of the inhabitants of the land would eventually respond positively to his message, inasmuch as he was able to establish the great city of Zion before he and his people were translated.

6.27.9—Enoch—This prophet should not be confused with the son of Cain who was raised in the land of Nod, east of Eden (see 5.41–43).

25 And Enoch lived sixty-five years, and begat Methuselah. 26 And it came to pass that Enoch journeyed in the land, among the people; and as he journeyed, the Spirit of God descended out of heaven, and abode upon him. 27 And he heard a voice from heaven, saying: Enoch, my son, prophesy unto this people, and say unto them—Repent, for thus saith the Lord: I am angry with this people, and my fierce anger is kin-dled against them; for their hearts have waxed hard, and their ears are dull of hearing, and their eyes cannot see afar off;

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Adam was 622 years old when Jared was born, Seth was 492, Enos 387, Cainan 297, and Mahalaleel 227. Jared was ordained to the priesthood by Adam when he was 25 years old and subsequently bless by him when he was 65 (see DC-C 107.48). Enoch and his city were translated when he was 430 years old (see DC-C 107.49).

6.27.14–15—this people—Presumably the people who pertained to the land through which he was passing. They were, apparently, a people who did not have a book of remembrance among them and had there-fore fallen into a state of ignorance regarding their first fathers. There is a distinct possibility that these were not descendants of the intensely wicked who had spread out upon the land after the death of Abel; they may have been posterity Enos who had first settled the land of Cainan many hundreds of years before (see 6.17).

6.28 This verse corresponds to Genesis 6:28 in the Joseph Smith Translation. The people who had fallen into apostasy had done so for the same reasons that any of the posterity of Adam and Eve had forsaken the traditions of their righteous fathers. The pleasures of the flesh, the spirit of the natural man, and the temptations of Satan and his minions overcame them as they consciously disobeyed the commandments that the Lord God had given unto them. As they first set their minds and hearts to rebel, the Spirit of the Lord began to withdraw from them, beginning a downward spiral in their spiritual sensi-tivity. As they lost touch with their God, they lost touch with their divine nature and the divine nature of their fellow beings. They loved Satan more than God. They loved themselves and despised their neighbors. They mur-dered and robbed to get gain. They gathered wealth and unrighteous domin-ion unto themselves that they might have the honor of their brethren, that they might be able to intimidate those around them to satisfy their hellish desires.


6.29 This verse corresponds to Genesis 6:29–30 in the Joseph Smith Transla-tion. We may not know exactly how the inhabitants of the land were fore-swearing themselves, but we may assume that part of the problem had to do with the nature of the secret combinations. Entering into covenants with the devil can never bring life or eternal happiness. He is only capable of bestowing death and misery.

6.29.4—foresworn—The English word “foresworn” is a variant spelling of the word “forswear” which derives from Germanic roots that mean “to reject or renounce upon oath, swear falsely, abjure, deny earnestly, commit perjury”.

6.29.18—hell—In opposition to the spirit paradise in which righteous Abel and other murdered saints had found rest.

6.30 This verse corresponds to Genesis 6:31 in the Joseph Smith Translation. The decree derived from the fall of Adam and Eve. They had both partaken of the fruit of the Tree of the Knowledge of Good and Evil and had cause to

28 And for these many genera-tions, ever since the day that I created them, have they gone astray, and have denied me, and have sought their own counsels in the dark; and in their own abomi-nations have they devised murder, and have not kept the command-ments, which I gave unto their father, Adam. 29 Wherefore, they have fore-sworn themselves, and, by their oaths, they have brought upon themselves death; and a hell I have prepared for them, if they repent not; 30 And this is a decree, which I have sent forth in the beginning of

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confess their transgression and resume a course of righteous behavior. The same was true of all of their children who had refused to hearken to the voice of the Lord through the ministry of the angels and the servants of God. To continue in sin jeopardized their immediate and their eternal future. The first generations of the world were not especially singled out, but every soul who has received a tabernacle of clay has cause to bring their physical body into submission to the spirit that dwells within, by putting aside the natural man and by partaking of the divine nature revealed to them by the power and influence of the Holy Ghost. 6.31 This verse corresponds to Genesis 6:32 in the Joseph Smith Translation. We have no need to unduly denigrate the talents and skills of the Lord’s anointed. Enoch knew great and good men. He had associated with those who were prophets, seers, and revelators during his short life. He undoubtedly knew many of the great missionaries who had entered into the cities and towns of the wicked in their attempts to preach the fullness of the Gospel of Jesus Christ. He justifiably felt inadequate to the task. The Lord may have smiled some at Enoch’s protestations inasmuch as He knew the potential of His servant. Enoch’s humility would serve him well.


6.31.38—lad—Enoch was barely 65 years of age when the Lord called upon him. Adam was nearly seven hundred years old and his own father, Jared, was more than 220 years old.

6.31.42—people—We have no idea in what capacity Enoch had managed to incur the wrath of the people of the land through which he was passing. It may be that he was simply observing that the wicked intensely despised all those who lived in the land of Cainan because of their righteousness.

6.31.48—slow—We are not acquainted with the language of Adam, but since it is also the language of God and His angels, it would seem natural to assume that it took some time to become eloquent. Enoch is painfully aware of his inadequacies as a teacher.

6.32 This verse corresponds to Genesis 6:33–34 in the Joseph Smith Transla-tion. Neither his tender years, his inadequacy with the spoken language, nor the opposition of his enemies would hinder Enoch in his divine commission. He was a worthy receptacle of the Spirit of God and as a result he would always know that which he should say and do during his ministry.


6.32.20—pierce—Enoch was given the same promise that was given to the sons of Mosiah and their father when they ventured on their missionary labors in the land of Nephi (see MS-C 28.6–8).


the world, from my own mouth, from the foundation thereof, and by the mouths of my servants, thy fathers, have I decreed it, even as it shall be sent forth in the world, unto the ends thereof. 31 And when Enoch had heard these words, he bowed himself to the earth, before the Lord, and spake before the Lord, saying: Why is it that I have found favor in thy sight, and am but a lad, and all the people hate me; for I am slow of speech; wherefore am I thy servant? 32 And the Lord said unto Enoch: Go forth and do as I have commanded thee, and no man shall pierce thee. Open thy mouth, and it shall be filled, and I will give thee utterance, for all flesh is in my hands, and I will do as seemeth me good.

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This is the cry to repent, not merely to exercise one’s moral agency. The people were not to just make a decision of one sort or another; they were being commanded to choose the Lord. 6.34 This verse corresponds to Genesis 6:36 in the Joseph Smith Translation. The circumstances surrounding the removal of mountains and the changing of water ways are not included in Moses’ account of the life of Enoch. The power of God was upon Enoch and because of his great faith he was able to accom-plish all of the tasks that the Lord placed before him.

6.34.16—mountains—This prophecy was, of course, literally fulfilled (see 7.13).

6.34.23—rivers—This prophecy was, of course, literally fulfilled (see 7.13). 6.35 This verse corresponds to Genesis 6:37 in the Joseph Smith Translation. We find in the life of the mortal Messiah a similar episode. In the Gospel according to John the Beloved we read of the man born blind and the Savior’s anointing of his eyes with clay made from the dust of the earth. In that act, the man’s physical vision was given to him (see JN-C 9.1–41). Enoch suffered from no physical visual disability, but the Lord was determined that he have his spiritual eyes opened.


6.36 This verse corresponds to Genesis 6:38 in the Joseph Smith Translation. We might also suppose that Enoch was given an insight to the entire history of the temporal existence of the earth, a future history unknown to most of the inhabitants of the world in his day.

6.36.5—spirits—Although we cannot be certain, it seems likely that Enoch was shown the premortal councils held before the foundations of the earth were laid. He may have also been given a view of all of those who were then residing in the world of spirits, whether in paradise or prison.

6.36.32—land—Certainly not in reference to the land of Cainan where the residents had associated with prophets, seers, and revelators for hundreds of years.

6.36.34—seer—As the word implies, a seer is one who has visions of matters which are typically unobserved by the children of men. A seer’s spiritual eyes are open to eternity, in the past, present, and future. Fre-quently, perhaps most often, a seer’s capacity is enhanced by divinely provided artifacts called the Urim and Thummim, such as those that were provided Joseph Smith in order to accurately translate the Book of Mormon into English from the Reformed Egyptian written language in which the Nephites had preserved their records.

6.36.41–42—his people—We might suppose these to be the words of the inhabitants of the land to which Enoch had been sent of the Lord. Those who were estranged from the Gospel and the righteous traditions of Enoch’s family might have supposed that “his people” referred to the saints in the land of Cainan. They had not as yet accepted their own possible redemption from the sins of the world.

6.37 This verse corresponds to Genesis 6:39–40 in the Joseph Smith Transla-

33 Say unto this people: Choose ye this day, to serve the Lord God who made you. 34 Behold my Spirit is upon you, wherefore all thy words will I justify; and the mountains shall flee before you, and the rivers shall turn from their course; and thou shalt abide in me, and I in you; therefore walk with me. 35 And the Lord spake unto Enoch, and said unto him: Anoint thine eyes with clay, and wash them, and thou shalt see. And he did so. 36 And he beheld the spirits that God had created; and he beheld also things which were not visible to the natural eye; and from thenceforth came the saying abroad in the land: A seer hath the Lord raised up unto his people.

Moses 6:33 DNTC 1 609 DS 1 308 MD 26 Moses 6:34 DNTC 1 307 Moses 6:35 FPM 72 Moses 6:35–36 FPM 90 EM 1:217 EM 2:458 Moses 6:36 DNTC 2 445 FPM 72 MD 824 PM 10 EM 2:752

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tion. Again, we may not know at present precisely where Enoch was when he began to teach the people except that it seems to be near to the sea east, a vast body of water about which we know little or nothing (see 6.17.32). The inhabitants of the land were content to remain in their sins. Enoch was a disturber of their wickedness; they could not help but be offended at his words until they were offended at their own conduct.


6.38 This verse corresponds to Genesis 6:40 in the Joseph Smith Translation. One wonders what motivated the people of the land to leave their daily occupations and attend his preaching. Did Enoch’s preaching have entertain-ment value? It seems likely that the hearts of the people were soured by their wickedness and intuitively felt that something needed to be done if they were to have any peace and happiness in their lives. Enoch spoke the truth, filled with the spirit of the Lord. In their lost and fallen sate, they deemed him to be a wild man, a strange thing, but in their heart of hearts they suspected some-thing more.

6.38.12—saying—It is quite possible that the people who went to hear Enoch disguised their true motivations for going into the high places by telling their fellows who remained behind that Enoch was a mad man. They may have already felt in their hearts that there was something to be gained by making the journey.

6.39 This verse corresponds to Genesis 6:41 in the Joseph Smith Translation. Were the people who ascended into the high places to hear the prophet Enoch convicted of their sins? Were they touched in their hearts and in their minds by the Holy Ghost that all that of which Enoch testified was true? However they ascended into the mountains, they came back different men and women. 6.40 This verse corresponds to Genesis 6:42 in the Joseph Smith Translation. A similar question would be asked of John the Baptist when he first began preaching the principles and ordinances of salvation on the banks of the river Jordan several millennia later (see JN-C 1.19–23).

6.40.11—Mahijah—This is the only place in all of the scriptures where this man’s name is given.

6.41 This verse corresponds to Genesis 6:43 in the Joseph Smith Translation. Again, we do not know what prompted Enoch to leave the land of Cainan just prior to the time that the Lord called him to teach the people he was then addressing. He had received the priesthood some forty years before, but we are not privy as to what his official duties were during that time (see 6.21.11).

6.41.13—Cainan—Enos and his friends and family had departed from the land of Shulon many centuries before to receive unto themselves the land of Cainan as a promised land (see 6.17).

6.41.28—father—Enoch was the son of faithful Jared (see 6.21) 6.42 This verse corresponds to Genesis 6:44 in the Joseph Smith Translation. Enoch’s credentials were unassailable (see 6.27–36). In addition to his words which were mighty, we can also suppose that he knew and understood the

37 And it came to pass that Enoch went forth in the land, among the people, standing upon the hills and the high places, and cried with a loud voice, testifying against their works; and all men were offended because of him. 38 And they came forth to hear him, upon the high places, saying unto the tent-keepers: Tarry ye here and keep the tents, while we go yonder to behold the seer, for he prophesieth, and there is a strange thing in the land; a wild man hath come among us. 39 And it came to pass when they heard him, no man laid hands on him; for fear came on all them that heard him; for he walked with God. 40 And there came a man unto him, whose name was Mahijah, and said unto him: Tell us plainly who thou art, and from whence thou comest? 41 And he said unto them: I came out from the land of Cainan, the land of my fathers, a land of righ-teousness unto this day. And my father taught me in all the ways of God. 42 And it came to pass, as I journeyed from the land of Cainan,

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hearts and minds of the people, aware of their many infractions of the laws and commandments of the Lord. As he had kept the commandments, he encouraged his audience to do the same.

6.42.13—Cainan—Enos and his friends and family had departed from the land of Shulon many centuries before to receive unto themselves the land of Cainan as a promised land (see 6.17).

6.42.16–17—sea east—A vast body of water about which we know little or nothing (see 6.17.32).

6.43 This verse corresponds to Genesis 6:45 in the Joseph Smith Translation. Although they had fallen into apostasy, it is clear that the people who had come up to hear the prophet teach were familiar with the general traditions that had been promulgated by Adam and Eve and their faithful children. Whatever the people might have believed about themselves or about their relationship to God, Enoch assured them that they were not beyond His power of salvation and redemption. Having forsaken the principles of ever-lasting life, they had been left unto themselves, without the influence of the Holy Ghost in their lives. It may have been that in many instances they had closed their spiritual eyes against the light of Christ. They had no insight into their daily existence save that which they provided for themselves. Enoch assured them that there was a better way.


6.44 This verse corresponds to Genesis 6:46 in the Joseph Smith Translation. The Kingdom of Heaven has been added upon from eternity to eternity through the process of redeeming and perfecting countless worlds that have come forth from His hand. The earth upon which the people then stood was one of many. The Father thinks no less of that which we enjoy here as His mortal children, but has applied all of His strength and wisdom to provide the means by which this earth, too, may come forth out of obscurity into the light of Celestial day. 6.45 This verse corresponds to Genesis 6:47 in the Joseph Smith Translation. There may have been some difficulty in some people’s mind regarding the true origins of the power of death among the children of men. If murder and mayhem had not taken control of their society, how many people would have died by the time Enoch was upon their hills teaching them? We are tempted to say none.

6.45.2—death—One wonders as to how much this particular people knew about death. They may have been at one point actively engaged in the terrible wars that had been perpetrated by the secret combinations and others that took the lives of many of their brethren (see 6.15).

6.45.24—Adam—At that time Adam was less than 700 years old and would live more than another 250 years.

6.46 This verse corresponds to Genesis 6:47 in the Joseph Smith Translation. The book of remembrance was begun many hundreds of years before when Adam, Seth, and Enos began to worship the God of Heaven together as they formed a covenant people (see 6.5–6). The people of the land of Cainan had

by the sea east, I beheld a vision; and lo, the heavens I saw, and the Lord spake with me, and gave me commandment; wherefore, for this cause, to keep the commandment, I speak forth these words. 43 And Enoch continued his speech, saying: The Lord which spake with me, the same is the God of heaven, and he is my God, and your God, and ye are my brethren, and why counsel ye yourselves, and deny the God of heaven? 44 The heavens he made; the earth is his footstool; and the foun-dation thereof is his. Behold, he laid it, an host of men hath he brought in upon the face thereof. 45 And death hath come upon our fathers; nevertheless we know them, and cannot deny, and even the first of all we know, even Adam. 46 For a book of remembrance we have written among us, according to the pattern given by the finger of

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continued the practice and they then had a great amount of historical material by which they were able to teach their children.

6.46.14—pattern—Adam and his posterity were taught their letters through divine revelation. The demonstration as to how they were to preserve their history could not have been more plainly manifested to them.

6.46.28—language—We cannot know for certain to what degree the people outside of the land of Cainan might have lacked literacy in the language that had been given to Adam and Eve. Linguistic changes are inevitable, particularly among a people who have isolated themselves from their God and from those who might have been their effective tutors. If, as we have supposed, the language of the immediate descen-dants of Adam was partially based on the influence of the Holy Ghost, the apostates may have had some difficulty in retaining their ability to communicate with the diverse peoples that had formed after the fall.

6.47 This verse corresponds to Genesis 6:48 in the Joseph Smith Translation. The power and influence of the Holy Ghost that accompanied the teachings of the prophet Enoch penetrated the people in his audience to their core, penetrating every heart and sweeping away every willful veil of ignorance that clouded their thinking and their spiritual sensitivity.


6.48 This verse corresponds to Genesis 6:49 in the Joseph Smith Translation. Here begins the revealing of the truth of the matter which no doubt flew in the face of all that Satan and his minions had taught their followers among the children of Adam. Had Adam and Eve not partaken of the fruit of the Tree of the Knowledge of Good and Evil, they would have remained in the Garden forever, the Terrestrial-paradisiacal state continuing for eternity. There would have been no death, misery, or woe, to be sure, but there also would have been no new life (see 2 NE-C 2.22–23). But because of the fall, Adam and Eve were privileged to have children. These children, however, would grow up aware only of the difficulties associated with Telestial life. They would only have the testimony of their parents that there was anything better to be had. For whatever reasons, they chose not to believe Adam, and Eve, but sought to align themselves with Satan and his cohorts.


6.49 This verse corresponds to Genesis 6:50 in the Joseph Smith Translation. The temptation to worship Satan was not openly declared by Lucifer, rather he tempted them to worship themselves, their pleasures of the flesh, allowing

God; and it is given in our own language. 47 And as Enoch spake forth the words of God, the people trembled, and could not stand in his presence. 48 And he said unto them: Because that Adam fell, we are; and by his fall came death; and we are made partakers of misery and woe. 49 Behold Satan hath come among the children of men, and

DS 2 200 MD 100 EM 3:1195 Moses 6:46–62 EM 2:752 Moses 6:48 AF 73 DS 2 2 CR00-A 108 EM 2:485 Moses 6:48–52 DHC 1 (26) Moses 6:48–54 PM 223 Moses 6:48–68 EM 2:559 Moses 6:49 DNTC 2 323

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themselves to become subject the urges of their fallen Telestial bodies. When they became carnal and sensual, they lost their spiritual insight provided to them by the Father, and they were easily deceived by Satan who applauded them in their debauchery. Enoch explained the deep feelings of uneasiness which they experienced daily to be a result of the loneliness that they experi-enced in this lost and fallen world. 6.50 This verse corresponds to Genesis 6:51 in the Joseph Smith Translation. These were almost the first words of counsel uttered by the Father and the Son after Adam and Eve had partaken of the fruit of the Tree of the Knowledge of Good and Evil. The call to repentance had been lifted up by the spirit of God and the righteous emissaries of the Lord all throughout the subsequent centuries and generations of Adam’s posterity. 6.51 This verse corresponds to Genesis 6:52 in the Joseph Smith Translation. It would appear that Enoch here begins to cite passages from the book of remembrance preserved among the righteous in the land of Cainan. The spiritual creation is here iterated. Moses had been told directly that the spirits of all things had been prepared before the foundations of the earth had been laid (see 3.3–5).


6.52 This verse corresponds to Genesis 6:53 in the Joseph Smith Translation. In the earliest days after his transgression against the commandments of God, Adam is presented with the fullness of the Gospel of the Lord Jesus Christ. Could anything have been more consistently clear than that which the Father delivered to our first parents? Faith unto salvation was required, the first principle of the Gospel of Christ. The Father had long before revealed unto Adam and Eve, while they were yet in the Garden of Eden, the nature of His own existence. They walked and talked with Him in the paradise that He had planted for them in the eastern regions of the land of Eden. They were acquainted with His personality, having come to know Him in the most ideal of circumstances. As they inquired of Him, especially after having been cast out of the Garden, He would reveal unto them that which they ought to do in order to regain the path of righteousness. This they willingly did. They were commanded to be baptized in the name of the Son and to prepare themselves to receive the gift of the Holy Ghost which would guide and direct them in all of their affairs upon the earth. With these things they also complied and learned for themselves that there was more to life than hardship, misery, and affliction.

6.52.49–50—Jesus Christ—The author of eternal salvation, both of the body and the spirit through the power of the resurrection and his atoning sacrifice for sin.

6.53 This verse corresponds to Genesis 6:54–55 in the Joseph Smith Trans-lation. A fair question. What bearing does immersion in water have on the nature of the fallen man, particularly one who has avoided all sin since the day

tempteth them to worship him; and men have become carnal, sens-ual, and devilish, and are shut out from the presence of God. 50 But God hath made known unto our fathers that all men must repent. 51 And he called upon our father Adam by his own voice, saying: I am God; I made the world, and men before they were in the flesh. 52 And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy trans-gressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you. 53 And our father Adam spake unto the Lord, and said: Why is it

MD 113, 193, 268, 576, 702

EM 2:562 EM 3:1261 Moses 6:50 AF 119 Moses 6:50–52 JC 56 Moses 6:50–53 EM 2:558 Moses 6:50–54 MA 37 EM 1:16 Moses 6:50–56 JC 44 Moses 6:50–68 DS 2 323

DS 3 82 EM 1:18 Moses 6:51 DNTC 1 480 DS 1 145 JC 36 MD 250 CR00-A 108 EM 3:1124 Moses 6:51–62 MM 1 215 Moses 6:51–63 EM 1:217 Moses 6:51–66 MM 1 395 Moses 6:51–68 AF 81 AGQ 1 51 DS 1 96, 160,

161 EM 1:216 EM 2:752 Moses 6:52 AF 95, 112, 135 DS 1 47 JC 26, 44 MD 78 PM 138, 289 EM 2:559, 729 Moses 6:52, 57 EM 2:731 Moses 6:52–53 DNTC 2 110 MD 630

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he was cast out of the Garden of Eden? We should not doubt the determi-nation and integrity of our father Adam. We cannot know for a certainty, but we should not be surprised if he were free from all rebellion against God the Father from the time that he fled the cherubim and the flaming sword at the entrance to the Garden of Eden. He had learned for himself, through his own experience, the difference between good and evil and he thereafter only chose to do good. In addition, the Lord had long before told Adam that his trans-gression the Garden had been forgiven. If he, then, were free from sin, what was the point of baptism? The answer would be, as it has always been, that baptism is required of all men once they have reached the age of accounta-bility, whether or not they have committed sin. Jesus would willingly submit to the ordinance notwithstanding the fact that he never did anything in his mortal life to offend the Father, in order to fulfill all righteousness (see 2 NE-C 31.5–11).



6.54 This verse corresponds to Genesis 6:56 in the Joseph Smith Translation. This verse constitutes an aside from main thrust of the narrative. It is meant to explain why it was that Adam’s sin in the Garden of Eden had no application on the rest of humanity. If the Lord had forgiven Adam, then the conse-quences should have no effect on their posterity. Thus far the principle would have been sound, but appears that the general principle was twisted, suggesting that if Adam’s transgression had really been accounted for, why were the sons and daughters of Adam and Eve still suffering the effects of a fallen world. This may have been one of the arguments used to discredit the Gospel of Christ. That little children are innocent and whole at the time of their birth there can be no question, but that does not exempt them from the Telestial world into which they have been born. 6.55 This verse corresponds to Genesis 6:57 in the Joseph Smith Translation. Little children cannot be held accountable for the sins of their parents, but they often are profoundly affected by the natural consequences produced by the wickedness of those with whom they live. Children are observant and it is not long before they recognize the differences between right and wrong as reflected in the lives of those around them. By the time they reach the age of accountability, most children are in a position to choose for themselves whether they will imitate the bad conduct of their parents and siblings or hearken to the light of Christ within them enticing them to do good.

6.55.6—Adam—In almost every respect, Michael or Adam, was like unto the Son of God, in faithfulness and purity. Hence, the decision to place

that men must repent and be bap-tized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Gar-den of Eden. 54 Hence came the saying abroad among the people, that the Son of God hath atoned for original guilt, wherein the sins of the parents can-not be answered upon the heads of the children, for they are whole from the foundation of the world. 55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.

Moses 6:52–57 EM 2:893 Moses 6:52–60,

64–68 EM 3:1211 Moses 6:52–65 AF 122 Moses 6:53 CR96-O 48 Moses 6:53–57 MD 154 Moses 6:53–61 JC 56 Moses 6:54 AF 93 DNTC 1 550 MD 379, 742 MM 2 8 PM 139 CR95-O 88 EM 1:269 EM 2:562, 769,

775 EM 3:1052 Moses 6:55 EM 2:478 EM 3:1052,

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him at the head of mortal men, a faithful prince placed at the beginning of time. The archangel Michael led the hosts of Heaven against the rebelling minions of Lucifer before the foundations of the earth were laid, and was instrumental in causing Satan to be cast out of the presence of God. This same Michael was foreordained to be the Ancient of Days; that is to say, the first man upon the earth, the oldest of all mortals, even the man Adam.

6.55.13—conceived—The Lord is not suggesting here that the act of con-ception is sin; that is a foolish and wicked doctrine deduced by a cor-rupt man sixteen hundred years ago. The relationship between a man and his wife in bringing forth children into the world is a sacred one, albeit it is abused and mocked by those who are not worthy of eternal life.

6.55.15—sin—Children are conceived in a world of sin; that is to say, they are born into a Telestial society, surrounded by every form of wicked-ness. Eventually, because of their exposure to sin in their daily walk and talk, they eventually will partake of the sins with which they have become acquainted.

6.56 This verse corresponds to Genesis 6:58–59 in the Joseph Smith Trans-lation. In the eyes of the Lord, most children reach a point in their mortal existence when they know for themselves that which is good and that which is bad. The light of Christ and the Spirit of God have testified to their tender souls the virtues of righteousness and the sorrow associated with wickedness. When they consciously begin to choose one over the other, they begin to define their personal destiny in the eternities.

6.56.24–25—another law—That is to say, different from the original com-mandments that were presented to Adam and Eve when they first entered into the Garden of Eden. Having chosen to partake of the fruit of the Tree of the Knowledge of Good and Evil, they no longer had the option of partaking of the fruit of the Tree of Life at that time. Hence, a new commandment was given in order to bring about eternal salva-tion of their souls. They were to repent and be baptized, a command-ment which they did not receive in the Garden.

6.57 This verse corresponds to Genesis 6:59–60 in the Joseph Smith Transla-tion. Adam attempted to teach his children all that the Lord had revealed unto him and unto his wife, Eve, but Satan came in among them and persuaded them with his lies and mockery to ignore their parents and fully embrace the spirit of the natural man and the degradation that the Telestial world fostered. This they did to their own hurt. Thus, during the time of the opening dispen-sation of this world, the Lord clearly articulated the whole of the plan of redemp-tion, including how and by whom it would be accomplished. Christianity is not a phenomenon of the Meridian of Time; it is an eternal proposal that has brought about the salvation and exaltation of myriads of worlds like this one.


6.57.41–43—Man of Holiness—In the language of Adam, the word for the

56 And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment. 57 Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holi-ness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time.

Moses 6:56 AF 71 CR99-O 99 EM 3:1031 Moses 6:56–62 JC 57 Moses 6:57 AF 119 AGQ 1 11 DNTC 1 75,

134, 143, 381, 539

DNTC 2 78, 109, 110

DNTC 3 136, 225, 342, 443

DS 2 19 DS 3 278 JC 36, 39, 143 MD 19, 29, 146,

250, 358, 416, 465, 467, 486, 516, 589, 630, 742

MF 19, 26

97

nature of God is “Ahman”, the same as that particle which forms part of the name of the valley where Adam settled after he was cast out of the Garden of Eden, even Adam-ondi-Ahman, “the valley of God where Adam dwelt” (see DC-C 116). Jesus is referred to as “Son Ahman” meaning the “Son of Man” (see DC-C 78.20).


6.57.64—Judge—Perhaps this reference is best understood if we employ one of the alternate meanings of the word “judge” as that of a “deliverer”.

6.58 This verse corresponds to Genesis 6:61 in the Joseph Smith Translation. Adam was commanded by the Lord to not hesitate in any fashion to reveal the fullness of the Gospel to all of his children. We have no reason to believe that Adam did not do as he had been commanded. Therefore, from the very beginning of time, all men have been left without excuse regarding the nature of their existence and what they need to do in order to inherit eternal life. 6.59 This verse corresponds to Genesis 6:61–62 in the Joseph Smith Trans-lation. Adam was to explain precisely how it was that his children were not living in the paradise that God had planted in the east of Eden. He was to testify why it was that they would not live forever, but would eventually fall back into the earth from whence the elements of their physical bodies had come. Redemption from both physical death and sin would come through the offices of the Lord Jesus Christ. The literal physical birth of man and the metaphorical spiritual rebirth of man are correlated to one another by means of divine analogy.

6.59.18—born—The physical birth of each of Adam and Eve’s children, and all other children since that time, took place in the presence of these three elements. The amniotic fluid which completely envelops the fetus would flow as the infant saw the light of day. The blood of the mother would be shed as parturition took place. And the spirit of the infant would then gain full control over the function of its tiny body.

6.59.29—which—Certainly in reference to the spirit being who had taken upon itself the tabernacle of clay prepared for it by its parents, but also in reference to all of the temporal elements involved in the production of that body.

6.59.46–47—born again—When, through the application of the atoning sacrifice a man or a woman becomes a son or a daughter of Christ, the three elements of physical birth are again present. Therefore, the water of the baptismal font represents, among other things, the amniotic fluid from which the disciple of Jesus Christ emerges in his or her rebirth. As the blood of the mother is shed in order that the infant might have life, so also the blood of Jesus Christ is shed to enable to enable the renewed innocence of the disciple. After baptism, the Holy Ghost is invited to enter into the personal life of the newly born son or daughter of the Savior to provide guidance in this life, that he or she might be led toward eternal life, even the fullness thereof

6.60 This verse corresponds to Genesis 6:63 in the Joseph Smith Translation. The commandment given was to repent and be baptized by immersion for the remission of sin. This was done in the waters of baptism. The Spirit here, of course, is the Holy Ghost who gives light and life to all those who have kept the commandment. Once the Holy Ghost has testified of the compliance of

58 Therefore I give unto you a commandment, to teach these things freely unto your children, saying: 59 That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory; 60 For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;

MM 1 444 MM 3 33, 416 PM 10, 140,

214, 260 CR97-A 11 CR98-O 50 EM 2:551, 740,

852 EM 3:1211,

1216, 1260 Moses 6:57, 62 EM 2:892 Moses 6:57–58 AF 194 Moses 6:57–59 DS 2 259 Moses 6:57–60 AGQ 2 67 DNTC 2 521 Moses 6:57–61 AGQ 2 69 DNTC 2 326 MA 37 Moses 6:57–62 MM 1 474 MM 2 9 PM 249 CR97-O 28 Moses 6:58–59 DS 1 91 Moses 6:58–60 DS 2 324

Moses 6:58–62

CR01-O 87 Moses 6:59 AF 93 DNTC 1 834 DNTC 2 61 DS 1 112 JC 18 MD 85, 742 MF 29 MM 4 113 CR98-A 77 EM 1:218 EM 3:1283,

1430 Moses 6:59–60 DNTC 1 142 DNTC 3 403 MD 72, 101 PM 351 EM 1:93 Moses 6:59–63

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the disciple to the terms of the covenant, the atoning sacrifice is made effective in his or her life, changing the goal of his or her eternal destiny forever. The outward evidence of the suffering of the Lord Jesus Christ for the sins of the children of men was manifested in part in the Garden of Gethsemane when he shed blood from every pore (see DC-C 19.16–19 and LK-C 22.39–46). 6.61 This verse corresponds to Genesis 6:64 in the Joseph Smith Translation. We may not know the degree to which the sons and daughters of Adam looked upon their circumstances in a lost and fallen world with distress and resignation, but it is certain that Satan would have done everything within his power to convince them that they had been imposed upon by their parents and by the God of Heaven. Yet, the promise of the Lord is that those who suffered might be comforted; that those who found themselves embroiled in armed combat or the victims of an unholy alliance between men and the devil might find peace of mind and heart; that they might know that they were loved by the Father and the Son when all else hated and despised them. The Holy Ghost would testify of all of these things and would confirm their faith in the truth of the Gospel. Mortal life would have significance. The natural effects of the fall would be overcome; the separation between God and man would be eliminated. 6.62 This verse corresponds to Genesis 6:65 in the Joseph Smith Translation. The reality of mortal life in this Telestial world is that we are beset on every side with perversion and corruption of every sort. The natural man is limited in his understanding, barely comprehending the simplest of the circumstances that surround him. Injury, disease, and death threaten humanity at every turn; sorrow, distress, and misery are attached to almost every action performed by the children of men. How does one extricate himself from such a horrific situation? The fact of the matter is that a man on his own can do nothing, but will continue in his suffering through all time and eternity unless there is a provision of some kind made for his salvation from death and hell. Hence, the work and glory of God the Father and of His Son are manifested in the plan of salvation, in the fullness of the Gospel of Jesus Christ. 6.63 This verse corresponds to Genesis 6:66 in the Joseph Smith Translation. Alma the younger taught much the same principle when confronting the apostate Korihor.

And now Korihor said unto Alma: If thou wilt show me a sign, that I may be convinced that there is a God, yea, show unto me that he hath power, and then will I be convinced of the truth of thy words. But Alma said unto him: Thou hast had signs enough; will ye tempt your God? Will ye say, Show unto me a sign, when ye have the testimony of all these thy brethren, and also all the holy prophets? The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator. (Alma 30:43–44)

Only a man willfully blind cannot perceive the hand of God in the establish-ment of the earth and in the consistency of His teachings unto the children of men. This is particularly true of the Dispensation of the Fullness of Time when the earth and its inhabitants have been enveloped with a cloud of wit-nesses from every academic endeavor. In short order, the earth will be filled with the knowledge of the Lord as the waters cover the depths of the sea.

61 Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wis-dom, mercy, truth, justice, and judgment. 62 And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time. 63 And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are tem-poral, and things which are spiri-tual; things which are in the heavens above, and things which are on the earth, and things which are in the earth, and things which are under the earth, both above and beneath: all things bear record of me.

PM 378 Moses 6:59–65 AGQ 5 11 Moses 6:59–68 PM 387 Moses 6:60 DNTC 3 144,

188 DS 2 95 MD 408 PM 343 EM 2:776 EM 3:1259 Moses 6:61 DNTC 1 738 MM 4 81 CR95-O 104 EM 2:650 Moses 6:62 AF 93 JC 56 MD 486 PM 139, 289 CR96-O 104 CR00-A 108 EM 1:217 EM 2:556 EM 3:1088 Moses 6:62–68 EM 1:388 Moses 6:63 MD 773 EM 2:745 EM 3:1273,

1428, 1430

99

6.64 This verse corresponds to Genesis 6:67 in the Joseph Smith Translation. Enoch continued his rehearsal of the events that had transpired in the early days of Adam’s life that had been recorded in his book of remembrance. Before Adam could be a direct blessing to his posterity, he needed to receive all of the ordinances that he would eventually propose to his sons and daughters. We need not quibble or contend about the manner in which Adam was bap-tized. It is clear that the Lord adapted the ordinance according to the circum-stances that our first parents were in. We may rest assured, however, that in nothing of substance did the performance of Adam’s baptism differ from those authorized baptisms that have been performed throughout the world since that day. He was called by name, he was completely immersed beneath the water, and he came forth a son of Christ, reborn and prepared to walk the path of righteousness toward eternal life and happiness.


6.65 This verse corresponds to Genesis 6:68 in the Joseph Smith Translation. Given the circumstances, the blessings of the gift of the Holy Ghost were bestowed effectively according to the wisdom and commandment of God. We need not distress ourselves over the details. Once the fullness of Adam’s record is delivered to us by revelation and inspiration, all will become perfectly clear and consistent with all that which has transpired from eternity to eternity. 6.66 This verse corresponds to Genesis 6:69 in the Joseph Smith Translation. Adam had no difficulty recognizing the voice of Him who spoke from Heaven. He was as familiar with that voice as he was with those of his wife and children. The Lord explained precisely that which had enveloped him, that which had filled him with an abundance of intelligence and compre-hension. Adam had been intellectually aware of the love of God; now he was a knowing beneficiary of that love. He was beginning to know the truth of all things, nothing doubting. Needless to say, he wished that his posterity might receive the same blessings. 6.67 This verse corresponds to Genesis 6:70 in the Joseph Smith Translation. Although we may not be able to discern precisely when Adam received the keys of the Melchizedek priesthood, it is clear that by the time of his baptism he was fully authorized to perform the same for his children, together with the power to lay his hands upon their heads in order to bestow the gift of the Holy Ghost.

6.67.6—order—In the beginning this authority was referred to as the Holy Priesthood after the Order of the Son if God. In the days of the great king of the city of Salem, however, the saints chose to refer to this priesthood with the name of Melchizedek so that they avoid the too frequent use of the name of deity in their day to day conversations (see DC-C 107.2–4).


64 And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water. 65 And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man. 66 And he heard a voice out of heaven, saying: Thou art baptized with fire, and with the Holy Ghost. This is the record of the Father, and the Son, from henceforth and forever; 67 And thou art after the order of him who was without beginning of days or end of years, from all eter-nity to all eternity.

Moses 6:64–65 AF 156 AGQ 2 158 EM 1:16 Moses 6:64–66 JC 56 MD 17 CR00-A 9 EM 1:93, 334 Moses 6:64–67 MD 71 Moses 6:64–68 AF 135 EM 1:217 Moses 6:65 AGQ 2 67 CR96-O 100 EM 3:1033 Moses 6:65–66 DS 1 47 Moses 6:65–68 PM 357 Moses 6:66 PM 139 Moses 6:66–68 AGQ 1 136 AGQ 2 129 Moses 6:67 AF 194 EM 2:458 Moses 6:67–68 DS 2 38 MD 745 EM 4:1474

100

Adam was not to be an elitist, but he was to reveal all that he had received from the Father that he might bring his posterity unto Christ through the principles and ordinances that he had been authorized to teach and perform. Thus, all mankind might become heirs of God and joint-heirs with the Lord Jesus Christ.

6.68.18—Amen—The harmony between the Father and the Son is per-fected in this word of assent. The Hebrew word which is translated as “Amen” derives from roots which mean “true”. This word is one of the many titles of the Lord Jesus Christ.

7.1 This verse corresponds to Genesis 7:1 in the Joseph Smith Translation. The teachings of Father Adam were rejected by his early children (see 5.12–13), initially accepted and then abandoned by Cain (see 5.16), and completely embraced by Abel and Seth (see 5.17 and 6.2–3). After Seth’s birth Adam and Eve gave birth to many other sons and daughters and it is undoubtedly these and their posterity whom Adam taught who responded well. Seven genera-tions separated Adam and Enoch and it appears that a goodly number of Adam’s faithful posterity found solace in the Gospel of Jesus Christ. During those seven generations, great wars were fought and assassinations took place, sending many of the posterity of Adam and Eve into the world of spirits com-pletely unprepared to meet their God. Inasmuch as they did not have access to the faithful who dwelt in the paradise of God, they suffered in prison without knowledge or hope. They would continue there without respite until after the death and resurrection of the Lord Jesus Christ. There was nothing that the righteous, either the living or the dead, could do to bring these tormented souls out of their misery.



7.2 This verse corresponds to Genesis 7:2 in the Joseph Smith Translation. When Enoch was first called into an active ministry to the inhabitants of the earth outside of the borders of the land of Cainan, be began to preach in a land somewhat close to the east sea (see 6.42). The inhabitants of the land thought him a strange thing and a wild man, and gathered to him in the high places where Enoch presented the truth that had been revealed to him. At that time Enoch testified of those things which had been preserved in Adam’s book of remembrance, including the Lord’s instruction regarding faith, repentance, baptism, and the gift of the Holy Ghost. After testifying of Adam’s experi-

68 Behold, thou art one in me, a son of God; and thus may all become my sons. Amen.

Chapter 7 (December 1830) 1 AND it came to pass that Enoch continued his speech, saying: Behold, our father Adam taught these things, and many have believed and become the sons of God, and many have believed not, and have perished in their sins, and are looking forth with fear, in tor-ment, for the fiery indignation of the wrath of God to be poured out upon them. 2 And from that time forth Enoch began to prophesy, saying unto the people, that: As I was journeying, and stood upon the place Mahujah, and cried unto the Lord, there came a voice out of heaven, saying—Turn ye, and get ye upon the mount Simeon.

Moses 6:68 DNTC 1 767 DS 3 250 MM 4 116 PM 133 EM 3:1033 Moses 6:69 MD 209 Moses 7 AF 36 DHC 1 133 DNTC 3 425 DS 3 20, 244,

319 MD 96, 145,

201, 454, 464, 563, 804

MM 1 409 PM 599 EM 1:54, 55, 56,

216 EM 2:457, 459,

460, 767, 959 EM 3:1071,

1234 EM 4:1709 Moses 7:1 AF 116 DS 1 96 PM 357 EM 2:458 EM 4:1598 Moses 7:1–4 MM 1 4 Moses 7:1–69 DS 1 161 Moses 7:2–4 MA 73 MLM 274 Moses 7:2–11 EM 2:458 Moses 7:2–69 DS 2 233

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ences, Enoch began to recount his own direct contact with the God of Heaven.

7.2.3–4—that time—That is to say, from the time that he began to preach to the people of the land in which he had been called to the ministry.


7.2.24—Mahujah—This is the only place in all of the sacred writings available to us at this time where this place name is mentioned. We have no idea if there is any kind of a connection between Mahujah the place and Mahijah the man who questioned Enoch about his origins (see 6.40).

7.2.46—Simeon—Without further light and knowledge from the hand of the Lord God of Heaven, we cannot at present discern the location of this peak or the origin of its name. It is interesting that Simeon in Hebrew means “He that hears”. Enoch hearkens to the voice and becomes a seer as the result (see 6.38). A similar allusion may be per-ceived in the change of Simon bar-Jonas’ name to Aramaic “Cephas”, or “Peter” as it is rendered in the Greek language (see JN-C 1.40–42).

7.3 This verse corresponds to Genesis 7:3 in the Joseph Smith Translation. At the top of mount Simeon Enoch will witness the history of the earth, includ-ing those things that would eventually bring about the translation of the city of Zion. All those who come into direct contact with the God of Heaven must be clothed upon with the glory appertaining to the power and influence of the Holy Ghost or they would wither and die in His presence. 7.4 This verse corresponds to Genesis 7:4 in the Joseph Smith Translation. The similarity between Enoch’s experience and that of the prophet Moses should not be lost on the reader (see 1.2–5). It certainly was not lost on Moses when he transcribed these events into his own record. Enoch would remain upon the earth until just shortly before the flood during which all the inhabi-tants of the earth, save Noah and the righteous members of his family, were destroyed. The vision that he had of that time period would be vital to his understanding as to why there must needs be a haven, a resort to which the honest in heart might flee in order to be preserved against the wickedness of the world. He would be shown the mortal ministry of the Lord Jesus Christ, his atoning sacrifice and his victory over physical death. Of these things Enoch would testify to his people in order that they might have faith sufficient to put off the natural man and become the children of Christ. Finally, he would be shown the latter days, in which the entire earth would be transformed, even as his own city would be transformed, into a bastion of light and truth for a millennium. 7.5 This verse corresponds to Genesis 7:5 in the Joseph Smith Translation. We have no idea what prompted the genocide against this people. We will learn, however, that the Canaanites will be punished outwardly in an extra-ordinary fashion because of their homicidal mania.

7.5.13—Shum—Other than in connection with this particular event in this history of the world, we know nothing of this valley and its people. This place name should not be confused with the Nephite coin of the

3 And it came to pass that I turned and went up on the mount; and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory; 4 And I saw the Lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face; and he said unto me: Look, and I will show unto thee the world for the space of many generations. 5 And it came to pass that I beheld in the valley of Shum, and lo, a great people which dwelt in tents, which were the people of Shum.

Moses 7:3–4 FPM 23, 72 Moses 7:4 AGQ 2 124 EM 2:731 EM 3:1167

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same name (see AL-C 11.5). 7.6 This verse corresponds to Genesis 7:6 in the Joseph Smith Translation. We may not speak much of the interaction of the people of Shum and the people of Canaan other than that which is recorded in this prophecy. We are not privy as to why one group lived north of the other or whether that fact has any relative importance at all.

7.6.21—Canaan—We know nothing of these people except what is related here. That their name passed through the flood is certain, but in a completely different region of the earth than where it originated.

7.7 This verse corresponds to Genesis 7:7–9 in the Joseph Smith Translation. As Enoch stood upon mount Simeon, he was given an open vision of two great people who lived in his own time. It is to be assumed that the people whom he was teaching were not oblivious of the peoples of Shum and Canaan either. We cannot, at this point however, determine exactly why the Lord was revealing this particular incident to the inhabitants of the land where Enoch was teaching. As was said before, we do not know why the people of Canaan mercilessly destroyed the people of Shum. What appears to be part of the motivation behind the telling of the story is to emphasize that the barrenness of the land had been the product of the genocide. In this sense, the Canaanites suffered the same curse as had Cain after he had murdered his brother. He had been a tiller of the ground, but after the fratricide he could no longer support himself in that trade, for the earth would not respond to him. We can only imagine the sorts of ways that Cain occupied his time ever after. The people of Canaan apparently understood that they would no longer prosper agricul-turally in any place, and thus remained resigned to their condemnation in the valley of Shum.


7.7.30—Shum—Other than in connection with this particular event in this history of the world, we know nothing of this valley and its people. This place name should not be confused with the Nephite coin of the same name (see AL-C 11.5).

7.8 This verse corresponds to Genesis 7:9–10 in the Joseph Smith Translation. In the days of Nephi, the son of Helaman, the Nephites began a horrific war in which tens of thousands of men, women, and children were mercilessly slaughtered by the sword. At the heart of this mayhem was the secret combi-nation, the band of robbers, who had stirred up the hostilities and were there-by enriching themselves at the expense of their fellow men, preying upon the weak and innocent to gratify their hellish desires. Eventually, the prophet called upon the Lord to bring about a great famine that the war might be brought to an end (see HE-C 11.1–7). One wonders if something of this nature took place among the people of Canaan, that their war making powers were debilitated after their conflict with the people of Shum because they were suddenly deprived of their daily commodities.

7.8.11—heat—It would appear that the valley of Shum became a desert land, with little rain or surface water. We have, of course, no idea where this land is today.

7.8.24—blackness—That this was a literal change of skin color seems cer-tain. That this mark was odious to the rest of the children of Adam and Eve is also clear. Whether this constituted racial prejudice or a simple abhorrence as to what the coloring meant in that day because of the

6 And again the Lord said unto me: Look; and I looked towards the north, and I beheld the people of Canaan, which dwelt in tents. 7 And the Lord said unto me: Prophesy; and I prophesied, saying: Behold the people of Canaan, which are numerous, shall go forth in battle array against the people of Shum, and shall slay them that they shall utterly be destroyed; and the people of Canaan shall divide themselves in the land, and the land shall be barren and unfruitful, and none other people shall dwell there but the people of Canaan; 8 For behold, the Lord shall curse the land with much heat, and the barrenness thereof shall go forth forever; and there was a blackness came upon all the children of Canaan, that they were despised among all people.

Moses 7:7–8 AGQ 2 186 Moses 7:8 MD 527, 616 Moses 7:8–12 AGQ 2 175

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wanton shedding of blood, we cannot say. The rest of the children of Adam and Eve would have given them a wide birth in any event. Many commentators have suggested that the punishment inflicted upon the people of Canaan was the same as that which was put upon Cain. We do not know that this was the case.

7.8.31—Canaan—There is a temptation to conclude that the people of Canaan were somehow related to the man Cain who slew his brother, but there is no warrant for that supposition. The posterity of the Canaanites passed through the flood in the person of Ham’s wife, Egyptus (see AB-C 1.21–27).

7.9 This verse corresponds to Genesis 7:11 in the Joseph Smith Translation. We might suppose that Enoch is actually in one of these named lands recounting the experience that he had on the summit of mount Simeon, but we would be hard-pressed to identify which one.

7.9.22—Sharon—We cannot know at present where in all of the lands of the children of Adam and Eve this place was located. It should not be confused with any place settled after the flood that transpired in the days of Noah.

7.9.27—Enoch—When Cain left the lands of his father Adam, he and his wife settled in the land of Nod, east of the land of Eden. There he built a city named after his son Enoch. We do not know if the land of Enoch which the prophet saw here was in association with Cain’s city. It seems unlikely, however, that there was a land already named after the prophet Enoch at this time.

7.9.32—Omner—We cannot know at present where in all of the lands of the children of Adam and Eve this place was located. It should not be confused with the son of Mosiah or any of the sites that were sub-sequently named after him.

7.9.37—Heni—We cannot know at present where in all of the lands of the children of Adam and Eve this place was located. This is the only place in the scriptures where this name is used.

7.9.42—Shem—It would be several centuries before the son of Noah would be born. There is a distinct possibility that Shem’s name may have derived from the place name, but that can only be speculation.

7.9.47—Haner—We cannot know at present where in all of the lands of the children of Adam and Eve this place was located. This is the only place in the scriptures where this name is used.

7.9.52—Hanannihah—We cannot know at present where in all of the lands of the children of Adam and Eve this place was located. This is the only place in the scriptures where this name is used.

7.10 This verse corresponds to Genesis 7:12 in the Joseph Smith Translation. We cannot conclude with certainty that it was the case, but it seems likely that the problems facing the peoples of these various lands were similar to those that faced the people of Shum and Canaan. The conflict between these two latter people came about because of abject apostasy on the part of one or both of them. While the Canaanites were clearly a far more vicious people, the people of Shum were not completely free from guilt or they might have been spared. Enoch suggests to the people to whom he is teaching that whether they would be the victims or the aggressors, to remain in sin would be to court both physical and spiritual disaster. Repentance is the only sure path to salvation. 7.11 This verse corresponds to Genesis 7:13 in the Joseph Smith Translation.

9 And it came to pass that the Lord said unto me: Look; and I looked, and I beheld the land of Sharon, and the land of Enoch, and the land of Omner, and the land of Heni, and the land of Shem, and the land of Haner, and the land of Hanannihah, and all the inhabi-tants thereof; 10 And the Lord said unto me: Go to this people, and say unto them—Repent, lest I come out and smite them with a curse, and they die.

Moses 7:10, 15,

17–18 EM 1:378 Moses 7:10–11 AGQ 1 51 EM 3:1211 Moses 7:10–13 MA 73

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The cry of repentance is not merely an order to cease and desist from all sin, but it is also an invitation to partake of the promised blessings reserved for the saints of the Most High. Baptism is the outward token of the confidence placed in the atoning sacrifice of the Lord Jesus Christ. There are two ordi-nances of the Gospel of Jesus Christ that are performed in the name of all three members of the Godhead. Baptism is the first. There can be no greater assurance of salvation and exaltation than to have the Father, Son, and the Holy Ghost be party to a covenant. 7.12 This verse corresponds to Genesis 7:14 in the Joseph Smith Translation. This appears to be the end of Enoch’s account of the interview that he had with the Lord on mount Simeon. As will be seen, however, the Lord visited with Enoch on many occasions during his life. The people of Canaan were belligerent murderers, devoid of eternal life. They possessed neither faith, hope, nor charity. They had no desire for repentance, and in many respects had fallen from grace in an irretrievable way; they did not want redemption. In this sense they were very much like the murderer Cain.



7.13 This verse corresponds to Genesis 7:15–17 in the Joseph Smith Trans-lation. As Enoch taught the first principles and ordinances of the Gospel of Jesus Christ to the peoples of the various lands to which he had been called, he inspired faith in the hearts of men, women, and children. They received the covenants that the Father extended to them, forming the Church of Jesus Christ among them. By the same token, there were vast numbers of the wicked who looked upon Enoch’s labors as an imposition and began to array themselves against the saints of God. The power of the priesthood was mani-fested in behalf of the disciples, just as the Lord had promised him when Enoch was initially called into the ministry (see 6.34). We may wonder at the purposes of each of these natural events. To what end did Enoch move moun-tains or change the course of rivers? Certainly such geological and geographical changes would place tremendous obstacles in the path of any marauding army sent to destroy the people of God. The trembling of the earth and the sounds of ferocious animals in the wilderness would have been extremely unnerving for an enemy who had defied and had continued to defy God.


7.13.26—spake—There appears to have been no rattling of sabers, no exchange of insults, no strategic maneuvers on the battlefield. Enoch simply spoke and sufficient defensive measures were immediately put into place.

11 And he gave unto me a com-mandment that I should baptize in the name of the Father, and of the Son, which is full of grace and truth, and of the Holy Ghost, which beareth record of the Father and the Son. 12 And it came to pass that Enoch continued to call upon all the people, save it were the people of Canaan, to repent; 13 And so great was the faith of Enoch that he led the people of God, and their enemies came to battle against them; and he spake the word of the Lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness; and all nations feared greatly, so powerful was the word of Enoch, and so great was the power of the language which God had given him.

Moses 7:11 MA 38 Moses 7:12 AF 119 AGQ 2 186 MD 527, 616 Moses 7:12–13 EM 2:458 Moses 7:12–21 JC 793 Moses 7:12–21,

59–64 EM 3:1010 Moses 7:13 DNTC 1 410 MM 3 78 EM 2:458 Moses 7:13–14 DNTC 1 307 Moses 7:13–15 MD 562 Moses 7:13–16 MD 826 Moses 7:13–17 DNTC 3 478 Moses 7:13–21 DNTC 3 581 MLM 283

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7.13.87—language—Enoch had once thought of himself as being slow of speech. The Lord quickly disabused him of that notion (see 6.31–32).

7.14 This verse corresponds to Genesis 7:18 in the Joseph Smith Translation. It seems clear that in order to protect the sons and daughters of God from their enemies, the Lord commanded Enoch to change the configuration of the topography of the earth in rather drastic ways. Mountains were moved and river courses were changed. A great land mass appeared in the midst of an enormous body of water which may or may not have existed previously. The enemies of the saints, however, thought it expedient to forsake the lands of their inheritance in order to find a degree of safety in the newly formed island.

7.14.13—sea—We do not know which sea is being spoken of here, save to say that it would not have been the Atlantic Ocean (see 6.17.32). Enoch was familiar with and made mention of the “east sea” near his homeland, but we do not know if this is the body of water that is being referred to.

7.15 This verse corresponds to Genesis 7:19 in the Joseph Smith Translation. We are not told of the curse that befell those who fought against the designs of the Father, but their punishment was fair warning to all those who might have proposed opposition to that which Enoch was establishing among the honest in heart.

7.15.3—giants—There is no dearth of opinion as to who or what these beings might have been. Were they giant men? Were they giant ani-mals? We do not know and perhaps in the end it is not particularly important. What is clear is that these creatures were determined have no dealings with Enoch and his people.

7.16 This verse corresponds to Genesis 7:20 in the Joseph Smith Translation. When the wicked were prohibited from pursuing their aggression against the people of Enoch, they commenced to devour themselves. The violence and bloodshed, the wickedness and perversion, the degradation and distress would continue to increase until the day that Noah entered into the ark. In the city of Enoch, the saints of God successfully united their hearts and minds, dwell-ing in harmony with the principles of righteousness, forming a society of love and perfect well-being. Into this prepared atmosphere the Lord their God entered to teach, bless, and strengthen them in anticipation to their being caught up into heaven. 7.17 This verse corresponds to Genesis 7:21–22 in the Joseph Smith Trans-lation. The people were blessed as individuals, as families, and ultimately as a people because they were unified in their desires to please the God of Heaven.

7.17.35—mountains—At first blush we might suppose that the people of Enoch were engaged in commercial enterprises that took them into the hills and mountains of the land of their inheritance. It would be just as easy to suppose, however, that these forays into the mountains were probably of a considerably more spiritual nature, perhaps in reference to covenants and ordinances that require purity and a degree of isolation.

7.18 This verse corresponds to Genesis 7:23 in the Joseph Smith Translation. Other men have proposed communal systems of government which are but faint reflections of the reality that is Zion. All of these are doomed to failure because they are built upon a sandy foundation; they cannot stand the test of time; they cannot bless and strengthen their citizens; they are devoid of the

14 There also came up a land out of the depth of the sea, and so great was the fear of the enemies of the people of God, that they fled and stood afar off and went upon the land which came up out of the depth of the sea. 15 And the giants of the land, also, stood afar off; and there went forth a curse upon all people that fought against God; 16 And from that time forth there were wars and bloodshed among them; but the Lord came and dwelt with his people, and they dwelt in righteousness. 17 The fear of the Lord was upon all nations, so great was the glory of the Lord, which was upon his people. And the Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish. 18 And the Lord called his people ZION, because they were of one heart and one mind, and dwelt in righteousness; and there was no

Moses 7:15–17 MA 73 Moses 7:16 MD 464 MM 1 78 PM 72 Moses 7:16–18 AF 438 JC 719 Moses 7:16–19 MD 361 Moses 7:16–21 DNTC 3 201 MD 612 MM 1 84 PM 121 Moses 7:17 EM 2:458 Moses 7:17–18 EM 1:312 Moses 7:17–21 DS 3 67 Moses 7:18 AF 351, 352,

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Spirit of God. 7.18.7—Zion—The establishment of Zion has been the desire of every

righteous man and woman since the days of Adam and Eve. It is a goal worth pursuing, inasmuch as it is an attempt to restore the earth to its paradisiacal glory. From time to time there have been people who have succeeded in binding the hearts and minds of their fellow men to them through faith, hope, and charity, in the bonds of the Christian cove-nant. In certain instances, entire communities have been translated because of their faithfulness to the principles and ordinances that per-tain to eternity. The goal of the saints of the latter days is to prepare the entire world for the restoration of the earth to its paradisiacal glory, a condition that will last for a thousand years while the Lord Jesus Christ rules and reigns upon the earth in the Church and Kingdom of God. Zion will, therefore, eventually fill the whole face of this planet.

7.18.13—heart—The sentiments of the saints are unified because they are equally influenced by the power and influence of the Holy Ghost, a gift they received as part of their covenant with the Father and the Son.

7.18.16—mind—Truth is defined as things as they really were, as they really are, and as they really will be. Therefore, truth is absolute. The inhabitants of Zion know and agree upon the truth because they are filled with the spirit of truth, even the Holy Ghost.

7.18.20—righteousness—The inhabitants of Zion are those who have entered into sacred covenants to obey all of the commandments of God, because they know that by so doing they will acquire the eternal attributes of godliness, a requirement for dwelling in His presence.

7.18.25—poor—There is no want in the city of Zion because of the ten-derness and concern of each man and woman for the temporal and spiritual welfare of his or her family, friends, and neighbors. There are no naked, hungry, thirsty, unsheltered, or lonely citizens in the city of Zion.

7.19 This verse corresponds to Genesis 7:24–25 in the Joseph Smith Transla-tion. If would be wise to note that before the first foundation stones of the city of Zion were put into place, there was a people prepared to do so. We discover elsewhere that Enoch’s efforts to raise up a city prepared to dwell in the presence of God took about 365 years (see DC-C 107.48–49). It is clear that latter day efforts will require a lengthened stride and a quicker pace if all is to be done before the Son of God makes his appearance.


7.19.34—Zion—The establishment of Zion has been the desire of every righteous man and woman since the days of Adam and Eve. It is a goal worth pursuing, inasmuch as it is an attempt to restore the earth to its paradisiacal glory. From time to time there have been people who have succeeded in binding the hearts and minds of their fellow men to them through faith, hope, and charity, in the bonds of the Christian cove-nant. In certain instances, entire communities have been translated because of their faithfulness to the principles and ordinances that pertain to eternity. The goal of the saints of the latter days is to prepare the entire world for the restoration of the earth to its paradisiacal glory,

poor among them. 19 And Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the City of Holiness, even ZION.

381 EM 2:458, 463 EM 3:1105,

1113, 1132 EM 4:1498,

1625 Moses 7:18–21 AF 347 DNTC 3 199,

202 MD 804 EM 4:1626 Moses 7:18–21,

31, 63, 69 EM 1:40 EM 4:1485 Moses 7:18–23,

27 EM 4:1485 Moses 7:18–69 MD 36, 855 Moses 7:19 EM 2:458 EM 3:1160 EM 4:1624

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a condition that will last for a thousand years while the Lord Jesus Christ rules and reigns upon the earth in the Church and Kingdom of God. Zion will, therefore, eventually fill the whole face of this planet.

7.20 This verse corresponds to Genesis 7:26 in the Joseph Smith Translation. After Enoch had successfully defended the people of the Lord and had established the great city of Zion, it must have seemed to him that this was a state which could endure for eternity. Although Enoch’s notions had great substance to them, they would not be realized in the fashion that he had thought. It would seem reasonable to assume that it had not occurred to the prophet that his city would be translated, that it would continue to grow until it covered the entire surface of the earth. The Lord taught Enoch that the restoration of the earth’s paradisiacal glory would not transpire in his day and eventually revealed to him that several millennia would pass before that great day arrived. Enoch would be deeply troubled by this revelation.


7.20.8—talked—It seems unlikely that this is a continuation of the interview that Enoch had with the Lord while standing on the top of mount Simeon (see 7.2 and 7.12)

7.20.19—Zion—The establishment of Zion has been the desire of every righteous man and woman since the days of Adam and Eve. It is a goal worth pursuing, inasmuch as it is an attempt to restore the earth to its paradisiacal glory. From time to time there have been people who have succeeded in binding the hearts and minds of their fellow men to them through faith, hope, and charity, in the bonds of the Christian cove-nant. In certain instances, entire communities have been translated because of their faithfulness to the principles and ordinances that pertain to eternity. The goal of the saints of the latter days is to prepare the entire world for the restoration of the earth to its paradisiacal glory, a condition that will last for a thousand years while the Lord Jesus Christ rules and reigns upon the earth in the Church and Kingdom of God. Zion will, therefore, eventually fill the whole face of this planet.

7.21 This verse corresponds to Genesis 7:27–28 in the Joseph Smith Trans-lation. While there was, indeed, great righteousness within the city of Zion, the vast majority of those living outside of its walls were engaged in great debaucheries and perversions of every sort. The world and its inhabitants were to be destroyed in the great flood as had long since been prophesied. Zion, if it were to survive in righteousness, would need to be translated from the earth. Enoch was assured, however, that what he had accomplished through the priesthood keys bestowed upon him would become the template for every other people who would be called the sons and daughters of God.

7.21.11—Enoch—This prophet should not be confused with the son of Cain who was raised in the land of Nod, east of Eden (see 5.41–43). Adam was 622 years old when Jared was born, Seth was 492, Enos 387, Cainan 297, and Mahalaleel 227. Jared was ordained to the priesthood by Adam when he was 25 years old and subsequently bless by him when he was 65 (see DC–C 107.48). Enoch and his city were translated when he was 430 years old (see DC-C 107.49).

20 And it came to pass that Enoch talked with the Lord; and he said unto the Lord: Surely Zion shall dwell in safety forever. But the Lord said unto Enoch: Zion have I blessed, but the residue of the people have I cursed. 21 And it came to pass that the Lord showed unto Enoch all the inhabitants of the earth; and he beheld, and lo, Zion, in process of time, was taken up into heaven. And the Lord said unto Enoch: Behold mine abode forever.

Moses 7:20 JC 36 Moses 7:20–21 MA 73 Moses 7:21 AGQ 2 44 PM 72 TSWK 401 EM 1:312 EM 2:458 EM 4:1490

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7.22 This verse corresponds to Genesis 7:29 in the Joseph Smith Translation. Here we have a clear distinction being made between the posterity of Cain and that of the other sons and daughters of Adam and Eve. The Canaanites were to be avoided because of their genocidal tendencies. The posterity of Cain had been somewhat isolated because of the secret combinations which had been established among them. For whatever reasons, these two groups had not intermarried with the rest of the family of Adam. At that point, then, after the debacle at the valley of Shum, the Canaanites might have welcomed inter-marriage with the posterity of Cain, inasmuch as they suffered from the same lack of agricultural success and possibly shared similar physical features.




7.22.40—black—We may wonder how it was that the posterity of Cain acquired this trait in the process of time. Had it come about as a direct result of the “mark” placed upon Cain? We do not know for a certainty, but it may have been the case. We know that the people of

22 And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam save it was the seed of Cain, for the seed of Cain were black, and had not place among them.

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Canaan were black-skinned because of their murderous assault on the people of Shum (see 7.8), an event that took many centuries after Cain had established himself in the land of Nod. Did the posterity of Cain and the posterity of the people of Canaan mingle at some point? We have no record that would indicate when that happened, but it seems clear that something of that nature must have transpired, inasmuch as Egyptus was of the seed of the Canaanites and because of her righteous relationship with Ham was permitted to bring the skin coloration through the flood with her (see AB-C 1.21–27).

7.23 This verse corresponds to Genesis 7:30 in the Joseph Smith Translation. Enoch had seen in vision the eventual translation of the city of Zion, and was privy to the aftermath. The city of Zion was translated 1052 years after Adam and Eve were cast out of the Garden of Eden. Adam had died 122 years before the city was caught up; Seth had died a scant ten years before. All of the other patriarchs were still alive. The great flood in which all of the inhabitants of the earth perished except for Noah, his three sons and their spouses, took place 1656 years after Adam and Eve established themselves in the valley of Adam-ondi-Ahman. Thus, 604 years passed between the translation of Enoch and his people and the destruction of the world. By that time, all of the other named patriarchs between Adam and Noah had died, Methuselah in the very year of the flood. Enoch, then, watched the inhabitants of the earth become gradually more wicked after he and his people departed from the earth.



7.24 This verse corresponds to Genesis 7:30–31 in the Joseph Smith Transla-tion. With the translation of the city of Zion, a great body of righteousness had departed from the earth. The wicked who remained delved further and further into the lusts of that spirit which fosters carnality, sensuality, and devilishness. They were completely devoted to the desires of the natural man.

7.24.4—generation—Noah was the great-grandson of Enoch, but between their births more than 400 years passed. Enoch here is witnessing the passage of more than six hundred years between the translation of Zion and the great flood, many generations indeed.

7.24.8—Enoch—This prophet should not be confused with the son of Cain who was raised in the land of Nod, east of Eden (see 5.41–43).

23 And after that Zion was taken up into heaven, Enoch beheld, and lo, all the nations of the earth were before him; 24 And there came generation upon generation; and Enoch was high and lifted up, even in the bosom of the Father, and of the Son of Man; and behold, the power of Satan was upon all the face of the earth.

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Adam was 622 years old when Jared was born, Seth was 492, Enos 387, Cainan 297, and Mahalaleel 227. Jared was ordained to the priesthood by Adam when he was 25 years old and subsequently bless by him when he was 65 (see DC-C 107.48). Enoch and his city were translated when he was 430 years old (see DC-C 107.49).

7.25 This verse corresponds to Genesis 7:31 in the Joseph Smith Translation. We do not know where the remnants of the righteous ensconced themselves. Did they remain in the land of Cainan that Enos had established and where Enoch had been born? We do not know. It is unlikely that they were suc-cessful in any missionary labors they were called upon to perform among the inhabitants of the earth, but the angels were (see 7.27).

7.25.17—Wo—In the process of time, all life upon the earth would be destroyed except for those creatures who safely boarded the ark that Noah and his family had constructed. It was fair warning to a wicked people.

7.26 This verse corresponds to Genesis 7:32 in the Joseph Smith Translation. Lucifer concluded that he had won in the struggle between good and evil. He had manipulated events so that death and sin had entered into the world. He instituted murder and conspiracy into the hearts of the children of men. He had been instrumental in inspiring the deaths of thousands of ill-prepared souls, sending them into the hell of the spirit world. He had watched the departure of the city of Enoch and had interpreted that translation as an abandonment of humanity. His desire to destroy the prospects of all those who had not as yet received a tabernacle of clay seemed to be in the process of being realized. The continuance of his diabolical kingdom upon the earth, however, would be cut short by the flood. 7.27 This verse corresponds to Genesis 7:33–34 in the Joseph Smith Transla-tion. With the departure of Enoch and his city, the missionary force upon the earth was significantly diminished. While it might be observed that the wicked were not of a mind to hearken in any event, it is interesting that the Lord compensated for the loss by sending special servants to the increasingly recal-citrant children of men that they might yet relent and repent. As the account clearly states, those who responded well, were caught up into the translated city of Zion. What is wanting in our narrative is a history of those righteous who remained behind upon the earth. Where were Enos, Cainan, Mahalaleel, Jared, Methuselah, and their immediate families dwelling after the city of Enoch was taken? Wherever it was, there Noah and his family would be born.


7.27.34—Zion—The establishment of Zion has been the desire of every righteous man and woman since the days of Adam and Eve. It is a goal worth pursuing, inasmuch as it is an attempt to restore the earth to its paradisiacal glory. From time to time there have been people who have succeeded in binding the hearts and minds of their fellow men to them through faith, hope, and charity, in the bonds of the Christian cove-nant. In certain instances, entire communities have been translated because of their faithfulness to the principles and ordinances that per-

25 And he saw angels descending out of heaven; and he heard a loud voice saying: Wo, wo be unto the inhabitants of the earth. 26 And he beheld Satan; and he had a great chain in his hand, and it veiled the whole face of the earth with darkness; and he looked up and laughed, and his angels rejoiced. 27 And Enoch beheld angels descending out of heaven, bearing testimony of the Father and Son; and the Holy Ghost fell on many, and they were caught up by the powers of heaven into Zion.

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tain to eternity. The goal of the saints of the latter days is to prepare the entire world for the restoration of the earth to its paradisiacal glory, a condition that will last for a thousand years while the Lord Jesus Christ rules and reigns upon the earth in the Church and Kingdom of God. Zion will, therefore, eventually fill the whole face of this planet.

7.28 This verse corresponds to Genesis 7:35 in the Joseph Smith Translation. As Enoch was witnessing the future history of the earth on this occasion, he was privy to the sorrow of the Father as He looked upon the spiritually decay-ing inhabitants of the earth, upon those who had chosen Satan over God, those who hounded and abused the weak and the innocent, those who took no thought as they mercilessly deprived their fellow men of their lives. Enoch’s question was a fair one. All that could be done was being done. The salvation of Zion was guaranteed; they had been caught up into heaven. Those who later turned from their wickedness were tended to and given similar blessings as the righteous of their day. The righteous were being preserved and the wicked were ripening for destruction. What could be fairer than that?


7.29 This verse corresponds to Genesis 7:35 in the Joseph Smith Translation. How can God, He who is perfect in every way, take sorrow from the plight of the wicked? They have not been victimized; they have not been forced into corruption. They have rejected the law of God to their own hurt; they have destroyed themselves. In nothing have they been taken advantage of; in nothing have they been dealt with unjustly.


7.30 This verse corresponds to Genesis 7:36–37 in the Joseph Smith Trans-lation. Enoch continues to question the sorrow of the Lord God. The wicked who remained upon the earth after the departure of Enoch and his people were men and women who had utterly rejected the Gospel of the Lord Jesus Christ. While it was true that they amounted to a considerable number of people, yet in comparison to the countless inhabited planets upon which the Father had ensconced His children, they were a miserable few. Enoch knew that the whole purpose of the preaching of the Gospel of Jesus Christ was to prepare the sons and daughters of God for eternity, to prepare them to provide for their own posterity in time and in eternity, upon worlds that were yet to be created. The possibilities were therefore numerically endless. Again, Enoch is stunned at Lord’s grief at the loss of a few when there remained the salvation of countless others. 7.31 This verse corresponds to Genesis 7:38 in the Joseph Smith Translation. From eternity to eternity, the principles of eternal life and salvation had been

28 And it came to pass that the God of heaven looked upon the residue of the people, and he wept; and Enoch bore record of it, say-ing: How is it that the heavens weep, and shed forth their tears as the rain upon the mountains? 29 And Enoch said unto the Lord: How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity? 30 And were it possible that man could number the particles of the earth, yea, millions of earths like this, it would not be a beginning to the number of thy creations; and thy curtains are stretched out still; and yet thou art there, and thy bosom is there; and also thou art just; thou art merciful and kind forever; 31 And thou hast taken Zion to

Moses 7:28 CR01-A 77 Moses 7:28–29 MD 833 Moses 7:28–31 DS 2 27 Moses 7:28–37 DNTC 1 533 Moses 7:28–67 DS 3 20 Moses 7:29 DS 1 62 MD 170 Moses 7:29–31 DS 1 62 Moses 7:29–36 MD 169 MD 212 MD 57 Moses 7:29–40 EM 2:464 Moses 7:30 DS 2 47 FPM 54 MD 815 MM 1 29 PM 56 EM 2:551, 724 EM 2:739 EM 4:1595 Moses 7:31

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in operation, by which the sons and daughters of God had achieved exaltation in the Celestial Kingdom. Countless billions had reaped the rewards of righ-teousness and dwelt in the presence of God the Father prepared to advance the eternal prosperity of their own children. Needless to say, the joy in Heaven over this innumerable host cannot possibly be over estimated. The successful return of the children of God to His place of habitation constitutes the quin-tessence of His joy. Enoch is still struggling with the Lord’s sorrow regarding those who could not be brought back into His presence under any circum-stances because they had chosen death over life.

7.31.5—Zion—The establishment of Zion has been the desire of every righteous man and woman since the days of Adam and Eve. It is a goal worth pursuing, inasmuch as it is an attempt to restore the earth to its paradisiacal glory. From time to time there have been people who have succeeded in binding the hearts and minds of their fellow men to them through faith, hope, and charity, in the bonds of the Christian cove-nant. In certain instances, entire communities have been translated because of their faithfulness to the principles and ordinances that per-tain to eternity. The goal of the saints of the latter days is to prepare the entire world for the restoration of the earth to its paradisiacal glory, a condition that will last for a thousand years while the Lord Jesus Christ rules and reigns upon the earth in the Church and Kingdom of God. Zion will, therefore, eventually fill the whole face of this planet.

7.32 This verse corresponds to Genesis 7:39–40 in the Joseph Smith Transla-tion. The Lord’s response is poignant and reveals the mortal limitations of the servants of God even when they are at their best. The miserable few were all individuals, souls that had been born to heavenly parents, whose names the Father knew, whose personalities with which He was well acquainted. He had tender feelings for them, just as any loving father would for each of those he had brought into the world. God the Father differs from the spirit of the natural man. Those children who disobey are not rejected or ostracized, except as they do so to themselves. They are not summarily dismissed or condemned, but the Father labors with them until they have literally placed themselves beyond redemption by their own free will and choice. The sons of perdition are not despised by God; He still loves them and laments their individual and collective loss to eternity. As the sons and daughters of God, the wicked have all of the divine characteristics that He possesses, but have chosen to neglect or destroy their potential. Eventually they will not be happy with their decisions; the Father has felt sorrow from the beginning of their apostasy.



7.33 This verse corresponds to Genesis 7:40–41 in the Joseph Smith Trans-

thine own bosom, from all thy cre-ations, from all eternity to all eter-nity; and naught but peace, justice, and truth is the habitation of thy throne; and mercy shall go before thy face and have no end; how is it thou canst weep? 32 The Lord said unto Enoch: Behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency;

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lation. The two greatest of all of the commandments revealed unto man is to love God and to love one’s neighbor at oneself. Upon those two great prin-ciples hang all of the prospects of eternity. One may choose to love God or he may choose to follow after the temptations of the devil. Man greatest gift after life itself is moral agency. There is no greater choice in all time or in eternity than to seek out the blessings of the Father. To perceive the divine in every person is to view them as does Father. As we learn to view humanity in that fashion, we cannot help but love that which they can become; we cannot help but to aid them in realizing their potential as the sons and daughters of God. Those who hate and manipulate those around them have drunk deeply from the cup of Lucifer, he who without conscience seduced and destroyed one third of the hosts of heaven, condemning them to endless misery and suffering. 7.34 This verse corresponds to Genesis 7:41 in the Joseph Smith Translation Speaking of the wicked who would remain upon the earth after the departure of Enoch and his city, the Lord testified that they will be brought into judgment when they fully ripened in iniquity. All life on the earth, save those that will be found safely placed within the ark constructed by Noah and his family, would perish in the great flood and would be ushered into the spirit world where they would suffer unimaginably for their corrupt choices. That which defines the Father as God both condemns and sorrows for the malevo-lent choices made by His children. 7.35 This verse corresponds to Genesis 7:42 in the Joseph Smith Translation. God the Father is the embodiment of all truth and light. He is the ultimate source of all that is good and right in the universe. He cannot in any fashion condone the least degree of sin, for it is contrary to His nature to do so. His adherence to truth and light is fixed; He does not vary in even the slightest degree from that which is right. He is endlessly good and eternally holy, a standard of rectitude for the entire universe, an absolute in the midst of chaos, inviting all who will hearken to join Him in His perfect happiness and joy.

7.35.5–7—Man of Holiness—In the language of Adam, the word for the nature of God is “Ahman”, the same as that particle which forms part of the name of the valley where Adam settled after he was cast out of the Garden of Eden, even Adam-ondi-Ahman, “the valley of God where Adam dwelt” (see DC-C 116). Jesus is referred to as “Son Ahman” meaning the “Son of Man” (see DC-C 78.20).

7.36 This verse corresponds to Genesis 7:42–43 in the Joseph Smith Transla-tion. The Father maintains a constant awareness of all that has gone forth from Him. The countless millions of earths and the countless billions of their inhabitants are constantly before Him. He can perceive them in the aggregate; He is infinitely aware of each individual and knows them by name. Hence, His judgment that of all of those things that have come to be, must stand as being the truth of the matter. That the wicked who dwelt on the earth after the translation of the city of Zion were as perverted as any who had ever lived anywhere in the universe should be horrifying to us. No doubt the Father was likewise appalled. 7.37 This verse corresponds to Genesis 7:43–44 in the Joseph Smith Transla-tion. In this verse we perceive a respite, even for those who have placed them-selves beyond the pale of salvation. The Lord testifies here that many of the wicked, presumably those who had been born into communities and families who were partaking of abject wickedness, would suffer for a time and then

33 And unto thy brethren have I said, and also given command-ment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood; 34 And the fire of mine indigna-tion is kindled against them; and in my hot displeasure will I send in the floods upon them, for my fierce anger is kindled against them. 35 Behold, I am God; Man of Holiness is my name; Man of Counsel is my name; and Endless and Eternal is my name, also. 36 Wherefore, I can stretch forth mine hands and hold all the creations which I have made; and mine eye can pierce them also, and among all the workmanship of mine hands there has not been so great wickedness as among thy brethren. 37 But behold, their sins shall be upon the heads of their fathers; Satan shall be their father, and misery shall be their doom; and the

Moses 7:33 EM 2:458 Moses 7:33–61 MLM 359 Moses 7:35 DNTC 1 134,

761 DNTC 3 101 JC 39, 143 MD 164, 226,

233, 237, 243, 465, 467

MM 3 41 PM 140 EM 2:454, 551,

740, 852 EM 4:1479 Moses 7:36 DS 1 62 FPM 54 EM 4:1595 Moses 7:36–39 AGQ 2 83 DS 2 157, 158,

164 PM 239 Moses 7:36–40 DS 2 116, 127 MD 806 Moses 7:36–43 DS 3 232 Moses 7:37

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would find a degree of mercy through the atoning sacrifice of Jesus Christ. In other words, even at their worst the wicked in the days before the flood were not to be completely rejected. The sons of perdition who were utterly lost, would be lamented for by the whole of creation, from one end of the universe to the other. The wicked who might be reclaimed through the offices of the Messiah were to be sorrowed over as well because of the thousands of years that they would be ensconced in spirit prison, spiritually distressed, waiting as if on tenterhooks for the unexpected and the indiscernible. The suffering of hell is not knowing what is going to happen next. It is a state of expectation without faith, hope, or charity. 7.38 This verse corresponds to Genesis 7:42–43 in the Joseph Smith Transla-tion. The wicked who would perish in the great flood would find themselves in the world of spirits, without any immediate recourse for redemption. They would recognize in large measure the foolishness of their course of action while in mortality, but they would also find that there would be no remedy for the consequences of that conduct. They would suffer the company of devils, men and women like unto themselves, until the time that the Lord would organize his priesthood in paradise and turn the key for the ministry to the dead, and the vicarious work that can be performed in their behalf. They would have to wait until the Meridian of Time for even the faintest hope for salvation, and then until the Millennium when their work could be done for them. To our knowledge, no genealogical records of the wicked survived the great flood of Noah’s day, which means that for the present they cannot be identified by name, a prerequisite for any ordinances in behalf of the dead. 7.39 This verse corresponds to Genesis 7:44–45 in the Joseph Smith Trans-lation. For centuries the spirits of the wicked who died in the flood would welter in the spirit prison, powerless to do anything to improve their lot until after the atoning sacrifice was accomplished and the power of the resurrection over physical death was confirmed.

7.39.2–3—That which—The Joseph Smith Translation reads “he whom” in this place”. In both cases, the reference is to the Lord Jesus Christ.

7.39.25—day—That is to say, after the resurrection and ascension of the Savior into Heaven to take his place upon the throne of God with his Father. This would be about 2400 years after the devastation of the great flood in the days of Noah.

7.40 This verse corresponds to Genesis 7:46 in the Joseph Smith Translation. The despair of the souls of the wicked for that length of time would be unparalleled in the history of mankind upon this earth. The heavens could not help but be moved at their suffering. 7.41 This verse corresponds to Genesis 7:47–48 in the Joseph Smith Trans-lation. We have here described as clearly as any place in all of the sacred works the effective epiphany of a prophet of God. The Lord had intellectually explained to Enoch the rationale behind the sorrow of the heavens over the suffering of the wicked in spirit prison for two and a half millennia. At this point, however, the Lord revealed to the prophet the individual worth of all those who perished in the flood, the intensity of both their sinfulness and their suffering for that sin. Enoch then perceived his brethren as the Lord perceived them and was overwhelmed thereby. We need never doubt that the living prophets of the Lord God of Israel have precise feelings regarding humanity that correspond to those articulated here.

7.41.11—Enoch—This prophet should not be confused with the son of

whole heavens shall weep over them, even all the workmanship of mine hands; wherefore should not the heavens weep, seeing these shall suffer? 38 But behold, these which thine eyes are upon shall perish in the floods; and behold, I will shut them up; a prison have I prepared for them. 39 And That which I have chosen hath pled before my face. Where-fore, he suffereth for their sins; inasmuch as they will repent in the day that my Chosen shall return unto me, and until that day they shall be in torment; 40 Wherefore, for this shall the heavens weep, yea, and all the workmanship of mine hands. 41 And it came to pass that the Lord spake unto Enoch, and told Enoch all the doings of the chil-dren of men; wherefore Enoch knew, and looked upon their wickedness, and their misery, and wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook.

JC 660 EM 1:13 Moses 7:37–39 DNTC 1 193 DS 2 229 MD 755, 762 EM 3:1409 Moses 7:37–40 AGQ 2 86 Moses 7:38–39 MD 490 Moses 7:38–40,

57 EM 3:1404 Moses 7:38–45 DNTC 3 314 MD 289 Moses 7:39 JC 39 MD 127, 571 PM 182, 331 Moses 7:40 JC 660

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Cain who was raised in the land of Nod, east of Eden (see 5.41–43). Adam was 622 years old when Jared was born, Seth was 492, Enos 387, Cainan 297, and Mahalaleel 227. Jared was ordained to the priesthood by Adam when he was 25 years old and subsequently bless by him when he was 65 (see DC-C 107.48). Enoch and his city were translated when he was 430 years old (see DC-C 107.49).

7.42 This verse corresponds to Genesis 7:49 in the Joseph Smith Translation. All of Enoch’s righteous descendants would either accompany him in transla-tion, or they would die prior to the flood and find comfort in the paradise of God. The future posterity of the children of men, however, would survive the great desolation of the earth through the persons of Noah, his sons, and their spouses. Noah would be the father of all living in his day, just as Adam had been in his.


7.42.5—Noah—The prophet of the great universal flood who carried the keys of the priesthood through that devastation cataclysm. Noah was ordained when he was ten years old under the hand of Methuselah. Methuselah had been ordained at age one hundred under the hand of Adam, the first man.

7.43 This verse corresponds to Genesis 7:50 in the Joseph Smith Translation. As Enoch was watching these scenes, their fulfillment lay more than 900 years in the future. Enoch was assured that his own posterity who remained upon the earth after the city of Enoch was translated would continue through the flood, Noah being his great-grandson. The wicked who had not been destroyed in the seemingly unending wars and murders would perish in the flood.



7.44 This verse corresponds to Genesis 7:51–52 in the Joseph Smith Transla-tion. Note the extraordinary reversal of sentiments as expressed by the prophet Enoch. At one point in his interview with the Lord, Enoch had taken excep-tion to the Lord’s sorrow over a group of people who had utterly refused to receive the servants of God, whether as mortal emissaries or those sent directly from the presence of God. After having had revealed to him the pain and anguish that accompanied their transgressions against the laws and command-ments of God, however, Enoch’s compassion came to the forefront of his heart

42 And Enoch also saw Noah, and his family; that the posterity of all the sons of Noah should be saved with a temporal salvation; 43 Wherefore Enoch saw that Noah built an ark; and that the Lord smiled upon it, and held it in his own hand; but upon the residue of the wicked the floods came and swallowed them up. 44 And as Enoch saw this, he had bitterness of soul, and wept over his brethren, and said unto the heavens: I will refuse to be com-forted; but the Lord said unto Enoch: Lift up your heart, and be glad; and look.

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and mind. His personal sorrow for their state almost overwhelmed him. The Lord, of course, is moderate in all things and prepares Enoch for another epiphany.


7.45 This verse corresponds to Genesis 7:52 in the Joseph Smith Translation. Enoch’s concern for those who had fallen into sin because of the transgressions and wicked traditions of their fathers rose up within him. How long would it be before any of those condemned in the devastation of the flood have an opportunity to be redeemed? How long would it be before the Son of God would walk upon the face of the earth and suffer for the sins of mankind, that the prison doors might be opened and the souls of the children of men might animate their long dead bodies and find salvation?



7.45.14—all—It would seem reasonable to assume that Enoch was given a view of the history of all of the posterity of Noah down to the time of the birth of the Savior, inasmuch as he was the direct ancestor of them all.

7.46 This verse corresponds to Genesis 7:53 in the Joseph Smith Translation. We cannot say with certainty if Enoch understood precisely what the Lord was saying to him when He assured the prophet that the Son of God would come in the Dispensation of the Meridian of Time (see also 5.57). The prospect of more wickedness and vengeance certainly would not have been received with great enthusiasm by Enoch, given that he had just experienced an insight into those who had suffered for their insolence in the days of Noah.

7.46.10–12—meridian of time—This dispensation takes place about the same time as the mortal ministry of the Lord Jesus Christ and his dis-ciples. If one includes the short season at the end of the Millennium, the meridian of time is quite close to the midway point of the temporal existence of the earth; that is, from the fall until its exaltation as the habitation of the saints of God.

7.47 This verse corresponds to Genesis 7:54 in the Joseph Smith Translation. We might easily conclude, given the nature of the text rendered here, that Enoch was a witness in vision to the birth of the Lord Jesus Christ. Enoch does not rejoice because of the sufferings the Son of God experienced in the final hours of his mortal life. He expresses his great relief that the atoning

45 And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying: When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified and have eternal life? 46 And the Lord said: It shall be in the meridian of time, in the days of wickedness and vengeance. 47 And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is

Moses 7:45 MD 571 Moses 7:45, 47 EM 3:1236 Moses 7:45–46 PM 458 Moses 7:45–47 MA 78 PM 250 Moses 7:46 JC 57 MD 486 EM 2:892 Moses 7:47 AF 393 AGQ 5 34 JC 39, 143

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sacrifice has been accomplished so that the inhabitants of the earth who per-ished in the great flood would have an opportunity to receive the fullness of the Gospel and be spared the continuing anguish of dwelling in hell. He rejoices too that through his faith in the Lord Jesus Christ he has become an instrument in the hand of God in bringing salvation to those who would hearken to his teachings. Enoch would later be appalled at the crucifixion of the Lord (see 7.54–55).


7.47.27—lifted—It seems unlikely that Enoch was contemplating the crucifixion of the Lord Jesus Christ; it is far more probable that he was aware that the successful Savior of all mankind would ascend into Heaven after his mortal ministry was complete.

7.47.31—Lamb—It is clear that Enoch was considering the symbolism of the Lord’s atoning sacrifice rather than the physical abuse that he received at the hands of the Jews and the Romans.


7.48 This verse corresponds to Genesis 7:55 in the Joseph Smith Translation. There are those, perhaps, who would doubt that Enoch actually heard an expression of intelligent sorrow from the spirit of the earth, yet the record is clear that that was the case. It is our preconceived notions about the nature of life and the corresponding spiritual components that exist for all things that have been organized, that cause us to limit our perspective on creation. The philosophies of men, concocted out of false assumptions and inadequate infor-mation, often proscribe the degree of truth which mortals are willing to accept. The earth is an entity, one that is subject to salvation. Even though we may not comprehend the exact process by which seemingly inanimate objects can be celestialized, yet it is clear that the possibility exists. The earth, by means of the great flood that transpired in the days of Noah, was baptized by immersion in water. There will yet be a baptism of fire and of the Holy Ghost. This sphere will also pass through an experience very much like death and resurrection, and will be brought back into the presence of the Father as the Celestial habitation for the saints of God who once dwelt upon it as mortal beings. Clearly the earth is unhappy with the wickedness that dwells upon it; our planet has long since kept the law of the Celestial Kingdom. The earth was cleansed once through baptism, there will be a greater cleansing at the time of the second coming of the Lord Jesus Christ, and at the end of the Millennium,

lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me. 48 And it came to pass that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?

MA 38 PM 202, 381,

528 Moses 7:47, 53,

55 EM 2:752 Moses 7:47, 55 EM 2:727 Moses 7:47–48 EM 2:458 Moses 7:47–59 PM 267 Moses 7:48 EM 3:1072 Moses 7:48–49 JC 323, 660 MLM 375 Moses 7:48–65 MLM 616

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after a short season, the earth will be perfected and sanctified every whit. 7.48.7—Enoch—This prophet should not be confused with the son of

Cain who was raised in the land of Nod, east of Eden (see 5.41–43). Adam was 622 years old when Jared was born, Seth was 492, Enos 387, Cainan 297, and Mahalaleel 227. Jared was ordained to the priesthood by Adam when he was 25 years old and subsequently bless by him when he was 65 (see DC-C 107.48). Enoch and his city were translated when he was 430 years old (see DC-C 107.49).

7.48.27—mother—In the sense that the children of men have all obtained physical bodies through birth and growth into maturity upon this planet by partaking of the vegetation and animal life produced here, they have literally acquired their substance derived from the soil of the earth. Our resurrected bodies will be raised up out of the dust of this very earth, as refined and purified as this planet will be.

7.49 This verse corresponds to Genesis 7:56 in the Joseph Smith Translation. Needless to say, Enoch’s sensitivity toward the things of the spirit has increased exponentially since the beginning of his interview with the Lord God of his fathers. The great corruption that had once existed upon the face of the earth had been swept away by the waters of the great flood, the baptism of the earth. Yet, not many generations would pass away before Satan would again be influential in the affairs of men. One need only read in recorded history of the great nations that rose up between the days of Noah and the birth of the Lord Jesus Christ, to recognize just how much the children of men were disposed to do the devil’s will.



7.50 This verse corresponds to Genesis 7:57 in the Joseph Smith Translation. We may not know from our perspective, more than forty-five hundred years after the fact, just how much Enoch knew of the details of the history of the earth, but he was in the process of acquiring considerable intelligence as the interview with the Lord continued. Having seen the devastation of the flood and the misery of those who suddenly found themselves in spirit prison, Enoch petitioned God that such an event might not ever happen again. Inso-far as the desolating effects of a universal flood were concerned, the Father was willing to assure him that the waters of the sea would never again burst forth as they did in the days of Noah.


49 And when Enoch heard the earth mourn, he wept, and cried unto the Lord, saying: O Lord, wilt thou not have compassion upon the earth? Wilt thou not bless the children of Noah? 50 And it came to pass that Enoch continued his cry unto the Lord, saying: I ask thee, O Lord, in the name of thine Only Begotten, even Jesus Christ, that thou wilt have mercy upon Noah and his seed, that the earth might never more be covered by the floods.

Moses 7:50 PM 559 EM 2:731 Moses 7:50–53 MA 78

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7.51 This verse corresponds to Genesis 7:58 in the Joseph Smith Translation. In this covenant is to be found all that would eventually be promised to Enoch’s great-grandson and his family. Herein can also be found an allusion to the everlasting covenant that is based upon the Patriarchal Order, that the blessings of the fathers can be inherited by their righteous children throughout every generation. We see in the history of Jared and his brother, a partial fulfillment of the blessing that God would have mercy upon the posterity of Noah. The same may be said of the blessings that Abraham, Isaac, and Jacob received from the Lord. Every generation in which the truths of the Gospel have been taught, in the manifestation of every divine dispensation, one may perceive the compassion, mercy, and fidelity of the Father toward the children of His servants.



7.52 This verse corresponds to Genesis 7:58 in the Joseph Smith Translation. A glorious promise, indeed, and one filled with hope and joy. The posterity of Enoch would continue, throughout all time and throughout all eternity. Additionally, they would all be given an opportunity to either accept or reject the fullness of the Gospel of Jesus Christ, whether in mortality or in the world of spirits. 7.53 This verse corresponds to Genesis 7:59–60 in the Joseph Smith Transla-tion. The blessings of the Gospel of Jesus Christ include peace, security, and love. The way is clearly marked and if followed faithfully will inevitably lead to eternal happiness.

7.53.7—he—Certainly Enoch qualified on this account. The Lord Jesus Christ would come through his family line.

7.53.10—seed—That is to say, the seed of the body or one’s posterity. 7.53.11—Messiah—A Hebrew word meaning the “Anointed One”. Trans-

lated into Greek, this phrase becomes, in its anglicized form, “Christ”. 7.53.21—King—The Lord Jesus Christ has become the King of kings and

the Lord of lords. All salvation and exaltation come through him because of the atoning sacrifice and his victory over death through the keys of the resurrection vested in him.

7.53.23—Zion—The establishment of Zion has been the desire of every

51 And the Lord could not with-hold; and he covenanted with Enoch, and sware unto him with an oath, that he would stay the floods; that he would call upon the children of Noah; 52 And he sent forth an unalter-able decree, that a remnant of his seed should always be found among all nations, while the earth should stand; 53 And the Lord said: Blessed is he through whose seed Messiah shall come; for he saith—I am Messiah, the King of Zion, the Rock of Heaven, which is broad as eternity; whoso cometh in at the gate and climbeth up by me shall never fall; wherefore, blessed are they of whom I have spoken, for they shall come forth with songs of everlasting joy.

Moses 7:51 EM 1:334 Moses 7:51–52 DS 3 232 Moses 7:52 EM 2:458 EM 3:1017 Moses 7:53 DNTC 2 355 MD 424, 657 MM 1 34 PM 41, 73, 169,

185, 290 Moses 7:53–55 EM 2:893 Moses 7:53–59 JC 39

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7.53.25—Rock—Not only is the Savior the source of all light and knowl-edge unto the children of men, but he is also the refuge of the faithful, a safe haven forever.

7.53.38—gate—The gate symbolizes the ordinance of baptism by which the honest in heart may find themselves upon the straight and narrow path that leads to Christ, who is the Tree of Life and the Fountain of Living Waters.

7.53.40—climbeth—Those who are led by the Spirit of the Lord have no cause for alarm, though the path upon which they tread appears to be fraught with danger.

7.54 This verse corresponds to Genesis 7:61 in the Joseph Smith Translation. The Lord had already explained that the coming of the Lord Jesus Christ would be in a day of wickedness and vengeance (see 7.46). Enoch’s question here anticipates an end to all wickedness upon the face of the earth. It would be natural to assume that if the Son of the living God were to make his appearance among the children of men that all hostilities would immediately come to an end. Unfortunately for the inhabitants of the earth, Jesus’ true identity during his sojourn upon the earth as a mortal could only be discerned by those who were spiritually sensitive. Spiritual sensitivity springs from a desire to observe the commandments of God. Unfortunately, the vast majority of those who came in personal contact with Jesus of Nazareth had not as yet put off the chains of the natural man, and therefore slighted and abused him unto death.


7.55 This verse corresponds to Genesis 7:62 in the Joseph Smith Translation. One wonders if any man prior to Enoch’s day had ever been openly crucified. If not, this scene that burst upon Enoch’s mind and heart must have been distressing in the extreme.


54 And it came to pass that Enoch cried unto the Lord, saying: When the Son of Man cometh in the flesh, shall the earth rest? I pray thee, show me these things. 55 And the Lord said unto Enoch: Look, and he looked and beheld the Son of Man lifted up on the cross, after the manner of men;

Moses 7:54 AGQ 1 11 JC 143 Moses 7:54–56 PM 141 Moses 7:55 MD 172, 174,

490 PM 41, 528 EM 2:731, 732 Moses 7:55–56 DNTC 1 830,

847 MM 4 229 Moses 7:55–57

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7.55.17—lifted—Enoch had anticipated the lifting up of the Righteous earlier, but it seems unlikely that he was thinking of the crucifixion of Jesus at the time (see 7.47).

7.56 This verse corresponds to Genesis 7:63 in the Joseph Smith Translation. Enoch was as aware of the scenes recorded about the Savior’s life and death as were Peter, James, and John.

7.56.6—voice—Did Enoch hear the final utterances of the Savior while on the cross?

7.56.11—veiled—During the time that Jesus hung upon the cross, the sun was darkened for a time, approximately three hours. In the lands of the Nephites and the Lamanites, the darkness lasted three days. We might suppose that in other parts of the world where there were those who waited upon the Lord, similar natural phenomena took place.

7.56.15—creations—Which part of the universe of the Lord God could be aware of the events in Jerusalem and not be deeply moved.

7.56.21—groaned—The earth had received the blood of the Son of God both in the garden of Gethsemane and at the site of the cross. May we say that the spirit of the earth was duly horrified?

7.56.24—rocks—We may reference the rocks that may have covered the mouths of the tombs from which the righteous dead arose at the time of the Savior’s victory over physical death. We may also note the grievous transformation of the face of the earth during the catastrophic destruction that took place in the Americas at the time of his death.

7.56.29—saints—At the time of the Savior’s resurrection from the dead, many others came forth from their tombs as well, both in Jerusalem and in the land of Bountiful, to bear witness of the power of the resur-rection. It may be supposed that there were many others scattered throughout the world who came forth from the grave to bear testimony to the remnants of the House of Israel that were soon to be visited by the resurrected Jesus Christ.

7.57 This verse corresponds to Genesis 7:64 in the Joseph Smith Translation. Enoch had looked forward to the mortal ministry of the Lord Jesus Christ as the time in which the wicked of his day might be redeemed. Although the instruments would be put in place for that great work of salvation, it would be many hundreds of years later before any of the repentant wicked would be redeemed from their sins and physical death.

7.57.6—spirits—That is to say, the spirits of the saints who were to testify of the power of the resurrection by means of their own resurrection from the dead.

7.57.10—prison—Although that portion of the world of spirits wherein the wicked dwell is called hell and the place of the righteous is referred to as paradise, the whole of the spirit world may be referred to as a prison because of the bounds and limitations that have been placed upon the inhabitants thereof. Those who once possessed physical bodies, look upon their experience in the world of spirits as a captivity. With the coming of the Savior into the world of spirits between the times of his death and resurrection, many of the captives were set free, with the promise made to all of the others that in time they too would come forth.

7.57.23—remainder—Speaking of the wicked as a whole. They would have no opportunity for resurrection from the dead until after the second coming of the Lord. There would be others among the righ-teous, however, who would continue as spirits in prison so that they

56 And he heard a loud voice; and the heavens were veiled; and all the creations of God mourned; and the earth groaned; and the rocks were rent; and the saints arose, and were crowned at the right hand of the Son of Man, with crowns of glory; 57 And as many of the spirits as were in prison came forth, and stood on the right hand of God; and the remainder were reserved in chains of darkness until the judgment of the great day.

MA 79, 152 EM 1:217 Moses 7:56 JC 660 PM 538 EM 1:270 Moses 7:56–57 AF 383 EM 1:217

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might be able to accomplish the great work of teaching the principles of the Gospel of Jesus Christ to the countless billions of the children of men who were in hell. Jesus passed the keys of this great proselyting work to his disciples in the paradise of God.

7.58 This verse corresponds to Genesis 7:65 in the Joseph Smith Translation. It became clear to Enoch that the mortal ministry did not achieve what he had hoped it would, but he was certain that a time would come in which salvation for all those who would accept it, and they would be delivered from physical and spiritual bondage.


7.59 This verse corresponds to Genesis 7:66 in the Joseph Smith Translation. Like Nephi the son of Helaman, Enoch had been told that whatsoever he asked in faith would be granted unto him. He had come to know the mind of God and would not ask amiss. In this case, he asked the Father if there would not a time when he would walk again upon the earth as He did in the days of the Garden of Eden. By the same token, it is clear that the Savior would be part of that entourage. At the heart of the question is whether the earth would ever be restored to its paradisiacal glory, a time in which the earth would rest from all of the wickedness that had afflicted it.


7.59.8—ascend—Enoch was as sure of this event as were the disciples of Jesus who watched him depart from their midst.

7.59.18—Lord—Addressing the Father, rather than the Son, but the effect is the same.

7.59.24—again—While we may speak of the second coming of the Lord Jesus Christ in this context, the question really has to do with the appearance of the Father, like unto that which he had done when Adam and Eve were in the Garden of Eden.

7.59.64—right—We may assume from this that Enoch already had his calling and election made sure by the time he made this request of the Father.

7.60 This verse corresponds to Genesis 7:67 in the Joseph Smith Translation. The power and authority of God would come upon the earth in differing venues. Certainly as part of the restoration of the Gospel of Jesus Christ, the Father and the Son would appear unto the prophet Joseph Smith in partial fulfillment of the oath uttered here. In the process of time, the fullness of the Gospel would be restored through the translation and publishing of the Book of Mormon. The keys of the priesthood of God, by which the servants of God might perform the saving and exalting ordinances in behalf of the children of men, would be revealed by the hands of John the Baptist, Peter, James, John,

58 And again Enoch wept and cried unto the Lord, saying: When shall the earth rest? 59 And Enoch beheld the Son of Man ascend up unto the Father; and he called unto the Lord, say-ing: Wilt thou not come again upon the earth? Forasmuch as thou art God, and I know thee, and thou hast sworn unto me, and commanded me that I should ask in the name of thine Only Begot-ten; thou hast made me, and given unto me a right to thy throne, and not of myself, but through thine own grace; wherefore, I ask thee if thou wilt not come again on the earth. 60 And the Lord said unto Enoch: As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah;

Moses 7:58 JC 323 EM 2:459 Moses 7:58–65 MM 3 58 Moses 7:59 DNTC 3 462 JC 143 MD 794 MLM 706 PM 133, 141 Moses 7:59–60 JC 781 Moses 7:59–62 AF 275 MD 99 Moses 7:60 AF 358, 371 MLM 501 Moses 7:60, 65 EM 1:217 Moses 7:60–61 DS 3 20 JC 323

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and many other angelic ministers. The Church of Jesus Christ would be restored and would roll forth into all of the world, unto every nation, kindred, tongue, and people. The saints of the Most High would be gathered and prepared in all things to receive the Savior at his coming. Wickedness would be destroyed, leaving righteousness and peace to dwell upon the earth for a thousand years. No doubt the Father would once again walk among His sons and daughters at that time.



7.61 This verse corresponds to Genesis 7:68–69 in the Joseph Smith Trans-lation. Anyone familiar with the testimonies of the Apostles and prophets of God know the truth of that which was taught to Enoch 4,500 years ago. The tribulations of the latter days have been chronicled by many and will be experienced by many more than that. Between the days of the mortal ministry and the second coming, the inhabitants of the earth would suffer a severe departure from the truth, an absence of the power of God, a scarcity of inspi-ration by the power and influence of the Holy Ghost, and a time of over-whelming wickedness that would afflict and torment the hearts and minds of those who would do good, the pure and the innocent. As the principles of truth begin to unfold before those who would accept them, they would be gathered to places of refuge while the wicked would suffer the wrath of God through the instrumentality of those who would be wickeder still. The earth again will be cleansed from all ungodliness, and the meek will inherit the earth. 7.62 This verse corresponds to Genesis 7:69–70 in the Joseph Smith Translation.

7.62.9—heaven—In the form of angelic ministers who would aid in the restoration of the fullness of the Gospel and of the Church of Christ in the face of apostasy and opposition.

7.62.19—earth—Certainly in reference to the translation and publication of the Book of Mormon and other ancient records that had been sealed and hidden up unto the Lord to come forth in the latter days.

7.62.54—flood—As the waters of the sea had covered the earth in the days of Noah, so also would the principles and truth of eternity be available to every man, woman, and child on the earth in the latter days.

7.62.75–76—Holy City—In reference to the New Jerusalem that will be built up in the latter days. We may fully expect to see the foundations of Zion laid in the spot that the Lord has already chosen and identified.

7.62.100—tabernacle—The temples build around the world in the latter days serve as habitations for the Father and the Son when they chose to speak face to face with their anointed servants. The Temple of the New Jerusalem is the archetypal representation of all of them.


61 And the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve; 62 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; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my taber-nacle, and it shall be called Zion, a New Jerusalem.

Moses 7:60–63 MD 533 Moses 7:60–64 MD 637 MLM 303 Moses 7:60–65 EM 4:1626 Moses 7:60–67 DS 3 19 Moses 7:61 AF 517 MLM 36 EM 2:806 Moses 7:62 DHC 2 260 MA 38 MD 639, 810 MLM 150, 171,

281 PM 93, 146 TPJS 83 CR95-O 118 EM 1:217 EM 2:710, 727,

805 EM 4:1538 Moses 7:62–63 EM 2:723 Moses 7:62–64 AGQ 2 105 DNTC 3 582

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7.62.108–109—New Jerusalem—Throughout the scriptures, particularly in the Book of Mormon, the prophets have spoken of the holy city that would be raised up in the latter days which would serve as one of the two capitals of the Kingdom of God upon the earth during the Millen-nium. The other would be the Jerusalem that is located in the land of Palestine today.

7.63 This verse corresponds to Genesis 7:71 in the Joseph Smith Translation. The saints who are called upon to build New Jerusalem will be of a like mind and heart with the inhabitants of Enoch’s Zion. They will rejoice in one another’s company because they will be infused with the same spirit, the power and influence of the Holy Ghost. The joining of these two holy peoples will be accompanied by the immediate association with the Lord Jesus Christ. Thus will the society of heaven and the society of the earth be joined in one for a thousand years.


7.64 This verse corresponds to Genesis 7:72 in the Joseph Smith Translation. Enoch’s initial concern had been for the multitudes of the wicked who through their own wicked choices found themselves ensconced in hell, the prison of the spirit world. The great work of the Millennium will be to provide the ordinances of salvation for the living and the dead, and particularly for those who dwelt upon the earth at times and places where accurate records were not sufficiently preserved. Communication between the living and the dead will be enhanced during the thousand years of peace, whereby the living saints will be aware of those individuals for whom the saving and exalting ordinances should be performed. These latter will have already expressed faith in Christ and will have repented of their sins as much as they are able as disembodied spirits.

7.64.11—Zion—The establishment of Zion has been the desire of every righteous man and woman since the days of Adam and Eve. It is a goal worth pursuing, inasmuch as it is an attempt to restore the earth to its paradisiacal glory. From time to time there have been people who have succeeded in binding the hearts and minds of their fellow men to them through faith, hope, and charity, in the bonds of the Christian cove-nant. In certain instances, entire communities have been translated because of their faithfulness to the principles and ordinances that per-

63 And the Lord said unto Enoch: Then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us; and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other; 64 And there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years the earth shall rest.

DS 3 72 MD 361 EM 3:1160 Moses 7:62–66 EM 3:1161 Moses 7:63 DNTC 3 202 MD 804 CR01-O 22 Moses 7:63–64 DNTC 3 203 MD 734 Moses 7:63–65 JC 790 Moses 7:63–67 EM 2:458 Moses 7:64 AF 374 AGQ 3 211 DHC 3 (34) JC 323 EM 2:907

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tain to eternity. The goal of the saints of the latter days is to prepare the entire world for the restoration of the earth to its paradisiacal glory, a condition that will last for a thousand years while the Lord Jesus Christ rules and reigns upon the earth in the Church and Kingdom of God. Zion will, therefore, eventually fill the whole face of this planet.

7.65 This verse corresponds to Genesis 7:73 in the Joseph Smith Translation. As has been the case for all those who have been found worthy of the endowments of the Lord God, Enoch is given a view of the entire history of the earth, from the time of its creation until the time of its exaltation. Here he is privy to the Millennium and the blessings that will be poured out upon himself and all those who will dwell with him in that day.


7.66 This verse corresponds to Genesis 7:74 in the Joseph Smith Translation. The terror of the latter days, prior to the second coming of the Lord Jesus Christ, will unnerve the hearts and minds of the wicked. Their secure world, vested in sin and debauchery, will evaporate before their eyes and they will not find peace in the company of their fellow men. The dramatic and literal fulfillment of the words of all of the holy prophets since the beginning of time will be played out before their eyes and they will perceive their foolishness and their destiny if they continue to ignore the servants of God. 7.67 This verse corresponds to Genesis 7:75 in the Joseph Smith Translation. Although the righteous will witness the same events as the wicked, yet their hearts will be filled with peace and hope. As each prophesied event transpires, they will be continually justified in their initial faith in the word of God. Their hearts will be comforted by the covenants that they have made and the Spirit of the Lord which strengthens them and sustains them in tribulation, Their faith will teach them that though they are surrounded by distresses and disturbances of all kinds, there yet would be a complete redemption of the earth in which they would have a part.


7.68 This verse corresponds to Genesis 5:23 in the King James version and to Genesis 7:76 in the Joseph Smith Translation. The foundations of Enoch’s Zion began the year that he turned sixty-five years of age, the year that he was called upon to preach to the inhabitants of the lands through which he was passing. Three hundred and sixty-five years later, he and his people were pre-pared to be translated as a community and were caught up into heaven to be preserved unto the latter days when they would return to rejoice with the saints during the Millennial reign of the Lord Jesus Christ.


65 And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righ-teousness for the space of a thou-sand years; 66 But before that day he saw great tribulations among the wicked; and he also saw the sea, that it was troubled, and men’s hearts failing them, looking forth with fear for the judgments of the Almighty God, which should come upon the wicked. 67 And the Lord showed Enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption, and received a fulness of joy; 68 And all the days of Zion, in the days of Enoch, were three hun-dred and sixty-five years.

Moses 7:65 AF 369, 371,

374 JC 143, 781 MA 79 PM 141 EM 2:752 Moses 7:65–66 MLM 366 Moses 7:65–67 MLM 638 Moses 7:67 AF 393 EM 3:1161 Moses 7:67–69 MA 79 MD 612 Moses 7:68 AF 505 Moses 7:68–69 DS 3 67 JC 793 MLM 284 PM 606

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7.69 This verse corresponds to Genesis 5:22, 24 in the King James version and Genesis 7:77–78 in the Joseph Smith Translation. The translation of the city of Zion must have been a spectacular sight to those who were dwelling in the adjacent lands. We might expect, too, that the effect of such a large portion of the earth leaving its position upon the face of the earth would have caused disturbing side effects for those who remained upon this planet. One wonders if any of the wicked really pondered the significance of the city of the righ-teous absenting itself from among them. Apparently the novelty of Enoch’s exodus from the earth diminished, inasmuch as six hundred years later when the ark was being built, the inhabitants of the land were no more respectful of Noah than they had been of Enoch.



69 And Enoch and all his people walked with God, and he dwelt in the midst of Zion; and it came to pass that Zion was not, for God received it up into his own bosom; and from thence went forth the saying, ZION IS FLED.

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8.1 This verse corresponds to Genesis 5:23 in the King James version and Genesis 7:78 in the Joseph Smith Translation. What is clarified here is that Enoch was sixty-five years old when he was called as a prophet of the Lord God. His labors with the people who eventually became the city of Zion marked an additional 365 years, making the prophet 430 years old when he was translated.


8.2 This verse corresponds to Genesis 7:79 in the Joseph Smith Translation. Methuselah was born the year that his father was called to administer the principles of the Gospel to the people who would eventually form the Zion society. He was 365 years old, therefore, when the city of Enoch was trans-lated. Methuselah died the year of the great flood. Lamech, one of the sons of Methuselah and the father of Noah, was born 178 years before his grandfather was translated and died five years before the flood. Noah was born four years after the city of Zion was translated and was 600 years old when the flood transpired. One wonders whether Methuselah and Lamech ever lived within the walls of the city of Enoch. If they did, it must have been a tremendous act of faith for them and their families to depart the city prior to it being translated. Where did they dwell in the aftermath? Did they return to the land of Cainan? We simply have no answers at present.

8.2.7—Methuselah—Methuselah would prove to be the longest-lived mor-tal on record to dwell upon the earth, save those who were transfigured or translated. Adam was 687 years old when Methuselah was born, Seth was 557, Enos 452, Cainan 362, Mahalaleel 292, and Jared was 227. Methuselah was ordained to the priesthood by Adam when he was 100 years old (see DC-C 107.50).


8.2.14—taken—That is to say, he was not translated with his father and the city of Zion.


8.3 This verse corresponds to Genesis 7:80 in the Joseph Smith Translation. The prophecy was true enough. Every human being that would be born after the great flood would be a child of Noah and thus of his own posterity. One wonders how it was that Methuselah took glory unto himself and the manner in which that vain glorying manifested itself in a hurtful way. When Methuse-

Chapter 8 (February 1831) 1 AND all the days of Enoch were four hundred and thirty years. 2 And it came to pass that Methu-selah, the son of Enoch, was not taken, that the covenants of the Lord might be fulfilled, which he made to Enoch; for he truly cove-nanted with Enoch that Noah should be of the fruit of his loins. 3 And it came to pass that Methu-selah prophesied that from his loins should spring all the kingdoms of the earth (through Noah), and he

Moses 8 AF 300 DNTC 3 200,

314 DS 3 20, 244,

319, 320 MD 201, 289,

454, 464 EM 1:217 EM 2:767, 959 EM 3:1071,

1234 EM 4:1709 Moses 8:1 EM 1:216 EM 2:458 Moses 8:2 DNTC 3 202 MD 804 EM 1:334 EM 3:1017 Moses 8:2, 5 EM 2:458 Moses 8:2–3 DS 1 204 Moses 8:2–30 EM 1:216 Moses 8:3 EM 3:1017

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lah was 100 years old, he was ordained to the priesthood; Adam was 787 years old when that ordination took place. Methuselah attended the great priest-hood meeting held in the valley of Adam-ondi-Ahman three years prior to the death of Adam; he was 240 years old that that time. He rejoiced in the presence of the Lord, as did all those who were in attendance. Methuselah was 379 years old when he ordained Noah to the holy priesthood of God, his grandson being only ten years of age at the time.



8.4 This verse corresponds to Genesis 7:81 in the Joseph Smith Translation. It is difficult to pinpoint even the general period of time when this famine took place among the children of men, but it seems reasonable to assume that it transpired sometime after the translation of the city of Enoch and before the day of the great flood. We are not told of the reason behind the famine, but undoubtedly there was sufficient mayhem among the wicked, particularly after the departure of the city of Enoch, to justify the cursing of the soil of the earth again. We might also assume that the majority of those who perished did so among the more vile of the earth’s inhabitants. 8.5 This verse corresponds to Genesis 5:25 in the King James version and to Genesis 7:82 in the Joseph Smith Translation. Lamech was born in the 874th year of the mortal life of Adam. Seth was 744 years old, Enos 639, Cainan 549, Mahalaleel 479, Jared 214, and Enoch 252. This was 178 years before the translation of the city of Enoch and 782 years before the great flood.


8.5.16—Lamech—Lamech was born in the 874th year of the mortal life of Adam. Seth was 744 years old, Enos 639, Cainan 549, Mahalaleel 479, Jared 214, and Enoch 252. This was 178 years before the translation of the city of Enoch and 782 years before the great flood.

8.6 This verse corresponds to Genesis 5:26 in the King James version and to Genesis 7:82 in the Joseph Smith Translation. Methuselah would live until the year of the flood. We are not told what happened to his other children, whether they were translated as they matured in the Gospel of Jesus Christ or whether they apostatized and perished in the flood with the rest of the wicked.

8.6.2—Methuselah—Methuselah would prove to be the longest-lived mor-tal on record to dwell upon the earth, save those who were transfigured or translated. Adam was 687 years old when Methuselah was born, Seth was 557, Enos 452, Cainan 362, Mahalaleel 292, and Jared was 227. Methuselah was ordained to the priesthood by Adam when he was

took glory unto himself. 4 And there came forth a great famine into the land, and the Lord cursed the earth with a sore curse, and many of the inhabitants there-of died. 5 And it came to pass that Methu-selah lived one hundred and eighty-seven years, and begat Lamech; 6 And Methuselah lived, after he begat Lamech, seven hundred and eighty-two years, and begat sons and daughters;

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100 years old (see DC-C 107.50). 8.6.7—Lamech—We know little regarding this prophet of God except that

he was ordained to the priesthood by Seth, the son of Adam, when he was 32 years of age. We are not privy as to why Adam did not ordain this great and good man; Adam was 924 year old at the time, however, and may have been suffering the extremities of old age.

8.7 This verse corresponds to Genesis 5:27 in the King James version and to Genesis 7:82 in the Joseph Smith Translation. Methuselah is, in the extant annals of humanity, the man who lived the longest mortal life without having been transfigured.


8.8 This verse corresponds to Genesis 5:28 in the King James version and to Genesis 7:83 in the Joseph Smith Translation. Noah was born four years after the translation of the city of Zion.

8.8.2—Lamech—We know little regarding this prophet of God except that he was ordained to the priesthood by Seth, the son of Adam, when he was 32 years of age. We are not privy as to why Adam did not ordain this great and good man; Adam was 924 year old at the time, however, and may have been suffering the extremities of old age.

8.9 This verse corresponds to Genesis 5:29 in the King James version and to Genesis 7:83 in the Joseph Smith Translation. The mission of Noah would bring much needed rest for the earth, as Enoch himself as witnessed (see 7.44–45).

8.9.6—Noah—Scholars have fussed over the meaning of Lamech’s prophecy for centuries. That Lamech knew of the impending flood and the destruction of the wicked is certain. That he saw in the ministry of his son the redemption of mankind and the renewal of the earth for a time is clear as well.

8.9.29—cursed—Certainly the earth was cursed for Adam’s sake at the time when he and Eve were cast out of the Garden of Eden. The ground was cursed again because of the fratricide of Cain against Abel. The land valley of Shum was cursed because of the genocidal wicked-ness of the people of Canaan. We are not absolutely certain as to which of these afflictions Lamech is referring, although the first seem more likely in their case.

8.10 This verse corresponds to Genesis 5:30 in the King James version and to Genesis 7:84 in the Joseph Smith Translation. Again, we are not informed of the fate of the other children of Lamech together with their families. They may have been translated or they may have perished in the flood.


8.10.7—Noah—The prophet of the great universal flood who carried the keys of the priesthood through that devastation cataclysm. Noah was

7 And all the days of Methuselah were nine hundred and sixty-nine years, and he died. 8 And Lamech lived one hundred and eighty-two years, and begat a son, 9 And he called his name Noah, saying: This son shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. 10 And Lamech lived, after he begat Noah, five hundred and ninety-five years, and begat sons and daughters;

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ordained when he was ten years old under the hand of Methuselah. Methuselah had been ordained at age one hundred under the hand of Adam, the first man.

8.11 This verse corresponds to Genesis 5:31 in the King James version and to Genesis 7:84 in the Joseph Smith Translation. Lamech died 599 years after the city of Enoch was translated and five years before the flood.


8.12 This verse corresponds to Genesis 5:32 in the King James version and to Genesis 7:85 in the Joseph Smith Translation. It seems odd that Noah lived 450 years before bearing any children, especially when one considered the most of his predecessors were less than 200 years old when their heirs were conceived. Contrary to popular belief, it is likely that Noah had many other children in addition to the three that are traditionally assigned to him.


8.12.12—Japheth—In the traditions of mankind, Japheth would become father of the Gentile nations scattered throughout the world, particu-larly in the regions north and west of the land of Mesopotamia.

8.12.19—Shem—Through Shem would come the Patriarchal line of the priesthood and the successive covenant peoples, including the House of Israel. We are not told why he took precedence over his older brother.

8.12.21—her—We know little or nothing regarding the mother of Japheth and Shem save that it seems likely that she died a relatively young woman.

8.12.38—Ham—We know nothing of Ham’s mother, but we know that his wife, Egyptus, was a daughter of the Canaanites, the people who had been cursed because of their genocide against the people of Shum.

8.13 This verse corresponds to Genesis 8:1 in the Joseph Smith Translation. These were faithful men in their day which was a day of great wickedness. More than five hundred years had passed away since the translation of the city of Enoch. The corruption of the children of men was almost complete. There were isolated pockets of righteousness in a world filled with violence and depravity. Noah and his immediate family constituted one of them. The rest would eventually be translated as the time of the flood drew nigh.


8.13.18–20—sons of God—We should probably assume that God the Father indicated the relationship between Noah’s immediate family and Himself.

8.14 This verse corresponds to Genesis 6:1 in the King James version and to Genesis 8:2 in the Joseph Smith Translation. Could anything have been more

11 And all the days of Lamech were seven hundred and seventy-seven years, and he died. 12 And Noah was four hundred and fifty years old, and begat Japheth; and forty-two years afterward he begat Shem of her who was the mother of Japheth, and when he was five hundred years old he begat Ham. 13 And Noah and his sons hearkened unto the Lord, and gave heed, and they were called the sons of God. 14 And when these men began to

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distressing to these four sets of righteous parents than to watch their sons and daughters sell themselves to the world of wicked men? The girls may have considered themselves doomed to spinsterhood, given the dearth of righteous men. For their part, the wicked men of the day saw in Noah’s daughters and granddaughters lovely maidens that could be used up and manipulated in order that the preaching of the prophets of God might be completely discredited. 8.15 This verse corresponds to Genesis 8:3 in the Joseph Smith Translation. We do not know what might have transpired had the daughters of these righ-teous men had been faithful to the commandments of the Lord. They might have been translated. They might have enjoyed a place within the ark. As it was they forfeited the blessings of heaven, having cleaved themselves unto a doomed society.


8.16 This verse corresponds to Genesis 8:4 in the Joseph Smith Translation. Noah knew the mind and will of the Lord. He had before him the book of remembrance that had been preserved by the righteous posterity of Adam. He had been taught the fullness of the Gospel of Jesus Christ as it had been delivered unto Adam and Eve. He had exercised faith, repented of his sins, and had taken upon himself the saving ordinances and covenants incumbent upon a disciple of Jesus Christ. He had received the keys of the Melchizedek priest-hood while yet a youth and did his part in preaching the truth to the inhabi-tants of a lost and fallen world.


8.17 This verse corresponds to Genesis 6:3 in the King James version and to Genesis 8:5 in the Joseph Smith Translation. Mankind would learn to its own hurt that the patience of the Lord was not to be limitless in the face of an abject surrender of the soul to the spirit of the natural man. Noah was 480 years old when this prophecy was made; Japheth was 30; Shem and Ham had not yet been born.


8.17.29–33—an hundred and twenty years—Contrary to popular belief, this does not constitute a decree to limit the life expectancy of human-ity, for there were many others after the flood who lived more than 120 years, including Abraham (175 years), Isaac (180 years), and Jacob (147). It is clear, also, that among the Jaredites, the 120 year constraint did not apply. The prophecy here has to do with the time before the waters of the flood would sweep away all life upon the face of the earth, save that which would be found ensconced with the ark of Noah and his sons. Admittedly, however, the life expectancy of those lives that are

multiply on the face of the earth, and daughters were born unto them, the sons of men saw that those daughters were fair, and they took them wives, even as they chose. 15 And the Lord said unto Noah: The daughters of thy sons have sold themselves; for behold mine anger is kindled against the sons of men, for they will not hearken to my voice. 16 And it came to pass that Noah prophesied, and taught the things of God, even as it was in the beginning. 17 And the Lord said unto Noah: My Spirit shall not always strive with man, for he shall know that all flesh shall die; yet his days shall be an hundred and twenty years; and if men do not repent, I will send in the floods upon them.

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recounted in the scriptures drops considerably after the great flood. 8.18 This verse corresponds to Genesis 6:4 in the King James version and to Genesis 8:6–7 in the Joseph Smith Translation. The power of the priesthood and the inspiration of the Holy Ghost was upon Noah that he was able to confound the attempts of the wicked to do him mortal harm.

8.18.7—giants—There is no dearth of opinion as to who or what these beings might have been. Were they giant men? Were they giant ani-mals? We do not know and perhaps in the end it is not particularly important. What is clear is that similar creatures had determined have no dealings with Enoch and his people (see 7.15). Here they have no hesitancy in conspiring against the life of Noah and his family.


8.19 This verse corresponds to Genesis 8:7 in the Joseph Smith Translation. Noah had originally been ordained to the priesthood by his grandfather Methuselah when the former had been a lad of ten years (see DC-C 107.52). Whether this verse refers to that original ordination or to a subsequent bestowal of priesthood keys, we are at present unable to determine. In any event, Noah received a direct commission to preach the Gospel of Jesus Christ to a people whose thoughts and intents of the heart were oriented to a lost and fallen world.



8.20 This verse corresponds to Genesis 8:8 in the Joseph Smith Translation. The peoples who dwelt before the day of the great flood were ultimately left without excuse. Noah’s testimony, coupled with the testimony of his sons and others among the righteous, was accompanied by the power and influence of the Holy Ghost. Those who rejected the teachings of the prophet Noah did so knowing full well that he had the truth. They were daily ripening toward a justifiable destruction.


8.21 This verse corresponds to Genesis 6:4 in the King James version and to Genesis 8:9 in the Joseph Smith Translation. The wicked considered them-selves to be the sons of God and therefore could not be the subject of the

18 And in those days there were giants on the earth, and they sought Noah to take away his life; but the Lord was with Noah, and the power of the Lord was upon him. 19 And the Lord ordained Noah after his own order, and com-manded him that he should go forth and declare his Gospel unto the children of men, even as it was given unto Enoch. 20 And it came to pass that Noah called upon the children of men that they should repent; but they hearkened not unto his words; 21 And also, after that they had heard him, they came up before

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preaching of Noah and his sons. They did not fear the flood that had been prophesied and, as a result, continued their affairs as they had always done. These were a depraved people who thought upon nothing in the spiritual realm but only upon that which pertained to the lost and fallen world in which they resided. In addition, some of these men may have originally per-tained to the Church and Kingdom of God, but had apostatized just as the daughters and granddaughters of Noah had done, preferring the pleasures of the flesh over translation.

8.21.19–21—sons of God—Certainly this was said by many in mockery of Noah and his sons. The Lord Himself had declared that Noah and his immediate family had found favor in His eyes and testified that they had been redeemed from among the children of men. Satan attempted to work a similar ploy upon Moses when the former declared that he was the Only Begotten of the Father (see 1.19). The sons of men presumed to take upon themselves the title, by implying that Noah and his sons were the inferior ones.

8.21.29–31—daughters of men—Certainly in reference to the grand-daughters of Noah mentioned earlier (see 8.14–15)


8.22 This verse corresponds to Genesis 6:5 in the King James version and to Genesis 8:10 in the Joseph Smith Translation. We presently live in a world, the wickedness of which hearkens back to the days just shortly before the great flood. It is not hard to identify how men can be lifted up in the imagination of their own hearts, as the children of men of our age sink deeper and deeper into the morass of bestial thinking and conduct. One need go no further than a room wherein a television awaits, or into a room which boasts an unlimited connection to the internet. It is possible to witness and ponder the most depraved of human conduct displayed during every hour of the day, contami-nating the most virtuous of minds that are thus exposed. While the ancient predeluvian children of men did not have access to these instruments of abomination which encourage debauchery, yet they effectively destroyed their spiritual sensitivity through like entertainments. 8.23 This verse corresponds to Genesis 8:11 in the Joseph Smith Translation. In the face of ridicule and defamation, Noah sought for the welfare of his fellow men, just as Mormon and Moroni pressed forward in their missionary efforts toward the end of the Nephite nation. Noah preached because there were yet those among the wicked who had the capacity to choose righteous-ness over wickedness.


8.24 This verse corresponds to Genesis 8:11–12 in the Joseph Smith Translation. The fullness of the Gospel of the Lord Jesus Christ has not varied one iota since the days of Adam and Eve. Here Noah clearly teaches that which had been continuously taught among the children of men for more than fifteen hundred years. Faith in the Son of God provides the spiritual

him, saying: Behold, we are the sons of God; have we not taken unto ourselves the daughters of men? And are we not eating and drinking, and marrying and giving in marriage? And our wives bear unto us children, and the same are mighty men, which are like unto men of old, men of great renown. And they hearkened not unto the words of Noah. 22 And God saw that the wicked-ness of men had become great in the earth; and every man was lifted up in the imagination of the thoughts of his heart, being only evil continually. 23 And it came to pass that Noah continued his preaching unto the people, saying: Hearken, and give heed unto my words; 24 Believe and repent of your sins and be baptized in the name of Jesus Christ, the Son of God, even as our fathers, and ye shall receive

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strength necessary to put aside the lusts of the flesh, in order to bring about a regeneration of spiritual life through baptism and the gift of the Holy Ghost. If any man or woman were to follow his counsel, they would be prepared to enter into the ark with Noah and his family. With additional insight provided by continuous righteous living, it might have been possible for them to have been caught up into Enoch’s Zion which had long since been translated. The prophet did not hesitate, however, to articulate the consequences for ignoring his words.


8.25 This verse corresponds to Genesis 6:6 in the King James version and to Genesis 8:13 in the Joseph Smith Translation. Noah preached repentance to a vicious and depraved people who flaunted their self-righteousness, who mocked those things that were consider sacred by the righteous, who did all within their power to corrupt the innocent and the weak. Like Enoch, Noah had arrived at a point in his ministry when he thought that the destruction of all life upon the earth would be a good thing. Noah was sick at heart.


8.26 This verse corresponds to Genesis 6:7 in the King James version and to Genesis 8:14–15 in the Joseph Smith Translation. It may be difficult for us to imagine the sentiments expressed here by Noah, but there will come a time upon this earth in the latter days when the saints of God will find that there is little to be gained in testifying to a world that is bent on destroying all things that live and breathe, and particularly those things that represent truth, honor, and loveliness. Noah is not a misanthrope. He is a saint of the Most High who can no longer bear the circumstances into which the innocent spirit children of God the eternal Father are being born. Rather than have the world become increasingly self-destructive, he would rather that they be ushered into the spirit world without further wickedness performed upon the weak and the helpless.


8.27 This verse corresponds to Genesis 6:8–10 in the King James version and to Genesis 8:16 in the Joseph Smith Translation. Noah had become like Nephi the son of Helaman who was privileged to be granted any request that he made, because it would not be contrary to the mind and will of God. Noah knew the mind and will of the Lord because he was filled with the power and influence of the Holy Ghost. Those gifts befell him because he lived in com-plete accordance with all of the truth that he had received from the Father and the Son. Not only did he and his three sons enjoy the constant companionship of the Holy Ghost, they also received communication from the Father of all when occasion required.

8.27.3—Noah—The prophet of the great universal flood who carried the keys of the priesthood through that devastation cataclysm. Noah was

the Holy Ghost, that ye may have all things made manifest; and if ye do not this, the floods will come in upon you; nevertheless they hearkened not. 25 And it repented Noah, and his heart was pained that the Lord had made man on the earth, and it grieved him at the heart. 26 And the Lord said: I will destroy man whom I have created, from the face of the earth, both man and beast, and the creeping things, and the fowls of the air; for it repenteth Noah that I have created them, and that I have made them; and he hath called upon me; for they have sought his life. 27 And thus Noah found grace in the eyes of the Lord; for Noah was a just man, and perfect in his gen-eration; and he walked with God, as did also his three sons, Shem, Ham, and Japheth.

JC 36 EM 2:752 EM 3:1017 Moses 8:24–25 AF 119 Moses 8:25 EM 2:768 Moses 8:27 FPM 72 EM 3:1017

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ordained when he was ten years old under the hand of Methuselah. Methuselah had been ordained at age one hundred under the hand of Adam, the first man.

8.27.19—perfect—We ought not be surprised at the tenacity with which Noah obeyed the voice of the Lord during his mortal life. He was, after all, the incarnation of the angel Gabriel, just as Adam had been the incarnation of the angel Michael.

8.27.34—Shem—Through Shem would come the Patriarchal line of the priesthood and the successive covenant peoples, including the House of Israel. We are not told why he took precedence over his older brother.

8.27.35—Ham—We know nothing of Ham’s mother, but we know that his wife, Egyptus, was a daughter of the Canaanites, the people who had been cursed because of their genocide against the people of Shum.

8.27.37—Japheth—In the traditions of mankind, Japheth would become father of the Gentile nations scattered throughout the world, particu-larly in the regions north and west of the land of Mesopotamia.

8.28 This verse corresponds to Genesis 6:11 in the King James version and to Genesis 8:17 in the Joseph Smith Translation. We may assume that there was violence employed in every aspect of human endeavor, without exception. 8.29 This verse corresponds to Genesis 6:12 in the King James version and to Genesis 8:17 in the Joseph Smith Translation. We may assume that the viciousness and corruption were not limited to the human population of the earth. All animal life upon the face of the earth would be destroyed save that which would be invited into the ark by Noah and his sons. 8.30 This verse corresponds to Genesis 6:13 in the King James version and to Genesis 8:18 in the Joseph Smith Translation. The children of men in Noah’s day did not believe that such a destruction was possible, but they learned to their hurt that it was within the economy of God to send all of the wicked into the world of spirits to suffer there for their own recalcitrance until the atoning sacrifice had been accomplished by the Savior. Given that the children of men of our day are likeminded to those who lived five thousand years ago, we should not be surprised that they do not believe in the universal flood destroying all life upon this earth except for that which had been preserved by Noah and his sons. The wicked of our day are just as stubborn about believing that the Son of God will return in glory. Like so many others, these faithless ones will come to know that their inability to sense the whisperings of the Spirit of God will doom them in time and in eternity.


28 The earth was corrupt before God, and it was filled with violence. 29 And God looked upon the earth, and, behold, it was corrupt, for all flesh had corrupted its way upon the earth. 30 And God said unto Noah: The end of all flesh is come before me, for the earth is filled with violence, and behold I will destroy all flesh from off the earth.

Moses 8:28–29 DNTC 3 479 Moses 8:28–30 DS 3 17 Moses 8:29 MA 65 Moses 8:30 DS 3 38

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Alphabetized List of Specifically Noted Words and Phrases in Pearl of Great Price: Moses Commentary

Abel—5.20.2 Abel—5.32.11 Abel—5.26.18 Abel—5.50.13 Abel—5.17.9 Abel—5.34.9 Abel—6.3.20 Abel—6.2.36 abominations—5.25.12 acceptable sacrifice—6.3.14–15 Adah—5.44.13 Adah—5.45.2 Adah—5.47.7 Adam—1.34.10 Adam—3.21.13 Adam—3.20.2 Adam—3.23.2 Adam—3.19.29 Adam—4.14.24 Adam—4.26.2 Adam—4.27.2 Adam—4.23.3 Adam—4.15.8 Adam—4.17.8 Adam—5.1.17 Adam—5.12.2 Adam—5.16.2 Adam—5.3.11 Adam—5.27.2 Adam—5.4.2 Adam—5.10.5 Adam—5.6.12 Adam—5.5.30 Adam—5.9.10 Adam—5.49.51 Adam—6.1.2 Adam—6.10.2 Adam—6.22.10 Adam—5.59.8 Adam—6.2.2 Adam—6.11.5 Adam—6.5.17 Adam—6.45.24 Adam—6.12.6 Adam—6.64.12 Adam—6.28.52 Adam—6.53.4 Adam—6.57.40

Adam—6.9.21 Adam—6.55.6 Adam—6.8.4 Adam—6.51.7 Adam—7.1.15 Adam—6.48.8 Adam—7.22.15 again—7.59.24 all—1.8.28 all—7.45.14 Amen—4.32.44 Amen—5.59.37 an hundred and twenty years—

8.17.29–33 and it was so—2.9.17–20 angel—5.6.6 another law—6.56.24–25 ascend—7.59.8 Assyria—3.14.17 bdellium—3.12.12 beasts—5.1.30 Beginning—2.1.33 beginning—2.1.51 beginning—4.1.30 black—7.22.40 blackness—7.8.24 born—6.3.26 born—6.59.18 born again—6.59.46–47 brethren—5.41.20 brothers’—5.28.12 Cain—5.19.11 Cain—5.18.2 Cain—5.27.12 Cain—5.16.24 Cain—5.25.16 Cain—5.17.27 Cain—5.26.2 Cain—5.21.3 Cain—5.31.2 Cain—5.32.2 Cain—5.33.2 Cain—5.38.2 Cain—5.50.10 Cain—5.41.2 Cain—5.42.2 Cain—5.49.15 Cain—5.40.26

Cain—5.48.2 Cain—5.29.5 Cain—5.30.5 Cain—5.22.6 Cain—5.34.6 Cain—5.28.7 Cain—5.51.6 Cain—6.2.38 Cain—7.22.33 Cainan—6.19.2 Cainan—6.41.13 Cainan—6.42.13 Cainan—6.18.7 Cainan—6.17.8 Call—1.17.18 Canaan—7.12.21 Canaan—7.6.21 Canaan—7.7.16 Canaan—7.8.31 carnal—5.13.43 cause—1.10.34 cherubim—4.31.18 clean—2.30.32 cleave—3.24.13 climbeth—7.53.40 commanded—4.1.15 conceived—6.55.13 cool—4.14.19 created—2.1.45 creations—7.56.15 cursed—8.9.29 daughters of men—8.21.29–31 day—2.13.10 day—2.19.10 day—2.23.10 day—2.31.30 day—2.5.40 day—2.8.17 Day—2.5.7 day—7.39.25 days—2.14.33 death—6.45.2 Depart from me—1.20.35–37 Depart hence—1.18.36–37 desire—4.22.27 devilish—5.13.46 divide—2.14.16 divide—2.6.30

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dominion—2.26.37 dominion—5.1.26 dress—3.15.18 dry land—2.9.28–29 earth—1.21.9 Earth—2.10.8 earth—7.62.19 east—4.31.12 Eden—3.10.13 Eden—3.15.16 Eden—3.8.11 Eden—4.29.14 Eden—4.31.17 Eden—5.4.29 Eden—5.41.31 Eden—6.53.40 Eden—7.32.36 End—2.1.36 Endless—1.3.15 ends—1.8.25 Enoch—5.42.11 Enoch—5.43.3 Enoch—5.49.38 Enoch—6.21.11 Enoch—6.25.2 Enoch—6.31.3 Enoch—6.43.2 Enoch—6.47.3 Enoch—6.35.6 Enoch—6.26.7 Enoch—6.32.7 Enoch—6.37.7 Enoch—6.27.9 Enoch—7.21.11 Enoch—7.23.10 Enoch—7.19.2 Enoch—7.22.2 Enoch—7.27.2 Enoch—7.29.2 Enoch—7.28.22 Enoch—7.41.11 Enoch—7.42.2 Enoch—7.51.11 Enoch—7.43.2 Enoch—7.44.3 Enoch—7.47.3 Enoch—7.49.3 Enoch—7.59.2 Enoch—7.68.11 Enoch—7.1.7 Enoch—7.2.6 Enoch—7.12.7 Enoch—7.32.5 Enoch—7.58.3 Enoch—7.69.2

Enoch—7.20.7 Enoch—7.13.8 Enoch—7.24.8 Enoch—7.45.7 Enoch—7.55.6 Enoch—7.9.27 Enoch—7.67.5 Enoch—7.48.7 Enoch—7.50.7 Enoch—7.60.6 Enoch—7.63.6 Enoch—7.54.7 Enoch—8.2.11 Enoch—7.65.7 Enoch—8.19.33 Enoch—8.1.6 Enos—6.13.10 Enos—6.17.2 Enos—6.18.2 Enos—6.3.34 Enos—6.14.7 Ethiopia—3.13.19 Euphrates—3.14.24 Eve—4.6.25 Eve—5.11.2 Eve—5.12.4 Eve—5.16.4 Eve—5.1.53 Eve—5.4.4 evening and the morning—2.5.33–36 exceedingly high mountain—1.1.20–22 eyes—1.11.5 father—5.24.10 father—6.41.28 fear—1.20.10 female—6.9.10 firmament—2.6.10 first—1.34.3 flaming sword—4.31.21–22 flood—7.62.54 footstool of God—6.9.38–40 for—1.7.14 for—5.24.19 for I am God—2.2.32–35 forbid—3.17.34 foresworn—6.29.4 four heads—3.10.27–28 free—5.33.13 fruit—4.12.35 fruit tree—2.11.16–17 gate—7.53.38 gathered—2.9.7 generation—7.24.4 Get thee hence—1.16.1–3 giants—7.15.3

giants—8.18.7 Gihon—3.13.10 given—3.17.27 glory of God—1.2.15–17 God—1.6.43 gold—3.11.28 good—2.10.32 good—2.12.40 good—2.21.41 good—2.22.41 grass—2.11.10 great waters—2.7.13–14 groaned—7.56.21 Ham—8.12.38 Ham—8.27.35 Hanannihah—7.9.52 Haner—7.9.47 Havilah—3.11.20 he—7.53.7 heart—7.18.13 heat—7.8.11 Heaven—2.8.7 heaven—7.62.9 heavens—1.37.10 heavens—1.36.33 hell—6.29.18 Heni—7.9.37 her—8.12.21 herb—2.11.12 herb—4.24.16 Hiddekel—3.14.9 himself—1.10.30 his—6.9.5 his people—6.36.41–42 Holy City—7.62.75–76 Holy Ghost—1.24.28–29 holy ordinance—5.59.11–12 I caused—2.2.10–11 image—2.26.22 image—6.10.20 Irad—5.49.34 Irad—5.43.6 Israel—1.26.23 it—4.6.4 Jabal—5.45.4 Japheth—8.12.12 Japheth—8.27.37 Jared—6.24.11 Jared—6.21.2 Jared—6.20.8 Jesus Christ—6.57.60–61 Jesus Christ—6.52.49–50 Jesus Christ—7.50.28–29 Jesus Christ—8.24.14–15 Jubal—5.45.26

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Judge—6.57.64 keep—3.15.22 keeper—5.34.22 kind—2.11.22 kind—2.24.15 kind—2.21.21 King—7.53.21 lad—6.31.38 Lamb—7.47.31 Lamech—5.44.2 Lamech—5.47.2 Lamech—5.53.14 Lamech—5.49.2 Lamech—5.50.2 Lamech—5.54.2 Lamech—5.43.33 Lamech—5.52.5 Lamech—5.48.8 Lamech—8.10.2 Lamech—8.5.16 Lamech—8.11.6 Lamech—8.8.2 Lamech—8.6.7 land—6.26.11 land—6.17.32 land—6.36.32 language—6.5.15 language—6.46.28 language—7.13.87 lifted—7.55.17 lifted—7.47.27 likeness—6.10.16 likeness—6.8.35 living soul—3.9.33–34 look—1.4.8 Lord—7.59.18 Mahalaleel—6.20.2 Mahalaleel—6.19.8 Mahan—5.49.20 Mahan—5.31.7 Mahijah—6.40.11 Mahujael—5.43.15 Mahujah—7.2.24 make—2.26.18 Man of Holiness—6.57.41–43 Man of Holiness—7.35.5–7 many—1.34.13 many—4.6.16 mark—5.40.24 meridian of time—5.57.25–27 meridian of time—7.46.10–12 Messiah—7.53.11 Methusael—5.43.24 Methuselah—6.25.8 Methuselah—8.6.2

Methuselah—8.2.7 Methuselah—8.3.7 Methuselah—8.5.7 Methuselah—8.7.6 mind—4.6.31 mind—7.18.16 Moses—1.10.16 Moses—1.24.15 Moses—1.27.12 Moses—1.2.20 Moses—1.31.10 Moses—1.18.3 Moses—1.22.30 Moses—1.25.27 Moses—1.19.4 Moses—1.40.3 Moses—1.3.5 Moses—1.7.11 Moses—1.13.7 Moses—1.23.6 Moses—1.20.7 Moses—1.12.8 Moses—1.1.9 Moses—1.30.7 Moses—1.42.6 Moses—1.36.7 Moses—1.37.7 Moses—2.1.11 Moses—1.6.8 Moses—1.8.7 Moses—1.9.8 Moses—4.32.12 Moses—4.1.8 mother—7.48.27 mountains—6.34.16 mountains—7.17.35 mouth—4.7.26 my Spirit—2.2.23–24 Naamah—5.46.25 naked—3.25.5 name—1.17.23 natural man—1.14.30–31 nevertheless—3.17.18 New Jerusalem—7.62.108–109 Night—2.5.13 Noah—7.45.11 Noah—7.49.33 Noah—7.49.33 Noah—7.51.33 Noah—7.42.5 Noah—7.43.5 Noah—7.60.40 Noah—8.12.2 Noah—8.18.14 Noah—8.13.2

Noah—8.3.22 Noah—8.2.36 Noah—8.27.3 Noah—8.26.36 Noah—8.25.4 Noah—8.19.5 Noah—8.15.6 Noah—8.17.6 Noah—8.10.7 Noah—8.30.5 Noah—8.16.7 Noah—8.20.7 Noah—8.23.7 Noah—8.21.77 Noah—8.9.6 Nod—5.41.26 nothing—1.10.40 offering—5.18.15 Omner—7.9.32 Only Begotten—2.1.42–43 Only Begotten—1.19.26–27 Only Begotten—1.6.19–20 onyx—3.12.15 order—6.67.6 pattern—6.46.14 people—6.31.42 Perdition—5.24.18 perfect—8.27.19 pierce—6.32.20 Pison—3.11.12 poor—7.18.25 present—1.6.50 Priesthood—6.7.4 prison—7.57.10 prophecy—6.8.3 ranted—1.19.16 remainder—7.57.23 replenish—2.28.15 residue—6.17.13 ribs—3.21.23 right—7.59.64 righteousness—7.18.20 rivers—6.34.23 Rock—7.53.25 rocks—7.56.24 rule—4.22.36 rule—5.23.52 saints—7.56.29 sands—1.28.36 Satan—1.16.4 Satan—4.4.4 saying—6.38.12 saying—6.8.35 Sea—2.10.19 sea—7.14.13

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sea east—6.42.16–17 seasons—2.14.30 seed—5.11.24 seed—7.53.10 seer—6.36.34 sensual—5.13.44 Seth—6.11.10 Seth—6.13.1 Seth—6.14.2 Seth—6.10.25 Seth—6.2.17 Seth—6.16.5 Seth—6.3.6 shalt—3.17.13 Sharon—7.9.22 Shem—8.12.19 Shem—7.9.42 Shem—8.27.34 Shulon—6.17.27 Shum—7.5.13 Shum—7.7.30 signs—2.14.27 Simeon—7.2.46 similitude—1.6.16 similitude—5.7.11 sin—6.55.15 slow—6.31.48 son of God—1.13.21–23 son of man—1.12.19–21 sons of God—8.21.19–21 sons of God—8.13.18–20 sorrow—4.22.19 spake—7.13.26 sphere—3.9.51

spirits—6.36.5 spirits—7.57.6 spiritual—3.9.38 strength—1.20.30 subdue—2.28.19 subtle—4.5.7 supposed—1.10.46 tabernacle—7.62.100 taken—8.2.14 talked—7.20.8 that time—7.2.3–4 That which—7.39.2–3 thee—5.25.38 thence—3.10.20 these men—6.4.4–5 they—6.23.2 thine honor—4.1.70–71 this—2.5.15 this earth—2.1.22–23 this heaven—2.1.19–20 this people—6.27.14–15 This thing—5.7.7–8 thy glory—1.15.21–22 till—5.1.20 to come up—2.2.13–15 transfigured—1.14.19 transgression—5.10.33 tree—2.11.25 tree of knowledge—3.9.99–101 tree of life—3.9.86–88 tree of the knowledge of good and evil—

3.17.4–11 Tubal Cain—5.46.6–7 vagabond—5.37.19

veiled—7.56.11 very good—2.31.19–20 voice—7.56.6 water—2.2.31 water—2.6.16 waters—1.25.43 waters—2.7.20 which—6.59.29 Who art thou?—1.13.13–15 wife—5.41.15 Wo—7.25.17 word—2.5.20 work—1.6.5 years—2.14.36 years—6.10.8 young man—5.47.42–43 Zillah—5.44.20 Zillah—5.46.2 Zillah—5.47.9 Zion—7.20.19 Zion—7.21.23 Zion—7.19.34 Zion—7.27.34 Zion—7.23.4 Zion—7.62.106 Zion—7.64.11 Zion—7.53.23 Zion—7.31.5 Zion—7.69.17 Zion—7.18.7 Zion—7.47.53 Zion—7.68.6

of the pearl of great price: moses - brigham young...

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