Commenting on the use of “manifest” in the Book of Mormon, non-LDS scholar Frederik S. Kleiner noted that
The word manifest occurs
fifty-one times, and there are five instances of the noun manifestation.
Each of these instances involves the power of the divine and either access to
it or its effect on the world. (Frederik S. Kleiner, Experiment Upon the Word
[Essays in Mormon Studies; Newburgh, Ind.: By Common Consent Press, 2022], 417)
It is true that it can be used in an ethical sense (a sinner
manifesting to others he has been redeemed), such cases of “manifest” being
used in this sense is that of mortals showing other mortals of their redeemed
state and change of heart/mind (Ibid., 417-18). However, whenever a
heavenly being “manifests” something to an oracle, it is not in some nebulous
sense; instead, it is of a divine appearance or some other revelatory event:
Revelation
to a Prophet
Prophets receive revelation by
having things made manifest through the Spirit of God. Nephi1 lays
out this principle to his family: “Behold, they were made manifest unto
the prophet, by the voice of the spirit: for b the spirit are all things made
known unto the prophet” [1 Nephi 22:2]. A revelation to a prophet is defined by
its contact with the transcendent and divine. The duty of a prophet is often to
know the future and to warn the people of the consequences should they not
repent. This foreknowledge also involves teaching of things before they occur,
such as the coming of Christ.
Jacob2 says knowledge
of the coming of Christ and his salvation “truly had been made manifest unto us
concerning our people, what things should happen unto them. And we also had
many revelations, and the spirit of much prophecy; wherefore, we knew of Christ
and his Kingdom, which should come” [Jacob 1:6]. This revelatory foreknowledge is
repeated by Jacob2 in his discussions with Sherem, who denies that
prophets can know of the coming of Christ. Jacob2 counters this
accusation by saying that the coming of Christ “hath been made manifest unto
me, for I have heard and see; and it also hath been made manifest unto
me by the power of the Holy Ghost” [Jacob 7:12]. Here seeing and hearing a
vision are also equated with a manifestation.
The extent and awe-inspiring
nature of prophet revelations is mentioned by Moroni2 in the book of
Ether. Speaking of the revelation to the brother of Jared, Mrooni2
says that “there never was greater things made manifest, than that which
was made manifest unto the brother of Jared” [Ether 4:4]. All of these
things are revealed by the power of the Holy Spirit.
Personal
Revelation by the Spirit
The next grouping concerns
personal revelation and knowledge through the Spirit. Manifestations through
the Holy Ghost are capable of transmitting knowledge. Alma2 explains
that his personal knowledge and conviction of his teachings comes through the
spirit. He says that he knows that this teachings are true due to a
manifestation: “And now I do know of myself that they are true; for the Lord
God hath made them manifest unto me by his holy spirit; and this is the spirit
of revelation which is in me” [Alma 5:46].
The Book of Mormon’s use of
manifest also always requires an object.
The Spirit does not manifest as an end unto itself. It manifests something,
either new revelatory content or a confirmation of the truthfulness of
previous revelations. Reading Alma2’s passage in conjunction with
the end of the Book of Mormon solidifies the connection between
manifestation through the Spirit and a confirmation of truth and the gaining of
personal testimony. The spirit of revelation is a manifestation of the Holy
Spirit. Such a manifestation is promised to the reader at the end of the text.
In other words, the reader is promised the spirit of revelation.
Speaking of his teachings and the
manner in which he has received them, Alma2 makes this connection
explicit: “And moreover, I say unto you, that as it has thus been revealed
unto me . . . even so according to the spirit of prophecy, which is in me, which
is also by the manifestation of the spirit of God” [Alma 5:46]. A
manifestation of the spirit of God is the same as the spirit of prophecy.
Since the readers are promised a manifestation by the spirit, they are promised
the spirit of prophecy.
Many of the Nephites, not only the
prophets, have a claim to such personal contact with the transcendent if they fulfil
the requirements: “And as many as are not stiffnecked, and have faith,
have communion with the Holy Spirit, which maketh manifest unto the
children of men, according to their faith” [2 Nephi 26:13]. The connection
between manifestation and revelation by the Spirit is continued through the Book
of Mormon. “[T]hen shall the greater things be made manifest unto
them” [3 Nephi 26:9]. “I have inquired of the Lord, and he hath made it manifest
unto me” [3 Nephi 28:37]. “And these things do (sic) the spirit manifest
unto me” [Mormon 3:20]. “Come unto me, O ye house of Israel, and it shall
be made manifest unto you how great things the Father hath laid up for you” [Ether
4:14]. “And after this manner did the Holy Ghost manifest the word of God unto
me” [Moroni 8:9].
“In
the flesh”
The most common usage of the verb
is in connection with Christ showing himself physically.
The text repeatedly mentions that Christ will “manifest himself in the flesh [1
Nephi 10:17; 13:42; 14:1; 2 Nephi 6:9, 14; 25:12; 32:6]. Even though these
manifestations take place in different times, their shared characteristic is
that God is made flesh and is physically present. The first instance is the
birth and earthly ministry of Jesus Christ in Palestine, which ended with his crucifixion
and resurrection. Nephi2 describes this as “the time that he should manifest
himself unto the children of men” [1 Nephi 10:17].
The second instance is the
theophany of Christ to the Lehites. This event is repeatedly prophesied and
foreshadowed. Nephi2 receives a revelation from Christ promising him
that Christ will manifest himself to his descendants. “For, behold, saith the Lamb:
I will manifest myself unto thy seed” [1 Nephi 13:35]. In the chapter
proceeding the account of this physical manifestation, Mormon2
foreshadows this event: “[S]oon after the ascension of Christ into Heaven, he
did truly manifest himself unto [the Nephites], shewing his body
unto them” [3 Nephi 10:19].
The manifestation of Christ is
explicitly physical. After presenting himself to the people. Christ invites
them to come forward. “Arise and come forth unto me, that ye may thrust your
hands into my side, and also that ye may feel the prints of the nails in
my hands, and in my feet, that ye may know . . . “ [3 Nephi 11:14]. Not
only does Christ have the physical dimensions of a man; he also has corporeality.
His Body can be handled and provides a physical resistance, allowing touch.
This echoes the passage in the New Testament where Thomas has been convinced of
the resurrection of Christ. He is invited to place hands and fingers into the
wounds of Christ’s hands and in his side (John 20:27).
Second
Coming
The final instances of physical
manifestations of Christ is at the Second Coming. The Book of Mormon says
that the important difference between the manifestation and the one in
Palestine and to the Lehites is that this will be to the entire world: “[A]nd
that time cometh that he shall manifest himself unto all nations” [1 Nephi
13:43]]. The manifestation which started with his birth was only restricted to
a small geographical area. The second group of manifestations was only among
the Lehites. Nephi1 says that this manifesting will occur “in the
spirit of power” and “in power and great glory” and “in the flesh” [2 Nephi
2:4; 6:14; 33:11]. This promise is already found on the title page: [A]nd also
to the convincing of the Jew and Gentiles that JESUS is the CHRIST, the ETERNAL
God, manifesting Himself unto all nations.” The theological truthfulness
of these prophecies is not relevant here, only that manifest also covers
these grand cosmic shows of transcendent power. And most importantly, these
grand displays use the same verb as individual, private experiences of contact
with the divine. (Ibid., 418-21)
All of this is significant and provides strong evidence that a
theophany is in view in the use of “truly manifested” in D&C 20:5. On this,
see: