Brant Gardner on Alma 14:9 and the Mesoamerican Practice of Keeping Captives "On Display"

  

Alma 14:9

9 And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire.

 

Culture: An obvious question to ask this terrible scene is why Alma and Amulek were not punished along with their converts. After all, it was they who had caused this religious problem, had been brought before the chief judge, accused by the people, and apparently found culpable.

 

Both Alma and Amulek occupy positions of some import. Alma is a Zarahemlaite and the immediate past chief judge. Perhaps the Ammonihahite judge feared retaliation from Zarahemla if he ordered his execution. Amulek had some protection as Alma’s companion and also had significant social standing and probably a large kindred. His execution might also bring about retaliation. And finally, in later Mesoamerican documents, well-known captives were kept alive and “on display” for several years before execution. Thus, Alma and Amulek may have been important enough to warrant ceremonial detainment rather than a more immediate death. (Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. [Salt Lake City: Greg Kofford Books, 2007], 4:235-36)

 

Gardner references the book by Schele and Fridel, A Forest of Kings: The Untold Story of Ancient Maya. Here are the relevant sections:

 

Finally, on 9.13.10.0.0 (January 26, 702), the day Smoking-Squirrel dedicated both Stela 22 and Stela 24, the young king displayed his famous captive, Shield-Jaguar of Ucanal, in a public blood- letting ritual (Fig. 5:15a). As depicted, the ill-fated captive is nearly naked, stripped of all his marks of rank and prestige, holding his bound wrists up toward the magnificently dressed fourteen-year-old king who sits high above him on a jaguar-pillow.

 

. . .

 

Smoking-Squirrel’s rampage through the central Petén finally ended, to the relief of neighboring kingdoms, on February 16, 713, with the first katun anniversary of his accession. As he had since the beginning of his reign, Smoking-Squirrel paired the stela commemorating this event with a stela depicting his mother, the founder of his line. Stela 2, which is essentially a war monument, stood adjacent (Fig. 5:12) to Lady Wac- Chanil-Ahau’s Stela 3 (Fig. 5:18), which shows her participating in her son’s anniversary celebration. In this text, Smoking-Squirrel once again memorialized her arrival. He also created some useful political propaganda by linking the date of the first katun anniversary of his own accession to the same anniversary date of Naranjo’s Ruler I. Ruler I was, of course, the king who had fallen victim to Caracol’s victory eighty-one years earlier. With this pair of inscriptions, Smoking-Squirrel completed the circle of defeat and triumph for Naranjo. The glory of that city had been revived by a new and vital dynasty.

 

Smoking-Squirrel’s fame as a warrior was no doubt legend in the region of the Petén. His successful military campaigns upset the destinies of cities as dramatically as the past victories of his hated enemy, Caracol; and his postconquest strategies were cleverly designed to keep his enemies powerless. For example, by keeping his high-ranked captives, Shield- Jaguar and Kinichil-Cab of Ucanal, alive for many years, Smoking-Squirrel most likely disrupted the succession within both their families and their kingdom. This elegant strategy created chaos in a social structure where these individuals could not be replaced until after they were dead. To display these captives in public rituals over many years confirmed the military prowess and the political power of the young king among his own constituency, and sowed fear and respect among Naranjo’s rivals. Smok-ing-Squirrel also made optimum use of the powerful allies that came to him through his mother’s line. He fought his wars with the support of his formidable and aggressive grandfather, Flint-Sky-God K, and most prob-ably Shield-God K, his mother’s half brother, who became ruler of Dos Pilas on 9.13.6.2.0 (March 27, 698). These battles secured the region surrounding Lake Yaxha, making the journey between Naranjo and the Petexbatiin stronghold held by his mother’s people both easier and safer. (Linda Scheel and David Freidel, A Forest of Kings: The Untold Story of Ancient Maya [New York: William Morrow and Company, Inc., 1990], 190-91, 193-94)

 

Here are the relevant images for the above:

Figure 5:12a (p. 186):

Figure 5:15 (p. 190):

Figure 5:18 (p. 193):

 

 

Thirteen days after the battle in which Jaguar-Paw fell, Ah-Cacaw displayed his Calakmul captives in a ritual in which they were humiliated and probably tortured.’” (Linda Scheel and David Freidel, A Forest of Kings: The Untold Story of Ancient Maya [New York: William Morrow and Company, Inc., 1990], 203)

 

Note for above:

 

This ritual display of captives after a battle is the war event shown most often in narrative scenes in Maya art (Schele 1984a). We can see an excellent example of this in Room 2 at Bonampak (M. Miller 1986:1 12-130). The event in the Tikal scene is spelled nawah, a term meaning “‘to dress or adorn” (Bricker 1986:158). Here, the action is the dressing of the captive in the garb of sacrifice. This action included stripping him of his regalia, replacing his battle garb with the cut-cloth kilt of sacrifice, replacing his ear ornaments with paper or flowers, and painting him in the color of sacrifice. Landa (Tozzer 1941:117-119) reported that blue was the color painted on the stripped bodies of sacrificial victims before they were tortured or killed.

 

Captives most often appear as sacrificial victims, rather than as warriors engaged directly in battle. Capture, and the rank of those captives taken, were central to the prestige of Maya nobles. Sacrificial victims also appear regularly in burials and in dedication rites. Brian Dillon (1982:44) found a deposit of sacrificial victims who were apparently lying in the belly-down position characteristic of captives when they met their fate. Captives, especially high-ranked ones, were often kept alive for years. They appeared repeatedly in all sorts of rituals, and their survival quite possibly created problems of succession in their lineages.

 

Peter Harrison (1989) has provided us additional information on Structure 5D-57 that enriches this piece of history considerably. At the Seventh Round Table of Palenque, he demonstrated how the builders of the Central Acropolis used the geometry of the triangle in conjunction with older buildings to establish the location of new buildings. Using this technique, Structure 5D-57 was positioned in relationship to what he calls “Great-Jaguar- Paw’s clan house,” known archaeologically as Structure 5D-46, a great two-storied palace built on the west end of the Central Acropolis during the Early Classic period. So important was this palace to subsequent kings that while they added to it, they were careful to retain the original structure as a part of the functioning Acropolis throughout the subsequent history of the city.

 

The identity of its original patron is established by a cache vessel deposited under the west stairs of 5D-46. The inscription on the pot records that it was made for the dedication of the “k’ul na (holy structure) of Great-Jaguar-Paw.” Thus, Ah-Cacaw established the location of the building depicting his display of captives at the dedication of Temple 33 in relationship to the residence of the very ancestor whose victory over Uaxacttin is celebrated on Stela 31. It was in Temple 33 that he deposited this tree-stone with such reverence. This is a remarkable folding of history back on itself and a wonderful example of the symmetries the Maya found so fascinating and useful in their construction of political history. (464-65 n. 76) (Linda Scheel and David Freidel, A Forest of Kings: The Untold Story of Ancient Maya [New York: William Morrow and Company, Inc., 1990], 464-65 n. 76)

 

Here is Figure 5:22 from p. 204:

 

 

Further Reading:

 

The Punishment of Captives in Alma 14 and Mesoamerica

Don Simpson (Church of Christ/Campbellite) on 1 Corinthians 5:9

The following is a defense of the formal sufficiency of the Bible in light of “missing books” of the Bible, viz., 1 Cor 5:9. I am sharing it as it comes from a “Campbellite” perspective:

 

Assuming that such an epistle is not existent, is it vital to the canonicity of scripture or sum total of gospel truth? We have no record or reason to believe that this epistle was once identified as part of the canon and since lost. That is not to deny the truth or the authority of the epistle; but the issue is whether or not truth has been lost. . . . Assuming that we do not have this former epistle, the book of 1 Corinthians contains the thrust of subject matter formerly written. No doubt Paul connects the subject of First Corinthians with the warning of this other epistle. It does not appear that we have lost truth because we do not have this epistle. Neither have we lost truth because we do not have recorded every word, miracle and deed performed by our Lord (See John 20:30; 21:25).

 

If we should suppose that truth once known by the church is now lost how should we propose to get it? Of all the “lost books” assigned to Biblical insufficiency, none have been produced through Latter-day Saint revelation. It has never been established or proven that any plain and precious truths have been lost from the Bible. If so, what truth is missing? Joseph Smith never produced any of the so-called “Lost books” in his supposedly inspired version. (Don Simpson, The Golden Myth of Mormonism [Wichita Falls, Tex.: Western Christian Foundation, Inc., 1980], 40, 41)

 

Examples of Jewish Commentaries on 1 Chronicles 29:29

 Source:

 

Malbim on I Chronicles 29:29:1

הנם כתובים. ר"ל שדבריו הראשונים כתב שמואל בעודו חי טרם שהמלך דוד, ודבריו האחרונים כתב נתן וגד בספריהם, והם כתבו ספורי מלכותו וספורי גבורתו, וגם ספרו את העתים אשר עברו עתי הטובה והרעה בין על ישראל בין על יתר ממלכות  

 

“The former things were written.” That is, his earlier words were written by Samuel while he was still alive, before King David’s time; and his later words were written by Nathan and Gad in their books. They wrote the accounts of his kingship and the accounts of his mighty deeds, and they also recorded the times that passed, the times of prosperity and adversity, both concerning Israel and concerning the other kingdoms.

 

 

Metzudat David on I Chronicles 29:29:1

הראשונים. כשהיה עוד נרדף מפני שאול: 

 

“The former ones.” When he was still being pursued by Saul.

 

 

Metzudat David on I Chronicles 29:29:2

על דברי שמואל. ר״ל בספר שמואל: 

 

“Concerning the words of Samuel.” That is, in the Book of Samuel.

 

 

Metzudat David on I Chronicles 29:29:3

ועל דברי נתן וכו׳. גם הם כתבו ספרים ואינם אתנו:

 

“And concerning the words of Nathan, etc.” They too wrote books, and they are not with us.

 

 

Ralbag on I Chronicles 29:29:1:

הנם כתובים על דברי שמואל הרואה. ר"ל אצל דברי שמואל הרואה וזה הוא בס' שמואל וידמה ששם גם כן דברי נתן הנביא ודברי גד החוזה אשר זכרם בזה הפסוק. זהו מה שראינו לבאר במה שהגבלנו באורו מזה הספר בזה המקום ממה שלא נזכר בספר שמואל. ואולם התועלות המגיעים ממנו מלבד מה שמנינו מזה בס' שמואל הם אלו. התועלת הראשון. הוא להודיע עוצם ההשגחה האלהית להביא המלוכה לדוד עד שבעת שהיה נרדף משאול הסב לב גבורי ישראל וראשיהם להתחבר עמו ובאלו היו גם כן מבני בנימין אחי שאול והגיע מחשקם לבא אל דוד שעברו את הירדן בחדש הראשון והוצרכו לשום בריחים על כל העמקים באופן שיוכלו לעבור עליהם ולא נתעצלו מלבא אליו עד שיסור רבוי המים כי מאת ה' היה והיו באים אליו יום ביום לעזרו עד שהיה למחנה גדול וגם בעת בואם לחברון באו בני בנימין אחי שאול להמליך את דוד ואע"פ שהיו רבם שומרים משמרת מלכות בית שאול. התועלת השני. הוא להודיע שאין לשאת ארון האלהים כי אם הלוים בכתף ולמדנו מזה כי אמרו בתורה כי עבודת הקדש עליהם בכתף יבאו היא מצות עשה. התועלת השלישי. הוא מה שלמדנו מזה הספור מענין מחלקות הכהנים שהיו מאת ה' כמו שיתבאר מדברי דוד ומזה המקום נתישרנו לעמוד על כונת התורה במה שאמרה חלק כחלק יאכלו לבד ממכריו על האבות וראוי היה להיות כן בזאת העבודה הנכבדת. ר"ל שיהיה מוגבל בה הכל בדרך שלא יחסר ממנה דבר ולזה היה ראוי שידעו מי יעשה העבודה ביום ויום עם שבזה תסור הקטטה והמחלוקת מביניהם. התועלת הרביעי. הוא מה שלמדנו מזה כי עבודת הלוים היתה בשיר בפה להודות לה' על יד מי שיהיה מהם יותר ראוי כאמרו יסור במשא כי מבין הוא (ט"ו כ"ב) ומזה עמדנו על הכוונה במה שאמר בתורה לעמד לשרת בשם ה' (דברים י"ח ה') ומזה גם כן נמשך שיהיו מהם משוררים בכל זמר. והנה למדנו מזה עוד כי מה שיסדה התורה על הלוים לשמור משמרת בית ה' כלל שיהיו שוערים. ושישמרו הקדשים מכל טומאה ושישמרו האוצרות וההקדשות וכלי בית המקדש והסולת והיין והשמן המיוחדי' למנחות ויתקנו מלאכת לחם הפנים והסלתות והחביתין של כהן גדול. ובכלל כל מה שהיה אפשר להם לשרת בו הכהנים בעניני המקדש וקדשיו וכבר יסד דוד בזה מחלקות לכל אלו הדברים כדי שיהיה איש על עבודתו כמו שמצאנו שהקפידה התורה בזה שיהיה איש על עבודתו ועל משאו. התועלת החמישי. הוא להודיע שראוי ללכת לפני ה' ית' בלבוש מורה על הנקיות והם הבגדים הלבנים ובלבוש בלתי מורה על שררה ומלכות. ולזה ספר כי לא היה דוד לבוש בגדי מלכות בהיותו הולך לפני ארון האלהים אך היה מכורבל במעיל בוץ והיה חגור אפוד בד ולהמשך לזאת הכוונה היה דוד מרקד ומשחק לפני ה' ולא היה מתנהג כמלך. התועלת הששי. הוא להודיע דבר ההודאה הנפלאה שאמרו המשוררים אשר היא מקפת בפנות עצומות מפנות התורה והאמונה. האחת היא שאשר יבקשו פניו והם הדבקים בו יעשה ה' ית' הנפלאות בעבורם להיטיב להם ולהצילם מהרע כאמרו דרשו ה' ועוזו בקשו פניו תמיד וזאת הפנה כוללת גם כן פנה אחרת והיא שה' ית' משגיח באישי המין האנושי וכבר זכר זה בבאור באמרו אשר כרת את אברהם ושבועתו ליצחק. הפנה השנית היא להודיע שיעדיו על ידי נביאיו הם קימים ולזה אמר ומשפטי פיהו כמו שבארנו. ואמר דבר צוה לאלף דור אשר כרת את אברהם ושבועתו ליצחק וגו'. ומזאת הפנה תתקיים פנה אחרת והיא מציאות הנבואה כי לולא ההודאה בה תפול התורה בכללם. הפנה השלישית היא אמונת חדוש העולם. והוא אמרו וה' שמים עשה. הפנה הרביעית היא שתכלית השמחה והתענוג היא אצל ה' ית' ולזה ראוי לכל אדם שיתחבר לזאת השמחה הנפלאה לפי מה שאפשר לו וזה יהיה לו בשישכיל וידע ה' ית' לפי היכולת. הפנה החמישית היא שעוד יעבדו כל הגוים את ה' כאמרו ויאמרו בגוים ה' מלך והנמשך לזה מהדברים כמו שבארנו אצל באורנו לאלו הדברים וכן אמר הנביא כי ה' ית' יהפך אל עמים שפה ברורה לקרא כלם בשם ה' ולעבדו שכם אחד (צפניה ג' ט'). והנה הישיר בזה גם כן לדבר הגלות אשר אנחנו בו כי הוא יהיה הכלי להביא כל הגוים לאמונה האמתית כי בצאתנו מהגלות הזה יהיה מה שזכר מענין מה שיאמר בגוים ה' מלך כמו שנתבאר מס' דניאל לפי מה שבארנו שם. התועלת השביעי. הוא להודיע שבית המקדש אשר בירושלם הוא נבחר לעולמי עד. ולזה אמר זה בית ה' האלהים וזה מזבח לעולם לישראל ואמר אני עם לבבי לבנות מנוחה לארון ברית ה'. התועלת השמיני. הוא להודיע כי לעוצם חשק דוד לבנות בית המקדש הכין מעת עניו אוצר לבנינו והכין הכל לשלמה בטרם מותו ונתן לו תבנית כל חלקי הבנין ותבנית הכלים ומשקלם ויסד דבר מחלקות הכהנים והלוים להעמיד עבודת הבית בתכלית מה שאפשר מהשלמות והיה כל זה לדוד מפי ה' כמו שזכרנו הנה כמו שמשה כשלא יכול להנחיל לישראל הארץ מפני חטאיהם כמו שזכרנו שם הישיר יהושע והעמידו על כל מה שיעשהו בהנחילו הארץ לישראל כן היה הענין בזה בדוד עם שלמה בשוה וכמו שלא מנע ה' ממשה הנחלתו בארץ לישראל מפני היות יהושע גדול ממנו כן הענין בזה בדוד עם שלמה בשוה כי כבר היתה מעלת דוד גבוהה ממעלת שלמה אלא שלא רצה ה' ית' שיבנהו דוד כי דמים רבים שפך ויחשבו הגוים בבא קץ הבית בעבור חטא ישראל שבעון הדמים ששפך דוד קרה זה הרע לזה הבית כמו שזכרנו. התועלת התשיעי. הוא להודיע שהטוב שיעד ה' ית' לשלמה היה בו תנאי והוא שאם ילך אחר ה' ית' לעשות מצות התורה וחוקיה ומשפטיה ימשך לו זה הטוב. ולזה אמר דוד לשלמה אז תצליח אם תשמור לעשות את החקים ואת המשפטים אשר צוה ה' את משה על ישראל (כ"ב י"ג) ויאמר והכינותי את מלכותו עד לעולם אם יחזק לעשות מצותי ומשפטי כיום הזה (כ"ח ז'). התועלת העשירי. הוא לפרסם קיום הברית שכרתה' ית' לפנחס להיו' לו ברית כהנ' עולם עד שכבר תמצא כי הכהונה הגדולה לא היתה כי אם מעט לזרע איתמר ורבה היתה לפנחס. גם תמצא כי במשמרות הכהנים ששש עשרה מחלקות היו שם לאלעזר ולא היו מהם לאיתמר כי אם שמונה. ונתבאר גם כן בס' יחזקאל התקים הכהונה הגדולה לבני צדוק (מ' מ"ו. מ"ג. י"ט. מ"ד. ט"ו. מ"ח י"א) שהיו מזרע פנחס. התועלת האחד עשר. הוא להודיע שאין ראוי שישתמש אדם בשתי מלאכות או שתי פקדות יחד כי מפני עסקו באחת ימנע שלמות עסקו בשנית עד שיקרה שיעדר השלמות משתי המלאכות. ולזה תמצא שהגביל דוד לכל מלאכה ומלאכה ללוים אנשים מיוחדים ולכל פקדות ופקדות ממלאכותיו וקניניו שם איש מיוחד. והמשל שמי שהיה ממונה על מלאכת הכרמים לא היה ממונה על שבכרמים לאוצרות היין ואשר היה על הבקר הרועים בשרון לא היה ממונה על הבקר אשר בעמקים. התועלת השנים עשר. הוא לפרסם טוב תכונת דוד ואהבתו ה' ית' ועמו ישראל. ולזה תמצא שצוה שלמה בנו לפני מותו שילך בדרכי ה' ית' ולשמור מצות התורה. ובזה תתקיים לו המלוכה תמיד ולזרעו וימצא לו בכל אשר יקראהו. וצוה גם כן כל ראשי ישראל ללכת בדרכי ה' ית' לשמור ולדרוש כל מצותיו כדי שתתקיים להם ולזרעם ירושת הארץ תמיד. ולזה גם כן תמצא שסבב שהתנדבו השרים כלם לעבודת בית אלהים כדי שיהיה להם גמול טוב מאת ה' ית'. התועלת השלשה עשר. הוא להודיע שמהשגחת ה' ית' בדבקים ימשך להכין לבבם אליו במה שיחדש מהדברים אשר יישירום לעבודתו ית'. וזה הוא אמרו שמרה זאת לעולם ליצר מחשבות לבב עמך והכן לבבם אליך. ולזה אמרו ז"ל בא לטהר מסייעין אותו (שבת ק"ד) והיה זה כן כי כמו שישפיע ה' ית' לאוהביו דברים ישמרום מהרעות הגופיות בהשגיחו בהם כן ימצא להם דברים ישמרום מהרעות הנפשיות כמו שבארנו ברביעי מס' מלחמות ה':

 

“Written concerning the words of Samuel the seer.” That is, alongside the words of Samuel the seer, and this is in the Book of Samuel. It also seems that the words of Nathan the prophet and the words of Gad the seer, whom he mentioned in this verse, are there as well. This is what we have seen fit to explain here, in what we have limited ourselves to explaining from this book in this place, among the things not mentioned in the Book of Samuel.

 

But the benefits that follow from it, apart from what we have listed from this in the Book of Samuel, are these:

 

The first benefit. It teaches the greatness of divine providence in bringing the kingship to David, so that even while he was being pursued by Saul, the hearts of the mighty men of Israel and their leaders were turned to join him. Among them were also men of Benjamin, Saul’s kinsmen. Their desire to come to David was such that they crossed the Jordan in the first month and had to make bridges over all the valleys so that they could pass over them, and they did not slacken in coming to him until the waters subsided, for it was from the Lord. Day by day they kept coming to aid him until he became a large army. And even when they came to Hebron, the men of Benjamin, Saul’s kinsmen, came to make David king, although most of them were still guarding the interests of the house of Saul.

 

The second benefit. It teaches that the ark of God is to be carried only by the Levites on the shoulder. From this we learn that the Torah’s statement, “the service of the holy things is upon them; on the shoulder they shall carry,” is a positive commandment.

 

The third benefit. From this account we learn about the divisions of the priests, which were established by God, as will be explained from David’s words. From this place we are enabled to understand the intention of the Torah in saying, “they shall eat equal portions, besides that which comes from the sale of their fathers’ property” (Deut. 18:8), and it was fitting that it should be so in this noble service—namely, that everything in it be fixed in such a way that nothing be lacking. Therefore it was fitting that they should know who would perform the service on each day, and thereby contention and dispute would be removed from among them.

 

The fourth benefit. It teaches us that the Levites’ service was song, with the mouth, in praise of the Lord, by whomever among them was more fit for it, as it says, “he shall be set aside from carrying, for he is understanding” (15:22). From this we understood the intention of what the Torah says, “to stand to minister in the name of the Lord” (Deut. 18:5). From this also it follows that there should be among them singers in every kind of music. And we also learned from this that what the Torah established for the Levites—“to keep the charge of the house of the Lord”—includes that they be gatekeepers; that they guard the holy things from all impurity; and that they guard the treasuries and the dedicated offerings and the vessels of the Temple, and the fine flour, wine, and oil set aside for the meal offerings, and that they prepare the showbread and the fine flour and the high priest’s daily griddle-cakes. In general, they were to serve in everything in which it was possible for them to assist the priests in the affairs of the Temple and its sacred objects. David established divisions for all these matters so that each man would be at his service, just as the Torah was careful in this matter that each man be at his service and burden.

 

The fifth benefit. It teaches that one should walk before the Lord in clothing that indicates cleanliness—namely, white garments—and in clothing that does not indicate rulership or kingship. Therefore it says that David was not dressed in royal garments when he went before the ark of God, but was wrapped in a linen robe and girded with a linen ephod. In keeping with this intention, David danced and played before the Lord and did not behave as a king.

 

The sixth benefit. It teaches the wondrous praise uttered by the singers, which encompasses great principles of Torah and faith. The first is that those who seek His face—that is, those attached to Him—will have the Lord perform wonders for them, to benefit them and save them from evil, as it says, “Seek the Lord and His strength; seek His face continually.” This principle also includes another principle: that the Lord watches over individual human beings. He made this explicit when He said, “the covenant which He made with Abraham, and His oath to Isaac.” The second principle is to teach that His declarations through His prophets are established; therefore it says, “and the judgments of His mouth,” as we explained. It says, “the word which He commanded to a thousand generations, the covenant which He made with Abraham and His oath to Isaac,” and from this principle another principle is confirmed, namely the existence of prophecy, for without belief in it the Torah as a whole would fall. The third principle is the belief in the creation of the world. This is what is meant by, “and the Lord made the heavens.” The fourth principle is that the ultimate joy and delight are with the Lord, and therefore every person ought to join in this wondrous joy as much as possible, and this will be his through knowing and understanding the Lord to the extent of his ability. The fifth principle is that all the nations will yet serve the Lord, as it says, “and say among the nations: The Lord reigns,” and all that follows from this, as we explained in our commentary on these words. So too the prophet says that the Lord will turn to the peoples a pure language, that all of them may call upon the name of the Lord and serve Him with one consent (Zeph. 3:9). This also points us toward the exile in which we are, for it is the means by which all the nations will be brought to true faith; for when we come out of this exile, what is foretold concerning “they shall say among the nations: The Lord reigns” will come to pass, as is explained from the Book of Daniel, according to what we explained there.

 

The seventh benefit. It teaches that the Temple in Jerusalem is chosen forever. Therefore it says, “This is the house of the Lord God, and this is the altar for Israel forever,” and it says, “But I had it in my heart to build a resting place for the ark of the covenant of the Lord.”

 

The eighth benefit. It teaches that because of David’s intense desire to build the Temple, he prepared from the time of his affliction a treasury for its building, and prepared everything for Solomon before his death, and gave him the plan of all the parts of the building and the design of the vessels and their weights. He also established the divisions of the priests and Levites so as to maintain the service of the house in the fullest possible perfection. All this came to David by the word of the Lord, as we mentioned. Just as Moses, when he could not bring Israel into the land because of their sins, as we noted there, guided Joshua and put him in charge of everything he would do in bringing Israel into the land, so too was the matter here with David and Solomon. And just as the Lord did not prevent Moses from bringing Israel into the land because Joshua was greater than he, so too here the matter is the same with David and Solomon, for David’s rank was in fact higher than Solomon’s. Rather, the Lord did not want David to build it because he had shed much blood. And the nations might think, when the time for the Temple’s destruction came because of Israel’s sin, that this evil had befallen the Temple because of the blood David had shed, as we have noted.

 

The ninth benefit. It teaches that the good promised by the Lord to Solomon was conditional: if he walks after the Lord, doing the commandments of the Torah and its statutes and judgments, then that good will come upon him. Therefore David said to Solomon, “Then you shall prosper, if you observe to do the statutes and the judgments which the Lord commanded Moses concerning Israel” (22:13). And he said, “And I will establish his kingdom forever, if he is strong to do My commandments and My judgments, as at this day” (28:7).

 

The tenth benefit. It makes known the fulfillment of the covenant which the Lord made with Phinehas, namely, that there would be to him a covenant of an everlasting priesthood. For you find that the high priesthood was with the line of Ithamar only for a short time, while it was largely with Phinehas. You also find that among the priestly divisions, sixteen courses were there for Eleazar and only eight for Ithamar. It is also explained in the Book of Ezekiel that the high priesthood was established for the sons of Zadok (40:46; 43:19; 44:15; 48:11), who were of the seed of Phinehas.

 

The eleventh benefit. It teaches that a person should not engage in two crafts or two offices at once, because being occupied with one will prevent him from fully attending to the other, until it may happen that both become deficient. Therefore you find that David appointed specific men for each task among the Levites, and specific men for each office from among his own officials and possessions. For example, the one appointed over the work of the vineyards was not appointed over the wine-cellars, and the one over the cattle and the shepherds in Sharon was not appointed over the cattle in the valleys.

 

The twelfth benefit. It makes known the goodness of David’s character and his love for the Lord and for Israel His people. Therefore you find that he charged Solomon his son before his death to walk in the ways of the Lord and keep the commandments of the Torah. In this way the kingship would remain secure for him and his offspring, and he would prosper in all that he encountered. He also charged all the leaders of Israel to walk in the ways of the Lord, keeping and seeking all His commandments, so that possession of the land would remain secure for them and their offspring forever. For this reason too, you find that he caused all the princes to volunteer for the service of the house of God, so that they would receive a good reward from the Lord.

 

The thirteenth benefit. It teaches that from the Lord’s providence over those who are attached to Him there follows the preparing of their hearts toward Him through the things He brings about that direct them to His service. This is what is meant by, “Guard this forever in the inclination of the thoughts of the heart of Your people, and direct their hearts toward You.” For this reason our sages said, “One who comes to purify himself is assisted” (Shabbat 104a). And this is so, because just as the Lord bestows on His beloved things that protect them from bodily harms through His providence over them, so too He provides them with things that protect them from spiritual harms, as we explained in the fourth part of Wars of the Lord.

 

 

Scriptural Mormonism Podcast Episode 106: Josh Palmer on his book "The Shadow of Truth: My High School Conversion Story"

 

Episode 106: Josh Palmer on his book "The Shadow of Truth: My High School Conversion Story"

Brigham Young vs. Common Misconception Chruch Leaders Must Receive a Christophany to be Called to the Apostleship

There is a common misconception that LDS apostles have received a Christophany. However, note the following from Brigham Young (September 1, 1854):

 

. . . I understand now brethren where I commenced you can’t learn it all at once I can’t I have flattered myself if I am just as faithful as I know how to be to my God my brethren to all of my covenants and faithful in discharge of my duty when I live to be as old as Moses was when the Lord appeared to him that perhaps I can hold communion with the Lord as well as Moses did I am not there now I know great deal more than I did ten years ago 5 or 20 years ago but have I arrived yet at that state of perfection that I can commune with the Father and Son at my will or pleasure no but I hold myself in readiness that he can with me do his will and pleasure but I have not the power although I have as much as many of my brethren have I may not until I am 80 years old perhaps the Lord appear to me and dictate me in leading forth this people to victory and glory it won’t be long little over 20 years and if I am faithful] to that time perhaps I will obtain favor with my Father and God I am not to obtain all this in a moment Joseph Smith it is true had revelations from God in his youth he saw and understood for himself are you acquainted with his life you can read the history of it I have been acquainted with him for many years he had visions the angels would administer to him and the vision of his mind would be open and see and understand heavenly things and the Lord would reveal his will to the people and after all this was made acquainted with brother Joseph he had all the weakness when the vision was off from him and he left to himself he was like any other man and he would have to live years and years longer to become a Moses in all things but so far as he lived and his experience went he was as good a man as every lived in flesh Jesus excepted but yet a man has to live and gain by their experience that knowledge and wisdom that character form that stability in their character that will present them favorably to the heavenly host at all times and under all circumstances then we will say Brother Spencer and the brethren all of us I will keep myself improving as to doing any better] . . . (“Brigham Young, 1859 September 1,” CR 100 912, Church History Library, pp. 14-15)

 

Mark E. Biddle on Jeremiah 8:8-9

  

The wise/scribes responsible for transmitting the Torah in written form mishandled the law, misleading the people. Scholars puzzle over this accusation, especially the reference to “the false pen of the scribes.” Does this suggest Jeremiah’s disillusionment with the Deuteronomistic reform (cf. 2 Kgs 23)? While the expression “Torah/torah of YHWH” can designate the Torah scroll or part of it (Deuteronomy?), however, it can also refer more generally to ‘YHWH’s will/way’. The interpretation of Torah/torah fell properly within the purview of the priests. In any case, YHWH’s verdict on the illogical and unnatural conduct of the people and their leadership includes prophets and priests. They, too, “behave deceptively,” falsely declaring that “brokenness” is “peace” (vv 10-12). Since Judah’s failure to act rationally extends to the leadership, YHWH announces that they will be stripped of family and possessions: “they will fall with the fallen.” The section concludes with YHWH’s statement of disappointment, which compares his people to barren grapevines and fig trees (v 13). (Mark E. Biddle, Jeremiah: The Contextual Critical Commentary [The Contextual Critical Commentary; Eugene, Oreg.: Cascade Books, 2026], 97)

 

Mark E. Biddle on Jeremiah 36:28-32

  

Reminiscent of YHWH’s preparation of a second pair of tablets at Mount Sinai after Moses destroyed the originals, YHWH instructs Jeremiah simply to dictate a second scroll identical to the first. Now, however, YHWH supplements the message for Jehoiakim contained in the scroll with an announcement of consequences for rejecting Jeremiah’s preaching. YHWH will bring upon the king, his house, his servants, and the entire population of Jerusalem and Judah “all the disaster that I announced for them” (v 31). So Jeremiah dictated another scroll, adding “many similar words” (v 32). (Mark E. Biddle, Jeremiah: The Contextual Critical Commentary [The Contextual Critical Commentary; Eugene, Oreg.: Cascade Books, 2026], 292)