Tag Archives: Mosiah

#BOMTC Jarom-Words of Mormon: Plates, Prophets, and Prosperity

Here is something pretty cool to consider that was published by Book of Mormon Central (by the way, if you have not yet found Book of Mormon Central on your favorite social media platform it is definitely time to like, follow, subscribe, etc. to them; they are amazing and will continue to produce inspiring and insightful Book of Mormon-related content for years to come). Check out the short video they produced below, “Has a Portion of the Lost 116 Pages been Discovered?” and if you are interested in learning more about this go to: What If Martin Harris Didn’t Lose All Of The 116 Pages?

Something that stands out to me in the books of Jarom to Words of Mormon is how to prosper in the Promised Land.

Plates and Lineage via Book of Mormon Central, featuring Mormon Abridging the Plates by Tom Lovell and The Gold Plates by Jerry Thompson

Ready for some alliteration? The Lord provided prophets and plates to preserve and prosper His people in the Promised Land (that is my attempt at Maxwellian alliteration…). Within these few pages we find the rise and demise of different civilizations, and generations within those civilizations, based on their diligence or indifference in heeding the words of the prophets of God. Those who preserve and obey God’s word prosper; those who do not falter. Those who obey the Lord prevail; those who rebel fail. So, do you want to prosper or falter; do you want to prevail or fail? The Lord has given us everything we need to succeed!

Sources for the Book of Mormon

The sources behind the Book of Mormon are remarkably complex, and sometimes hard to keep straight. Here is a helpful chart to use as you read and study. (Content by John Welch. Graphics by Fernando Vazquez.)

For a Wise Purpose

A seminary teacher uses over-sized models of the Book of Mormon, the gold plates, and other source plates to help his students understand the structure of the book . (11:18)

These few pages cover many different individuals, groups of people, eras, and years. Below you will find several charts that may help you study this material more effectively.

#BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (3)

A simple way to mark the the table of contents in the Book of Mormon to help you understand the organization of the “plates”.

 

#BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (4)

Visual explanation of “A Brief Explanation about the Book of Mormon” found at the beginning of the Book of Mormon

 

#BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (5)

Genealogical, historical, legal, and prophetic records of the Nephites were handed down in sacred trust, usually from father to son. Only four Nephite families kept the plates: Lehi’s posterity mainly through Jacob, Mosiah’s family, Alma and his long line of descendants, and Mormon and his son Moroni. As anthropologist John L. Sorenson has pointed out, the Book of Mormon is structured as a “lineage history.” Inserted from http://byustudies.byu.edu/januarybomcharts/charts/16.html | view PDF

In these charts you will find the four families of Nephite record keepers of the Book of Mormon listed chronologically, along with their approximate dates of birth and other relevant information. If a date is not found in or tied directly to a specific verse then the information has been deduced from general historical information. The list below is similar to the chart above and can be used to document and explain the relationships between keepers of the plates of Nephi (source: http://byustudies.byu.edu/januarybomcharts/charts/17.html | View PDF)

#BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (6) #BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (7) #BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (8)

#BOMTC Day 24, April 30~Jarom-Words of Mormon or Pages 139-144 (9)

Although only four families kept the main Nephite records (see the charts above), the words of many other authors are included in the Book of Mormon as well. The writings or speeches of Jesus Christ, Isaiah, Captain Moroni, and Zenos, for example, all add significantly to the Book of Mormon, even though these authors did not actually write upon the plates themselves. This chart adds to charts above some of the additional writers or speakers who are quoted in the Book of Mormon. (Source: http://byustudies.byu.edu/januarybomcharts/charts/18.html | View PDF)

BONUS! My buddy, Adam Daly, sent me a chart that he created in an effort to help him understand his scripture study better. It expands on what I have listed here, and I find it very informative. It is not exhaustive, but it is very helpful! I would invite you to put your own effort into a similar endeavor so that you can receive the benefit of such diligent study and pondering. Please click on the chart to enlarge it.

Chart created by Adam Daly. He said,

CLICK ON THE CHART TO ENLARGE IT. Chart created by Adam Daly. He said, “Seeing it laid out like this helped me understand the Book or Mormon better and also remember people, places and stories better.”

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#BOMTC Mosiah 26-27: “O Who Will Exchange Old Lamps for New?”

These chapters always make me think of the first time I found out the REAL story of Aladdin. My mother had been talking about how Disney movies always create their own versions of the classic tales and it seemed to make everyone believe that the Disney versions were the correct versions (she is very well read, so this is somewhat disappointing to her). I was not aware of what she was referring to (since I am not as well read as my mother…), so I asked her to name a couple of examples. When she mentioned Aladdin I remembered that I had the original story as part of the Harvard Collection at my home. I was determined to discover the REAL story of Aladdin (FYI: It really is better than the Disney one!).

However, Mosiah 26-27 is even better than both versions of Aladdin! As recorded in Mosiah 26, some unbelieving Nephites of the rising generation influenced members of the Church with flattering words and led them to sin. Mosiah 27 recounts the conversion of Alma (the son of Alma) and the sons of King Mosiah. It tells of their rebellious attempts to destroy the Church of God, the visitation of an angel, Alma’s miraculous change, and the efforts of these young men to repair the harm they had done. As you read the accompanying quotes I hope you will start to see the parallels between the original story of Aladdin and these chapters in Mosiah.

Elder John A. Widtsoe, a member of the Quorum of the Twelve Apostles from 1921 until his death in 1952, used the story of Aladdin to warn the youth about giving up the “old lamp” filled with the gospel when the world offers “new lamps” that are empty:

The youth of our day, in their approach to knowledge, are thinking for themselves. For that let us be grateful. And may they think straight, so that truth may not pass them by unrecognized!

Aladdin of Arabian Nights fame secured an old battered copper lamp of magical powers. By its aid he built himself a magnificent palace, acquired great wealth and became the son-in-law of the King. A wicked magician determined to secure possession of the wonderful lamp. With a supply of ordinary but new, highly polished lamps, he approached the palace, offering “new lamps for old.” Aladdin’s wife, who knew nothing of the uncommon properties of the old lamp, gladly exchanged it for a new one. Then Aladdin’s troubles began. Palace, wealth, and station vanished overnight. This ancient tale is being retold in our modern times. Almost every day someone, usually honest enough, offers a new belief or thought, burnished and bright with newness, to replace convictions that we have long held and which have well maintained us. … A careless exchange may result in loss or fearful consequences. (In Search of Truth: Comments on the Gospel and Modern Thought)

#BOMTC Day 33, May 9~Mosiah 26-27 or Pages 196-202 (3)

Elder Marion D. Hanks, Of the Presidency of the First Council of the Seventy, shared similar cautions:

Most young people know the story of Aladdin, how his precious lamp was traded for a more glittery, shiny one which seemed at the moment very desirable and attractive but which turned out to be worthless and useless. The villain of the story was a scheming man who knew the value of the old lamp, and who with evil purpose acquired it by sounding the enticing cry: “New lamps for old.” The tragic figure of the account was Mrs. Aladdin, who had not learned the worth of the priceless light and who traded it for something which appeared desirable but was actually cheap and shoddy and unsatisfying.

If I were in my teens I would want to understand the relevance of the principle of the story of Aladdin to me and my life. I would want to understand the tremendous importance to my personal happiness of appreciating and honoring the precious light I have been blessed with. I would hope to be made aware of the great worth of the light of the gospel in my life and of the light of liberty which is my heritage in this great free land. I would observe, too, that immoral and deluded and dishonest people still walk the streets of my neighborhood and my town and the corridors of my school trying to get me to trade the lamps my fathers made possible for me for their shiny “new lamps” of corruption and unbelief and indolence and disloyalty.

I would seek and pray for teachers who could help me to understand which are lasting values and which are not, and for companions with whom I could freely and happily find and enjoy that which is of persisting worth. I would hope never to be unwise enough to trade a lifetime and an eternity of peace and self-respect for a few minutes of illicit and questionable “pleasure.” (Improvement Era 1954)

LIKENING his own teaching on another occasion, Elder Hanks taught:

“For if the trumpet give an uncertain sound, who shall prepare himself to the battle?” (1 Cor. 14:8.)

…We hear most clearly those voices that are nearest to us, and we are inclined to be responsive to those voices.

Do you remember what Paul wrote to the Corinthians after his allusion to the uncertain trumpet? These words: “There are . . . so many kinds of voices in the world, . . .” (1 Cor. 14:10.)

What are the voices to which our young people are listening? What do they hear in their homes, in the streets of their towns and communities? What do they hear over television and radio? What is communicated to them in books and magazines and photographs? What do they hear when they mingle with groups of their associates?

Well, for some the answer will be very good because there are many wonderful parents whose hearts are truly moved toward a love for their young people. There are good teachers and fine, interested human beings all over the face of the earth who honestly try to be helpful to youth and to speak truly and honorably. But for many young people the answers won’t be so affirmative. What voices are they hearing?

• Very frequently, commercial voices. They may be honest voices from honest commerce seeking the trade of youth. They may be voices of conspiring and deceitful men who seek profit at the expense of the future well-being of youth.

• There are pagan voices, iconoclastic voices attacking old traditions and fundamentals, arrogantly assuring that the old ideals, the old standards, the old viewpoints of nobility and honest effort, all of these are outmoded, no longer applicable, and may be abandoned with old faith, old ways, old accepted patterns of moral behavior.

• Entertaining voices come from illuminated screens, often in company with actions which are designed to emphasize that part of our nature that needs no emphasis.

• False voices issue from parked cars or darkened rooms, sometimes tainted with alcohol or inflamed with drugs, treacherously asking, always asking, for self-gratification. “Don’t you love me?” they say. “You know I love you.” Love they call it, but love it is not, and love they do not. True love “seeketh not her own.” But these voices constantly sing their song of counterfeit love, always seeking satisfaction of their own lusts, never really giving or intending to give, or perhaps knowing how to give, not knowing how to truly love.

• Misguided voices urging rebellion for rebellion’s sake.

• Beguiling voices inviting young eyes to filth or foulness, young ears to that which young ears should not hear.

• Foolish voices which suggest that since most people seem to be doing it, it therefore becomes all right to do.

• Cynical voices that propound moral relativism, saying that there are no virtues or principles that you can really count on anymore, none that are always applicable everywhere. You make your own rules in this time and generation.

• Sophisticated voices that skirt the edge of truth, telling youth, “It’s your life, you live it. Never mind what parents, honest teachers, earnest adults, persons who care, have to say about it or how they feel about it. You decide; it’s your life.”

• Peer voices, voices that are inexperienced, something imitating what someone called the “imitation men” they have seen on the street corners.

• Aladdin voices singing the same old strain, “New lamps for old.”

• Loud voices, persistent voices, persuasive, confusing.

In the midst of all this, where can young people turn to hear a voice that will move them in the direction of their dreams, their noblest and highest and most honorable dreams?

Do you remember the words of the Lord through Isaiah: “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left”? (Isa. 30:21.)

Where can young people hear this voice?

The Church offers to its youth answers to some of their serious, sacred spiritual questions. It offers them a guide of conduct that will help them to live with meaningfulness and joy in this world, and it offers them this sacred personal commitment we call testimony that allows them to say “I know God lives.” (Conference Report, October 1965, Third Day, Morning Meeting, p.118-121)

Elder Spencer W. Kimball, then a member of the Quorum of the Twelve Apostles, used the story of the Prodigal Son to illustrate the same principle:

“[The prodigal son] had exchanged the priceless inheritance of great lasting value for a temporary satisfaction of physical desire, the future for the present, eternity for time, spiritual blessings for physical meat” (The Miracle of Forgiveness [1969], 311; see Luke 15:11–32).

THE REAL STORY: The Story Of ‘Ala-Ed-Din And The Wonderful Lamp. Part 22 – 23

Thus ‘Ala-ed-Din daily increased in fair fame and renown, and the love of him grew stronger in the hearts of all the subjects, and he was magnified in the eyes of the people. At this time, moreover, certain of the Sultan’s enemies rode down against him, and the Sultan equipped the troops to resist them, and made ‘Ala-ed-Din leader of the army. So ‘Ala-ed-Din went with the troops, till he drew near to the enemy, whose armies were very strong.

And he drew his sword, and rushed upon the enemy, and the battle and slaughter began, and the conflict was sturdy.

But ‘Ala-ed-Din broke them and dispersed them, killing the greater part, and looting their goods and provisions and cattle beyond number. Then he returned triumphant after a glorious victory, and made his entry into his city, who had adorned herself for him in her rejoicing over him. And the Sultan went forth to meet him and congratulated him and embraced and kissed him, and there was a magnificent fete and great rejoicings. And the Sultan and ‘Ala-ed-Din entered the palace, where there met him his bride, the Lady Bedr-el-Budur, who was rejoicing over him, and kissed him between the eyes. And they went into her palace, and presently the Sultan and all sat down, and the damsels brought sherbets. So they drank; and the Sultan ordered throughout the kingdom that they should illuminate for the victory of ‘Ala-ed-Din over the enemy. And the chiefs and the soldiers and the crowd turned [their prayers] only to God in Heaven and ‘Ala-ed-Din on earth, for they loved him exceedingly, because of the excess of his bounty and generosity and his fighting for his country, and his charge, and his rout of the foe. And thus was it with ‘Ala-ed-Din.

But as to the Moorish sorcerer, when he had returned to his country, he spent all this time in lamenting the labour and trouble he had taken in his quest of the Lamp, and the more because his labour was fruitless; and the morsel had fallen from his hand just as it was touching his lips. And he fell to thinking over all this, and lamented, and cursed ‘Ala-ed-Din in his exceeding rage, and at times he would mutter: “That this misbegotten boy is dead below ground I am satisfied, and I hope yet to get the Lamp, since it is still safe”.

One day of the days he drew a table in sand and put the figures down and examined them carefully and verified them, that he might perceive and be certified of the death of ‘Ala-ed-Din and the preservation of the Lamp, beneath the ground; and he looked into the figures, both “mothers” and “daughters,” intently, but he saw not the Lamp. At this, anger overcame him, and he drew the figure again, to be certain of ‘Ala-ed-Din’s death; but he saw him not in the Treasury. So his rage increased and the more so when he ascertained that the boy was alive on the surface of the earth. And when he knew that he had come forth from underground and was possessed of the Lamp for which he himself had endured privations and labour such as man can hardly bear, then he said within himself: ” I have borne many pains and suffered torments which no one else would have endured for the sake of the Lamp, and this cursed boy has taken it without an effort; and if this accursed knoweth the virtues of the Lamp, no one in the world should be richer than he.” And he added: “There is nothing for it but that I compass his destruction.” So he drew a second table, and inspecting the figures, discovered that ‘Ala-ed-Din had acquired immense wealth and had married the daughter of the Sultan. So he was consumed with the flame of anger begotten of envy.

He arose that very hour, and equipped himself, and journeyed to the land of China, and when he arrived at the metropolis wherein dwelt ‘Ala-ed-Din, he entered and alighted at one of the Khans. And he heard the people talking of nothing but the splendour of ‘Ala-ed-Din’s palace. After he had rested from his journey, he dressed himself and went down to perambulate the streets of the city. And he never met any people but they were admiring this palace and its splendour, and talking together of the beauty of ‘Ala-ed-Din and his grace and dignity and generosity and the charm of his manners. And the Moor approached one of those who were depicting ‘Ala-ed-Din with these encomiums, and said to him: ” O gentle youth, who may this be whom ye praise and commend ? ” And the other replied: ” It is evident that thou, O man, art a stranger and comest from distant parts; but be thou from ever so distant a land, how hast thou not heard of the Emir ‘Ala-ed-Din whose fame, methinks, hath filled the world and whose palace one of the Wonders of the World hath been heard of far and near? And how hast thou not heard anything of this or of the name of ‘Ala-ed-Din, our Lord increase his glory and give him joy?” But the Moor answered: “Verily it is the height of my desire to see the palace, and if thou wilt do me the favour, direct me to it, since I am a stranger.” Then the man said, ” I hear and obey,” and proceeded before him and guided him to the palace of ‘Ala-ed-Din. And the Moor began to examine it, and knew that it was all the doing of the Lamp, and cried: ” Ah! There is nothing for it but that I dig a pit for this cursed son of a tailor, who could not even earn a supper. And if the fates aid me I will undoubtedly send his mother back to her spinning, as she was before; and as for him, I will take his life”.

He returned to the Khan in this state of grief and regret and sadness for envy of ‘Ala-ed-Din. When he arrived at the Khan he took his instruments of divination and drew a table to discover where the Lamp was; and he found it was in the palace, and not on ‘Ala-ed-Din himself. Whereat he rejoiced mightily, and said: ” The task remaineth easy, to destroy the life of this accursed; and I have a way to obtain the Lamp.” Then he went to a coppersmith and said: ” Make me a number of lamps, and take their price, and more; only I wish thee to hasten to finish them.” And the coppersmith answered, “I hear and obey.” And he set to work at them and completed them; and when they were done the Moor paid him the price he asked for them, and took them and departed and went to the Khan, where he put them in a basket. Then he went about the streets and bazars of the city, crying: “O who will exchange old lamps for new?” And when the people heard him crying thus, they laughed at him, saying: “No doubt this man is mad, since he goeth about to exchange old lamps for new.” And all the world followed him, and the street boys pursued him from place to place and mocked at him; but he gainsaid them not nor cared for that, but did not cease perambulating the city till he came under ‘Ala-ed-Din’s palace, when he began to cry in a louder voice, while the boys shouted at him, ” Madman! Madman!” Now by the decrees of destiny the Lady Bedr-el-Budur was in the kiosk, and hearing some one crying and the boys shouting at him, and not understanding what it was all about, she ordered one of her handmaids, saying: “Go and find out who it is that crieth and what he is crying.” So the damsel went to look, and perceived a man crying: “O who will exchange old lamps for new?” and the boys around him making sport of him. And she returned and told her mistress Bedr-el-Budur, saying: “O my lady, this man is crying: ‘O who will exchange old lamps for new?’ and the urchins are following him and laughing at him.” So the Lady Bedr-el-Budur laughed too at this oddity. Now *Ala-ed-Din had left the Lamp in his apartment, instead of replacing it in the Treasury and locking it up, and one of the maids had seen it. So she said: “O my mistress, methinks I have seen in my master’s room an old lamp; let us exchange it with this man for a new one, to find out if his cry be true or false.” And the Lady Bedr-el-Budur said to her: “Bring the Lamp which thou sayest thou didst see in thy master’s room.” For the Lady Bedr-el-Budur had no knowledge of the Lamp and its qualities, and that it was this which had brought ‘Ala-ed-Din her husband to his present high station; and her chief desire was to try and discover the object of this man who exchanged new lamps for old. So the damsel went and ascended to the apartment of ‘Ala-ed-Din and brought the Lamp to her mistress, and none of them suspected the guile of the Moorish wizard and his cunning. Then the Lady Bedr-el-Budur ordered an agha of the eunuchs to go down and exchange the Lamp for a new one. So he took the Lamp and gave it to the Moor and received from him a new lamp, and returned to the Princess and gave her the exchange; and she, after examining it, saw it was really new, and fell a-laughing at the folly of the Moor.

But he, when he got the Lamp and knew it was the Lamp of the Treasure, instantly put it in his bosom and abandoned the rest of the lamps to the people who were chaffering with him, and went running till he came to the outskirts of the city, when he walked on over the plains and waited patiently till night had fallen, and he saw that be was alone in the desert, and none there but he* Then he took forth the Lamp from his bosom and rubbed it, and immediately the Marid appeared to him, and said: “At thy service, I am thy slave in thy hands; ask of me what thou desirest.” So the Moor replied: “I require thee to remove the palace of ‘Ala-ed-Din from its site, with its inmates and all that is in it, and myself also, and set it in my country, the land of Africa. Thou knowest my town, and I wish this palace to be in my town, among the gardens.” And the Marid slave replied, “I hear and obey. Shut thine eye and open it, and thou wilt find thyself in thy country along with the palace.” And in a moment this was done, and the Moor and the palace of ‘Ala-ed-Din and all in it were removed to the land of Africa. Thus it was with the Moorish sorcerer.

To return to the Sultan and ‘Ala-ed-Din. When the Sultan arose in the morning from his sleep, in his affection and love for his daughter the Lady Bedr-el-Budur, he was wont every day when he was aroused from sleep to open the window and look out towards her. So he arose that day, as usual, and opened the window to look upon his daughter. But when he approached the window and looked towards the palace of ‘Ala-ed-Din, he beheld nothing-nay, the place was as bare as it was of yore, and he saw neither palace nor any other building. And he was wrapped in amazement and distraught in mind; and he rubbed his eyes, in case they were dimmed or darkened, and returned to his observation, till at last he was sure that no trace or vestige of the palace remained; and he knew not how or why it had disappeared. So his wonder increased, and he smote his hands together, and the tears trickled down over his beard, because he knew not what had become of his daughter.

Then he sent at once and had the Wezir fetched. And he stood before him, and as soon as he came in he noticed the sorrowful state of his sovereign, and said to him: “Pardon, O King of the Age. God defend thee from calamity. Wherefore dost thou grieve?” The Sultan replied: “Perhaps thou dost not know my trouble?” And the Wezir said: “Not a whit, O my lord. By Allah, I have no knowledge of it whatever.” Then said the Sultan: “It is evident thou hast not looked towards the palace of ‘Ala-ed-Din.” “True, O my master,” replied the Wezir, “it must now be still closed.” Then said the King: “Since thou hast no knowledge of anything, arise and look out of the window and see where ‘Ala-ed-Din’s palace is which thou sayest is shut up.” So the Wezir arose and looked out of the window towards the palace of ‘Ala-ed-Din, and could espy nothing, neither palace nor anything else. So his reason was amazed and he was astounded, and returned to the Sultan, who said: “Dost thou know now the reason of my grief, and hast thou observed the palace of ‘Ala-ed-Din which thou saidst was shut?” The Wezir answered: “O King of the Age, I informed thy Felicity before that this palace and all these doings were magic” Then the Sultan was inflamed with wrath, and cried out: “Where is ‘Ala-ed-Din?” He answered: “Gone to the chase.” Thereupon the Sultan instantly ordered some of his aghas and soldiers to go and fetch ‘Ala-ed-Din, pinioned and shackled. So the aghas and soldiers proceeded till they came upon ‘Ala-ed-Din, whom they thus addressed: “Chastise us not, O our master ‘Ala-ed-Din, for the Sultan hath commanded us to take thee chained and pinioned. So we beg thy pardon, for we are acting under the royal mandate, which we cannot oppose.” When ‘Ala-ed-Din heard the words of the aghas and soldiers, wonder took hold of him, and his tongue became tied, for he understood not the cause of this. Then turning to them, he said: “O company, have ye no knowledge of the cause of this order of the Sultan ? I know myself to be innocent, and to have committed no sin against the Sultan or against the kingdom.” They answered: “O our master, we know no cause at all.” Then ‘Ala-ed-Din dismounted and said to them: “Do with me what the Sultan ordered, for the command of the Sultan must be on the head and the eye.” Then the aghas chained ‘Ala-ed-Din and manacled him and bound him with irons and led him to the city. And when the citizens saw him bound and chained with iron, they knew that the Sultan would cut off his head; and since he was exceedingly beloved of them all, the lieges assembled together and brought their weapons and went forth from their houses and followed the soldiers to see what would be the event.

When the troops with ‘Ala-ed-Din reached the palace, they entered and told the Sultan; whereupon he straightway commanded the executioner to come and cut off his head.

But when the citizens knew this, they barred the gates and shut the doors of the palace, and sent a message to the Sultan, saying: “We will instantly pull down thy house over thy head and all others in it, if any mischief or harm come to ‘Ala-ed-Din.” So the Wezir went in and informed the Sultan, saying: “O King of the Age, thy command is about to seal the book of our lives. It were better to pardon ‘Ala-ed-Din lest there come upon us the calamity of calamities; for the lieges love him more than us.” Now the executioner had already spread the carpet of death, and seated ‘Ala-ed-Din thereon, and bandaged his eyes, and had walked round him thrice, waiting for the King’s command, when the Sultan looking out of the window, beheld his subjects attacking him and scaling the walls with intent to pull them down. So he immediately ordered the executioner to stay his hand, and bade the herald go out to the crowd and proclaim that he had pardoned ‘Ala-ed-Din and granted him grace. When ‘Ala-ed-Din saw he was free, and espied the Sultan seated on his throne, he drew near and said to him: “O my lord, since thy Felicity hath been gracious to me all my life, vouchsafe to tell me what is my offence.” Then the Sultan said: “O traitor, hitherto I knew of no offence in thee.” And turning to the Wezir, he said: “Take him and shew him from the windows where his palace is.” And when the Wezir had led him and he had looked out of the window in the direction of his palace, he found the site bare as it was before he built his palace thereon; and he saw never a vestige of the palace at all. (The Story Of ‘Ala-Ed-Din And The Wonderful Lamp. Part 22 & 23)

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#BOMTC Mosiah 8-10: Fact or Fiction

After the servant leadership and stirring words of King Benjamin, his son, Mosiah, begins his reign. One of the first things that King Mosiah does is to  send a search party after a group of Nephites who had left many years earlier and were never heard from again. They had desired to inherit the land of Nephi, the land of their father’s inheritance. When they are located, we learn that they have their own records that they kept since their departure and that they have also found 24 ancient plates with writing in a language that they don’t understand.

What stood out to me in these chapters, is that this whole experience occurred because two individuals choose to believe stories that are not correct.  This led to many lives being lost over the course of three generations.

A simple model illustrates how we make this same mistake on a regular basis, and it helps us to discover what to do to avoid such mistakes.  It is best to write this model down before I explain it. Here it is:

Observe –> Story –> Emotions –> Actions.

Now I will try to briefly explain the model so that you can recognize how it works in your life. As we observe something through our senses, we take in filtered information and begin to process it. As we organize and process what we observe we begin to tell ourselves a story to make sense of what we observed. If we are not careful in our observations, we cause ourselves to create a story based on limited or false information.  The stories we tell ourselves create emotions. Our emotions can cause us to take certain actions. This is one reason why when one watches a movie it can cause terror or tears even though they know it is “just a movie” and the people are “just acting”. One can tell themselves over and over that its “just a movie” and still act/respond in a way that they don’t want/expect.
This process is a constant in our lives, and can both help us and hurt us.  We must have the facts/truth for this model to help us. Without the truth we tell ourselves the wrong story, which creates the wrong emotions, which lead to the wrong actions, and eventually the wrong ending. So we have to be VERY careful about the stories we tell ourselves. And since this all originates with the observations we make, we must be EVEN MORE CAREFUL to evaluate the validity of our observations to determine the truth (D&C 93:24). We must be “quick to observe” (Mormon 1:2), and careful to make “righteous judgment” (John 7:24). This is just one of many reasons that we need the Gift of the Holy Ghost to help us discern between truth and error each day (Jacob 4:13Moroni 10:5; see also Judgment). We need to slow down our “story” making process and evaluate our “observations” to make sure that they are correct and based in truth, otherwise we may become “overzealous” (Mosiah 7:21; 9:3) and make decisions that lead to tragedy.
Reflect on your life and how this process works. Can you remember a time when you were hurt because of limited or false observations?  Can you remember a time when you averted the wrong actions because  you took time to get all the information and make the correct observation of the situation or person?
When you understand this process you may understand these pages in the book of Mosiah with more clarity and discover a very important principle to help you avoid similar mistakes–even mistakes that could affect several generations. I will give you some verses that describe how Zeniff and King Laman were both hurt by this process. I will also share some verses that show how Zeniff averted making another bad mistake simply by taking enough time to make the proper observation.
Here are the verses that illustrate what limited/false observations can do: Mosiah 9:1-10; 10:12-18. It is well worth the time to study these verses with this model in mind. We constantly make bad choices for the same reasons.
Mosiah 7:6-14 is a great illustration of the importance of taking enough time and caution to make sure that your observations are based on TRUTH.  The Truth will cause you to create the correct story, which can lead to the appropriate emotions, which can then help you to choose the right  (CTR) actions/response. Right observations lead to creating right stories. Wrong observations lead to creating wrong stories. Choosing the right story leads to choosing the right actions, and choosing the right actions leads to the right ending!
To help you create the correct “story” of the next few readings (Mosiah 7-24), I will include some illustrations provided by the Church Educational System for you to “observe”.
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (3)
Sometime after King Mosiah I (the father of King Benjamin) arrived in Zarahemla, a group of people wanted to go back to the land of Nephi. The first group that went failed because of contention (see Omni 1:27–28). A second group, led by Zeniff, succeeded in establishing a settlement in the land of Lehi-Nephi (see Omni 1:29–30Mosiah 7:9, 21). About 50 years later, King Mosiah II sent a group under the leadership of Ammon to find out what happened to Zeniff’s people (see Mosiah 7:1–6).
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (4)
It is helpful to remember that Mosiah 1–8 is Mormon’s abridgment of the record of Mosiah and contains the story of the Nephites in Zarahemla until the reign of Mosiah IIMosiah 9–22 is taken from the record of Zeniff and tells the story of the Nephites who left Zarahemla at the time of Mosiah I and followed Zeniff back to the land of Lehi-Nephi.
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (5)
In Mosiah 7–9 we read that Mosiah II sent an expedition, led by Ammon, to find out what happened to Zeniff’s colony, which had left Zarahemla over 50 years earlier. Ammon found Zeniff’s grandson, King Limhi, and his people in bondage to the Lamanites. In Mosiah 21, we read about the coming of Ammon and his men from Limhi’s point of view.
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (6)
  1. After Lehi’s death, the Lord commanded the followers of Nephi to separate from the followers of Laman. The Nephites settled in a land that they called the land of Nephi (2 Nephi 5:5–8). The land was later also known as “the land of Lehi-Nephi” (Mosiah 7:1).
  2. About 400 years later the Nephites were led by a king named Mosiah. The Lord commanded Mosiah to flee from the land of Nephi with “as many as would hearken unto the voice of the Lord.” Mosiah and his people discovered a group of people called the people of Zarahemla. The two groups of people united and called themselves Nephites. Mosiah was appointed to be their king (Omni 1:12–19).
  3. A group of Nephites left the land of Zarahemla to regain part of the land of Nephi (Omni 1:27). They obtained land there under the leadership of a man named Zeniff, who became their king (Mosiah 9:1–7).
  4. About 79 years later King Mosiah II, the grandson of the first King Mosiah, “was desirous to know concerning the people who went to dwell in the land of Lehi-Nephi.” He permitted a man named Ammon to lead an expedition for this purpose (note that this Ammon was not the son of Mosiah who later preached the gospel among the Lamanites). Ammon and his brethren found King Limhi and his people. Limhi was Zeniff’s grandson (Mosiah 7:1–11).
A less technical, but just as informational map can be found here: Mosiah map (from The Red Headed Hostess).
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#BOMTC Mosiah 5-7: Becoming the Children of Christ

For being such a short chapter, Mosiah 5 hits on some pretty essential and deep doctrines. King Benjamin speaks of being born again (born of God), adoption, and becoming children of Christ (See Romans 8 for more from the Apostle Paul on this).

Did you notice how many times the word NAME appeared in Mosiah 5? 12 times in 8 verses is a pretty obvious clue as to the intent of King Benjamin’s message. So, to answer Juliet’s question, “What’s in a name?”, the gospel answer is, “EVERYTHING!” The following is an excerpt from one of my favorite essays that helps me to understand the significance of King Benjamin’s teachings about the importance taking and keeping of the “name” of Christ. If you read this before your sacrament meeting, I hope that it will help the ordinance to be a bit more meaningful for you today:

“We Who Owe Everything to a Name”

He wasn’t of particularly august origins. His natural father was a local from a town north of Rome, so he really didn’t have any great connections. He had met Caesar once. Caesar had obviously been impressed about some qualities that he saw in the young man for he adopted him as his son in the will and made him his chief heir. Now, I should point out that in Roman eyes the legal adoption of a person gave that person every claim not just to the property and patrimony of the adopting party, but also to the heritage, the political connections, the name, the dignitas, everything else that came with the adoption. The Romans really made no serious distinction between a natural and an adopted son. It wasn’t considered like the adopted son was an imposter or some kind of a late claimant. He was simply considered as if he had been born of the adopting party. And so Gaius Octavius, at that time, when he became adopted, took the name Gaius Julius Caesar Octavianus. Historians refer to him as Octavian, but he called himself Caesar, son of Caesar, and that name made all the difference. The men who had been loyal to Caesar flocked to him. Slowly his power grew. Inevitably Mark Anthony and Octavian clashed, fought, and Anthony was beaten. Octavian became Augustus Caesar, the first emperor of Rome, the man who ordered the census that took Joseph and Mary to Bethlehem. Fascinating! It was Cicero who recorded Mark Anthony’s comment on their fates. Octavian was “that boy, who owes everything to a name!” The phrase reverberated in my mind and heart. Didn’t I owe everything to a name? Hadn’t my father given me the good life I had by making me his, by adopting me? It was later that I discovered the Apostle Paul’s use of the term adoption in reference to our relationship with Christ. The word adopt or adoption does not appear in the Old Testament, with its kinship obligations to orphans, nor is it found in the Book of Mormon, whose laws and social customs were derivative of Mosaic Law. But Paul understood the implications of being an heir by adoption. He, though a Jew, was a Roman citizen in a Roman world. And he used the implications of Roman law to explain to the gentiles the inheritance they might receive through the gospel’s new covenant in Christ’s blood. “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Romans 8:15)… It is Christ who makes us his heirs. He becomes our father, as King Benjamin explains: “Because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; . . . ye are born of him and have become his sons and his daughters” (Mosiah 5:7). (Lynda Mackey Wilson, “We Who Owe Everything to a Name“, BYU Studies 47, no. 2 (2008))

Chiasm in Mosiah 5:10–12

This chiasm from Mosiah 5:10-12, discovered by John W. Welch in 1967, “successfully builds to its climax and intensifies its final exhortation against transgression by the striking introduction of these carefully chosen and intentionally reiterated terms.” Since the initial discovery of this chiasm, Welch and other scholars have extensively analyzed the presence of chiasmus and other Hebrew poetic structures in the Book of Mormon, including their important roles in communicating textual meanings as well as their significance for locating the book’s cultural and literary historicity.

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#BOMTC Mosiah 1-2: A Tent, a Temple, a Tower–See, Sacrifice, Serve

THE GREAT CONFERENCE OF 124 B.C. I like to compare this part of the Book of Mormon to our modern-day general conference of the church (Pretty good timing for this blog post, isn’t it?). Each time that I read this account I imagine what it would have been like to be there personally (I really do!). I love King Benjamin and his teachings! Not that everything else in the Book of Mormon isn’t as important, but I believe that if the Old Testament contained the account of King Benjamin (Mosiah 1-6) it would be one of the most beloved books of Christendom (and other faiths that revere the Old Testament.). In fact, President Howard W. Hunter called it, “…one of the greatest prophetic sermons ever given (“The Opening and Closing of Doors“, Ensign (CR), November 1987, p.54)

For my purpose today, I will simply focus on three simple words that help me remember the treasures of King Benjamin’s teachings: TENT, TEMPLE, TOWER. These are each nouns–simple objects–but they help me remember three simple verbs that make a BIG difference in life: SEE, SACRIFICE, SERVE. I will attempt to describe this relationship below…

#BOMTC Day 25, May 1~Mosiah 1-2 or Pages 145-150 (3)

A TENT: SEE!. Genesis 26:25, is the key to understanding the connection here. It seems like a very simple and informational verse, but in that scripture, relating to Isaac, you will find the words altar, tent, and well–there is great symbolism in those three words. Each word can symbolically represents an aspect of an individual’s life (anciently). Your “altar” represented your LORD. If your altar was made of unhewn stone, then people knew you worshiped Jehovah. If it were hewn, then people knew you worshiped a god of this world. Your “tent” represented your LIFE. You could tell all kinds of things about a person by simply looking at their tent. You can do the same when camping today. Your “well” represented your LIVELIHOOD. Isaac was a man of the flock and therefore was always in great need of a well (and notice where this scriptural event takes place–Beer-sheba, “well of an oath“. This may have been the same place which was called Beer-sheba a hundred years before this, in the time of Abraham; but as the well, from which it had its name originally, was closed up by the Philistines, the name of the place might have been abolished with the well; when, therefore, Isaac re-opened it, he restored the ancient name of the place. See Genesis 21 for the background to this significant well, and the verses in Genesis 26 that precede verse 25.).

Now, if our tent represents our life, then we can see a likening to the account found in Mosiah 1-2. Where did the people pitch their tents, and in which direction did they face them? “And they pitched their tents round about the temple, every man having his tent with the door thereof towards the temple” (Mosiah 2:6). If your tent represents your life, the what does the temple represent? As per the previous explanation  the temple is where the Lord’s altar was located, so the temple represent the LORD. So we would say that if your TENT is facing the TEMPLE, then your LIFE is facing the LORD!

A similar illustration can be found in several scriptural accounts. In Numbers 2 as the wondering Israelites are given their order of encampment, all tents are faced toward the Tabernacle! Another example is The Feast of Tabernacles (Lev. 23:34). The characteristic rite of the Feast of Tabernacles was the dwelling in booths made of the boughs of trees. Remarkable celebrations of the Feast of Tabernacles took place at the opening of Solomon’s temple (1 Kgs. 8:22 Chr. 5:37:8) and in the days of Ezra and Nehemiah (Neh. 8:14). Genesis 13:12; 14:12 is a great example of how facing one’s tent makes a difference. Lot goes from merely facing his tent toward Sodom to dwelling in Sodom (and we know what trouble that caused him…). He should have been more careful about which way he was facing his tent!

For those who are familiar with Salt Lake City, you know that the grid-system is the basis for addresses of businesses and homes. What you may not have realized is that each address is based on your position relative to the Salt Lake Temple. When you give someone your location/address in Salt Lake County, you are really just telling people how far you are/live from the temple (this system was developed when the Prophet Joseph Smith revealed the Plat of Zion [click here for a diagram]). If I were to move to 13200 S. 2700 W., I would be 132 streets South and 27 streets West of the Salt Lake City Temple. Pretty easy to find the temple!

A temple-centered life is a Christ-centered life! So… which way is your tent/LIFE facing?

During the press conference introducing Howard W. Hunter as the new President of the church, he presented the theme that would become the hallmark of his brief administration. He invited “the members of the Church to establish the temple of the Lord as the great symbol of their membership and the supernal setting for their most sacred covenants. It would be the deepest desire of my heart to have every member of the Church temple worthy. I would hope that every adult member would be worthy of—and carry—a current temple recommend, even if proximity to a temple does not allow immediate or frequent use of it. Let us be a temple-attending and a temple-loving people.” (Church History in the Fulness of Times, p. 625).

President Howard W. Hunter also said:

I invite the Latter-day Saints to look to the temple of the Lord as the great symbol of your membership. It is the deepest desire of my heart to have every member of the Church worthy to enter the temple. It would please the Lord if every adult member would [1] be worthy of-and carry-a current temple recommend. The things that we must do and not do to be worthy of a temple recommend are the very things that ensure we will be happy as individuals and as families. Let us be a temple-attending people. [2] Attend the temple as frequently as personal circumstances allow. [3] Keep a picture of a temple in your home that your children may see it. [4] Teach them about the purposes of the house of the Lord. Have them plan from their earliest years to go there and to remain worthy of that blessing. If proximity to a temple does not allow frequent attendance, [5] gather in the history of your family and prepare the names for the sacred ordinances performed only in the temple. This family research is essential to the work of the temples, and blessings surely will come to those who do that work.” (“Exceeding Great and Precious Promises“, Ensign, Nov. 1994)

The following account contains some great examples of how to face our tent/LIFE to the temple/LORD:

“Several years ago I heard about a good brother who described his attitude as President David O. McKay gave the concluding talk of general conference. It was a [muggy] afternoon, and this was the fifth session he had attended. He was sitting in the balcony, and his mind had a serious wandering problem. He noticed a man sitting in the middle section who had fallen asleep with his head tilted back and his mouth open. It occurred to him that if he were in the roof of the Tabernacle, he could drop a spit wad through one of the vent holes right into the mouth of that sleeping man. What a glorious thought! Following the meeting, he overheard two men talking about their feelings during President McKay’s talk. They were visibly moved by what they had heard. He thought to himself, ‘These two brethren were having a marvelous spiritual experience, and what was I doing? Thinking about dropping spit wads from the ceiling!’ President Spencer W. Kimball said that worship is “an individual responsibility, and regardless of what is said from the pulpit, if one wishes to worship the Lord in spirit and in truth, he may do so. If the service is a failure to you, you have failed. No one can worship for you; you must do your own waiting upon the Lord.” (Ensign, Jan. 1978, p. 5) One youth described how he first experienced the spirit of worship. He had been marginally active through his Aaronic Priesthood years. When he attended sacrament meeting, he usually sat in the back with a group of his friends, and he was less than a model of reverence. One day, however, he came in a little late, and there were no seats by his friends. He sat alone, and for the first time in his life, he closed his eyes during the prayers, he sang the hymns, he listened to the sacrament prayers, and he paid attention to the speakers. About midway through the first speaker, he found tears welling up in his eyes. With some embarrassment, he carefully glanced around; no one else seemed emotional. He didn’t know for sure what was happening to him, but the experience changed his life. It was during that meeting that he really started his spiritual preparation for his mission. He felt something, and fortunately, he acted and thus sustained those feelings. (Elder Jack H. Goaslind, Yagottawanna, Ensign, May 1991)

#BOMTC Day 25, May 1~Mosiah 1-2 or Pages 145-150 (5)
A TEMPLE: SACRIFICE.
 The tabernacle was a portable temple. Perhaps the best known temple in the Bible is the one built by Solomon in Jerusalem (2 Chronicles. 2–5). In the Book of Mormon, the righteous followers of God were led to build and worship in temples (2 Nephi 5:16Mosiah 1:183 Nephi 11:1). Ancient temples were places of animal sacrifice in similitude of the atoning sacrifice of the Only Begotten Son of God, Jesus Christ. Many people miss the fact that in Mosiah 2:3 the people “took of the firstlings of their flocks, that they might offer sacrifice and burn offerings according to the law of Moses.”

After Adam and Eve were cast out of the Garden of Eden, the Lord gave them the law of sacrifice. This law included offering the firstborn of their flocks. This sacrifice symbolized the sacrifice that would be made by the Only Begotten Son of God (Moses 5:4–8). This practice continued until the death of Jesus Christ, which ended animal sacrifice (Alma 34:13–14).

Originally, sacrifice meant to make something or someone holy (What an awesome way to think about sacrifice!). It has now come to mean to give up or suffer the loss of worldly things for the Lord and His Kingdom (I prefer the original meaning…). Disciples of Christ should be willing to sacrifice (MAKE HOLY) all things for the Lord. Joseph Smith taught that “a religion that does not require the sacrifice of all things never has the power sufficient to produce the faith necessary unto life and salvation” (Lectures on Faith, 69).

In the Church today members partake of the sacrament of the bread and the water in remembrance of the sacrifice of Jesus Christ. Members of Christ’s Church today are also asked to offer the sacrifice of a broken heart and a contrite spirit (3 Ne. 9:19–22). This means that they are humble, repentant, and willing to obey God’s commandments.

Modern-day temples continue to be a place of sacrifice today! For example, one must make certain sacrifices to be worthy to enter the temple and sacrifice must be made to actually worship in the temple. I like how Elder Neal A. Maxwell, of the Quorum of the Twelve Apostles, put it:

So it is that real, personal sacrifice never was placing an animal on the altar. Instead, it is a willingness to put the animal in us upon the altar and letting it be consumed! Such is the “sacrifice unto the Lord … of a broken heart and a contrite spirit,” (D&C 59:8), a prerequisite to taking up the cross, while giving “away all [our] sins” in order to “know God” (Alma 22:18) for the denial of self precedes the full acceptance of Him” (Ensign, May, 1995).

#BOMTC Day 25, May 1~Mosiah 1-2 or Pages 145-150 (4)

A TOWER: SERVE. Perhaps the most oft quoted verse of Mosiah 2 is verse 17, “And behold, I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God” (my daughter’s current favorite scripture!). King Benjamin became himself the great object-lesson of Mosiah 2. As their king, and in his advanced age, he had not burdened them but rather served them–a servant-leader, like the Savior! Atop his tower–not because he is above them, but so that they can hear him–he stands as a symbol of service!

Elder Bruce R. McConkie taught that “service is essential to salvation.” (Ensign, June 1975)

President Marion G. Romney, who was a member of the First Presidency, taught:

Service is not something we endure on this earth so we can earn the right to live in the celestial kingdom. Service is the very fiber of which an exalted life in the celestial kingdom is made.  Knowing that service is what gives our Father in Heaven fulfillment, and knowing that we want to be where He is and as He is, why must we be commanded to serve one another? Oh, for the glorious day when these things all come naturally because of the purity of our hearts. In that day there will be no need for a commandment because we will have experienced for ourselves that we are truly happy only when we are engaged in unselfish service” (Ensign, Nov. 1982).

Elder Henry B. Eyring, then a member of the Quorum of the Twelve Apostles, expounded upon the fact that as “unprofitable servants” (Mosiah 2:21) we must do all that we can to repay our indebtedness to the Lord:

Let me give you three rules of managing the debts of gratitude you have accumulated …. First, wherever you may labor in life, give more than you take. Second, whoever is around you in life, find someone to help. And, third, ask God to multiply the power of your efforts to give and to help. …He will help you to give and to serve others, even when it seems nearly impossible. Then, you can rest assured that you have done your best to manage your debts of gratitude. But, of course, your debts will only grow, since God always blesses bountifully His grateful servants.” (“Debt Management“, Brigham Young University – Idaho Commencement April 27, 2002)

So important is the need for us to make a personal commitment to the service of our fellowmen that President Spencer W. Kimball made it the theme of a message to Regional Representatives in April 1980. He said:

Recently we established the new consolidated schedule which is aimed at enriching family life even further, together with greater opportunity for individual and family gospel scholarship and for more Christian service. We are trying to provide more time and emphasis on Christian service, so that our example can be more powerful in the world and so that those who are so worthy of attention might get more attention than they sometimes have in the past.” (“We Feel an Urgency,” Ensign, August 1980)

And in a message to the youth of the Church, President Kimball said: “The Lord does notice us, and he watches over us. But it is usually through another person that he meets our needs. Therefore, it is vital that we serve each other.” (“President Kimball Speaks Out on Service to Others,” New Era, March 1981)

Elder Dallin H. Oaks, of the Quorum of the Twelve Apostles, said:

We know . . . that even the most extreme acts of service-such as giving all of our goods to feed the poor-profit us nothing unless our service is motivated by the pure love of Christ. If our service is to be most efficacious, it must be accomplished for the love of God and the love of his children. . . . This principle-that our service should be for the love of God and the love of fellowmen rather than for personal advantage or any other lesser motive-is admittedly a high standard. The Savior must have seen it so, since he joined his commandment for selfless and complete love directly with the ideal of perfection . . . “Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matt.5:48). . . . Service with all of our heart and mind is a high challenge for all of us. Such service must be free of selfish ambition. It must be motivated only by the pure love of Christ. . . . I know that God expects us to work to purify our hearts and our thoughts so that we may serve one another for the highest and best reason, the pure love of Christ. (Ensign, Nov. 1984, see also “Serve God By Serving Others)

Elder Jeffrey R. Holland, also of the Quorum of the Twelve Apostles, illustrated the saving and sanctifying principle of service with the following true story:

Amidst the terrible hostilities in Missouri that would put the Prophet in Liberty Jail and see thousands of Latter-day Saints driven from their homes, Sister Drusilla Hendricks and her invalid husband, James, who had been shot by enemies of the Church in the Battle of Crooked River, arrived with their children at a hastily shaped dugout in Quincy, Illinois, to live out the spring of that harrowing year. Within two weeks the Hendrickses were on the verge of starvation, having only one spoonful of sugar and a saucerful of cornmeal remaining in their possession. In the great tradition of LDS women, Drusilla made mush out of it for James and the children, thus stretching its contents as far as she could make it go. When that small offering was consumed by her famished family, she washed everything, cleaned their little dugout as thoroughly as she could, and quietly waited to die. Not long thereafter the sound of a wagon brought Drusilla to her feet. It was their neighbor Reuben Allred. He said he had a feeling they were out of food, so on his way into town he’d had a sack of grain ground into meal for them. Shortly thereafter Alexander Williams arrived with two bushels of meal on his shoulder. He told Drusilla that he’d been extremely busy but the Spirit had whispered to him that Brother Hendricks family is suffering, so I dropped everything and came [running]. May God, who has blessed all of us so mercifully and many of us so abundantly, bless us with one thing more. May he bless us to hear the often silent cries of the sorrowing and the afflicted, the downtrodden, the disadvantaged, the poor. Indeed may he bless us to hear the whispering of the Holy Spirit when any neighbor anywhere is suffering, and to drop everything and come running. I pray in the name of the captain of the poor, even the Lord Jesus Christ, amen.” (“A Handful of Meal and a Little Oil”, Ensign, May 1996)

President Thomas S. Monson shared the following story of a pioneer family being blessed by celestial service:

One of my children came in, said that Brother Newton Halls folks were out of bread. Had none that day. I put our flour in sack to send up to Brother Halls. Just then Brother Hall came in. Says I, Brother Hall, how are you [fixed] for flour. Brother Millett, we have none. Well, Brother Hall, there is some in that sack. I have divided [it] and was going to send it to you. Your children told mine that you were out. Brother Hall began to cry. Said he had tried others. Could not get any. Went to the cedars and prayed to the Lord and the Lord told him to go to Joseph Millett. Well, Brother Hall, you neednt bring this back if the Lord sent you for it. You don’t owe me for it. You can’t tell how good it made me feel to know that the Lord knew that there was such a person as Joseph Millett.” (Gifts, Ensign, May 1993)

The Joseph Millett Story

Joseph Millett gives flour to a man who had been directed to him by the Lord.

In 1871, in the tiny Mormon farming settlement in Spring Valley, White Pine, Nevada (about 60 miles from Ely), Latter-day Saint Newman Hall found himself entirely out of flour and unable to feed his family. He asked some of his neighbors for help, but no one had a surplus. Finally he approached neighbor Joseph Millett who divided his supplies with the Halls. When Hall told him that he had been directed there following prayer, Millett told him there was no need to repay the loan. Millett recorded in his diary, “You can’t tell how good it made me feel to know that the Lord knew that there was such a person as Joseph Millett.

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#BOMTC Day 33, May 9~Mosiah 26-27 or Pages 196-202: “O Who Will Exchange Old Lamps for New?”

Click on graphic to read Mosiah 26-27

Click on graphic to read Mosiah 26-27

These chapters always make me think of the first time I found out the REAL story of Aladdin. My mother had been talking about how Disney movies always create their own versions of the classic tales and it seemed to make everyone believe that the Disney versions were the correct versions (she is very well read, so this is somewhat disappointing to her). I was not aware of what she was referring to (since I am not as well read as my mother…), so I asked her to name a couple of examples. When she mentioned Aladdin I remembered that I had the original story as part of the Harvard Collection at my home. I was determined to discover the REAL story of Aladdin (FYI: It really is better than the Disney one!).

However, Mosiah 26-27 is even better than both versions of Aladdin! As recorded in Mosiah 26, some unbelieving Nephites of the rising generation influenced members of the Church with flattering words and led them to sin. Mosiah 27 recounts the conversion of Alma (the son of Alma) and the sons of King Mosiah. It tells of their rebellious attempts to destroy the Church of God, the visitation of an angel, Alma’s miraculous change, and the efforts of these young men to repair the harm they had done. As you read the accompanying quotes I hope you will start to see the parallels between the original story of Aladdin and these chapters in Mosiah.

Elder John A. Widtsoe, a member of the Quorum of the Twelve Apostles from 1921 until his death in 1952, used the story of Aladdin to warn the youth about giving up the “old lamp” filled with the gospel when the world offers “new lamps” that are empty:

The youth of our day, in their approach to knowledge, are thinking for themselves. For that let us be grateful. And may they think straight, so that truth may not pass them by unrecognized!

Aladdin of Arabian Nights fame secured an old battered copper lamp of magical powers. By its aid he built himself a magnificent palace, acquired great wealth and became the son-in-law of the King. A wicked magician determined to secure possession of the wonderful lamp. With a supply of ordinary but new, highly polished lamps, he approached the palace, offering “new lamps for old.” Aladdin’s wife, who knew nothing of the uncommon properties of the old lamp, gladly exchanged it for a new one. Then Aladdin’s troubles began. Palace, wealth, and station vanished overnight. This ancient tale is being retold in our modern times. Almost every day someone, usually honest enough, offers a new belief or thought, burnished and bright with newness, to replace convictions that we have long held and which have well maintained us. … A careless exchange may result in loss or fearful consequences. (In Search of Truth: Comments on the Gospel and Modern Thought)

#BOMTC Day 33, May 9~Mosiah 26-27 or Pages 196-202 (3)

Elder Marion D. Hanks, Of the Presidency of the First Council of the Seventy, shared similar cautions:

Most young people know the story of Aladdin, how his precious lamp was traded for a more glittery, shiny one which seemed at the moment very desirable and attractive but which turned out to be worthless and useless. The villain of the story was a scheming man who knew the value of the old lamp, and who with evil purpose acquired it by sounding the enticing cry: “New lamps for old.” The tragic figure of the account was Mrs. Aladdin, who had not learned the worth of the priceless light and who traded it for something which appeared desirable but was actually cheap and shoddy and unsatisfying.

If I were in my teens I would want to understand the relevance of the principle of the story of Aladdin to me and my life. I would want to understand the tremendous importance to my personal happiness of appreciating and honoring the precious light I have been blessed with. I would hope to be made aware of the great worth of the light of the gospel in my life and of the light of liberty which is my heritage in this great free land. I would observe, too, that immoral and deluded and dishonest people still walk the streets of my neighborhood and my town and the corridors of my school trying to get me to trade the lamps my fathers made possible for me for their shiny “new lamps” of corruption and unbelief and indolence and disloyalty.

I would seek and pray for teachers who could help me to understand which are lasting values and which are not, and for companions with whom I could freely and happily find and enjoy that which is of persisting worth. I would hope never to be unwise enough to trade a lifetime and an eternity of peace and self-respect for a few minutes of illicit and questionable “pleasure.” (Improvement Era 1954)

LIKENING his own teaching on another occasion, Elder Hanks taught:

“For if the trumpet give an uncertain sound, who shall prepare himself to the battle?” (1 Cor. 14:8.)

…We hear most clearly those voices that are nearest to us, and we are inclined to be responsive to those voices.

Do you remember what Paul wrote to the Corinthians after his allusion to the uncertain trumpet? These words: “There are . . . so many kinds of voices in the world, . . .” (1 Cor. 14:10.)

What are the voices to which our young people are listening? What do they hear in their homes, in the streets of their towns and communities? What do they hear over television and radio? What is communicated to them in books and magazines and photographs? What do they hear when they mingle with groups of their associates?

Well, for some the answer will be very good because there are many wonderful parents whose hearts are truly moved toward a love for their young people. There are good teachers and fine, interested human beings all over the face of the earth who honestly try to be helpful to youth and to speak truly and honorably. But for many young people the answers won’t be so affirmative. What voices are they hearing?

• Very frequently, commercial voices. They may be honest voices from honest commerce seeking the trade of youth. They may be voices of conspiring and deceitful men who seek profit at the expense of the future well-being of youth.

• There are pagan voices, iconoclastic voices attacking old traditions and fundamentals, arrogantly assuring that the old ideals, the old standards, the old viewpoints of nobility and honest effort, all of these are outmoded, no longer applicable, and may be abandoned with old faith, old ways, old accepted patterns of moral behavior.

• Entertaining voices come from illuminated screens, often in company with actions which are designed to emphasize that part of our nature that needs no emphasis.

• False voices issue from parked cars or darkened rooms, sometimes tainted with alcohol or inflamed with drugs, treacherously asking, always asking, for self-gratification. “Don’t you love me?” they say. “You know I love you.” Love they call it, but love it is not, and love they do not. True love “seeketh not her own.” But these voices constantly sing their song of counterfeit love, always seeking satisfaction of their own lusts, never really giving or intending to give, or perhaps knowing how to give, not knowing how to truly love.

• Misguided voices urging rebellion for rebellion’s sake.

• Beguiling voices inviting young eyes to filth or foulness, young ears to that which young ears should not hear.

• Foolish voices which suggest that since most people seem to be doing it, it therefore becomes all right to do.

• Cynical voices that propound moral relativism, saying that there are no virtues or principles that you can really count on anymore, none that are always applicable everywhere. You make your own rules in this time and generation.

• Sophisticated voices that skirt the edge of truth, telling youth, “It’s your life, you live it. Never mind what parents, honest teachers, earnest adults, persons who care, have to say about it or how they feel about it. You decide; it’s your life.”

• Peer voices, voices that are inexperienced, something imitating what someone called the “imitation men” they have seen on the street corners.

• Aladdin voices singing the same old strain, “New lamps for old.”

• Loud voices, persistent voices, persuasive, confusing.

In the midst of all this, where can young people turn to hear a voice that will move them in the direction of their dreams, their noblest and highest and most honorable dreams?

Do you remember the words of the Lord through Isaiah: “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left”? (Isa. 30:21.)

Where can young people hear this voice?

The Church offers to its youth answers to some of their serious, sacred spiritual questions. It offers them a guide of conduct that will help them to live with meaningfulness and joy in this world, and it offers them this sacred personal commitment we call testimony that allows them to say “I know God lives.” (Conference Report, October 1965, Third Day, Morning Meeting, p.118-121)

Elder Spencer W. Kimball, then a member of the Quorum of the Twelve Apostles, used the story of the Prodigal Son to illustrate the same principle:

“[The prodigal son] had exchanged the priceless inheritance of great lasting value for a temporary satisfaction of physical desire, the future for the present, eternity for time, spiritual blessings for physical meat” (The Miracle of Forgiveness [1969], 311; see Luke 15:11–32).

THE REAL STORY: The Story Of ‘Ala-Ed-Din And The Wonderful Lamp. Part 22 – 23

Thus ‘Ala-ed-Din daily increased in fair fame and renown, and the love of him grew stronger in the hearts of all the subjects, and he was magnified in the eyes of the people. At this time, moreover, certain of the Sultan’s enemies rode down against him, and the Sultan equipped the troops to resist them, and made ‘Ala-ed-Din leader of the army. So ‘Ala-ed-Din went with the troops, till he drew near to the enemy, whose armies were very strong.

And he drew his sword, and rushed upon the enemy, and the battle and slaughter began, and the conflict was sturdy.

But ‘Ala-ed-Din broke them and dispersed them, killing the greater part, and looting their goods and provisions and cattle beyond number. Then he returned triumphant after a glorious victory, and made his entry into his city, who had adorned herself for him in her rejoicing over him. And the Sultan went forth to meet him and congratulated him and embraced and kissed him, and there was a magnificent fete and great rejoicings. And the Sultan and ‘Ala-ed-Din entered the palace, where there met him his bride, the Lady Bedr-el-Budur, who was rejoicing over him, and kissed him between the eyes. And they went into her palace, and presently the Sultan and all sat down, and the damsels brought sherbets. So they drank; and the Sultan ordered throughout the kingdom that they should illuminate for the victory of ‘Ala-ed-Din over the enemy. And the chiefs and the soldiers and the crowd turned [their prayers] only to God in Heaven and ‘Ala-ed-Din on earth, for they loved him exceedingly, because of the excess of his bounty and generosity and his fighting for his country, and his charge, and his rout of the foe. And thus was it with ‘Ala-ed-Din.

But as to the Moorish sorcerer, when he had returned to his country, he spent all this time in lamenting the labour and trouble he had taken in his quest of the Lamp, and the more because his labour was fruitless; and the morsel had fallen from his hand just as it was touching his lips. And he fell to thinking over all this, and lamented, and cursed ‘Ala-ed-Din in his exceeding rage, and at times he would mutter: “That this misbegotten boy is dead below ground I am satisfied, and I hope yet to get the Lamp, since it is still safe”.

One day of the days he drew a table in sand and put the figures down and examined them carefully and verified them, that he might perceive and be certified of the death of ‘Ala-ed-Din and the preservation of the Lamp, beneath the ground; and he looked into the figures, both “mothers” and “daughters,” intently, but he saw not the Lamp. At this, anger overcame him, and he drew the figure again, to be certain of ‘Ala-ed-Din’s death; but he saw him not in the Treasury. So his rage increased and the more so when he ascertained that the boy was alive on the surface of the earth. And when he knew that he had come forth from underground and was possessed of the Lamp for which he himself had endured privations and labour such as man can hardly bear, then he said within himself: ” I have borne many pains and suffered torments which no one else would have endured for the sake of the Lamp, and this cursed boy has taken it without an effort; and if this accursed knoweth the virtues of the Lamp, no one in the world should be richer than he.” And he added: “There is nothing for it but that I compass his destruction.” So he drew a second table, and inspecting the figures, discovered that ‘Ala-ed-Din had acquired immense wealth and had married the daughter of the Sultan. So he was consumed with the flame of anger begotten of envy.

He arose that very hour, and equipped himself, and journeyed to the land of China, and when he arrived at the metropolis wherein dwelt ‘Ala-ed-Din, he entered and alighted at one of the Khans. And he heard the people talking of nothing but the splendour of ‘Ala-ed-Din’s palace. After he had rested from his journey, he dressed himself and went down to perambulate the streets of the city. And he never met any people but they were admiring this palace and its splendour, and talking together of the beauty of ‘Ala-ed-Din and his grace and dignity and generosity and the charm of his manners. And the Moor approached one of those who were depicting ‘Ala-ed-Din with these encomiums, and said to him: ” O gentle youth, who may this be whom ye praise and commend ? ” And the other replied: ” It is evident that thou, O man, art a stranger and comest from distant parts; but be thou from ever so distant a land, how hast thou not heard of the Emir ‘Ala-ed-Din whose fame, methinks, hath filled the world and whose palace one of the Wonders of the World hath been heard of far and near? And how hast thou not heard anything of this or of the name of ‘Ala-ed-Din, our Lord increase his glory and give him joy?” But the Moor answered: “Verily it is the height of my desire to see the palace, and if thou wilt do me the favour, direct me to it, since I am a stranger.” Then the man said, ” I hear and obey,” and proceeded before him and guided him to the palace of ‘Ala-ed-Din. And the Moor began to examine it, and knew that it was all the doing of the Lamp, and cried: ” Ah! There is nothing for it but that I dig a pit for this cursed son of a tailor, who could not even earn a supper. And if the fates aid me I will undoubtedly send his mother back to her spinning, as she was before; and as for him, I will take his life”.

He returned to the Khan in this state of grief and regret and sadness for envy of ‘Ala-ed-Din. When he arrived at the Khan he took his instruments of divination and drew a table to discover where the Lamp was; and he found it was in the palace, and not on ‘Ala-ed-Din himself. Whereat he rejoiced mightily, and said: ” The task remaineth easy, to destroy the life of this accursed; and I have a way to obtain the Lamp.” Then he went to a coppersmith and said: ” Make me a number of lamps, and take their price, and more; only I wish thee to hasten to finish them.” And the coppersmith answered, “I hear and obey.” And he set to work at them and completed them; and when they were done the Moor paid him the price he asked for them, and took them and departed and went to the Khan, where he put them in a basket. Then he went about the streets and bazars of the city, crying: “O who will exchange old lamps for new?” And when the people heard him crying thus, they laughed at him, saying: “No doubt this man is mad, since he goeth about to exchange old lamps for new.” And all the world followed him, and the street boys pursued him from place to place and mocked at him; but he gainsaid them not nor cared for that, but did not cease perambulating the city till he came under ‘Ala-ed-Din’s palace, when he began to cry in a louder voice, while the boys shouted at him, ” Madman! Madman!” Now by the decrees of destiny the Lady Bedr-el-Budur was in the kiosk, and hearing some one crying and the boys shouting at him, and not understanding what it was all about, she ordered one of her handmaids, saying: “Go and find out who it is that crieth and what he is crying.” So the damsel went to look, and perceived a man crying: “O who will exchange old lamps for new?” and the boys around him making sport of him. And she returned and told her mistress Bedr-el-Budur, saying: “O my lady, this man is crying: ‘O who will exchange old lamps for new?’ and the urchins are following him and laughing at him.” So the Lady Bedr-el-Budur laughed too at this oddity. Now *Ala-ed-Din had left the Lamp in his apartment, instead of replacing it in the Treasury and locking it up, and one of the maids had seen it. So she said: “O my mistress, methinks I have seen in my master’s room an old lamp; let us exchange it with this man for a new one, to find out if his cry be true or false.” And the Lady Bedr-el-Budur said to her: “Bring the Lamp which thou sayest thou didst see in thy master’s room.” For the Lady Bedr-el-Budur had no knowledge of the Lamp and its qualities, and that it was this which had brought ‘Ala-ed-Din her husband to his present high station; and her chief desire was to try and discover the object of this man who exchanged new lamps for old. So the damsel went and ascended to the apartment of ‘Ala-ed-Din and brought the Lamp to her mistress, and none of them suspected the guile of the Moorish wizard and his cunning. Then the Lady Bedr-el-Budur ordered an agha of the eunuchs to go down and exchange the Lamp for a new one. So he took the Lamp and gave it to the Moor and received from him a new lamp, and returned to the Princess and gave her the exchange; and she, after examining it, saw it was really new, and fell a-laughing at the folly of the Moor.

But he, when he got the Lamp and knew it was the Lamp of the Treasure, instantly put it in his bosom and abandoned the rest of the lamps to the people who were chaffering with him, and went running till he came to the outskirts of the city, when he walked on over the plains and waited patiently till night had fallen, and he saw that be was alone in the desert, and none there but he* Then he took forth the Lamp from his bosom and rubbed it, and immediately the Marid appeared to him, and said: “At thy service, I am thy slave in thy hands; ask of me what thou desirest.” So the Moor replied: “I require thee to remove the palace of ‘Ala-ed-Din from its site, with its inmates and all that is in it, and myself also, and set it in my country, the land of Africa. Thou knowest my town, and I wish this palace to be in my town, among the gardens.” And the Marid slave replied, “I hear and obey. Shut thine eye and open it, and thou wilt find thyself in thy country along with the palace.” And in a moment this was done, and the Moor and the palace of ‘Ala-ed-Din and all in it were removed to the land of Africa. Thus it was with the Moorish sorcerer.

To return to the Sultan and ‘Ala-ed-Din. When the Sultan arose in the morning from his sleep, in his affection and love for his daughter the Lady Bedr-el-Budur, he was wont every day when he was aroused from sleep to open the window and look out towards her. So he arose that day, as usual, and opened the window to look upon his daughter. But when he approached the window and looked towards the palace of ‘Ala-ed-Din, he beheld nothing-nay, the place was as bare as it was of yore, and he saw neither palace nor any other building. And he was wrapped in amazement and distraught in mind; and he rubbed his eyes, in case they were dimmed or darkened, and returned to his observation, till at last he was sure that no trace or vestige of the palace remained; and he knew not how or why it had disappeared. So his wonder increased, and he smote his hands together, and the tears trickled down over his beard, because he knew not what had become of his daughter.

Then he sent at once and had the Wezir fetched. And he stood before him, and as soon as he came in he noticed the sorrowful state of his sovereign, and said to him: “Pardon, O King of the Age. God defend thee from calamity. Wherefore dost thou grieve?” The Sultan replied: “Perhaps thou dost not know my trouble?” And the Wezir said: “Not a whit, O my lord. By Allah, I have no knowledge of it whatever.” Then said the Sultan: “It is evident thou hast not looked towards the palace of ‘Ala-ed-Din.” “True, O my master,” replied the Wezir, “it must now be still closed.” Then said the King: “Since thou hast no knowledge of anything, arise and look out of the window and see where ‘Ala-ed-Din’s palace is which thou sayest is shut up.” So the Wezir arose and looked out of the window towards the palace of ‘Ala-ed-Din, and could espy nothing, neither palace nor anything else. So his reason was amazed and he was astounded, and returned to the Sultan, who said: “Dost thou know now the reason of my grief, and hast thou observed the palace of ‘Ala-ed-Din which thou saidst was shut?” The Wezir answered: “O King of the Age, I informed thy Felicity before that this palace and all these doings were magic” Then the Sultan was inflamed with wrath, and cried out: “Where is ‘Ala-ed-Din?” He answered: “Gone to the chase.” Thereupon the Sultan instantly ordered some of his aghas and soldiers to go and fetch ‘Ala-ed-Din, pinioned and shackled. So the aghas and soldiers proceeded till they came upon ‘Ala-ed-Din, whom they thus addressed: “Chastise us not, O our master ‘Ala-ed-Din, for the Sultan hath commanded us to take thee chained and pinioned. So we beg thy pardon, for we are acting under the royal mandate, which we cannot oppose.” When ‘Ala-ed-Din heard the words of the aghas and soldiers, wonder took hold of him, and his tongue became tied, for he understood not the cause of this. Then turning to them, he said: “O company, have ye no knowledge of the cause of this order of the Sultan ? I know myself to be innocent, and to have committed no sin against the Sultan or against the kingdom.” They answered: “O our master, we know no cause at all.” Then ‘Ala-ed-Din dismounted and said to them: “Do with me what the Sultan ordered, for the command of the Sultan must be on the head and the eye.” Then the aghas chained ‘Ala-ed-Din and manacled him and bound him with irons and led him to the city. And when the citizens saw him bound and chained with iron, they knew that the Sultan would cut off his head; and since he was exceedingly beloved of them all, the lieges assembled together and brought their weapons and went forth from their houses and followed the soldiers to see what would be the event.

When the troops with ‘Ala-ed-Din reached the palace, they entered and told the Sultan; whereupon he straightway commanded the executioner to come and cut off his head.

But when the citizens knew this, they barred the gates and shut the doors of the palace, and sent a message to the Sultan, saying: “We will instantly pull down thy house over thy head and all others in it, if any mischief or harm come to ‘Ala-ed-Din.” So the Wezir went in and informed the Sultan, saying: “O King of the Age, thy command is about to seal the book of our lives. It were better to pardon ‘Ala-ed-Din lest there come upon us the calamity of calamities; for the lieges love him more than us.” Now the executioner had already spread the carpet of death, and seated ‘Ala-ed-Din thereon, and bandaged his eyes, and had walked round him thrice, waiting for the King’s command, when the Sultan looking out of the window, beheld his subjects attacking him and scaling the walls with intent to pull them down. So he immediately ordered the executioner to stay his hand, and bade the herald go out to the crowd and proclaim that he had pardoned ‘Ala-ed-Din and granted him grace. When ‘Ala-ed-Din saw he was free, and espied the Sultan seated on his throne, he drew near and said to him: “O my lord, since thy Felicity hath been gracious to me all my life, vouchsafe to tell me what is my offence.” Then the Sultan said: “O traitor, hitherto I knew of no offence in thee.” And turning to the Wezir, he said: “Take him and shew him from the windows where his palace is.” And when the Wezir had led him and he had looked out of the window in the direction of his palace, he found the site bare as it was before he built his palace thereon; and he saw never a vestige of the palace at all. (The Story Of ‘Ala-Ed-Din And The Wonderful Lamp. Part 22 & 23)

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#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167: Fact or Fiction

#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (2)

Click graphic to read Mosiah 8-10

After the stirring words of King Benjamin, his son, Mosiah, begins his reign. Mosiah sends a search party after a group of Nephites who had left many years earlier and were never heard from again. They had desired to inherit the land of Nephi, the land of their father’s inheritance. When they are located, we learn that they have their own records that they kept since their departure and that they have also found 24 plates written in a language they don’t understand.

What stood out to me, is that this whole experience occurs because two individuals choose to believe stories that are not correct.  This leads to many lives being lost over the course of three generations.

A simple model illustrates how we make this same mistake on a regular basis, and it helps us to discover what to do to avoid such mistakes.  It is best to write this model down before I explain it. Here it is:

Observe –> Story –> Emotions –> Actions.

Now I will try to briefly explain the model so that you can recognize how it works in your life. As we observe something through our senses, we take in filtered information and begin to process it. As we organize and process what we observe we begin to tell ourselves a story to make sense of what we observed. If we are not careful in our observations, we cause ourselves to create a story based on limited or false information.  The stories we tell ourselves create emotions. Our emotions can cause us to take certain actions. This is one reason why when one watches a movie it can cause terror or tears even though they know it is “just a movie” and the people are “just acting”. One can tell themselves over and over that its “just a movie” and still act/respond in a way that they don’t want/expect.
This process is a constant in our lives, and can both help us and hurt us.  We must have the facts/truth for this model to help us. Without the truth we tell ourselves the wrong story, which creates the wrong emotions, which lead to the wrong actions, and eventually the wrong ending. So we have to be VERY careful about the stories we tell ourselves. And since this all originates with the observations we make, we must be EVEN MORE CAREFUL to evaluate the validity of our observations to determine the truth (D&C 93:24). We must be “quick to observe” (Mormon 1:2), and careful to make “righteous judgment” (John 7:24). This is just one of many reasons that we need the Gift of the Holy Ghost to help us discern between truth and error each day (Jacob 4:13Moroni 10:5; see also Judgment). We need to slow down our “story” making process and evaluate our “observations” to make sure that they are correct and based in truth, otherwise we may become “overzealous” (Mosiah 7:21; 9:3) and make decisions that lead to tragedy.
Reflect on your life and how this process works. Can you remember a time when you were hurt because of limited or false observations?  Can you remember a time when you averted the wrong actions because  you took time to get all the information and make the correct observation of the situation or person?
When you understand this process you may understand these pages in the book of Mosiah with more clarity and discover a very important principle to help you avoid similar mistakes–even mistakes that could affect several generations. I will give you some verses that describe how Zeniff and King Laman were both hurt by this process. I will also share some verses that show how Zeniff averted making another bad mistake simply by taking enough time to make the proper observation.
Here are the verses that illustrate what limited/false observations can do: Mosiah 9:1-10; 10:12-18. It is well worth the time to study these verses with this model in mind. We constantly make bad choices for the same reasons.
Mosiah 7:6-14 is a great illustration of the importance of taking enough time and caution to make sure that your observations are based on TRUTH.  The Truth will cause you to create the correct story, which can lead to the appropriate emotions, which can then help you to choose the right  (CTR) actions/response. Right observations lead to creating right stories. Wrong observations lead to creating wrong stories. Choosing the right story leads to choosing the right actions, and choosing the right actions leads to the right ending!
To help you create the correct “story” of the next few readings (Mosiah 7-24), I will include some illustrations provided by the Church Educational System for you to “observe”.
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (3)
Sometime after King Mosiah I (the father of King Benjamin) arrived in Zarahemla, a group of people wanted to go back to the land of Nephi. The first group that went failed because of contention (see Omni 1:27–28). A second group, led by Zeniff, succeeded in establishing a settlement in the land of Lehi-Nephi (see Omni 1:29–30Mosiah 7:9, 21). About 50 years later, King Mosiah II sent a group under the leadership of Ammon to find out what happened to Zeniff’s people (see Mosiah 7:1–6).
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (4)
It is helpful to remember that Mosiah 1–8 is Mormon’s abridgment of the record of Mosiah and contains the story of the Nephites in Zarahemla until the reign of Mosiah IIMosiah 9–22 is taken from the record of Zeniff and tells the story of the Nephites who left Zarahemla at the time of Mosiah I and followed Zeniff back to the land of Lehi-Nephi.
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (5)
In Mosiah 7–9 we read that Mosiah II sent an expedition, led by Ammon, to find out what happened to Zeniff’s colony, which had left Zarahemla over 50 years earlier. Ammon found Zeniff’s grandson, King Limhi, and his people in bondage to the Lamanites. In Mosiah 21, we read about the coming of Ammon and his men from Limhi’s point of view.
#BOMTC Day 28, May 4~Mosiah 8-10 or Pages 162-167 (6)
  1. After Lehi’s death, the Lord commanded the followers of Nephi to separate from the followers of Laman. The Nephites settled in a land that they called the land of Nephi (2 Nephi 5:5–8). The land was later also known as “the land of Lehi-Nephi” (Mosiah 7:1).
  2. About 400 years later the Nephites were led by a king named Mosiah. The Lord commanded Mosiah to flee from the land of Nephi with “as many as would hearken unto the voice of the Lord.” Mosiah and his people discovered a group of people called the people of Zarahemla. The two groups of people united and called themselves Nephites. Mosiah was appointed to be their king (Omni 1:12–19).
  3. A group of Nephites left the land of Zarahemla to regain part of the land of Nephi (Omni 1:27). They obtained land there under the leadership of a man named Zeniff, who became their king (Mosiah 9:1–7).
  4. About 79 years later King Mosiah II, the grandson of the first King Mosiah, “was desirous to know concerning the people who went to dwell in the land of Lehi-Nephi.” He permitted a man named Ammon to lead an expedition for this purpose (note that this Ammon was not the son of Mosiah who later preached the gospel among the Lamanites). Ammon and his brethren found King Limhi and his people. Limhi was Zeniff’s grandson (Mosiah 7:1–11).
A less technical, but just as informational map can be found here: Mosiah map (from The Red Headed Hostess)
Want to know more? Check out these great links!

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