FAIR Study Aids/Gospel Doctrine/Book of Mormon/Lesson Twelve - Revision history

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DeeAnnC: /* Helpful Insights */

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Helpful Insights

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	*'''The Temple setting''': The temple setting of Jacob's sermon suggests several things about the nature of the event. Besides the obvious implications of religious context, and spiritual/moral condemnation (rather than legal), it also suggests that it was a scheduled event, probably the day of a religious festival.		*'''The Temple setting''': The temple setting of Jacob's sermon suggests several things about the nature of the event. Besides the obvious implications of religious context, and spiritual/moral condemnation (rather than legal), it also suggests that it was a scheduled event, probably the day of a religious festival.
	**Brant A. Gardner, ''Second Witness'', vol. 2, pg. 485-486.		**Brant A. Gardner, ''Second Witness'', vol. 2, pg. 485-486.
	*'''Pending Destruction''': Jacob says that if the wicked do not repent then the righteous will be lead away, and the remaining wicked will be destroyed and see the Lamanites take possession of their lands (see Jacob 3:3-4). While modern readers might tend to see the final destruction as the fulfillment of these, this probably has reference the flight of Mosiah (the first) and his group from Nephi to the land of Zarahemla.		*'''Pending Destruction''': Jacob says that if the wicked do not repent then the righteous will be lead away, and the remaining wicked will be destroyed and see the Lamanites take possession of their lands (see Jacob 3:3-4). While modern readers might tend to see the final destruction as the fulfillment of these, this probably has reference to the flight of Mosiah (the first) and his group from Nephi to the land of Zarahemla.
	**Brant Gardner, ''Second Witness'', vol. 2, pg. 502		**Brant Gardner, ''Second Witness'', vol. 2, pg. 502

	==='''''Potential Criticisms'''''===		==='''''Potential Criticisms'''''===
	*'''Racism in the Book of Mormon''': Jacob 3:5-9 employs the rhetorical use of "skins" and being "dark skinned" and having ones skin made "whiter." This once again may elicit questions or charges of racism. As such, we provide resources on this topic yet again to assist instructors in their preparation.		*'''Racism in the Book of Mormon''': Jacob 3:5-9 employs the rhetorical use of "skins" and being "dark skinned" and having ones skin made "whiter." This once again may elicit questions or charges of racism. As such, we provide resources on this topic yet again to assist instructors in their preparation.

DeeAnnC: /* Helpful Insights */

2012-05-08T15:35:00Z

Helpful Insights

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	**Matthew Roper, [http://maxwellinstitute.byu.edu/publications/review/?vol=15&num=2&id=505 "Nephi's Neighbors: Book of Mormon Peoples and Pre-Columbian Populations,"] ''FARMS Review'' 15/2 (2003): 91-128		**Matthew Roper, [http://maxwellinstitute.byu.edu/publications/review/?vol=15&num=2&id=505 "Nephi's Neighbors: Book of Mormon Peoples and Pre-Columbian Populations,"] ''FARMS Review'' 15/2 (2003): 91-128
	**Brant A. Gardner, ''Second Witness: Analytical and Contextual Commentary'', vol. 2, pg. 477-480		**Brant A. Gardner, ''Second Witness: Analytical and Contextual Commentary'', vol. 2, pg. 477-480
	*'''The Seven Lineages/Tribes''': Jacob 1:13 lists seven different tribal designations for the Lehites. This arrangement was still intact, in some sense, in Mormon's day (Mormon 1:8). This structure may have been arranged by Lehi himself, and ~~maybe~~ (in some sense) analogous to the twelve tribes of Israel. There may also be some connection to Mesoamerican traditions which trace their origins back to seven lineages or tribes.		*'''The Seven Lineages/Tribes''': Jacob 1:13 lists seven different tribal designations for the Lehites. This arrangement was still intact, in some sense, in Mormon's day (Mormon 1:8). This structure may have been arranged by Lehi himself, and may be (in some sense) analogous to the twelve tribes of Israel. There may also be some connection to Mesoamerican traditions which trace their origins back to seven lineages or tribes.
	**John L. Sorenson, John A. Tvedtnes, John W. Weclch, [http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=790 "Seven Tribes: An Aspect of Lehi's Legacy,"] in ''Reexploring the Book of Mormon''		**John L. Sorenson, John A. Tvedtnes, John W. Weclch, [http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=790 "Seven Tribes: An Aspect of Lehi's Legacy,"] in ''Reexploring the Book of Mormon''
	**Allen J. Christenson, [http://maxwellinstitute.byu.edu/publications/insights/?vol=20&num=7&id=145 "The Popol Vuh and Mormon Studies,"] ''Insights'' 20/7 (2000)		**Allen J. Christenson, [http://maxwellinstitute.byu.edu/publications/insights/?vol=20&num=7&id=145 "The Popol Vuh and Mormon Studies,"] ''Insights'' 20/7 (2000)

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 =Lesson 12: Seek Ye for the Kingdom of God=
 '''Lesson #12- Sunday School Manual''': [http://www.lds.org/manual/book-of-mormon-gospel-doctrine-teachers-manual/lesson-12-seek-ye-for-the-kingdom-of-god?lang=eng “Seek Ye for the Kingdom of God”]

RogerNicholson: moved FAIR Study Aids/Gospel Doctrine/Book of Mormon/Lesson twelve to FAIR Study Aids/Gospel Doctrine/Book of Mormon/Lesson Twelve

2012-03-17T16:55:15Z

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	=Lesson 12: Seek Ye for the Kingdom of God=		=Lesson 12: Seek Ye for the Kingdom of God=
	'''Lesson #12- Sunday School Manual''': [http://www.lds.org/manual/book-of-mormon-gospel-doctrine-teachers-manual/lesson-12-seek-ye-for-the-kingdom-of-god?lang=eng “Seek Ye for the Kingdom of God”]		'''Lesson #12- Sunday School Manual''': [http://www.lds.org/manual/book-of-mormon-gospel-doctrine-teachers-manual/lesson-12-seek-ye-for-the-kingdom-of-god?lang=eng “Seek Ye for the Kingdom of God”]

NealRappleye: /* Faith Affirmations */

2012-03-15T04:44:01Z

Faith Affirmations

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	**[http://mormonvoices.org/1013/book-of-mormon-on-race"Understanding the Book of Mormon’s teachings on race,"] MormonVoices		**[http://mormonvoices.org/1013/book-of-mormon-on-race"Understanding the Book of Mormon’s teachings on race,"] MormonVoices
	==='''''Faith Affirmations'''''===		==='''''Faith Affirmations'''''===
	*'''The Historical/Cultural Context''': The juxtaposition of topics (wealth/pride and plural wives) and some of the specific details in Jacob's sermon can seem out of place or confusing for many readers. Some details don't seem to add up. But when Jacob's sermon is understood in the cultural context of Mesoamerica at that time, it all makes perfect sense. Flourishing trade at the time would have led to greater stratification and all the specific conditions mentioned by Jacob. At the same time, increasing ones wives and children lead to economic advantages and wives/daughters would often be exchanged with trade partners to establish binding trade relationships. Thus trade in Mesoamerica at the time of Jacob's sermon would have ~~prodused~~ the specific condidtions required to make sense of Jacob's choice of topics and some of the specific details mentioned in the text.		*'''The Historical/Cultural Context''': The juxtaposition of topics (wealth/pride and plural wives) and some of the specific details in Jacob's sermon can seem out of place or confusing for many readers. Some details don't seem to add up. But when Jacob's sermon is understood in the cultural context of Mesoamerica at that time, it all makes perfect sense. Flourishing trade at the time would have led to greater stratification and all the specific conditions mentioned by Jacob. At the same time, increasing ones wives and children lead to economic advantages and wives/daughters would often be exchanged with trade partners to establish binding trade relationships. Thus trade in Mesoamerica at the time of Jacob's sermon would have produced the specific condidtions required to make sense of Jacob's choice of topics and some of the specific details mentioned in the text.
	**Brant A. Gardner, [http://www.fairlds.org/fair-conferences/2001-fair-conference/2001-a-social-history-of-the-early-nephites "A Social History of the Early Nephites,"] 2001 FAIR Conference Presentation.		**Brant A. Gardner, [http://www.fairlds.org/fair-conferences/2001-fair-conference/2001-a-social-history-of-the-early-nephites "A Social History of the Early Nephites,"] 2001 FAIR Conference Presentation.
	*'''Wars and Contentions''': Jacob states at the end of his sermon that there were "wars" and "contentions" (Jacob 3:13). Long believed to have been a peaceful time among the Maya, this time period is now known to have experienced continuous warfare.		*'''Wars and Contentions''': Jacob states at the end of his sermon that there were "wars" and "contentions" (Jacob 3:13). Long believed to have been a peaceful time among the Maya, this time period is now known to have experienced continuous warfare.

JamesStutz at 00:37, 15 March 2012

2012-03-15T00:37:27Z

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	===''Helpful Insights''===		===''Helpful Insights''===
	'''“Looking Beyond the Mark”''': Jacob 4:14 accuses the unbelieving Jews of “looking beyond the mark”. In 19th century English, the English that Joseph Smith knew and into which the Book of Mormon was translated, the word “mark” meant something equivalent to today’s word “target”. Thus, the Jews were looking beyond the “target”. Some ancient Jewish and Christian religious documents use this same phrase (“beyond the mark”) in describing their religious rivals who they believe have gone astray, thus providing a parallel for Jacob’s use of this phrase in ancient times.		'''“Looking Beyond the Mark”''': Jacob 4:14 accuses the unbelieving Jews of “looking beyond the mark”. In 19th century English, the English that Joseph Smith knew and into which the Book of Mormon was translated, the word “mark” meant something equivalent to today’s word “target”. Thus, the Jews were looking beyond the “target”. Some ancient Jewish and Christian religious documents use this same phrase (“beyond the mark”) in describing their religious rivals who they believe have gone astray, thus providing a parallel for Jacob’s use of this phrase in ancient times.
	*Paul Y. Hoskisson, ~~“Missing the Mark”, Insights 20/2, Provo, Utah: Maxwell: Institute~~ http://maxwellinstitute.byu.edu/publications/insights/?vol=29&num=2&id=590		*Paul Y. Hoskisson, [http://maxwellinstitute.byu.edu/publications/insights/?vol=29&num=2&id=590 “Missing the Mark”], Insights 20/2, Provo, Utah: Maxwell
	*Hugh Nibley, “Rediscovery of the ~~Apocrypha and the Book of Mormon”~~, ~~in Temple and the Cosmos~~, Provo, Utah: Maxwell ~~Institute~~ http://maxwellinstitute.byu.edu/publications/books/?bookid=103&chapid=1152#_ednref65		*Hugh Nibley, [http://maxwellinstitute.byu.edu/publications/books/?bookid=103&chapid=1152#_ednref65 “Rediscovery of the Apocrypha and the Book of Mormon”], in Temple and the Cosmos, Provo, Utah: Maxwell Institute


	===''Faithful Affirmations''===		===''Faithful Affirmations''===
	'''Jacob as a Pre-Reform Prophet:''' Some scholars believe that Jacob’s sermon in Jacob 4 reveals that Jacob was sympathetic to some pre-Deuteronomic Reform Israelite beliefs. When Jacob speaks of “Jews” in Jerusalem, he likely has in mind a certain group of Deuteronomic Jewish reformers, not all Jews. Some of the themes that Jacob discusses in his sermon, but which were despised by these Jewish reformers in Jerusalem, include God’s association with “wisdom”, the vision of God, the relationship of Yahweh to El as a son/father relationship, and of prophetic knowledge of past and future things. Jacob was not raised in Jerusalem, but he likely learned some of these themes and of the controversies in Jerusalem from Lehi and Nephi.		'''Jacob as a Pre-Reform Prophet:''' Some scholars believe that Jacob’s sermon in Jacob 4 reveals that Jacob was sympathetic to some pre-Deuteronomic Reform Israelite beliefs. When Jacob speaks of “Jews” in Jerusalem, he likely has in mind a certain group of Deuteronomic Jewish reformers, not all Jews. Some of the themes that Jacob discusses in his sermon, but which were despised by these Jewish reformers in Jerusalem, include God’s association with “wisdom”, the vision of God, the relationship of Yahweh to El as a son/father relationship, and of prophetic knowledge of past and future things. Jacob was not raised in Jerusalem, but he likely learned some of these themes and of the controversies in Jerusalem from Lehi and Nephi.
	*Kevin Christensen, ~~“Jacob’s Connections to First Temple Traditions”, Insights 23/4, Provo, Utah: Maxwell Institute~~ http://maxwellinstitute.byu.edu/publications/insights/?vol=23&num=4&id=355		*Kevin Christensen, [http://maxwellinstitute.byu.edu/publications/insights/?vol=23&num=4&id=355 “Jacob’s Connections to First Temple Traditions”], Insights 23/4, Provo, Utah: Maxwell Institute
	* Kevin Christensen, “Nephi, Wisdom, and the Deuteronomist Reform”, Insights 23/2, Provo, Utah: Maxwell Institute http://maxwellinstitute.byu.edu/publications/insights/?vol=23&num=2&id=344		* Kevin Christensen, [http://maxwellinstitute.byu.edu/publications/insights/?vol=23&num=2&id=344 “Nephi, Wisdom, and the Deuteronomist Reform”], Insights 23/2, Provo, Utah: Maxwell Institute