LDS Freedom Forum

The Sanhedrin.—This, the chief court or high council of the Jews, derives its name from Greek sunedrion, signifying “a council.” In English it is sometimes though inaccurately written “Sanhedrim.” The Talmud traces the origin of this body to the calling of the seventy elders whom Moses associated with himself, making seventy-one in all, to administer as judges in Israel (Numbers 11:16, 17). The Sanhedrin in the time of Christ, as also long before, comprized seventy-one members, including the high priest who presided in the assembly. It appears to have been known in its earlier period as the Senate, and was occasionally so designated even after Christ’s death, (Josephus, Antiquities, xii, 3:3; compare Acts 5:21); the name “Sanhedrin” came into general use during the reign of Herod the Great; but the term is not of Biblical usage; its equivalent in the New Testament is “council” (Matthew 5:22; 10:17; 26:59) though it must be remembered that the same term is applied to courts of lesser jurisdiction than that of the Sanhedrin, and to local tribunals. (Matthew 5:22; 10:17; 26:59; Mark 13:9; see also Acts 25:12.)

The following, from the Standard Bible Dictionary, is instructive: “Those qualified to be members were in general of the priestly house and especially of the Sadducean nobility. But from the days of Queen Alexandra (69–68 B.C.) onward, there were with these chief priests also many Pharisees in it under the name of scribes and elders. These three classes are found combined in Matt. 27:41; Mark 11:27; 14:43, 53; 15:1. How such members were appointed is not entirely clear. The aristocratic character of the body and the history of its origin forbid the belief that it was by election. Its nucleus probably consisted of the members of certain ancient families, to which, however, from time to time others were added by the secular rulers. The presiding officer was the high priest, who at first exercised in it more than the authority of a member, claiming a voice equal to that of the rest of the body. But after the reduction of the high priesthood from a hereditary office to one bestowed by the political ruler according to his pleasure, and the frequent changes in the office introduced by the new system, the high priest naturally lost his prestige. Instead of holding in his hands the ‘government of the nation,’ he came to be but one of many to share this power; those who had served as high priests being still in esteem among their nation, and having lost their office not for any reason that could be considered valid by the religious sense of the community, exerted a large influence over the decisions of the assembly. In the New Testament they are regarded as the rulers (Matt. 26:59; 27:41; Acts 4:5, 8; Luke 23:13, 35; John 7:26), and Josephus’ testimony supports this view. The functions of the Sanhedrin were religious and moral, and also political. In the latter capacity they further exercised administrative as well as judicial functions. As a religious tribunal, the Sanhedrin wielded a potent influence over the whole of the Jewish world (Acts 9:2); but as a court of justice, after the division of the country upon the death of Herod, its jurisdiction was limited to Judea. Here, however, its power was absolute even to the passing of sentence of death (Josephus, Ant. xiv, 9:3, 4; Matt. 26:3; Acts 4:5; 6:12; 22:30), although it had no authority to carry the sentence into execution except as approved and ordered by the representative of the Roman government. The law by which the Sanhedrin governed was naturally the Jewish, and in the execution of it this tribunal had a police of its own, and made arrests at its discretion (Matt. 26:47). … While the general authority of the Sanhedrin extended over the whole of Judea, the towns in the country had local councils of their own (Matt. 5:22; 10:17; Mark 13:9; Josephus, B.J. ii, 14:1), for the administration of local affairs. These were constituted of elders (Luke 7:3), at least seven in number, (Josephus, Ant. iv, 8:14; B.J. ii, 20:5), and in some of the largest towns as many as twenty-three. What the relation of these to the central council in Jerusalem was does not appear clearly. … Some sort of mutual recognition existed among them; for whenever the judges of the local court could not agree it seems that they were in the habit of referring their cases to the Sanhedrin in Jerusalem. (Josephus, Ant. iv, 8:14; Mishna, Sanh. 11:2).”
https://www.lds.org/manual/jesus-the-ch ... 6?lang=eng
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Talmud.—“The body of Jewish civil and religious law (and discussion directly or remotely relating thereto) not comprised in the Pentateuch, commonly including the Mishna and the Gemara, but sometimes limited to the latter; written in Aramaic. It exists in two great collections, the Palestinian Talmud, or Talmud of the Land of Israel, or Talmud of the West, or more popularly, Jerusalem Talmud, embodying the discussions on the Mishna of the Palestinian doctors from the 2d to the middle of the 5th century; and the Babylonian, embodying those of the Jewish doctors in Babylonia, from about 190 to the 7th century.”—New Standard Dict. The Mishna comprises the earlier portions of the Talmud; the Gemara is made up of later writings and is largely an exposition of the Mishna. An edition of the Babylonian Talmud alone (issued at Vienna in 1682) comprised twenty-four tomes. (Geikie.)

"Rabbis.—The title Rabbi is equivalent to our distinctive appellations Doctor, Master, or Teacher. By derivation it means Master or my Master, thus connoting dignity and rank associated with politeness of address. A definite explanation of the term is given by John (1:38), and the same meaning attaches by implication to its use as recorded by Matthew (23:8). It was applied as a title of respect to Jesus on several occasions (Matthew 23:7, 8; 26:25, 49; Mark 9:5; 11:21; 14:45; John 1:38, 49; 3:2, 26; 4:31; 6:25; 9:2; 11:8). The title was of comparatively recent usage in the time of Christ, as it appears to have first come into general use during the reign of Herod the Great, though the earlier teachers, of the class without the name of Rabbis, were generally reverenced, and the title was carried back to them by later usage. Rab was an inferior title and Rabban a superior one to Rabbi. Rabboni was expressive of most profound respect, love and honor (see John 20:16). At the time of our Lord’s ministry the Rabbis were held in high esteem, and rejoiced in the afflations of precedence and honor among men. They were almost exclusively of the powerful Pharisaic party.

The following is from Geikie’s Life and Words of Christ, vol. 1, chapter 6: “If the most important figures in the society of Christ’s day were the Pharisees, it was because they were the Rabbis or teachers of the Law. As such they received superstitious honor, which was, indeed, the great motive, with many, to court the title or join the party. The Rabbis were classed with Moses, the patriarchs, and the prophets, and claimed equal reverence. Jacob and Joseph were both said to have been Rabbis. The Targum of Jonathan substitutes Rabbis, or Scribes, for the word ‘prophets’ where it occurs. Josephus speaks of the prophets of Saul’s day as Rabbis. In the Jerusalem Targum all the patriarchs are learned Rabbis. … They were to be dearer to Israel than father or mother—because parents avail only in this world [as was then taught] but the Rabbi forever. They were set above kings, for is it not written ‘Through me kings reign’? Their entrance into a house brought a blessing; to live or to eat with them was the highest good fortune. … The Rabbis went even further than this in exalting their order. The Mishna declares that it is a greater crime to speak anything to their discredit, than to speak against the words of the Law. … Yet in form, the Law received boundless honor. Every saying of the Rabbis had to be based on some words of it, which were, however, explained in their own way. The spirit of the times, the wild fanaticism of the people, and their own bias, tended alike to make them set value only on ceremonies and worthless externalisms, to the utter neglect of the spirit of the sacred writings. Still it was held that the Law needed no confirmation, while the words of the Rabbis did. So far as the Roman authority under which they lived left them free, the Jews willingly put all power in the hands of the Rabbis. They or their nominees filled every office, from the highest in the priesthood to the lowest in the community. They were the casuists, the teachers, the priests, the judges, the magistrates, and the physicians of the nation. … The central and dominant characteristic of the teaching of the Rabbis was the certain advent of a great national Deliverer—the Messiah or Anointed of God or in the Greek translation of the title, the Christ. In no other nation than the Jews has such a conception ever taken such root or shown such vitality. … It was agreed among the Rabbis that His birthplace must be Bethlehem, and that He must rise from the tribe of Judah.”

Individual rabbis gathered disciples about them, and, inevitably, rivalry became manifest. Rabbinical schools and academies were established, each depending for its popularity on the greatness of some rabbi. The most famous of these institutions in the time of Herod I were the school of Hillel and that of his rival Shammai. Later, tradition invested these with the title “the fathers of old.” It appears from the trifling matters over which the followers of these two disagreed, that only by opposition could either maintain a distinguishing status. Hillel is reputed as the grandfather of Gamaliel, the rabbi and doctor of the law at whose feet Saul of Tarsus, afterward Paul the apostle, received his early instruction (Acts 22:3). So far as we have historic record of the views, principles or beliefs advocated by the rival schools of Hillel and Shammai, it appears that the former stood for a greater degree of liberality and tolerance, while the later emphasized a strict and possibly narrow interpretation of the law and its associated traditions. The dependence of the rabbinical schools on the authority of tradition is illustrated by an incident of record to the effect that even the prestige of the great Hillel did not insure him against uproar when once he spoke without citing precedent; only when he added that so had his masters Abtalion and Shemajah spoken did the tumult subside."
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My version/adaption of:

The Lords’ Prayer.

Our Father who art in Heaven,
Hallowed be Thy name.
Thy Kingdom come.
Thy will be done on Earth,
As it is in Heaven.
Give us this day our daily needs.
Forgive us our trespasses,
As we forgive those who trespass against us.
Let us not be led into temptation,
Deliver us from evil.
For Thine is the Kingdom,
The power, and the glory,
For ever and ever.

Amen.

https://www.mormonnewsroom.org/article/ ... dedication

"The Rome Italy Temple of The Church of Jesus Christ of Latter-day Saints is now dedicated. On a cool and overcast Sunday March day, Church President Russell M. Nelson conducted the symbolic cornerstone ceremony, which signifies the temple’s completion and readiness to be dedicated for sacred use. The ceremony is also symbolic of Christ as the Chief Cornerstone of the Church.
As the first of seven dedicatory sessions scheduled over the next three days came to a completion, President Nelson offered the dedicatory prayer. He said, “In this ancient and great city that has stood since biblical times—in this historic nation of Italy—we acknowledge the ministry of two of Thy Son’s early Apostles, Peter and Paul, who once blessed this land with their labors. May the influence of their abiding testimony of Jesus Christ continue to be felt among the vital values of this great country.”In continuing his prayer, he said, “We are grateful for the support of church, government, and civic leaders who have offered much-appreciated goodwill in our desire to build this holy temple here in Rome. Wilt Thou bless them for their kindness and fortify their continued desire to preserve religious liberty for all,”
https://www.youtube.com/watch?time_cont ... Fsy6PfWaHY
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"Sadducean Denial of the Resurrection.—As set forth in the text, the Sadducees formed an association numerically small as compared with the more popular and influential pharisees. In the Gospels the Pharisees are of frequent mention, and very commonly in connection with the scribes, while the Sadducees are less frequently named. In the Acts of the Apostles, the Sadducees appear frequently as opponents of the Church. This condition was doubtless due to the prominence given the resurrection from the dead among the themes of the apostolic preaching, the Twelve continually bearing testimony to the actual resurrection of Christ. Sadducean doctrine denied the actuality and possibility of a bodily resurrection, the contention resting mainly on the ground that Moses, who was regarded as the supreme mortal lawgiver in Israel, and the chief mouthpiece of Jehovah, had written nothing concerning life after death. The following is taken from Smith’s Dictionary of the Bible, article “Sadducees,” as touching this matter: “The denial of man’s resurrection after death followed in the conception of the Sadducees as a logical conclusion from their denial that Moses had revealed to the Israelites the Oral Law. For on a point so momentous as a second life beyond the grave, no religious party among the Jews would have deemed themselves bound to accept any doctrine as an article of faith, unless it had been proclaimed by Moses, their great legislator; and it is certain that in the written Law of the Pentateuch there is a total absence of any assertion by Moses of the resurrection of the dead. This fact is presented to Christians in a striking manner by the well-known words of the Pentateuch which are quoted by Christ in argument with the Sadducees on this subject (Exo. 3:6, 16; Mark 12:26, 27; Matt. 22:31, 32; Luke 20:37). It cannot be doubted that in such a case Christ would quote to His powerful adversaries the most cogent text in the Law; and yet the text actually quoted does not do more than suggest an inference on this great doctrine. It is true that passages in other parts of the Old Testament express a belief in the resurrection (Isa. 26:19; Dan. 12:2; Job 19:26; and in some of the Psalms); and it may at first sight be a subject of surprise that the Sadducees were not convinced by the authority of those passages. But although the Sadducees regarded the books which contained these passages as sacred, it is more than doubtful whether any of the Jews regarded them as sacred in precisely the same sense as the written Law. To the Jews Moses was and is a colossal form, preeminent in authority above all subsequent Prophets.”
https://www.lds.org/manual/jesus-the-ch ... 6?lang=eng
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"Creation of the world.
We read in the book of Genesis and in the book of Moses of that great, singular, and remarkable undertaking. The Almighty was the architect of that creation. Under His direction it was executed by His Beloved Son, the Great Jehovah, who was assisted by Michael, the archangel.
There came first the forming of heaven and earth, to be followed by the separation of the light from the darkness. The waters were removed from the land. Then came vegetation, followed by the animals. There followed the crowning creation of man. Genesis records that “God saw every thing that he had made, and, behold, it was very good” (Gen. 1:31).
But the process was not complete.
“For Adam there was not found an help meet for him.
“And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
“And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.
“And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman” (Gen. 2:20–23).
And so Eve became God’s final creation, the grand summation of all of the marvelous work that had gone before.
Notwithstanding this preeminence given the creation of woman, she has so frequently through the ages been relegated to a secondary position. She has been put down. She has been denigrated. She has been enslaved. She has been abused. And yet some few of the greatest characters of scripture have been women of integrity, accomplishment, and faith.
We have Esther, Naomi, and Ruth of the Old Testament. We have Sariah of the Book of Mormon. We have Mary, the very mother of the Redeemer of the world. We have her as the chosen of God, described by Nephi as “a virgin, most beautiful and fair above all other virgins” (1 Ne. 11:15).
She it was who carried the child Jesus into Egypt to save His life from the wrath of Herod. She it was who nurtured Him in His boyhood and young manhood. She stood before Him when His pain-wracked body hung upon the cross on Calvary’s hill. In His suffering He said to her, “Woman, behold thy son!” And to His disciple in a plea that he care for her, He said, “Behold thy mother!” (John 19:26–27).
Crossing through His life we have Mary and Martha, and Mary of Magdala. She it was who came to the tomb that first Easter morning. And to her, a woman, He first appeared as the resurrected Lord. Why is it that even though Jesus placed woman in a position of preeminence, so many men who profess His name fail to do so?
In His grand design, when God first created man, He created a duality of the sexes. The ennobling expression of that duality is found in marriage. One individual is complementary to the other. As Paul stated, “Neither is the man without the woman, neither the woman without the man, in the Lord” (1 Cor. 11:11).
There is no other arrangement that meets the divine purposes of the Almighty. Man and woman are His creations. Their duality is His design. Their complementary relationships and functions are fundamental to His purposes. One is incomplete without the other.
I recognize that we have many wonderful women among us who do not have the opportunity of marriage. But they, too, make such a tremendous contribution."
https://www.lds.org/general-conference/ ... s?lang=eng
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https://www.youtube.com/watch?time_cont ... hWgPwEQQ98

Two Apostles Lead a Virtual Tour of the Rome Italy Temple.
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"The Temple of Herod.—“Herod’s purpose in the great undertaking [that of restoring the temple, and of enlarging it on a plan of unprecedented magnificence] was that of aggrandizing himself and the nation, rather than the rendering of homage to Jehovah. His proposition to rebuild or restore the temple on a scale of increased magnificence was regarded with suspicion and received with disfavor by the Jews, who feared that were the ancient edifice demolished, the arbitrary monarch might abandon his plan and the people would be left without a temple. To allay these fears the king proceeded to reconstruct and restore the old edifice, part by part, directing the work so that at no time was the temple service seriously interrupted. So little of the ancient structure was allowed to stand, however, that the temple of Herod must be regarded as a new creation. The work was begun about sixteen years before the birth of Christ; and while the Holy House itself was practically completed within a year and a half, this part of the labor having been performed by a body of one thousand priests specially trained for the purpose, the temple area was a scene of uninterrupted building operations down to the year 63 A.D. We read that in the time of Christ’s ministry the temple had been forty-six years in building; and at that time it was unfinished.

“The Biblical record gives us little information regarding this the last and the greatest of ancient temples; for what we know concerning it we are indebted mainly to Josephus, with some corroborative testimony found in the Talmud. In all essentials the Holy House, or Temple proper, was similar to the two earlier houses of sanctuary, though externally far more elaborate and imposing than either; but in the matter of surrounding courts and associated buildings, the Temple of Herod preeminently excelled. … Yet its beauty and grandeur lay in architectural excellence rather than in the sanctity of its worship or in the manifestation of the Divine Presence within its walls. Its ritual and service were largely man-prescribed; for while the letter of the Mosaic Law was professedly observed, the law had been supplemented and in many features supplanted by rule and priestly prescription. The Jews professed to consider it holy, and by them it was proclaimed as the House of the Lord. Devoid though it was of the divine accompaniments of earlier shrines accepted of God, and defiled as it was by priestly arrogance and usurpation, as also by the selfish interest of traffic and trade, it was nevertheless recognized even by our Lord the Christ as His Father’s House. (Matt. 21:12; compare Mark 11:15; Luke 19:45.) … For thirty or more years after the death of Christ, the Jews continued the work of adding to and embellishing the temple buildings. The elaborate design conceived and projected by Herod had been practically completed; the temple was well-nigh finished, and, as soon afterward appeared, was ready for destruction. Its fate had been definitely foretold by the Saviour Himself.”—From the author’s House of the Lord, pp. 44–51.
https://www.lds.org/manual/jesus-the-ch ... 6?lang=eng
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If ye are in prosperity choose to lower yourself that ye may aid others who are most in need. For I remind the saints also of this scripture which is important to know since some may be justifying themselves.

13 For it is expedient that I, the Lord, should make every man accountable, as a steward over earthly blessings, which I have made and prepared for my creatures.

14 I, the Lord, stretched out the heavens, and built the earth, my very handiwork; and all things therein are mine.

15 And it is my purpose to provide for my saints, for all things are mine.

16 But it must needs be done in mine own way; and behold this is the way that I, the Lord, have decreed to provide for my saints, that the poor shall be exalted, in that the rich are made low.

17 For the earth is full, and there is enough and to spare; yea, I prepared all things, and have given unto the children of men to be agents unto themselves.

18 Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment.

Do not justify yourselves that you have a very comfortable life with much wealth and able to do as ye please in this kingdom of the beast, for if ye do not lower yourselves and look after the poor this very scripture is speaking about you. For do you not understand yet what the first beast is from revelations and the stain it has put upon so many souls, and how to remove that stain.

Know ye this truth also that a misunderstanding of words spoken from eternity have occurred and lead to pride in the children of men that they have lessened the importance of the Son. This be their mistake that they are already the children of God, but this be the truth it is as spoken in scripture by adoption they can become children of God only through the true Son of God. Mosiah understood this and is why he spoke of mankind as unworthy creatures.

How can true humility be found if people believe they are the same as the Godhead, their appreciation will be less than it would be if understood it was mercy and grace by the true Son that even gave them a chance to enter into the Kingdom of Light. Perhaps a lot errors have occurred by the children of men over time and people have assumed it was the Heavens revelations.

Perhaps the biggest truth is the saints like all Christians are also being saved, and without the Son they too were lost forever.

17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12That we should be to the praise of his glory, who first trusted in Christ. 13In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Humble yourselves O saints, for predestination because of adoption does not mean ye already are right now, yet it can be said anyone on path of righteousness can be called a child of God, for God for-sees who shall be adopted. This must be understood for ye to reach the humility Mosiah reached and why he refereed to mankind as unworthy creatures, that without the Lord are nothing.

Adoption has requirements, humility is one such and to reach it, it must be understood that ye are not the children of the Eternal Father as the Son of God is, and that the Son shall become your Lord and God and Father, and through him unto his Father, thus it is now declared.

Ye contradiction the words of the Son by claiming to have come from Heaven, when he has said No one has but he who descended from it, ye even think Heaven is a planet in this universe of Dark Amenti called Kolob, yet understand not Heaven is beyond this universe into the midst of eternity which it window is through all Suns and Stars, in which is not even of this universe of existence. Ye are organised intelligence's which potential for adoption by Light or Darkness, and once upon a time were all lost, until it was changed by the Author with power over time and space, therefore humble yourselves that ye may be adopted. The Son is the power of eternity itself the very Word it obeys he is the Light of the Eternal Father and ye are not as he is, yet he seeks to give ye of his glory that ye may become One with Him and his Father, and become as the children of the Light the Elohim.

Beware in this generation words of flattery it is not what ye need, for a call of repentance and to live greater in sacrifice as taught in gospel is what ye need. For as Brigham young spoke he feared the time the saints had prosperity most that they would be overcome. humble yourselve find Hope in the Son and know he is the only way, ye must realize what Mosiah and his people realized, then the true contrite spirit and broken heart is felt.

Verily I now tell ye of the future, the flats of salt lake will be split in two in a time, as a sign of coming division of the church, and the saints will be tried in the time of tribulations, for they fell short to escape it, but from that trial shall come the true fruits met for harvest which be they to be adopted by the Light, becoming the children of the kingdom. But know ye in those days the serpents shall have power to consume eggs and bite the feet of the saints. Therefore endure well and be strong in your faith and understand that it is wisdom of God to allow such to come because of the state of the church, for it is not yet Zion but through those days shall the true Zion come forth and in power shall it come forth. Again we ask the saints humble themselves for adoption and cease with priesthood pride.

The future will not be as anyone expects, many things to come will shock people because it was never clearly revealed, there is also missing prophesy and parables.

It is a continuing puzzlement to understand why there needs to be suffering.

Elizabeth wrote: ↑March 25th, 2019, 11:53 am It is a continuing puzzlement to understand why there needs to be suffering.

From the view of eternity, some souls could never be saved unless experienced it. Sadly it is also known how many in this generation will burn up in the final day and suffer due to not able to handle the presence of God. It is wisdom of God to allow what must occur to occur seeing it eternal benefits, it is not what God wanted but what was known to be even before the world was, all possibility and variables were for-seen and yet the possibility that play out reveal in season.

People suffer in this kingdom because it is not the kingdom of God, Dark Amenti is not a good place and Heaven is far beyond it but ye do see windows into Heaven every-time you look into the Sun or Stars. The heart is how people are measured and the fruits of choice in life, if people are living righteously then they will fair well, Abraham's Bosom was not only for those baptized rather even righteous souls not of LDS were taken to it when died, baptism is about the resurrection, thus they are baptized by proxy.

Eternal knowledge makes understanding reality and time complicated, if one sees from a timeless understanding and understands timelines then it opens a can of worms when viewing what it can possibility means.

What I will tell saints is this is that the power of eternity itself has stepped int to fix things at the ending and Hope has reached the depths of the underworlds, and it will be this generation that the day spoken in Isaiah of sudden destruction unfolds.

Eternity is beyond time and space, into the future and beyond. I am there now while here and in the past all at same time, he was, he is and is to come. Time and space convergence point is this generation and eternity cometh in day of burning to cleanse and purify this universe and restore all things to higher order and law. This is why people are noticing small changes in reality, as the conflict of light and darkness across time between physical and spiritual realms, has effects even in fixing things and Authoring, sometimes errors occur not by the light but darkness messing around did some strange changes to timeline but nothing worth fixing, we left it so people would question reality. Scriptures can be changed in a instant, so always discern, there is a conflict occurring in ways mankind can not comprehend, but the Light shall overcome the Abyss. The empire of darkness the Draconian empire shall fail, that which they intended to do to all will not succeed, yet once did succeed yet hasn't and wont and is wiped away.

Due to the state of the ocean and the fish being blind to were they are, one fish who can see must become a bird and fly out but in doing so the light of that fish is taken away a time, and darkness knows it time is short and acts. many sharks shall come forth desiring to consume the remaining fish in the ocean in those days, the fish will be scattered a time but will find strength together.

The Plan of Salvation is our Heavenly Father’s plan by which we have the best and only opportunity to become like Him. The rules of the mortality game are well-established by our Father, but sometimes arrogance and pride elevate self-image to the point that some believe they know a better way. They think they are wiser, more modern, more progressive, more compassionate, more “whatever” than our Father in Heaven, and consequently demand that He conform to their expectations of Him. It is the equivalent of Christ entering the room and us demanding to see his driver’s license. But our progression in this life is determined by our following the path that the Father has set out for us, not by blazing new trails based upon our limited view of the landscape.

No mortal ever has been faced with a more difficult celestial chore than Christ in the Garden of Gethsemane. If ever there were a time for “Yeah, but” discipleship, this was it. “Yeah, but there has to be another way!” Instead, our Savior demonstrated perfectly how to respond to difficult directives: “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.” Even the Great I AM placed His will second to that of the Father. If Christ was unwilling to overwrite God’s instructions, we should be far more hesitant to do so.

State of the World at the Time of the Saviour’s Birth.—At the beginning of the Christian era, the Jews, in common with most other nations, were subjects of the Roman empire. They were allowed a considerable degree of liberty in maintaining their religious observances and national customs generally, but their status was far from that of a free and independent people. The period was one of comparative peace—a time marked by fewer wars and less dissension than the empire had known for many years. These conditions were favourable for the mission of the Christ, and for the founding of His Church on earth. The religious systems extant at the time of Christ’s earthly ministry may be classified in a general way as Jewish and Pagan, with a minor system—the Samaritan—which was essentially a mixture of the other two. The children of Israel alone proclaimed the existence of the true and living God; they alone looked forward to the advent of the Messiah, whom mistakenly they awaited as a prospective conqueror coming to crush the enemies of their nation. All other nations, tongues, and peoples, bowed to pagan deities, and their worship comprised naught but the sensual rites of heathen idolatry. Paganism was a religion of form and ceremony, based on polytheism—a belief in the existence of a multitude of gods, which deities were subject to all the vices and passions of humanity, while distinguished by immunity from death. Morality and virtue were unknown as elements of heathen service; and the dominant idea in pagan worship was that of propitiating the gods, in the hope of averting their anger and purchasing their favour.—See the author’s The Great Apostasy, 1:2–4, and notes following the chapter cited.

https://www.lds.org/manual/jesus-the-ch ... 6?lang=eng
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https://www.lds.org/church/news/the-tab ... e?lang=eng

"The Tabernacle Choir at Temple Square and Orchestra at Temple Square announced today that their latest album, Let Us All Press On: Hymns of Praise and Inspiration, took the No. 1 spot on Billboard’s Classical Traditional chart, marking the 13th time that an album from “America’s Choir” has earned the top honour.

“While being at the top of the Billboard charts is not new for the choir, we are always pleased when the work of these talented performers is well received by the public,” said Choir President Ron Jarrett. “We know that the music of the choir and orchestra can bring peace and healing to those who listen. Our desire is that this Let Us All Press On CD will bring those blessings to all who need them."

"Associated with the prophecies of the birth of Christ are predictions concerning one who should precede Him, going before to prepare the way. It is not surprising that the annunciation of the immediate advent of the forerunner was speedily followed by that of the Messiah; nor that the proclamations were made by the same heavenly embassador—Gabriel, sent from the presence of God.

About fifteen months prior to the Saviour’s birth, Zacharias, a priest of the Aaronic order, was officiating in the functions of his office in the temple at Jerusalem. His wife, Elisabeth, was also of a priestly family, being numbered among the descendants of Aaron. The couple had never been blessed with children; and at the time of which we speak they were both well stricken in years and had sorrowfully given up hope of posterity. Zacharias belonged to the course of priests named after Abijah, and known in later time as the course of Abia. This was the eighth in the order of the twenty-four courses established by David the king, each course being appointed to serve in turn a week at the sanctuary. It will be remembered that on the return of the people from Babylon only four of the courses were represented; but of these four each averaged over fourteen hundred men.

During his week of service each priest was required to maintain scrupulously a state of ceremonial cleanliness of person; he had to abstain from wine, and from food except that specifically prescribed; he had to bathe frequently; he lived within the temple precincts and thus was cut off from family association; he was not allowed to come near the dead, nor to mourn in the formal manner if death should rob him of even his nearest and dearest of kin. We learn that the daily selection of the priest who should enter the Holy Place, and there burn incense on the golden altar, was determined by lot; and furthermore we gather, from non-scriptural history, that because of the great number of priests the honor of so officiating seldom fell twice to the same person.

On this day the lot had fallen to Zacharias. It was a very solemn occasion in the life of the humble Judean priest—this one day in his life on which the special and particularly sacred service was required of him. Within the Holy Place he was separated by the veil of the temple only from the Oracle or Holy of Holies—the inner sanctuary into which none but the high priest might enter, and he only on the Day of Atonement, after long ceremonial preparation. The place and the time were conducive to the highest and most reverential feelings. As Zacharias ministered within the Holy Place, the people without bowed themselves in prayer, watching for the clouds of incense smoke to appear above the great partition which formed the barrier between the place of general assembly and the Holy Place, and awaiting the reappearance of the priest and his pronouncement of the benediction.

Before the astonished gaze of Zacharias, at this supreme moment of his priestly service, there appeared, standing on the right of the golden altar of incense, an angel of the Lord. Many generations had passed in Jewry since any visible presence other than mortal had been manifest within the temple, either in the Holy Place or the Holy of Holies; the people regarded personal visitations of heavenly beings as occurrences of the past; they had come almost to believe that there were no longer prophets in Israel. Nevertheless, there was always a feeling of anxiety, akin to that of troubled expectancy, whenever a priest approached the inner sanctuary, which was regarded as the particular abode of Jehovah should He ever again condescend to visit His people. In view of these conditions we read without surprise that this angelic presence troubled Zacharias and caused fear to fall upon him. The words of the heavenly visitant, however, were comforting though of startling import, embodying as they did the unqualified assurance that the man’s prayers had been heard, and that his wife should bear him a son, who must be named John. The promise went even further, specifying that the child to be born of Elisabeth would be a blessing to the people; many would rejoice at his birth; he would be great in the sight of the Lord, and must be guarded against wine and strong drink;g he would be filled with the Holy Ghost, would be the means of turning many souls to God, and would go before to make ready a people prepared to receive the Messiah.

Doubtless Zacharias recognized in the predicted future of the yet unborn child, the great forerunner, of whom the prophets had told and the psalmist had sung; but that such a one should be offspring of himself and his aged wife seemed impossible despite the angel’s promise. The man doubted, and asked whereby he should know that what his visitant had spoken was true: “And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.” When the highly blessed though sorely smitten priest at length came from within and appeared before the expectant congregation, already made anxious by his delayed return, he could but mutely dismiss the assembly and by signs indicate that he had seen a vision. The penalty for doubt was already operative: Zacharias was dumb.

https://www.lds.org/manual/jesus-the-ch ... 7?lang=eng

189th Annual General Conference of The Church of Jesus Christ of Latter-day Saints.

The First Presidency, members of the Quorum of the Twelve Apostles, and other General Authorities and General Officers of the Church will deliver messages of inspiration and guidance in five sessions:

The general priesthood session for all Aaronic and Melchizedek Priesthood holders will be Saturday, April 6, at 6:00 p.m. US mountain daylight time (MDT).

The general sessions for individuals and families will be Saturday, April 6, and Sunday, April 7, at 10:00 a.m. and 2:00 p.m.
US mountain daylight time (MDT).

All sessions will be streamed live on the home page of ChurchofJesusChrist.org. Sessions are also available via the Church satellite system, Mormon Channel, radio, television, satellite, and other digital channels.

https://soundcloud.com/janadele/sets/ja ... -jesus-the


Jesus The Christ. Audio. Chapters One to Six.

"In due time the child was born, there in the hill country of Judea where Zacharias and Elisabeth had their home; and, on the eighth day following the birth the family assembled in accordance with custom and Mosaic requirement, to name the babe in connection with the rite of circumcision. All suggestions that he be called after his father were overruled by Zacharias, who wrote with decisive finality: “His name is John.” Thereupon the dumb priest’s tongue was loosed, and being filled with the Holy Ghost he burst forth in prophecy, praise and song; his inspired utterances have been set to music and are sung in worship by many Christian congregations as the Benedictus:

“Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life. And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.”

The last words Zacharias had uttered prior to the infliction of dumbness were words of doubt and unbelief, words in which he had called for a sign as proof of authority of one who came from the presence of the Almighty; the words with which he broke his long silence were words of praise unto God in whom he had all assurance, words that were as a sign to all who heard, and the fame whereof spread throughout the region.

The unusual circumstances attending the birth of John, notably the months of dumbness passed by the father and his sudden recovery of speech on the bestowal of the foreappointed name, caused many to marvel and some to fear, as they asked: “What manner of child shall this be!” When, a man grown, John raised his voice in the wilderness, again in fulfillment of prophecy, the people questioned as to whether he was not the Messiah. Of his life between infancy and the beginning of his public ministry, a period of approximately thirty years, we have of record but a single sentence: “And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.”

https://www.lds.org/manual/jesus-the-ch ... 7?lang=eng
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"During the general conference leadership session, President Nelson told the leaders that they have been “eye-witnesses to revelations from the Lord as He guides the affairs of His Church.” During the past year the Lord has blessed senior Church leaders with “revelation upon revelation, knowledge upon knowledge … that which bringeth joy, that which bringeth life eternal” (Doctrine and Covenants 42:61), he said.
The Lord has led by revelation through prophets from the time of Adam and Eve to the present day, said President Eyring of continuing revelation. “One reason is that we need the Lord’s direction to meet the changing circumstances, and He has guided changes in practice and policy through the history of the Church.”
During the general conference leadership session, President Eyring said revelation to Church leaders will continue until the Saviour comes again.
The First Presidency said they pray the teachings from the leadership session will be received in the same spirit they receive them from the Lord—“as positive and inspiring instruction that will bless many lives,” according to the press release. “With gratitude we acknowledge God’s continuing guidance and love for all His children and invite our members to renew their commitment to follow the teachings of the Saviour Jesus Christ.”


https://www.lds.org/?lang=eng


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"Six months after the visitation of Gabriel to Zacharias, and three months prior to the birth of John, the same heavenly messenger was sent to a young woman named Mary, who lived at Nazareth, a town in Galilee. She was of the lineage of David; and though unmarried was betrothed or espoused to a man named Joseph, who also was of royal descent through the Davidic line. The angel’s salutation, while full of honour and blessing, caused Mary to wonder and to feel troubled. “Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women”; thus did Gabriel greet the virgin.
In common with other daughters of Israel, specifically those of the tribe of Judah and of known descent from David, Mary had doubtless contemplated, with holy joy and ecstasy, the coming of the Messiah through the royal line; she knew that some Jewish maiden was yet to become the mother of the Christ. Was it possible that the angel’s words to her had reference to this supreme expectation and hope of the nation? She had little time to turn these things in her mind, for the angel continued: “Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.”
Even yet she comprehended but in part the import of this momentous visitation. Not in the spirit of doubt such as had prompted Zacharias to ask for a sign, but through an earnest desire for information and explanation, Mary, conscious of her unmarried status and sure of her virgin condition, asked: “How shall this be, seeing I know not a man?” The answer to her natural and simple inquiry was the announcement of a miracle such as the world had never known—not a miracle in the sense of a happening contrary to nature’s law, nevertheless a miracle through the operation of higher law, such as the human mind ordinarily fails to comprehend or regard as possible. Mary was informed that she would conceive and in time bring forth a Son, of whom no mortal man would be the father:—“And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”
Then the angel told her of the blessed condition of her cousin Elisabeth, who had been barren; and by way of sufficient and final explanation added: “For with God nothing shall be impossible.” With gentle submissiveness and humble acceptance, the pure young virgin replied: “Behold the handmaid of the Lord; be it unto me according to thy word.”
His message delivered, Gabriel departed, leaving the chosen Virgin of Nazareth to ponder over her wondrous experience. Mary’s promised Son was to be “The Only Begotten” of the Father in the flesh; so it had been both positively and abundantly predicted. True, the event was unprecedented; true also it has never been paralleled; but that the virgin birth would be unique was as truly essential to the fulfillment of prophecy as that it should occur at all. That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the “Son of the Highest.” In His nature would be combined the powers of Godhood with the capacity and possibilities of mortality; and this through the ordinary operation of the fundamental law of heredity, declared of God, demonstrated by science, and admitted by philosophy, that living beings shall propagate—after their kind. The Child Jesus was to inherit the physical, mental, and spiritual traits, tendencies, and powers that characterized His parents—one immortal and glorified—God, the other human—woman.
Jesus Christ was to be born of mortal woman, but was not directly the offspring of mortal man, except so far as His mother was the daughter of both man and woman. In our Lord alone has been fulfilled the word of God spoken in relation to the fall of Adam, that the seed of the woman should have power to overcome Satan by bruising the serpent’s head.
In respect to place, condition, and general environment, Gabriel’s annunciation to Zacharias offers strong contrast to the delivery of his message to Mary. The prospective forerunner of the Lord was announced to his father within the magnificent temple, and in a place the most exclusively sacred save one other in the Holy House, under the light shed from the golden candlestick, and further illumined by the glow of living coals on the altar of gold; the Messiah was announced to His mother in a small town far from the capital and the temple, most probably within the walls of a simple Galilean cottage."

https://www.lds.org/manual/jesus-the-ch ... 7?lang=eng
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https://www.lds.org/church/news/share-e ... n?lang=eng

ComeUntoChrist.org shares a message of hope for the Easter season.

The video begins by showing the Savior’s disciples in a boat, afraid of a raging storm. Subsequent scenes also depict Christ comforting individuals in the midst of trial.

“In a coming day, fear will die. Pain will die. Loneliness will die. Despair will die,” the narration states. “We all will live because of him.”