-------------------------------------------------------------------------------- ------------- Nota: Este es un ensayo de mucho valor para ayudarnos a considerar la lectura de las escrituras, como mayor amplitud. Es un gran incentivo para aumentar usar mejores herramientas en nuestra capacidad espiritual de hurgar en el conocimiento inspirado que da la revelación. Es un ensayo que provee a definir sustancialmente, una de las creencias que nos diferencian de casi todo el mundo cristiano de nuestro cristianismo y es, la Revelación Permanente. Reclamamos el derecho de creer en the Bible, to its correct translation, and the Book of Mormon. But none of these holy books can be understood and interpreted without the aid of revelation. That is why Elder Oaks teaches us in seeking understanding of the study on May 1 with the aid of revelation in our study. Excellent test of the most interesting of our leaders. Make English translation of any correction, it is declared acceptable.
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"The Scripture Reading and Revelation," Dallin H.
Oaks,
Ensign, January. 1995, 7
modern Los Santos permanent disclosure will be provided with a different approach to reading and using the Scriptures.
Oaks,
Ensign, January. 1995, 7
modern Los Santos permanent disclosure will be provided with a different approach to reading and using the Scriptures.
Some Christians accept the Bible as the only true word, fully inspired of God fully. At the other extreme, some other Christians regard the Bible as the writings of people who may or may not have been inspired by God, but that has little moral authority today. The belief of the Latter-day Saints is that the Bible is the word of God until it is translated correctly "(Articles of Faith 1:8) This puts us between these two extremes, but this belief is not unique brand our Christianity.
What makes us unlike most other Christians is because we read and use the Bible and other scriptures and our belief in revelation permanent. For us, the Scriptures are the ultimate source of knowledge, but preceding the last video. The latter knowledge is obtained by revelation. With Moroni affirm that he who denies the revelation "does not know the gospel of Christ" (Morm. 9:8).
The Lord's word in Scripture is like a lamp to lead our feet (see Ps. 119:105), and revelation is as a powerful force increasing the lighting of the lamp many times. We encourage everyone to make meticulous study of the scriptures and the prophetic teachings about them and search through prayer and personal revelation to know the meaning for yourself. For our belief in continuing revelation, we Latter-day Saints maintain that the canon of Scripture is open. In fact, the canon is available in different forms, and continuous disclosure is crucial for each of them. First, we believe that God will guide His children giving new additions to the existing canon of Scripture through the prophet and the procedures of the Church. The Book of Mormon is that addition. Also the revelations in the Doctrine and Covenants, including sections 137 and 138 [D & C 137, D & C 138], which have been added in our lifetime.
Secondly, we believe that God will give new insights about the meaning of the Scriptures, previously canonized meanings that were not evident long ago. These new revelations are of two types: public and private. public revelations come through those we sustain as prophets, seers, and developers. Examples of public disclosures we have in the numerous additions and clarifications in the Joseph Smith Translation of the Bible and the revelations in the Doctrine and Covenants on the meaning of passages from the Bible. (For example, see D & C 77 on the book of Revelation and D and C 113, some prophecies of Isaiah.) These public disclosures usually illuminate biblical passages that are doctrinal rather than those that are descriptive or managers. Our belief in an open canon also includes private revelations to individual seekers of the meaning of the Scriptures available. Such disclosures are necessary because, as Elder Bruce R. McConkie Of the Quorum of the Twelve has observed, "Every statement in the Holy Scriptures are written to reveal ... more or less, depending on the student's spiritual fitness "(A New Witness for the Articles of Faith, Salt Lake City: Deseret Book Co., 1985, p. 71).
Secondly, we believe that God will give new insights about the meaning of the Scriptures, previously canonized meanings that were not evident long ago. These new revelations are of two types: public and private. public revelations come through those we sustain as prophets, seers, and developers. Examples of public disclosures we have in the numerous additions and clarifications in the Joseph Smith Translation of the Bible and the revelations in the Doctrine and Covenants on the meaning of passages from the Bible. (For example, see D & C 77 on the book of Revelation and D and C 113, some prophecies of Isaiah.) These public disclosures usually illuminate biblical passages that are doctrinal rather than those that are descriptive or managers. Our belief in an open canon also includes private revelations to individual seekers of the meaning of the Scriptures available. Such disclosures are necessary because, as Elder Bruce R. McConkie Of the Quorum of the Twelve has observed, "Every statement in the Holy Scriptures are written to reveal ... more or less, depending on the student's spiritual fitness "(A New Witness for the Articles of Faith, Salt Lake City: Deseret Book Co., 1985, p. 71).
Nephi tried to teach his brothers who might know the meaning of the prophetic expressions of his father, "For truly I spoke to many great things that were difficult to understand, unless a man should the Lord "(1 Ne. 15:3). Nephi told them that if not hardened their hearts and keep the commandments and ask the Lord in truth, "I will manifest insurance these things" (1 Ne. 15:11). If we harden our hearts, then discard the permanent revelation, and limit our learning to what we can get for the study and the reason for the precise language of this canon of Scripture, our understanding is limited to so called Alma " the lower portion of the word "(Alma 12:11).
S i seek and accept revelation and inspiration, increases our understanding of the Scriptures, then we will on the achievement of the inspired promise for those Nephi diligent search, have "the mysteries of God ... will be discovered by the power of the Holy Spirit" (1 Ne. 10:19). To illustrate this essential truth, consider that the most important knowledge we can gain a testimony of the Father and the Son of God. This vital knowledge is received through the testimony of the Holy Spirit (see D & C 20:27).
Many of the things mentioned in the Scriptures can be understood only by the inspiration the Holy Spirit. In the words of the Apostle Paul, "The things of God no one knows, except the one with the Spirit of God "(JST, 1 Cor. 2:11). We put receptive to inspiration and revelation by obedience to the commandments of God, prayer, and the attention to the teachings of living prophets. His words serve as a guide for each of us in the interpretation of the Scriptures as in other subjects. The Lord promised Nephi: "For unto him that receiveth I will give more, and say: We have enough, will be taken away even that which they. "(2 Ne. 28:30, see also Matt. 13:12). Capsulized the belief that verse Latter Days on the importance of maintaining disclosure when we read and interpret Scripture. Even if there were additional revelations added to the published canon, the canon open is an essential part of our belief and practice in reading the Scriptures. We believe the Holy Scriptures as revealed in the past, can not be understood without opening the revelations of this.
Like the permanent revelation raises and illuminates the Scriptures, also a study of the scriptures enables men and women to receive revelations. R. Bruce more McConkie said, "I sometimes think that one of the backstage best preserved of the kingdom is that the Holy Scriptures the door open for further revelation " (Doctrines of the Restoration, ed. Mark L. McConkie, Salt Lake City: Bookcraft, 1989, p. 243). E sto occurs because the read Scripture keeps us in harmony with the Spirit of the Lord.
The idea that in reading the Holy Scriptures can lead to inspiration and revelation opens the door to the truth of Scripture is a limited to what is meant when it was written but also may include what that scripture means to readers today. Moreover, reading the Scriptures can also lead to current revelation on whatever the Lord wishes to communicate to the reader of that time. point no exaggeration when we say that Scripture can be a Urim and Thummim to assist each of us to receive personal revelation. believe that reading the scriptures can help us receive revelation, we encourage you to read again and again. Thus, we get a gateway for what our Heavenly Father wants us to know our personal lives today. That's one reason more for Latter-day Saints to study the Scriptures daily. Similarly, what I meant to say a scripture in the Book of Mormon when I read the first part at the age of sixteen years is not conclusive on me when I read that part again at the age of sixty. With the benefit of life experiences and my greater familiarity with the revelation, I can learn things that were not available to me before the Scriptures today.
Another reason for repeating the reading of the Scriptures is that the many prophecies and doctrinal passages have multiple meanings. El Salvador said that fact when he told his disciples that why He taught the multitude in parables is that allowed him to teach "the mysteries of the kingdom of heaven" (Matt. 13:11) while not revealing these mysteries to the entire crowd. His parables had multiple meanings or applications according to the spiritual maturity of the listener. They had a message for children and students of the gospel.
Other instantiations of multiple meanings occur in the prophecies and visions recorded in Scripture. Elder McConkie noted that "some of the prophetic expressions of Salvador in 3 Ne. 21 focus on pre and postmilenarios events, some with compliance initial and partial in our day and will finish second and greatest in the days ahead "(The Millennial Messiah, Salt Lake City: Deseret Book Co., 1982, p. 251). Similarly, in response to questions from his brothers about the meaning of the words of Isaiah in the brass plates, Nephi spoke of "both temporal and spiritual" (1 Ne. 22:3). Isaiah's book contains numerous prophecies that seem to have multiple fulfillments. Some seem to involve the people of Isaiah's day or the conditions of the next generation.
Another meaning, often symbolic, appears to refer to events in the meridian of time, when Jerusalem was destroyed and their inhabitants dispersed after the crucifixion of the Son of God. Here is another meaning or fulfillment of the prophecy itself seems to be related to the events of the Second Coming of the Savior. The fact that many of these prophecies can have multiple meanings underscores the importance of searching by our revelation of the Holy Spirit to help us interpret. As Nephi said, the words of Isaiah "is obvious to all those who are filled with the spirit of prophecy." (2 Ne. 25:4).
Another illustration of multiple meanings concerning prophecy in the Book of Joel, that in the last day the Lord will pour out His spirit on all flesh and that our sons and our daughters will prophesy (see Joel 2:28). On the day of Pentecost the Apostle Peter spoke who witnessed these events, "speaking through the prophet Joel" (Acts 2:16). Eighteen hundred years later, the angel Moroni quoted this same prophecy and said "not yet met, but that would be made shortly" (JS - H 41). The principle that Scripture can have multiple meanings also helps us to exploit the fact that one Writing can be given to us in more than one set of words . For example, Moroni quoted the prophecy of Malachi very different to that found in the Bible. (Compare to Mal. 4:5-6 with JS - H 1:38-39.) We believe that both stories are correct and scriptural and doctrinal differences in expression are attributable to different aspects of the salvation of the dead expressed in two different conditions (see D & C 128:17).
Another reason for repeating the reading of the Scriptures is that the many prophecies and doctrinal passages have multiple meanings. El Salvador said that fact when he told his disciples that why He taught the multitude in parables is that allowed him to teach "the mysteries of the kingdom of heaven" (Matt. 13:11) while not revealing these mysteries to the entire crowd. His parables had multiple meanings or applications according to the spiritual maturity of the listener. They had a message for children and students of the gospel.
Other instantiations of multiple meanings occur in the prophecies and visions recorded in Scripture. Elder McConkie noted that "some of the prophetic expressions of Salvador in 3 Ne. 21 focus on pre and postmilenarios events, some with compliance initial and partial in our day and will finish second and greatest in the days ahead "(The Millennial Messiah, Salt Lake City: Deseret Book Co., 1982, p. 251). Similarly, in response to questions from his brothers about the meaning of the words of Isaiah in the brass plates, Nephi spoke of "both temporal and spiritual" (1 Ne. 22:3). Isaiah's book contains numerous prophecies that seem to have multiple fulfillments. Some seem to involve the people of Isaiah's day or the conditions of the next generation.
Another meaning, often symbolic, appears to refer to events in the meridian of time, when Jerusalem was destroyed and their inhabitants dispersed after the crucifixion of the Son of God. Here is another meaning or fulfillment of the prophecy itself seems to be related to the events of the Second Coming of the Savior. The fact that many of these prophecies can have multiple meanings underscores the importance of searching by our revelation of the Holy Spirit to help us interpret. As Nephi said, the words of Isaiah "is obvious to all those who are filled with the spirit of prophecy." (2 Ne. 25:4).
Another illustration of multiple meanings concerning prophecy in the Book of Joel, that in the last day the Lord will pour out His spirit on all flesh and that our sons and our daughters will prophesy (see Joel 2:28). On the day of Pentecost the Apostle Peter spoke who witnessed these events, "speaking through the prophet Joel" (Acts 2:16). Eighteen hundred years later, the angel Moroni quoted this same prophecy and said "not yet met, but that would be made shortly" (JS - H 41). The principle that Scripture can have multiple meanings also helps us to exploit the fact that one Writing can be given to us in more than one set of words . For example, Moroni quoted the prophecy of Malachi very different to that found in the Bible. (Compare to Mal. 4:5-6 with JS - H 1:38-39.) We believe that both stories are correct and scriptural and doctrinal differences in expression are attributable to different aspects of the salvation of the dead expressed in two different conditions (see D & C 128:17).
Those who believe that the canon is closed rush the reading of Scripture focus attention that was his meaning to the time that the biblical words were spoken or written. In this approach, a scripture may seem to have only one meaning and the reader typically relies on scholarship and historical methods to determine them. The approach of Latter Day Saints is different. Professor Hugh Nibley gives clarity to this in his essay "The Prophets and the Scripture." He notes that "men are mistaken when they think for a moment that can read the Scriptures without ever being added to it, or omit some of it . In the wise words of St. Hilary, ... "Scripture is not what one reads, but in what one understands. " "Consequently, he continues," the reading of Sacred Scripture should always have an interpreter "(The World and the Prophets, The Collected Works of Hugh Nibley, 12 vols., Salt Lake City: Deseret Book Co., 1987, 3 202). He concludes: The question is not anyway you add words to the scriptures - thousands of volumes of commentary have already been made literate - but whether such an addition was obtained by the wisdom of men or the revelation of God " (ibid., p. 206).
One of the problems of the comments is that the authors sometimes focus All they wanted something ie the exclusion of others. As a result, the comments, if not used carefully, can clarify the meaning of the author selected and correct but can close our eyes and may limit our horizons to other possible meanings. Sometimes that other, less obvious meanings can be the most valuable and useful for us in getting answers to our questions. That is why the teaching of the Holy Spirit is the best guide for biblical interpretation that even the best commentary. As Paul told Timothy, "All Scripture is given by inspiration of God" (2 Tim. 3:16, also see 2 Pet. 1:21). This means that to understand the Scriptures, our minds need to be well in harmony with the Spirit of the Lord. As we learn of the fiftieth chapter of the Doctrine and Covenants, "one who receives the word by the Spirit of truth receiveth it as it is preached by the Spirit of truth" (D & C 50:21). When this occurs, the reader is built on personal revelation.
President Kimball told members of the Church that he was "convinced that each of us at some time of our lives, we discover the Scriptures for ourselves," (Ensign, September. 1976, p. 4). When we do that, we get revelation. If we rely only on our reasoning or learning or the comments of others, then we will never get the understanding you can get only the revelation. Then people in that circumstance will stay forever with that Alma said "the bottom portion of the word" (Alma 12:11).
Source: Scripture Reading and Revelation
