Ben's Brain

2 Nephi 26–27 — Prophecies of Christ's Visit and the Sealed Book

Properties2
tagsscripture-study, book-of-mormon, 2-nephi
aliases2 Nephi 26–27

24 min read

Download this page as a PDF

← Previous: 2 Nephi 11–25 | Next: 2 Nephi 28–29 — Warnings to the Gentiles and Many Books of Scripture →

2 Nephi 26–27 — Prophecies of Christ’s Visit and the Sealed Book

Key Verse

“He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation.” — 2 Nephi 26:24

Overview

These two chapters form a pivotal transition in 2 Nephi. After spending thirteen chapters quoting Isaiah directly (2 Nephi 12–24), and then offering his own plain commentary in chapter 25, Nephi now weaves Isaiah’s language into his own prophetic voice. As Dr. Joseph Spencer observes on Follow Him, this is no longer block quotation — it’s Nephi doing his own prophesying while pulling Isaiah’s imagery into his words, making Isaiah 29 into something far larger and more specific than the original.

Chapter 26 opens with Nephi’s prophecy about Christ’s visit to the Nephites (fulfilled in 3 Nephi 11), then pivots sharply to the last days — our day — with a searing warning about pride, priestcrafts, secret combinations, and the dangers of spiritual complacency. But right alongside those warnings, Nephi delivers one of the most inclusive declarations in all scripture: “All are alike unto God” (2 Ne 26:33).

Chapter 27 is Nephi’s expanded retelling of Isaiah 29 — the prophecy of the sealed book. Where Isaiah used the image of a sealed book as a metaphor for spiritual blindness, Nephi makes it literal and specific: this is the Book of Mormon, written on plates, sealed by the power of God, delivered to a young unlearned man, and rejected by the learned. The Charles Anthon episode (JS—History 1:63–65) is the direct historical fulfillment, but the broader point is that God works through faith, not evidence — “I am able to do mine own work” (2 Ne 27:21).

The Come Follow Me manual for this week is titled “A Marvelous Work and a Wonder,” emphasizing how central the Book of Mormon is to God’s latter-day work of gathering Israel and inviting all people to come unto Christ.

Key Concepts

Christ’s Visit to the Nephites (2 Ne 26:1–9)

Definition / Background: Nephi prophesies in remarkable detail about the signs of Christ’s death (three days of darkness, storms, earthquakes) and His subsequent appearance to the righteous Nephites. This prophecy is fulfilled precisely in 3 Nephi 8–11, written approximately 550 years later.

Cross-References: 3 Nephi 8:5–23 (fulfillment of destruction signs), 3 Nephi 11:1–17 (Christ appears), 1 Nephi 12:4–5 (Nephi’s earlier vision of the same events), Helaman 14:20–27 (Samuel the Lamanite’s parallel prophecy), D&C 45:48–53 (Second Coming parallels)

Doctrinal Connection: The pattern of destruction followed by the Lord’s personal appearance establishes a type for the Second Coming. Just as Christ came to the Nephites after great upheaval, the Restoration scriptures teach He will come again after a period of tribulation.

”All Are Alike unto God” (2 Ne 26:23–33)

Definition / Background: In one of the most sweeping statements of divine inclusivity in scripture, Nephi declares that Christ “inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile” (v. 33). This comes in direct contrast to the priestcraft and exclusion Nephi has just condemned.

Cross-References: Acts 10:34–35 (God is no respecter of persons), Galatians 3:28 (neither Jew nor Greek, bond nor free, male nor female), Mosiah 2:21–24 (all are beggars before God), D&C 1:34–35 (no respecter of persons), Abraham 3:25 (all souls are precious)

Doctrinal Connection: As David Butler and Emily Belle Freeman point out in Don’t Miss This, the word “all” means 100%. The invitation is universal. This verse has become one of the most quoted in the Book of Mormon for its clear declaration that God’s love and salvation are not limited by any human category. Dr. Spencer on Follow Him discusses how Nephi is directly attacking the “culture of exclusion” — any system that says some people are more worthy of God’s love than others.

The Sealed Book (2 Ne 27:6–26)

Definition / Background: Nephi takes Isaiah 29’s brief metaphor of a sealed book and expands it into a detailed prophecy of the Book of Mormon’s coming forth. He describes the book being delivered to a “learned” man who says “I cannot read a sealed book” and then to an “unlearned” man whom God empowers. This is the most detailed prophecy of the Book of Mormon’s translation process found anywhere in scripture.

Cross-References: Isaiah 29:11–12 (the original sealed book prophecy), JS—History 1:63–65 (Martin Harris and Charles Anthon), 2 Nephi 3:6–15 (Lehi’s prophecy of Joseph Smith), Mormon 9:31–34 (language of the plates), Ether 4:4–7 (sealed portion), D&C 5:1–10 (witnesses of the Book of Mormon)

Doctrinal Connection: The sealed book prophecy establishes a key principle: God works through faith, not through the validation of the learned. Dr. Spencer emphasizes on Follow Him that the Gentile demand for evidence — “show me the plates” — is precisely the wrong approach. The Book of Mormon is designed to be received by faith, and God declares “I am able to do mine own work” (v. 21). This connects to the broader Restoration principle that spiritual knowledge comes through the Holy Ghost, not through scholarly proof.

”A Marvelous Work and a Wonder” (2 Ne 27:26)

Definition / Background: This phrase, drawn from Isaiah 29:14, becomes one of the defining descriptions of the Restoration. Nephi applies it specifically to the coming forth of the Book of Mormon and the reestablishment of God’s covenant with Israel. As the Unshaken series emphasizes, Joseph Smith himself called the First Vision not “the first vision” but “an account of his marvelous experience.”

Cross-References: Isaiah 29:14 (original phrase), 1 Nephi 14:7 (the marvelous work among the Gentiles), 2 Nephi 25:17 (God’s work among all nations), D&C 4:1 (“a marvelous work is about to come forth”), D&C 6:1

Doctrinal Connection: The word “wonder” carries a double meaning — it is both astonishing and something that causes people to wonder, to question, to struggle. The Restoration is not designed to be obvious or universally accepted; it is designed to separate those who walk by faith from those who demand proof.

Priestcrafts and Pride (2 Ne 26:20–22, 29–31)

Definition / Background: Nephi gives a detailed catalog of last-day dangers: pride that becomes “a stumbling block,” churches “built up to get gain,” and priestcrafts where people “preach and set themselves up for a light unto the world, that they may get gain and praise of the world” (v. 29). He also warns of secret combinations.

Cross-References: Mormon 8:28, 36–41 (Mormon’s parallel warning about the last days), Alma 1:16 (Nehor and priestcraft), 3 Nephi 16:10 (Gentile pride), Matthew 23:5–7 (Pharisaic pride), D&C 121:34–40 (unrighteous dominion)

Doctrinal Connection: Don’t Miss This frames this as the description of what the “church of the devil” actually looks like — not a specific denomination, but any system that elevates self over God, excludes the poor, and replaces the Spirit with worldly learning. The protection against it is equally clear: “Come unto me” (v. 25), freely given, no cost, all are privileged.

Verse-by-Verse Commentary

2 Nephi 26:1–9 — “The righteous who hearken… shall not perish”

Nephi opens with a time marker: “after Christ shall have risen from the dead he shall show himself unto you” (v. 1). He then describes the destruction signs — “thunderings and lightnings… tempests, and… fire and smoke” (v. 6) — with a specificity that matches 3 Nephi 8 almost exactly. Verse 8 is particularly powerful: “the righteous that hearken unto the words of the prophets… and look forward unto Christ… they are they which shall not perish.”

  • Literary structure: This section creates an inclusio with 2 Nephi 25:24–30 — Nephi ends chapter 25 talking about Christ and begins chapter 26 with Christ’s personal appearance, creating a bridge from prophecy to fulfillment.
  • CFM connection: The manual emphasizes that even amid destruction, those who “hearken unto the words of the prophets” are preserved. This is a pattern, not a one-time event.
  • Podcast insight: Jared Halverson in Unshaken notes that Nephi is drawing directly on what he saw in his own vision (1 Nephi 12), making this not second-hand prophecy but eyewitness description of future events.
  • Application: What does it look like in my life to “hearken unto the words of the prophets” in a way that provides spiritual protection?

2 Nephi 26:15–19 — “They shall be visited with… destructions”

Nephi shifts to the distant future — the destruction of the Nephite civilization and how their words will “whisper out of the dust” (v. 16). This beautiful image of a voice from the dust connects the Book of Mormon to the earth itself, as though the record’s very burial and recovery from the ground fulfills this prophecy.

  • Textual notes: “Whisper out of the dust” echoes Isaiah 29:4 — Nephi is beginning to weave Isaiah’s language into his own prophetic narrative, a technique Dr. Spencer calls a “midrash” or scriptural commentary rather than direct quotation.
  • Cross-reference: Isaiah 29:4, Moroni 10:27 (the book speaks “out of the dust”)
  • Podcast insight (Gospel Talktrine): Mark Holt introduces the concept of “heirloom covenants” — the idea that Nephi and Lehi’s prayers and covenants created binding promises that extended to their posterity for generations, not just to themselves. The destruction and eventual whispering from the dust is tied to these covenant promises that God would preserve their words for future generations.
  • Application: The Book of Mormon is literally a voice from a destroyed civilization reaching across time. How does this change how I approach reading it?

2 Nephi 26:20–22 — “Pride… a stumbling block”

Nephi catalogs the spiritual dangers of the last days: “the Gentiles are lifted up in the pride of their eyes, and have stumbled” (v. 20). He then describes the devil’s tactics: “he stirreth them up to anger,” “he pacifieth, and lulleth them away into carnal security,” and “he leadeth them carefully down to hell” (vv. 21–22).

  • CFM connection: The Come Follow Me manual asks readers to honestly examine where they might be “at ease in Zion” — a phrase from 2 Nephi 28:24 that connects directly to this passage.
  • Podcast insight: Don’t Miss This draws a powerful military analogy: in the army there are two states — “attention” and “at ease.” Scripture repeatedly tells us to “stand” (Ephesians 6:13–14, Mosiah 18:9). The danger comes when we move to “at ease” and lower our spiritual defenses. President Nelson’s 2018 call to create “sanctuaries of faith” in our homes is a direct response to what Nephi describes here.
  • Doctrinal connection: Verse 22 — “he leadeth them carefully down to hell” — is one of the most quoted verses about Satan’s strategy. The word “carefully” is chilling: it implies gentleness, patience, gradualness.
  • Application: Where am I “at ease” spiritually? What is one area where I’ve gradually lowered my guard?

2 Nephi 26:24–28, 33 — “He loveth the world… all are alike unto God”

This is the emotional and doctrinal heart of chapter 26. After the warnings about pride and priestcraft, Nephi turns to the pure character of Christ: “He doeth not anything save it be for the benefit of the world” (v. 24). Everything Christ does is for our good. His motivation is love, and His invitation is universal.

  • Podcast insight: Don’t Miss This references the Sidewalk Prophets song “Come to the Table” as a modern expression of 2 Ne 26:33 — “to the thief and to the doubter, to the hero and the coward.” Dr. Spencer on Follow Him frames verse 33 as Nephi directly combating a “culture of exclusion” and building the case that Christ’s church must be radically inclusive.
  • CFM connection: The manual highlights “Come unto me” as Christ’s essential invitation — no prerequisites, no cost, no exclusion.
  • Doctrinal connection: This verse has become a touchstone in discussions of the gospel’s universality. It anticipates Paul’s teaching in Galatians 3:28 and Christ’s own declaration in 3 Nephi 18:22–25.
  • Application: Who in my life might feel excluded from Christ’s invitation? How can I be an instrument of the “come” rather than a gatekeeper?

2 Nephi 27:6–14 — The sealed book delivered

Nephi describes the Book of Mormon being “sealed by the power of God” (v. 10) and delivered to a man who will take the words “which are not sealed” to “another” (v. 15). Three witnesses will behold the book “by the power of God” (v. 12), and “the eyes of none shall behold it save it be that three witnesses shall behold it” — fulfilled by Oliver Cowdery, David Whitmer, and Martin Harris.

  • Textual notes: Nephi’s version contains far more detail than Isaiah 29. While Isaiah has about 22 relevant verses, Nephi expands this to 55 verses (from 2 Ne 26:6 through 27:35). This is not quotation — it is revelation using Isaiah as a framework.
  • Cross-reference: JS—History 1:63–65 (Martin Harris and Charles Anthon), Ether 5:2–4 (three witnesses), D&C 17 (the three witnesses commanded)
  • Podcast insight: Jared Halverson (Unshaken) emphasizes that Nephi is doing something remarkable — he’s taking Isaiah’s symbolic “sealed book” metaphor and making it literal. Where Isaiah used the image to describe Israel’s spiritual blindness, Nephi applies it to an actual, physical record on gold plates.
  • Podcast insight (Gospel Talktrine): Mark Holt identifies a chiasmus in 2 Ne 27:1–4 that does not exist in the Isaiah 29 parallel. This is significant evidence that Nephi was composing original prophetic material, not simply copying from Isaiah’s brass plates text. The chiastic structure is a uniquely Nephite addition that strengthens the case for 2 Nephi 27 as independent revelation.
  • Application: The sealed book is a test of faith — will we receive the unsealed portion before demanding to see the sealed? How does this pattern apply to receiving revelation in my own life?

2 Nephi 27:15–20 — “I cannot read a sealed book”

The learned man (Charles Anthon) examines the characters and declares them authentic, but when told the book is sealed, says “I cannot read a sealed book” (v. 17). This is one of the most specific prophecy-fulfillments in the Book of Mormon, matching Martin Harris’s 1828 visit to Professor Anthon almost exactly.

  • Podcast insight: Dr. Spencer on Follow Him makes a key observation: the broader principle here is that Gentile culture has a “desire for evidence” that actually works against faith. The learned man wants to authenticate the record through scholarship, but God says that’s the wrong approach entirely.
  • Doctrinal connection: This is the tension between evidence-based and faith-based knowing. Alma 32:17–18 addresses the same issue: “If a man knoweth a thing he hath no cause to believe.”
  • Application: When do I find myself wanting proof before I’ll trust God? What would it look like to trust first and understand later?

2 Nephi 27:20–26 — “I am able to do mine own work”

The Lord’s response to the learned man’s rejection is one of the most powerful declarations in scripture: “I am able to do mine own work” (v. 21). God does not need human validation. He will accomplish His purposes through the “unlearned” man (Joseph Smith), and the result will be “a marvelous work and a wonder” (v. 26).

  • CFM connection: The manual frames this as the thesis of the entire lesson — God’s work does not depend on human credentials. Joseph Smith’s lack of formal education was not an obstacle but part of the design.
  • Podcast insight: Unshaken highlights that “marvelous” carries a double edge — it’s both wonderful and bewildering. The Restoration is designed to astonish, and astonishment inevitably produces both faith and doubt. The “wonder” is that God works through weakness.
  • Podcast insight (Gospel Talktrine): Holt offers a broader reading of “a marvelous work and a wonder” — rather than limiting it to the Restoration or the coming forth of the Book of Mormon, he argues the “marvelous work” encompasses the entire plan of salvation. Everything God does to bring about the immortality and eternal life of His children is the marvelous work. The Restoration is one expression of it, not the whole of it.
  • Doctrinal connection: This connects directly to Ether 12:27 (“I give unto men weakness that they may be humble”) and 1 Corinthians 1:27 (“God hath chosen the foolish things of the world to confound the wise”).
  • Application: Where in my life is God working through my weakness rather than my strength?

Literary Structure

Nephi’s Midrash on Isaiah 29

The most significant literary feature of these chapters is Nephi’s treatment of Isaiah 29. As scholars have noted, this is not a straightforward quotation. Nephi takes 22 verses from Isaiah 29 and expands them into 55 verses of his own prophecy — inserting specific details about the Book of Mormon, the three witnesses, the encounter with the learned man, and the ultimate triumph of the unsealed word.

Dr. Spencer calls this technique a “midrash” — a Jewish tradition of scriptural commentary that weaves new revelation into the fabric of existing scripture. Nephi is “likening” Isaiah (as he promised in 1 Nephi 19:23) by making Isaiah’s symbolic prophecy into a literal, specific prediction.

Chiastic Contrast in Chapter 26

Chapter 26 is structured around a powerful contrast:

A — Christ’s visit brings salvation to the righteous (vv. 1–9)
B — Destruction of the wicked; voice from the dust (vv. 10–19)
C — Pride, priestcrafts, and the devil’s tactics (vv. 20–22)
D — “He loveth the world… all are alike unto God” (vv. 23–33)
C’ — Priestcrafts condemned; labor for Zion (vv. 29–31)
B’ — The righteous shall be preserved (implied, connects to ch. 27)
A’ — God’s marvelous work brings salvation to all (ch. 27)

The structural center — “all are alike unto God” — is the theological heart of the entire passage.

Inclusio: “Come unto me”

The invitation “come” appears in 2 Ne 26:24–25 and is echoed in 2 Ne 26:33, creating a framing device for the inclusivity passage. This same invitation is central to 3 Nephi 9:13–14 when Christ actually appears — “come unto me” — creating a long-range echo across the entire Book of Mormon.

Parallel Accounts & Intertextuality

Book of MormonOld TestamentNew TestamentD&C / PoGP
2 Ne 26:6 (signs of Christ’s death)—Matt 27:45, 51 (darkness, earthquake)—
2 Ne 26:16 (whisper out of the dust)Isaiah 29:4——
2 Ne 26:22 (led carefully down to hell)—2 Cor 11:14 (angel of light)D&C 10:22–26
2 Ne 26:24 (layeth down his life)—John 10:15, 17–18—
2 Ne 26:33 (all are alike unto God)—Gal 3:28, Acts 10:34Abr 3:25
2 Ne 27:7–10 (sealed book)Isaiah 29:11–12——
2 Ne 27:12 (three witnesses)Deut 19:15 (two or three witnesses)2 Cor 13:1D&C 17:1–5
2 Ne 27:15–20 (learned man)Isaiah 29:11–12—JS—H 1:63–65
2 Ne 27:21 (able to do mine own work)Isaiah 29:14—D&C 4:1
2 Ne 27:26 (marvelous work and a wonder)Isaiah 29:14—D&C 6:1, 11:1, 12:1

Nephi’s version of Isaiah 29 is dramatically expanded — from 22 verses in Isaiah to 55 verses in 2 Nephi 26–27. The additions include specific details about the destruction of the Nephites (not in Isaiah), the three witnesses (not in Isaiah), and the sealed/unsealed portions of the book (barely hinted at in Isaiah). This expansion reveals Nephi not as a copyist but as a prophet receiving independent revelation that uses Isaiah as a springboard.

Source Summaries

Come Follow Me Manual

The CFM lesson for Week 12 (March 11–17, 2024) is titled “A Marvelous Work and a Wonder.” The manual opens by noting that Nephi prophesied about “our day” and saw both “works of darkness led by the adversary” and “a marvelous work and wonder led by God himself.” The central question of the lesson: “What ‘marvelous work’ is God accomplishing in the world and in your life through the Book of Mormon?” The manual emphasizes the Book of Mormon as a book that “exposes Satan’s lies and gathers the righteous,” and invites readers to see God’s gathering work as something happening now, personally, not just historically.

Book of Mormon Central

KnoWhy articles on these chapters explore several key themes. “Why Would a Book Be Sealed?” examines the ancient practice of sealing documents — important records were doubled, sealed with wax or clay, and witnessed, creating an authenticated copy. The Book of Mormon follows this exact ancient pattern. “Why Does Nephi Use Isaiah 29 as Part of His Own Prophecy?” explains that Nephi’s version is a midrash, not a transcription — he takes Isaiah’s symbolic language and makes it specific and literal, turning a metaphor for spiritual blindness into a detailed prophecy of the Restoration. KnoWhy 506 explores the timing of the Book of Mormon’s translation as itself “marvelous.”

Follow Him — Episode 11 (Dr. Joseph Spencer)

Dr. Spencer, a philosopher and associate professor of ancient scripture at BYU, brings deep expertise on how Nephi uses Isaiah. His key insights: (1) Structure matters — 2 Nephi has a deliberate three-part prophetic structure using Jacob’s voice, Isaiah’s voice, and Nephi’s voice as “three witnesses” (2 Ne 11). (2) Nephi weaves Isaiah into his own prophecy rather than quoting it block-style, making chapters 26–30 easier to read than the direct Isaiah quotations. (3) The Gentile demand for evidence is the problem, not the solution — the learned man’s refusal to read a “sealed book” represents a broader cultural pattern where proof is valued over faith. (4) “All are alike unto God” attacks a culture of exclusion — any system that restricts God’s grace to a privileged group is antithetical to Nephi’s message. Spencer also references his book The Vision of All (25 lectures on Isaiah in Nephi’s record) as a deeper resource.

Don’t Miss This

David Butler and Emily Belle Freeman focus on the practical, devotional application of these chapters. Their key framework: chapters 26–30 present dangers alongside protections and promises — and readers should track all three as they study. Key takeaways: (1) The “two churches” of 1 Nephi 14 are not denominations but orientations — anyone following the Lamb belongs to the first; deliberate rebellion against God is the second. (2) 2 Ne 26:33 is about radical inclusivity — they reference the song “Come to the Table” by Sidewalk Prophets as a modern expression of this verse. (3) President Nelson’s 2018 call to create “sanctuaries of faith” in the home is a direct prophetic response to the adversary’s tactics described in 2 Ne 26:20–22. (4) The “marvelous experience” — Joseph Smith’s original label for the First Vision — connects to the “marvelous work” of 2 Ne 27:26.

Gospel Talktrine — Mark Holt (S03E09)

Mark Holt’s episode covering 2 Nephi 26–30 brings several unique perspectives not found in the other sources. Key insights for chapters 26–27: (1) “Heirloom covenants” — Nephi and Lehi’s prayers created covenant promises that extend to their posterity for generations, affecting how we understand the preservation of the Nephite record and the promises regarding the Lamanites. This lens enriches 2 Ne 26:15 and the “whispering from the dust” imagery. (2) Chiasmus in 2 Ne 27:1–4 — Holt identifies a chiastic structure in these verses that is absent from Isaiah 29, providing evidence that Nephi was composing original prophetic material rather than simply transcribing from the brass plates. (3) “Marvelous work” as the entire plan of salvation — rather than limiting this phrase to the Restoration alone, Holt argues it encompasses God’s total redemptive project. (4) Covenants extended by willingness, not lineage — reinforces the universality of 2 Ne 26:33 (“all are alike unto God”) by tying covenant belonging to personal choice rather than race or ancestry.

Unshaken — Jared Halverson

Halverson provides two extensive episodes covering 2 Nephi 26–30. Key insights for chapters 26–27: (1) Nephi’s authority to prophesy comes from his own vision in 1 Nephi 11–14 — he is an eyewitness of the events he’s describing. (2) The sealed book is both literal and symbolic — Nephi takes Isaiah’s metaphor and transforms it into a specific prophecy about the gold plates, but the principle extends to anyone who refuses to engage with the Book of Mormon. (3) Restoration is God’s character — it’s not just a historical event but who God is. “I’m not finished yet” is the promise. 2 Ne 29:9 (“my work is not yet finished”) applies to the church, to individuals, and to the entire human family. (4) “I am able to do mine own work” (2 Ne 27:21) is both a declaration about the Book of Mormon and a personal promise — if God can turn the world into a paradisiacal place, He can do the same with a human heart.

Personal Application & Discussion Questions

  1. 2 Nephi 26:24 says God does “not anything save it be for the benefit of the world.” When circumstances feel confusing or painful, how does trusting this promise change your perspective?

  2. The sealed book is a test of faith — we receive the unsealed portion before we see the sealed. Where in your covenant life are you being asked to trust the “unsealed” portion before understanding everything?

  3. Nephi says “all are alike unto God.” Who in your community might feel excluded from Christ’s invitation? What would it look like to practice the “come unto me” of verse 25 in your ward or family?

  4. The devil “leadeth them carefully down to hell” (2 Ne 26:22). As a family, discuss: what does spiritual “at ease” look like in our home? What keeps us “at attention”?

  5. “I am able to do mine own work” (2 Ne 27:21) applies not just to the Restoration but to individual lives. Where is God working through your weakness rather than your strength? How does this connect to Ether 12:27?

Key Quotes

President Russell M. Nelson

“The adversary is increasing his attacks on faith and upon us and our families at an exponential rate. To survive spiritually, we need counter strategies and proactive plans. Casual study of the scriptures will not be enough. We need to feast upon the words of Christ in the Book of Mormon.” — “Overcome the World and Find Rest,” October 2022 General Conference

Elder David A. Bednar

“The commandment to ‘watch and pray always’ is a recurring admonition in the Book of Mormon. Complacency and casualness are spiritual dangers against which we must constantly be on guard.” — “Watchful unto Prayer Continually,” October 2019 General Conference

Dr. Joseph Spencer (Follow Him, Episode 11)

“Nephi weaves Isaiah’s language into his own prophecy. This follows the same pattern — ‘This is what I mean by likening.’ He sees Isaiah as a confirming witness of the kinds of things he’s already seen. He’s not alone on this. Isaiah saw this too.”

Brad Wilcox

“Grace is not a booster engine that fires after we’ve done ‘all we can do.’ Grace is the engine. It’s what moves us from the very beginning.” — “His Grace Is Sufficient,” BYU Speeches, 2023

Sources & Further Reading

Next: 2 Nephi 28–29 — Warnings to the Gentiles and Many Books of Scripture

Graph View

Backlinks