Laipelí
Fuofua Feinga ke Maʻu ʻEku Leá


Fuofua Feinga ke Maʻu ʻEku Leá

Fakamafola Satelaite ʻa e Semineli mo e ʻInisititiuti Fakalotú•4 ʻAokosi, 2015

Introduction

ʻOku ou houngaʻia ke ʻi heni fakataha mo kimoutolu, ʻoku ou fiefia ke kau ki he ngāué ni.

ʻI he teuteu ko ia ki he ʻaho ní, ne u fai ai ʻeku leá ki hoku fāmilí pea kole haʻanau fakamatala … pea naʻe meimei ke tokoni kotoa ʻenau fakamatalá. Ko e fakamatala ʻoku ou momou ke fakahaaʻi atú—pea ʻoku ou tui kuo teʻeki maʻu ʻe ha taha ʻo kimoutolu ʻi ha kalasi—naʻe mohe pē ʻa ʻAni ko ʻema taʻu 12 ʻi he meimei vaeuá pē. Ko ia ʻokú ma fakatauange ʻe kiʻi lelei ange ʻa e tatau ko ʻení!

Ne fakaafeʻi kimautolu ʻe Misa Seti Uepi he taʻu ʻe ua kuohilí ke tokoniʻi ʻetau kau akó ke nau ako e folofolá ʻi ha founga ʻe fakalolotoʻi ai ʻenau tui ki he Fakamoʻuí.1 ʻI he taʻu kuo maliu atú kuo tokolahi ange ha kau ako kuo nau lau e folofolá ʻi ha toe taimi kimuʻa. Ne aʻu hono ako fakatāutaha ʻo e folofolá ki ha houa ʻe 9 miliona tupu2. Fakamālō atu he ngāue ko iá!

ʻI he ʻaho ní, ʻoku mau loto ke toe vakaiʻi e fakaafe ko iá. Te ke lava nai ke tokoniʻi e tokotaha ako semineli mo ʻinisititiuti takitaha ke ʻuhingamālie ʻene ako e folofolá he ʻaho takitaha? Neongo pē ʻe ʻi ai ha ngaahi konga ʻo e Fuakava Motuʻá ʻe faingataʻa mo mahino hono laú ki heʻetau kau akó, ʻOku ou pē he ʻikai fie maʻu ke tau “fakaʻaongaʻi ha ngaahi founga olopoto ke [nau] saiʻia ai [ʻi he Fuakava Motuʻá].”3

Naʻe toe fakaafeʻi kimautolu ʻe Misa Uepi ke aleaʻi e “founga te mau toe nofo taha lahi ange ai he folofola ʻoku mau akoʻí.”4 Naʻá ne fai ha ngaahi fehuʻi lahi ki he ngāue ʻoku fai ʻe he ngaahi folofolá ʻi heʻemau faiakó. Kuo fakakauʻi lelei e fehuʻi ko iá ʻe hamou tokolahi. Fakamālō atu ki ai! Tau talanoa muʻa he ʻahó ni ʻo kau ki he fatongia ʻo e folofolá ʻi heʻetau teuteu ko ia ke faiakó?

Naʻe nofo ʻa Siosefa mo ʻEma ʻi Hāmoni ʻi Penisilivenia ʻi Mē ʻo e 1829. Ne ʻeva mai ʻa Hailame mo e ʻamanaki ke ne ako ki hono fatongia he ngaahi meʻa ʻoku hoko ʻi hono Fakafoki mai ʻo e ongoongoleleí. Naʻe fehuʻi e Palōfitá ki he ʻEikí pea naʻe fakamanatu ki ai ko e folofolá “ʻoku moʻui mo mālohi, pea māsila ange ʻi he heletā fakatoumata.”5 Ne akoʻi ʻe he Fakamoʻuí kia Hailame mo kitautolu ha tefitoʻi moʻoni mo ha meʻa mahuʻinga ʻi Heʻene fokotuʻu ha fakahokohoko mahuʻinga maʻá e kau faiakó: “ʻOua ʻe feinga ke malanga ʻaki ʻa ʻeku leá, kae fuofua feinga ke maʻu ʻeku leá, pea ʻe toki vete ho ʻeleló; pea kapau te ke loto ki ai, te ke maʻu leva ʻa hoku Laumālié pea mo ʻeku leá, ʻio ʻa e mālohi ʻo e ʻOtuá ki hono fakalotoʻi ʻo e kakaí ke tuí.”6

Maʻu ʻo e Leá: Kuo pau ke Tomuʻa Vela Hotau Lotó

ʻOku ʻikai ke toki kamata pē ʻetau faiakó ʻi hono teuteu ʻo ha lēsoni pe fakakaukauʻi e founga ʻe fakahoko ʻaki iá pe vakaiʻi ʻo e nāunau fakalēsoní.ʻOku kamata pē ʻetau ngāue fakafaiakó, ad fontes, pe ʻi he ngaahi matavaí7. Naʻe pehē ʻe Palesiteni Melioni G. Lomenī, ʻoku ʻikai ha toe teuteu fakafaiako lelei ange, ka ko e ako mei he tupuʻangá ʻa ia ko e folofolá.8 Kapau ʻoku tau loto ke akoʻi ʻaki e folofolá ha mālohi, mo ongoʻi heʻetau kau akó e moʻoní mo e mahuʻinga ʻo ha potufolofola, kuo pau ke kamata ʻaki ia ha ongoʻi foʻou mo ha vēkeveke fakatāutaha ʻiate kitautolu.9

Ne faleʻi mai ʻe Palesiteni Lomenī ʻo pehē: “Kuo pau ke tau ngāue mo ako … ke hoko e ngaahi akonaki [ʻa e ʻEikí] ko ʻetau ngaahi akonakí ia … pea te tau toki hoko leva ko ha kau faiako lelei ʻi he ongoongoleleí. Te tau mateuteu leva ke lea ʻi he mālohi mo e tui moʻoni. Kapau te tau toe teuteu ʻi ha founga kehe … ʻo ʻoatu pē ʻetau fakakaukaú pe fakakaukau ʻa ha niʻihi kehe [he ʻikai ke tau lava ha meʻa].”10

Maʻu e Folofolá: Ko e Meʻa ke Fekumi ki ai ʻi Heʻetau Akó

ʻI heʻetau fekumi ki ha founga ke maʻu ai e leá ke vela e folofolá ʻi hotau lotó, tuku ke u fokotuʻu atu ha founga faingofua ʻe ua ke hoko ia ko e meʻa pau ke tau fakahokó?

ʻUluakí, ʻoku tuʻunga kehekehe e mahuʻinga ʻo e ngaahi moʻoní, pea ʻe tāpuekina kitautolu mo ʻetau kau akó ʻi hono ako ke ʻiloʻi e faikehekehe ko ʻení.

Uá, ʻoku ʻi he folofolá e fakafehokotakiʻanga, sīpinga, mo e tefito,11 pea ʻoku kau he ngaahi meʻa mahuʻinga taha ʻoku tuhu ki he Fakamoʻuí ʻa e ngaahi fakataipé mo e ʻatá.

Fakatuʻutuʻunga ʻo e moʻoní

Naʻe tohi ʻe ʻEletā Niila A. Mekisuele e anga hono kamatá, ko hano “fakahokohoko ʻo e ngaahi moʻoní” he ʻoku ʻi ai ha ngaahi moʻoni ʻoku feʻunga ke tau mateakiʻi, ʻa ia ʻokú ne fokotuʻu mai ke tuʻumaʻu, pe talangofua mo faivelenga ki ai.

“ʻE lava pē ha meʻa ʻo fakatou moʻoni mo mahuʻinga. … He ʻikai ke ngata pē ʻi heʻetau fakafaikehekeheʻi e moʻoní mei he meʻa ʻoku ʻikai ke moʻoní, kae ʻiloʻi foki mo e ngaahi moʻoni ʻoku fie maʻu ke taukapoʻí.

“ʻOku tataki kitautolu ʻe he ongoongolelei o Sīsuú ki he foʻi moʻoni ʻoku fakatuʻutuʻunga e moʻoní; ʻoku ʻi ai ha ngaahi moʻoni ʻoku mahinongofua mo tuputupuʻa hono mahuʻingá mei ha niʻihi!”12

ʻOku fakamatalaʻi fakaikiiki mo tataki fakalaumālie e lahi taha ʻo e ngaahi potufolofola, te ne hanga ʻo fakamaʻalaʻala e ngaahi tefitoʻi moʻoni 13 ne fakataumuʻa ke nau fakamatalaʻí.14

ʻOku totonu ke tau hoko ko ha kau ako lelei ke fakatou ʻiloʻi e fakamatala fakaikiikí mo e tokāteline ʻi he folofolá. ʻOku mahuʻinga ke mahino ʻoku ʻikai ke ʻaonga e fakamatala fakafolofola taʻe ʻi ai ha tokāteliné. Ko e faʻahinga ako peheé “he ʻikai ke tau lavea ai kapau ʻoku ʻi ai e laumālié pe ʻikai ke tokoni mai kapau ʻoku ʻikai ke ʻi ai.”15 ʻI he tafaʻaki ʻe tahá, ʻoku ʻikai ke feʻunga hono akoʻi ʻoku ʻi ai ha ngaahi talanoa fakatāutaha, fakakaukau fakatāutaha, mo e ongo ʻoku maʻu he fealeaʻakí kae ʻikai ke ʻi ai e moʻoní mo e tataki fakalaumālié. Ko e lelei taha hono akoʻi ʻetau kau akó ko ha kau faiako ʻoku nau hoko ko e kau ako lelei taha ʻo e folofolá mo mahino kiate kinautolu e fatongia mahuʻinga ʻo e Laumālie Māʻoniʻoní.16

Kuó u fanongo ʻi hano fakamatalaʻi ʻo ha “faiako mateaki” ka naʻe ʻikai ako ha meʻa ia. Pea toe ʻi ai mo ha faiako fakaʻatamai ka naʻe ʻikai maʻu e laumālie ia ʻo e uluí. ʻOku ʻikai ke maʻu ʻe he faiako mateakí pe fakaʻatamaí ia e ngaahi fie maʻu ʻo e ako fakalotú. Naʻe pehē ʻe Misa Lōpeti J. Mātiu, “ʻOku ʻuhinga e foʻi lea ko e ‘tui fakalotú’ ki ‘hono haʻihaʻi.’ ʻOku fekauʻaki ia mo e foʻi lea ko e uouá, ʻa ia ʻokú ne haʻi e uouá ki he huí. ʻOku totonu ke haʻi ʻe he tui fakalotú ʻa e tokotaha ʻokú ne maʻu ia ki he ʻOtuá mo e ngaahi meʻa ʻoku toputapú mo māʻoniʻoní.”17.” Pea ko e meʻa ia ʻoku totonu ke falahoko ʻe he ako fakalotú maʻa ʻetau kau akó.

ʻOku faʻa fakamahinoʻi ʻe he fakamatala fakafolofolá ha moʻoni mahuʻinga. ʻI hono akoʻi fakataha ʻa e moʻoní mo e fakamoʻoní, te ne fakaafeʻi mai e fakahaá pea ʻe hanga ʻe he Laumālie Māʻoniʻoní ʻo ʻai ʻa e Fakaleleí ki heʻetau moʻuí,18 pea tupulaki ai ʻetau ului ki he Fakamoʻuí19 mo ʻetau tukupā ke muimui ki he palani ʻa e Tamai Hēvaní.

ʻOku kau ʻi he Fuakava Motuʻá ha “ngaahi talanoa mālie, ʻulungaanga fakafonua lelei, mo e ngaahi faʻu tohi fakaʻofoʻofa.”20 ʻOku mahuʻinga ke tau manatuʻi pea ʻai ke hā atu mei heʻetau faiakó, ʻoku ʻikai fakataumuʻa e potufolofolá ki he ngaahi fakamatala fakaikiiki ko ʻení. Hangē ko ia ne ʻosi akoʻi kiate kitautolú, “Naʻe tohi e ngaahi folofolá ke ne fakatolonga e ngaahi tefitoʻi moʻoní.”21 Ko e ngaahi tefitoʻi moʻoni ko ʻeni ʻo e ongoongoleleí “ko kinautolu ia e ʻuhinga mo e taumuʻa ʻo e ngaahi fakahaá.”22

Ko e taupotú, ʻoku fakatuʻutuʻunga e ngaahi tefitoʻi moʻoní, he ko e “ngaahi tefitoʻi moʻoni tefito ʻo ʻetau tui fakalotú e fakamoʻoni ʻa e kau ʻAposetoló mo e kau Palōfitá ʻo kau kia Sīsū Kalaisi.”23

Ko hono fakafaikehekeheʻi e fakamatala fakaikiikí mei he tefitoʻi moʻoní ko ha ngāue ia ʻe fai ʻi hono kotoa ʻo e moʻuí, mo hono ako ke ʻiloʻi e fakatuʻutuʻunga ʻo e ngaahi tefitoʻi moʻoni ko iá. Kapau te tau akoʻi kotoa e hisitōliá mo e fonó, mo e meʻa kotoa ki hono fakaheeʻi ʻo ʻIsilelí, pea ʻikai kau ai e pōpoaki ki he palani ʻa e Tamaí mo e Fakalelei ʻa e Fakamoʻuí ʻoku ʻi he Fuakava Motuʻá,24 ta ʻoku ʻikai ke tau akoʻi ʻe kitautolu e pōpoaki ʻo e Fuakava Motuʻá.25

Naʻe fakamatalaʻi moʻoni pē au ʻe Paula mo ha niʻihi ʻo ʻetau kau akó, ʻi heʻene pehē ʻoku ʻi ai ha veili “ʻoku teʻeki ke toʻo ia mei hono lau ʻo e fuakava motuʻá.” Naʻá ne tuku mai ha solovaʻanga ki he meʻá ni ʻi heʻene pehē “ʻoku toʻo atu e veilí ʻia Kalaisi,” pea “ʻi he taimi ʻe tafoki ai [hotau lotó] ki he ʻEikí, ʻe toʻo atu leva e veilí.”26

Kapau ʻe fakatefito ʻetau faiakó ʻi he Fakamoʻuí, 27 pea kapau te tau lava ʻo tokoniʻi ʻetau kau akó ke tafoki atu ʻenau fakakaukaú mo e lotó kiate Ia, ʻe toʻo atu leva e veilí mei heʻenau lau e Fuakava Motuʻá. Pea mahalo ko e meʻa ʻoku mahuʻinga angé, ʻi he ako ʻetau kau akó ke fekumi ki he Fakamoʻuí ʻi heʻenau ako e folofolá, te nau ako ai ha lēsoni ʻoku faitatau pea kamata ke ako ke fekumi kiate Ia mo e tākiekina ʻa e Tamai Hēvaní ʻi heʻenau moʻuí.

Ko ha Sīpinga ʻo e Fakatuʻutuʻungá

Te u ʻoatu ha foʻi fokotuʻu ʻe taha te ne tokoniʻi kitautolu ke tau ʻiloʻi ʻa e moʻoní ʻi he folofolá: Fili ha potufolofola, lau ia pea fehuʻi kiate koe, “Ko e hā e fakaikiiki ʻoku ʻi he potufolofolá?” Laineʻi e kakaí, feituʻú, taimí, mo e taimi ʻo e talanoá. Sio leva ki he puipuituʻa fakalukufua ʻo e potufolofolá, pea laineʻi kotoa e fakamatala fakaikiiki ʻo e puipuituʻa te ke maʻú. Pea hangē ko hono fokotuʻu mai heʻetau tohi tuʻutuʻuní, fakatokangaʻi e “mavahevahe fakanatulá”28 ʻa ia ʻoku fetongi ai e ongó pe fakamatalá.

Toe sio leva ki he potufolofolá, pea fehuʻi pē kiate koe, “Ko e hā ha ngaahi tefitoʻi moʻoni pe moʻoni ‘ʻi heni ke fakaʻaongaʻi,’29 pea ka mahino, ʻe ‘[iku] ai ki he talangofuá’?”30 Ako e tuʻunga fakalūkufua fakatokāteline ʻi he potufolofola ko iá. Fakaʻilongaʻi kehekehe ʻo e tefitoʻi moʻoni takitaha peá ke toki fakaʻilongaʻi e fakamatala fakaikiikí. Kapau ʻoku kau ai ha ngaahi tefitoʻi moʻoni,31 tuku ha taimi ke ke hiki ia.

Kapau ʻe fakatokangaʻi e ngāué ʻe ʻuluaki faingataʻa. ʻE fie maʻu ki ai ha taimi mo ha tokanga lahi. Ko e konga ʻo e tāpuaki ki hono fai e foungá ni ko hono fakaafeʻi kitautolu ke tau toutou ʻeke, “Ko e hā ʻa e fakamatala fakaikiiki ʻi he potufolofolá ni, pea ko e hā e ngaahi tefitoʻi moʻoni ʻoku nau taumuʻa ke akoʻí?”

Hangē ko ia ne tau ʻosi talanoa ki aí, ʻoku ʻi ai ha ngaahi tefitoʻi moʻoni ʻe niʻihi ʻoku mahuʻinga ange ia he niʻihi; ʻoku maʻu ai ha tataki fakalaumālie, moʻui, mo e fakamoʻui lahi ange he ʻoku nau tuhu ki he Fakamoʻuí. Toe vakai leva ki he potufolofolá, ʻi ha faʻahinga founga ʻe taha, pea fehuʻi, “ʻOku fakataumuʻa fēfē e potufolofolá ni32 ke tuku ai ʻeku tokangá ki he Fakamoʻuí? Ko e hā ha meʻa heni ʻe maʻu ai ha mahino, houngaʻia, mo fakafalala lahi ange kiate Ia mo e palani ʻa e Tamai Hēvaní?”

Fakaʻosí, fakakaukauʻi fakalelei e meʻa ne lea ʻaki ʻe he kau palōfita ʻo onopōní te ne tānaki mai ha fakakaukau, mahino, mo ha tataki fakalaumālie ki he potufolofolá.

Hili hono akoʻi he foungá ni, ko e taimi ko ia te tau sio ai ki he nāunau fakalēsoní, maʻu e mahino ʻoku lahi angé, fokotuʻutuʻu, mo e fakahinohino ʻoku ʻi aí ʻe kau fakataha leva ia mo e fakakaukau, ueʻi fakalaumālie, mo e aʻusia ʻoku tau maʻu he folofolá mo e ngaahi lea ʻa e kau palōfitá. ʻOku fakapapauʻi mo fakalahi mai ʻe he nāunau fakalēsoní ʻa ʻetau mateuteu ke lea ʻaki e folofolá ʻi he mālohi.

Hangē ko ʻení, ʻi heʻetau ako e tohi ʻa Luté he taʻu ní, ʻoku tau sio ki ha talanoa fakaʻofa ʻo e mole mo e moʻui mateaki. Pe ʻi hono fakakaukauʻi ʻo e ngaahi moʻoni mahuʻingá, te tau fakatokangaʻi e mole e husepāniti ʻo Luté, peá ne fononga ki Pētelihema33 ʻo ne feʻiloaki ai mo Poasi. Ne tau ʻiloʻi hono tokangaʻi ʻe Poasi e fie maʻu ʻa Luté, ʻoange ʻene mā mo e vaimahi, 34 pea hoko ko hono fakalaloa he matapā ʻo e koló,35 mo hono kāinga ʻa ia ʻoku fakatonuleaʻi ko e “taukapó,” 36 ʻone fakatau ʻa Lute, 37ʻo maʻu ia ko hono uaifi, 38pea ʻikai pē ke mālōlō kae ʻoleva ke ne pehē, “Kuo ʻosi. 39” Te tau kamata ongoʻi leva mei ai ʻa e fakamoʻoni ʻo e ʻofa mo e huhuʻi ne fakataumuʻa ki aí pea pehē ki he fakamaama mo e tataki fakalaumālie ʻi hono ʻiloʻi ʻoku fai ʻe he ʻEiki Pulé40 e meʻa tatau maʻatautolu fakatāutaha.

Ko e founga faingofua ʻeni ʻe taha ʻo e fekumi ʻi he folofolá. ʻE tokoniʻi ʻe he faiako ʻoku tokangá e tokotaha akó fakatāutaha ke ne aʻusia e faʻahinga ako tatau peheni ʻi he hoko ʻa e tokotaha akó ʻo fakafalala fakalaumālie pē kiate iá.41

ʻE kāinga, ʻi he peesi takitaha ‘o e folofolá, ʻoku tau fai ha fili te ne tākiekina e mālohi ʻo e faiakó mo e akó ʻi heʻetau kalasí. ʻOku anga peheni e filí: Ko e moʻoni fē te tau tataki ki ai e fakakaukau mo e loto mo e tui ʻetau kau akó? ʻOku hanga ʻe he fili ko ʻení ʻo fakahoko ha fuʻu meʻa makehe ʻi he konga ʻo e folofola ʻoku ʻi honau ʻatamaí mo e moʻuí. 42 Kapau ʻoku ʻikai ke tau faivelenga ʻi he meʻa ni, kapau ʻoku ou fili e konga siʻisiʻi ange ʻo e moʻoní ke “tataki ʻeku faiakó,” pea ʻe tatau leva ia mo e meʻa ne akoʻi ʻe Palesiteni Eyring, “Ne u meimei loto foʻi ke tokoniʻi ha tokotaha ako ke ne matuʻuaki e tākiekina kovi ʻo e māmaní.”43

Fakafehokotakiʻangá, Tefitó mo e Sīpingá

Fakataha mo hono fakatokangaʻi ʻo e fakatuʻutuʻunga ko ʻeni ʻo e moʻoní, ko ha fakakaukau faingofua hono ua ʻe lava ke tokoni ʻi heʻetau maʻu e folofolá ko e fonu ʻa e folofolá he ngaahi fakafehokotakiʻanga, tefito, mo e sīpinga. Tuku ke u ʻoatu ha sīpinga takitaha mei he Fuakava Motuʻá?

Ngaahi Fakafehokotakiʻangá

Naʻe fakamatalaʻi ʻe ʻEletā Tēvita A. Petinā “ko e fakafehokotakiʻangá ko ha fekāingaʻaki pe fakafehokotaki ʻo e fakakaukau, kakai, meʻa, pe ngaahi meʻa ʻoku hoko.”44

Ko ha fehokotakiʻanga te tau fakatokangaʻi mei he Fuakava Motuʻá ʻa e lahi ha ngaahi talanoa ʻo e lavameʻá mo e taʻemalavá, pea ʻoku akoʻi e fakataha pē e ngaahi talanoá ni: Keini mo ʻĒpeli, Siosefa mo hono ngaahi tokouá, Sēkope mo ʻĪsoa, ʻApikeli mo Natape, mo e ngaahi talanoa lahi kehekehe.

Ne fakatokangaʻi ʻe Palesiteni ʻAealingi e kī ko ʻení: “ʻOku ʻata mai mei [hono] fakamatalaʻi ʻo e ʻikai lava ha meʻá ha founga ki he lavameʻá … heʻe lava ʻe he toutou hoko ʻa e siakale ʻo e tōlalo fakalaumālié mo e fakaakeaké… ʻo maʻu ha fakahinohino mo ha ʻamanaki lelei ki hoʻo kau akó.”45

Tefitó

Naʻe toe fakamatalaʻi ʻe ʻEletā Petinā “ko e ngaahi tefitó ʻoku fakaʻaongaʻi he tohí kotoa, toutou hoko, mo e ngaahi meʻa lelei pe fakakaukau ʻoku fāitaha, ʻo hangē ha fetuiaki ha filo ʻo maʻu ai ha kofú ʻi hono kotoa e folofolá.”46 Ko ha tefito ʻe lava ke tau fakatokangaʻi he taʻu ní ʻoku maʻu ia he pupunga lea ko ʻení: “pea te mou ʻilo ko au ko [e ʻEiki] ko homou ʻOtua.”47

Naʻe tala ki he fānau ʻa ʻIsilelí he lolotonga e ngaahi fakamamahi kimuʻa honau fakahaofí, pea pehē ki he ngaahi mana ne hoko atu aí, ʻi he ngaahi meʻa ko iá “ke mou ʻilo ko au ko [e ʻEikí].”48

ʻOku lekooti kotoa hono tamateʻi ʻo Kolaiaté,49 fakamoʻui ʻo Neamaní,50 ʻIlaisiā mo e kau taulaʻeiki ʻa Pealí,51 mo e aʻusia toputapu mo molumalu ʻa Taniela mo e Tuʻi ko Nepukanesá 52 mo ha taumuʻa ke fakahā “ke hoko ʻo ʻilo ʻe māmani kotoa pē ʻoku ai ha ʻOtua ʻo ʻIsileli.”53

ʻI hono kotoa e ngaahi tohi ʻo e Sāmé,54 ʻĪsaia,55 mo ʻIsikeli,56 mo e ngaahi tohi ʻe 17 ʻo e Fuakava Motuʻá, pea mo e taimi kehekehe ʻe 80 tupu, ne toutou fakapapauʻi mo fakamanatuʻi ʻe Sihova ki ʻIsileli mo kitautolu ke tau mamata kiate Ia mo Hono toʻukupú ʻi he ngaahi meʻa ʻoku hokó mo e ngaahi akonaki ʻo e Fuakava Motuʻá koeʻuhí ke tau lava mo ʻetau fānaú “ke nau ʻilo mei he hopoʻanga laʻaá, pea mei he lulungá, … ko au ko [e ʻEikí], pea ʻoku ʻikai mo ha taha.”57

ʻI heʻetau ako e ngaahi tefito fakafolofolá ʻi he tafaʻaki foʻou ʻo e ngaahi kalasi ʻinisititiutí,58 ʻe “fehaʻiʻaki e folofolá ʻi ha founga ʻe tohoakiʻi ʻetau tokangá ki ha folofola ʻe taha lolotonga [ʻetau] ako ki ha folofola ʻe taha.”59Kapau ʻe hoko e folofolá ko e tefito ia ʻo e ngaahi kalasí ni, ʻe “tutupu fakataha” e folofolá pea ʻomi ai ʻetau kau akó ke “ʻilo ki [heʻenau] ngaahi fuakavá.”60 Naʻe pehē ʻe ʻEletā Petinā, “ʻOku tataki kitautolu … ʻe he founga ʻo e fekumi mo hono ʻiloʻi e tefito fakafolofolá ki he … moʻoni ʻoku taʻengatá ʻo ne fakaafeʻi mai ai e fakamoʻoni pau ʻa e Laumālie Māʻoniʻoní. … Ko e meʻa faingataʻa mo fefeka tahá ʻa e anga ko ʻeni hono maʻu ʻo e vai moʻuí mei he tanakiʻanga fakafolofolá; ka ʻoku toe maʻu ai mo e fakamaama lahi tahá.”61 Kau faiako, ʻe fie maʻu ha meʻa lahi ange meiate kitautolu, kae ʻikai ko ha meʻa siʻi.62

Sīpinga mo e ʻata ʻo Kalaisí

Mei he ngaahi sīpinga lahi ʻo e Fuakava Motuʻá,63 ʻoku ʻi ai ha teftitoʻi sīpinga e taha ʻokú ne fakaafeʻi ʻetau tokangá mo e feingá. Ko hono moʻoní ia, ko e sio ki he ngaahi fakamoʻoni ʻa e Tamai Hēvaní mo e Fakamoʻuí. Naʻe pehē ʻe ʻEletā Pulusi R. Makongikī, “ʻOku … totonu ke sio ki he ngaahi faitatau ʻo Kalaisí he feituʻu kotoa pē pea toutou fakaʻaongaʻi kinautolu ke tauhi maʻu ia mo ʻene ngaahi fonó ʻi hotau ʻatamaí.”64

ʻOku hangē pe hono kamata ke lisi e ngaahi fakataipé mo e ʻata ʻo e Fakamoʻuí ko hono lau e tulutā ʻo e vaí ʻi ha vaitafe pe malama ʻo e laʻaá ʻi ha ʻaho laʻā. Ko hono fakakātoá, “mo e ngaahi meʻa kotoa pē ʻa ia kuo ʻomai ʻe he ʻOtuá talu mei he kamataʻanga ʻo e māmaní, ki he tangatá, ko e fakataipe ia kiate ia.”65

Naʻe fakataumuʻa moʻoni e Fakatupú,66 ngata palasá,67 maná,68 hono fakahaofi ʻo ʻIsileli mei he nofo pōpula ʻi ʻIsipité ʻaki e taʻataʻa ʻo e lami ne vali he kau matapaá,69 mo hono kotoa e fono ʻa Mōsesé, mo hono ngaahi founga feilaulaú mo e fakamanatú, ke hoko “ko hotau takiakiʻi ʻa e fonó kia Kalaisi.”70

Ko e loto fiemālie ʻa ʻĒpalahame71 ke feilaulauʻi ʻa ʻAisaké72; ngaahi hingoa ʻo Melekisētekí,73 kau ai e “Pilinisi ʻo e melinó”74; ko hono fakahaofi ʻe Siosefa hono ngaahi tokoua ne nau fakatau iá 75; mo hono fakahaofi ʻe Mōsese76 e fānau ʻo ʻIsilelí ʻo nau hoko ko e fakatātā “ʻo ia ʻe haʻu ʻamuí.”77

Ko ha tangata ʻa ʻĀtama ne ʻikai haʻane angahala ka78 naʻá ne fili loto fiemālie lolotonga ʻene ʻi he ngoué79 ke foaki ʻene moʻuí ka tau moʻui.80

Naʻe fakakaukau ʻa e tuʻí “ke fakanofo ʻa Taniela ko e pule ki he puleʻangá kotoa pē, koeʻuhí ko e ʻatamai lelei naʻe ʻiate iá.”81 Ka ko e “kau pule mo e houʻeiki,”82 ne nau maʻu e mafaí ne nau fehiʻa kia Taniela ʻo, “kumi ha meʻa hala kiate [ia] … ka naʻe ʻikai te nau ʻiloʻi ha kovi.”83 Pea naʻe “fakataha … [mo] alea fakataha,” e kau tangata angakoví ni 84 ka ʻi he taimi ko iá, ne ʻalu ai ʻa Taniela ki hono falé,85 ʻo fai haʻane lotu.86 ʻI hono ʻafioʻi ʻe he tuʻí e meʻá ni “ne tokanga lahi hono lotó … ke fakahaofi ʻa Taniela.”87 Hili hono ʻave ʻa Taniela ki ha mateʻanga pau, “pea ʻomi ha maka ʻo ʻai ki he ngutu ʻo e ʻaná.”88 Ne hoko ai e tuʻu pongipongi hake ʻa e tuʻí “ʻo hengihengi ʻaupito, ʻo [ʻalu] fakavave ki he ʻana ʻo e fanga laioné”89 ʻo ʻilo naʻe ʻi ai ha ʻāngelo90 pea “toʻo hake ʻa Taniela mei he ʻaná, pea naʻe ʻikai ʻilo ha lavea siʻi ʻiate ia.”91

Naʻe pehē ʻe ʻAlifeleti ʻEtasaimi ʻoku “fakataumuʻa kotoa e [Fuakava Motuʻá] ke tuhu ki [he Fakamoʻuí]. … ʻOku ʻikai ko e fonó pē ʻa e fai fakahinohinó … pe ngaahi sīpingá, ʻa ia ko e ngaahi ʻata ʻo [Ia], pe ko e ngaahi kikité, ʻa ia ʻoku lau kiate [Iá]; ka ʻoku fonu kotoa e Fuakava Motuʻá ʻia Kalaisi. … Ko e meʻa ʻeni ʻoku hokó: ʻa ia ko ʻeni … ʻe feʻunga pe mahuʻinga hono ako e Folofolá ke tau ako ai ke ʻilo [e Fakamoʻuí].”92

Feinga ke tuku ha taimi ʻi he kotoa hoʻo kalasí, pea aʻu pē ki hotau ʻapí mo e fāmilí, ke ʻeke ki hoʻo kau akó mo e fānaú e meʻa ʻoku nau akó mo e anga ʻene tokoni ke mahino mo nau falala ai ki he Tamai Hēvaní mo e Fakamoʻuí? Pea mei he ʻuluaki ʻaho hoʻo kalasí, te ke lava nai ke akoʻi hoʻo kau akó ke nau fekumi fakamātoato ki he ngaahi fakamoʻoni fakaʻofoʻofa ko ʻeni naʻe fakataumuʻa moʻoni ki ai e kau faʻu tohi ne tataki fakalaumālie ko ʻení?

Aofangatuku

Kāinga, ʻoku ʻikai lava ke fetongi e fatongia ʻo e folofolá ʻi hotau akoʻí pea pehē ki heʻetau teuteu ke faiakó! Manatuʻi ange muʻa ʻa e fakatokanga meia Palesiteni Lomenī:

“Ko hotau fatongia ke vahevahe ʻa e meʻa ko ia ʻoku tau maʻu mei he ʻEikí (ʻa e folofolá) pea mo kinautolu ʻoku tau akoʻí. Taimi ʻe niʻihi [te tau] feinga ke vahevahe ha meʻa kae ʻikai ke tomuʻa maʻu ia.

“… [Te tau mei malava] ke ʻalu atu ʻo malanga kimuʻa pea toki [ʻoange] ha faingamālie ki he ʻEikí ke ne teuteuʻi [kitautolu]. 93

ʻI he laumālie ko iá, tuku ke u tānaki atu ha ngaahi fehuʻi siʻi ki he meʻa ne tau maʻu he taʻu kuo ʻosí meia Misa Uepi mo fakaafeʻi ke tau fakakaukauʻi kinautolu ʻi heʻetau teuteu ke faiakó?

  • ʻOku kamata ʻaki nai ʻeku teuteu ki he kalasí ha fekumi ʻi he folofolá?

  • ʻOku ou fiefia nai94 he ngaahi folofola ʻoku ou akoʻi he ʻaho ní, pea ʻoku nau “hoko ʻo vela ʻi hoku ngaahi huí.”95

  • ʻOku mahino nai kiate au e fakaikiiki mo e tokāteline ʻoku loto e tokotaha faʻu tohi ne tataki fakalaumālié ke mahino mou sio ki aí?

  • Kuó u fekumi nai ʻi he ngaahi lea ʻa e kau palōfitá ki heʻenau fakamamafa, ʻilo, mo e fakamoʻoni fekauʻaki mo ha konga lea?

  • Kuó u fekumi nai ʻi he meʻa kotoa pē ke ʻilo e founga ʻoku fakamoʻoni ai e potufolofolá ki he Fakamoʻuí mo ʻEne Fakaleleí?96

  • Fakatauange ʻe hoko ʻa e folofolá ko ha heletā fakatoumata 97 ʻi hotau ngaahi lokiakó koeʻuhí ke vela ia ʻi hotau lotó! ʻOfa pē ke tau maʻu ʻa e vilitaki ke fakafaikehekeheʻi e fakamatala fakaikiikí mei he tokāteline ʻoku fie maʻu ke mateakiʻí! Fakatauange ke tau tokoniʻi ʻetau kau akó ke nau ako ke ʻilo e ngaahi fakamoʻoni fakafolofola fakaʻofoʻofa ki he palani ʻa e Tamai Hēvaní mo Hono ʻAlo ʻOfaʻanga Pē Tahá! 98

    ʻOku ou tānaki atu ʻeku fakamoʻoní kiate kimoutolu, tautefito ki he ʻofa ʻa e Tamai Hēvaní 99 ʻoku hā mo maʻu mei he Fakalelei fakaofo ʻa Hono ʻAló. ʻOku ou fakahā ʻeku houngaʻia ki he faingamālie fakaʻofoʻofa ʻo e hoko ko ha konga fakaʻofoʻofa ʻo hono toe Fakafoki mai ʻo e Ongoongoleleí ʻa ia ʻoku tokoni ke ʻiloa ai Hono huafá ʻi he māmaní kotoa ʻo taʻengatá,100 ʻi he huafa ʻo Sīsū Kalaisí, ʻēmeni.

    Notes

    1. See Chad H. Webb, “An Invitation to Study the Doctrine and Covenants” (Seminaries and Institutes of Religion satellite broadcast, Aug. 5, 2014), lds.org/broadcasts.

    2. An estimated 200,000 seminary students read the Doctrine and Covenants last year. If they read for 15 minutes per day and read for 180 school days, that equals 9 million hours of personal scripture study.

    3. J. Reuben Clark Jr., The Charted Course of the Church in Education, rev. ed. (1994), 9.

    4. Chad H. Webb, “An Invitation to Study the Doctrine and Covenants,” lds.org/broadcasts.

    5. Doctrine and Covenants 11:2.

    6. Doctrine and Covenants 11:21.

    7. Elder Bruce R. McConkie taught that the first key to understanding the Bible is to read the Bible:

      “Could any key be more obvious than this? Simply read the book itself. Unless and until we do, nothing else will fall into place. We cannot do other than rate this key as a ten on our scale. All biblical scholarship and understanding begin with reading the basic source material.

      “One of our problems is that we read what others have said about the Bible. …

      “Read the book itself. ‘Search the scriptures’ (John 5:39). Treasure up the Lord’s word. Go to the source” (“The Bible, a Sealed Book” [Church Educational System symposium, Aug. 17, 1984] 4, si.lds.org).

    8. President Marion G. Romney said, “When I drink from a spring I like to get the water where it comes out of the ground, not down the stream after the cattle have waded in it. … I appreciate other people’s interpretation, but when it comes to the gospel we ought to be acquainted with what the Lord says” (from an address to religious educators, quoted by J. Richard Clarke, “My Soul Delighteth in the Scriptures,” Ensign, Nov. 1982, 15).

    9. President Harold B. Lee taught: “You cannot lift another soul until you are standing on higher ground than he is. You must be sure, if you would rescue the man, that you yourself are setting the example of what you would have him be. You cannot light a fire in another soul unless it is burning in your own soul” (“Stand Ye in Holy Places,” Ensign, Oct. 2008, 47). Elder Neal A. Maxwell said: “Part of what may be lacking, at times, in the decent teacher is a freshening personal excitement over the gospel which could prove highly contagious. Since we can only speak the smallest part of what we feel, we should not let that ‘smallest part’ shrink in its size” (“Teaching by the Spirit—‘The Language of Inspiration’” (Church Educational System symposium on the Old Testament, Aug. 15, 1991, 5, si.lds.org).

    10. Marion G. Romney, “The Message of the Old Testament” (Church Educational System symposium on the Old Testament, Aug. 17, 1979), 1, si.lds.org.

    11. See David A. Bednar, “A Reservoir of Living Water” (Church Educational System fireside for young adults, Feb. 4, 2007), speeches.byu.edu (text), LDS.org (video).

    12. Neal A. Maxwell, The Smallest Part (1973), 4; see also Neal A. Maxwell, “The Inexhaustible Gospel,” Ensign, Apr. 1993, 69.

    13. Elder Richard G. Scott said, “Principles are concentrated truth, packaged for application to a wide variety of circumstances” (“Acquiring Spiritual Knowledge,” Ensign, Nov. 1993, 86; see also Gospel Teaching and Learning: A Handbook for Teachers and Leaders in Seminaries and Institutes of Religion [2012], 5–7). Brother Chad Webb has suggested that to determine if something is a principle, we might ask ourselves, “Is it always true? Is it applicable in every condition, every time, every circumstance, and to every people?”

    14. Elder Scott also taught: “As you seek spiritual knowledge, search for principles. Carefully separate them from the detail used to explain them” (“Acquiring Spiritual Knowledge,” 86; see also Gospel Teaching and Learning, 26–31).

    15. Boyd K. Packer, Let Not Your Heart Be Troubled (1991), 15.

    16. See C. S. Lewis, “Meditation in a Toolshed,” in God in the Dock: Essays on Theology and Ethics, ed. Walter Hooper (1970), 212–15.

    17. Robert J. Matthews, “What is Religious Education?” (unpublished address to religious educators, Aug. 31, 1989), 2.

    18. Elder D. Todd Christofferson taught, “The gift of the Holy Ghost … is the messenger of grace by which the blood of Christ is applied to take away our sins and sanctify us” (“The Power of Covenants,” Ensign, May 2009, 22; see also Area Directors’ Convention, 2011, session on “The Role of the Holy Ghost”).

    19. See Alma 23:5–7.

    20. Henry B. Eyring, “Teaching the Old Testament” (Church Educational System symposium on the Old Testament, Aug. 10, 1999), 5, si.lds.org.

    21. Marion G. Romney, “The Message of the Old Testament,” 3, si.lds.org; see also Gospel Teaching and Learning, 26–28.

    22. Boyd K. Packer, “Principles,” Ensign, Mar. 1985, 8; see also Gospel Teaching and Learning, 26–28.

    23. Joseph Smith, in History of the Church, 3:30. Expanded quotation: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”

    24. President Marion G. Romney taught, “The message of the Old Testament is the message of Christ and his coming and his atonement” (“The Message of the Old Testament,” 4, si.lds.org).

    25. See 1 Nephi 6:4; D&C 76:40–43. President Ezra Taft Benson defined the gospel in “The Gospel Teacher and His Message” ([address to religious educators, Sept. 17, 1976], si.lds.org). President Henry B. Eyring defined “two views of the gospel” in “Eyes to See, Ears to Hear” ([Church Educational System symposium on the New Testament, Aug. 16, 1984], si.lds.org; also quoted in Teaching and Learning, 54). See also the use of the word gospel in J. Reuben Clark Jr., “The Charted Course of the Church in Education.”

    26. 2 Corinthians 3:14, 16; see also Joseph Smith Translation, 2 Corinthians 3:14, 16.

    27. President Boyd K. Packer taught that the Atonement “is the very root of Christian doctrine. You may know much about the gospel as it branches out from there, but if you only know the branches and those branches do not touch that root, if they have been cut free from that truth, there will be no life nor substance nor redemption in them” (“The Mediator,” Ensign, May 1977, 56; also quoted in Gospel Teaching and Learning, 1).

    28. Gospel Teaching and Learning, 52.

    29. Richard G. Scott, “Acquiring Spiritual Knowledge,” 86; see also Gospel Teaching and Learning, 26.

    30. Henry B. Eyring, “Converting Principles” (remarks at an evening with Elder L. Tom Perry, Feb. 2, 1996), 1, si.lds.org; also quoted in Gospel Teaching and Learning, 54.

    31. See Gospel Teaching and Learning, 26–27.

    32. The Prophet Joseph Smith taught, “We may conclude, that though there were different dispensations, yet all things which God communicated to His people were calculated to draw their minds to the great object, and to teach them to rely upon God alone as the author of their salvation” (Teachings of Presidents of the Church: Joseph Smith [2007], 49).

    33. See Ruth 1:19.

    34. See Ruth 2:14.

    35. See Ruth 4:1.

    36. “The word here rendered ‘redeemer’ we translate literally from Hebrew go’el and this is its proper translation. It is rendered merely ‘kinsman’ in the King James English translation. The function of a go’el was to make it possible for a widow who had lost home and property to return to her former status and security and to have seed to perpetuate her family.

      “It is easy to see why the later prophets borrowed this word from the social laws of Israel and used it to describe the functions of Him who would become the Divine Redeemer: Think of what He does to restore us to proper status with God, and to give us future security and eternal ‘seed’” (Ellis T. Rasmussen, An Introduction to the Old Testament and Its Teachings, Part 1 (syllabus for Religion 301, 1972), 157; and Old Testament Student Manual: Genesis–2 Samuel (Church Educational System manual, 2003), 263.

    37. See Ruth 4:10.

    38. See Ruth 4:13; see also Ruth 4 chapter heading.

    39. John 19:30; see Ruth 3:18.

    40. This beautiful story “speaks of and symbolically demonstrates God’s redeeming power; it teaches us of how we can access that power and exemplifies how we should emulate our Redeemer. Numerous elements of the story serve as types of Christ. It is about hope in Israel. [Perhaps part of] the reason we love the story so much is because … our souls intuitively resonate with the redemption of Ruth; we long for what happened to her on a mortal level to happen to us in both a mortal and eternal way. Ruth satisfies some of our soul’s yearning for deliverance. It highlights our reasons for hope” (Kerry Muhlestein, “Ruth, Redemption, Covenant, and Christ,” in D. Kelly Ogden, Jared W. Ludlow, and Kerry Muhlstein, eds., The Gospel of Jesus Christ in the Old Testament, 38th Annual Brigham Young University Sidney B. Sperry Symposium [2009], 187–88).

    41. See Boyd K. Packer, “Self-Reliance” (Brigham Young University fireside, Mar. 2, 1975), speeches.byu.edu.

    42. See Alma 12:9–11; 3 Nephi 26:1–11 (especially verses 9–10). Elder Jeffrey R. Holland stated: “When crises come in our lives—and they will—the philosophies of men interlaced with a few scriptures and poems just won’t do. Are we really nurturing our youth … in a way that will sustain them when the stresses of life appear? Or are we giving them a kind of theological Twinkie—spiritually empty calories? President John Taylor once called such teaching ‘fried froth,’ the kind of thing you could eat all day and yet finish feeling totally unsatisfied. During a severe winter several years ago, President Boyd K. Packer noted that a goodly number of deer had died of starvation while their stomachs were full of hay. In an honest effort to assist, agencies had supplied the superficial when the substantial was what had been needed. Regrettably they had fed the deer but they had not nourished them” (“A Teacher Come from God,” Ensign, May 1998, 26–27).

    43. Henry B. Eyring, “Eyes to See, Ears to Hear,” si.lds.org; also quoted in Gospel Teaching and Learning, 54.

    44. David A. Bednar, “A Reservoir of Living Water,” 4, speeches.byu.edu.

    45. Henry B. Eyring, “Teaching the Old Testament,” 2, si.lds.org.

    46. David A. Bednar, “A Reservoir of Living Water,” 6, speeches.byu.edu.

    47. Exodus 6:7.

    48. Exodus 7:17; see also Exodus 7:5; 8:10, 22; 9:14, 16, 29; 10:2; 11:7; 14:4, 18; 16:6, 12; 29:46.

    49. See 1 Samuel 17:46.

    50. See 2 Kings 5:15.

    51. See 1 Kings 18:37.

    52. See Daniel 4:17, 26.

    53. 1 Samuel 17:46.

    54. See Psalm 59:13; 67:2; 83:18; 109:27.

    55. See Isaiah 5:19; 9:9; 19:21; 37:20; 41:20, 22–23; 41:26; 43:10; 45:3, 6; 49:23, 26; 52:6; 60:16.

    56. See Ezekiel 6:10, 14; 7:4, 9, 27; 11:10, 12; 12:15–16; 13:9, 14, 21, 23; 14:8; 15:7; 16:62; 17:21, 24; 20:20; 22:16; 24:27; 25:7; 35:4, 12, 15.

    57. Isaiah 45:6.

    58. See the section “Why Are We Making These Changes?” on “New Religion and Institute Courses: Additional Information,” si.lds.org/announcement-new-religion-courses.

    59. Boyd K. Packer, “Scriptures,” Ensign, Nov. 1982, 53.

    60. 2 Nephi 3:12.

    61. David A. Bednar, “A Reservoir of Living Water,” 6, speeches.byu.edu.

    62. Elder Neal A. Maxwell described it this way: “Cluster your scriptures together so that the Old Testament scripture on a particular topic is related [to the other books of scripture] and to the utterances of living prophets. The scriptures of the Church need each other. … And they help each other. …

      “… [Then] you will … make the teaching moment more significant. …

      “… Help your students avoid the tendency to skim lightly over the surface of the scriptures. … Encourage them to cluster the scriptures topically, as if they were a bunch of grapes from which you would then squeeze all the juice, and distill all the meaning” (“The Old Testament: Relevancy within Antiquity” [Church Educational System symposium on the Old Testament, Aug. 16, 1979], 1–2, si.lds.org.

    63. See Old Testament Student Manual: Genesis–2 Samuel, 111–15.

    64. Bruce R. McConkie, The Promised Messiah: The First Coming of Christ (1978), 453.

    65. 2 Nephi 11:4; see also Hosea 12:10; Alma 30:23–60 (especially verses 40–41); Moses 6:59–63.

    66. See Moses 6:63. Elder Bruce R. McConkie taught: “The revealed accounts of the Creation are designed to accomplish two great purposes. Their general purpose is to enable us to understand the nature of our mortal probation, a probation in which all men are being tried and tested ‘to see if they will do all things whatsoever the Lord their God shall command them.’ (Abr. 3:25.) Their specific purpose is to enable us to understand the atoning sacrifice of the Lord Jesus Christ, which infinite and eternal Atonement is the very foundation upon which revealed religion rests” (“Christ and the Creation,” Ensign, June 1982, 13).

    67. See Alma 33:19; see also Topical Guide, “Jesus Christ, Types of, in Anticipation”.

    68. “Your fathers did eat manna in the wilderness and are dead.

      “This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

      “I am the living bread” (John 6:49–51); see also Exodus 17:6; 1 Corinthians 10:4; Topical Guide, “Jesus Christ, Types of, in Anticipation.”

    69. See Exodus 12:5–14.

    70. Galatians 3:24.

    71. Father of a multitude. Originally called Abram, ‘exalted father.’” (Bible Dictionary, “Abraham”).

    72. Elder Dallin H. Oaks explained: “This story … shows the goodness of God in protecting Isaac and in providing a substitute so he would not have to die. Because of our sins and our mortality, we, like Isaac, are condemned to death. When all other hope is gone, our Father in Heaven provides the Lamb of God, and we are saved by his sacrifice” (“Bible Stories and Personal Protection,” Ensign, Nov. 1992, 37).

    73. “King of Salem” (Hebrews 7:1–2); “the king of heaven” (Joseph Smith Translation, Genesis 14:36 [in the Bible appendix]); “King of righteousness” (Hebrews 7:2); see also Topical Guide, “Jesus Christ, Types of, in Anticipation.”

    74. Joseph Smith Translation, Genesis 14:33 (in the Bible appendix); see also Topical Guide, “Jesus Christ, Types of, in Anticipation.”

    75. See Genesis 37:27–28.

    76. See Moses 1:26; see also Deuteronomy 18:15; 3 Nephi 20:23; The Pearl of Great Price Teacher Manual (Church Educational System manual, 2000), 9–11.

    77. Romans 5:14.

    78. See 2 Nephi 2:23.

    79. See Moses 4:18.

    80. See 2 Nephi 2:25.

    81. Daniel 6:3.

    82. Daniel 6:3–4, 6–7.

    83. Daniel 6:4; see also verse 5.

    84. Daniel 6:6–7.

    85. Luke 22:39; see Daniel 6:10.

    86. See Daniel 6:10.

    87. Daniel 6:14.

    88. Daniel 6:17.

    89. Daniel 6:19.

    90. See Daniel 6:22.

    91. Daniel 6:23.

    92. Alfred Edersheim, Bible History: Old Testament, one vol. ed. (1982), xiii; also quoted in Old Testament Student Manual: Genesis–2 Samuel, 22.

    93. Marion G. Romney, “The Message of the Old Testament,” 1, si.lds.org.

    94. See Psalm 1:2–3.

    95. Jeremiah 20:9; see also Gospel Teaching and Learning, 29–30.  President Boyd K. Packer explained:

      “‘There is a great body of evidence,’ Brother [Wilford B.] Lee wrote, ‘to indicate that, in moral behavior especially, people do not act in accordance with their knowledge.’ And he observed that one could hardly find an obese person who does not know that, if he is to reduce his weight, a part of what he must do is to reduce his intake of food. Can you imagine a medical doctor who uses cigarettes and does not know that smoking is detrimental to his health? Were you ever acquainted with a divorce of parents in which both of the parties didn’t know full well that tragic effects would be visited upon their children? In such cases the persons know the right course but still fail to follow it.

      “As regards righteous behavior, then, to know intellectually is not enough. The feelings must be engaged” (Let Not Your Heart Be Troubled [1991], 14).

    96. In The Charted Course of the Church in Education, President J. Reuben Clark Jr. taught that in our study and teaching, there are actually “two prime things which may not be overlooked, forgotten, shaded, or discarded.” The first, of course, is the Savior and His Atonement. “The second of the two things to which we must all give full faith is that the Father and the Son actually and in truth and very deed appeared to the Prophet Joseph in a vision in the woods” (1–2).

    97. In its commentary for Doctrine and Covenants 6:2, the Doctrine and Covenants Student Manual contains the following explanation: “Many swords of ancient times had only one cutting edge. When someone decided to make a two-edged sword, the effectiveness of the weapon was increased tremendously. Now it could cut in any direction, no matter how the blow was struck. Thus, the likening of the word of God to the two-edged sword is a vivid simile. Just as a sharp sword can cut deep enough to sever limbs and destroy life, so the word of the Lord is powerful enough that it can bring destruction of the soul (spiritual death) to those who do not give heed to it (see Hebrews 4:12; Revelation 1:16; 2:12, 16). The word of God also has power to pierce the soul as a sword and penetrate to the inmost parts of man (see 3 Nephi 11:3; D&C 85:6). It can cut through error and falsehood with double-edged efficiency” ([Church Educational System manual, 2001], 15).

    98. See Mormon 5:14.

    99. See 1 Nephi 11:22.

    100. Abraham 1:19.