“Adam fell that men
might be; and men are, that they might have joy.”- 2 Nephi 2:25
This is one of the most oft quoted
scriptures in this dispensation from the Book of Mormon, and probably the
entire canonized scriptures. One database has this passage of scriptures
referenced over 122 times in general conference talks.[1]
It is commonly used to state that we should have joy, or happiness, in a
general sense. Here is a recent reference to that verse, “Clearly, Lehi knew opposition, anxiety,
heartache, pain, disappointment, and sorrow. Yet he declared boldly and without
reservation a principle as revealed by the Lord: “Men are, that they might have
joy.” Imagine! Of all the words
he could have used to describe the nature and purpose of our lives here in
mortality, he chose the word joy!”[2]
While this interpretation is great, and definitely a valid interpretation, we
will look closer at the text and see if a different interpretation is supported
by the text itself.
Chapter 2’s
Inter-textual Use of Joy & Happiness
Though we may want to jump to the conclusion that joy means
happiness in a general sense, the text does not support this argument. Joy only
appears twice in 2 Nephi 2 right next to each other.[3]
Lehi juxtaposes joy with misery to help define innocence. Though this does not
clarify the definition for joy, we know that it is the opposite of misery.
The placement of joy also suggests that joy is something
that we become. The statement is, “and men are, that they might have joy.” In
other words, me are, or men exist, that they might have joy. To have joy may
imply on becoming joy. Though it is not always true that you are, or become,
what you possess (I have a Playstation, and I’m pretty sure I’m not one), it is
often true that we become something love, joy, anger, etc. They become defining
features of who we are. So, it may be possible to read the text as saying that
men are that they might become joy.
Joy may also be interchangeable with Happiness. Happiness is
more defined than joy. Happiness is used 4 times in 2 Nephi 2.[4]
Lehi teaches his sons that happiness is affixed. It is also important to note
that this happiness is affixed to answer the ends of the atonement.[5]
Like joy, happiness is juxtaposed with misery. Happiness is somehow tied to
righteousness.[6]
It appears that happiness is above righteousness.[7]
So, we could say that happiness is righteousness, because you must have
righteousness in order to have happiness. But we cannot say that righteousness
is happiness, because you do not need happiness in order to have righteousness.
Because Lehi juxtaposes both joy and happiness with misery,
the text may allow us to use the words interchangeably. If we put joy in the
place of happiness we learn that joy is an affixed state to answer the ends of
the atonement. Joy is a state that is achieved after righteousness, however, it
is not the level of God. Joy is not just the opposite of misery then. Joy is
tied with things that are greater than simply righteousness. What then, is joy?
2 Nephi 2:1-4 as a
Model to Interpreting v. 25
2 Nephi 2 is directed towards Jacob.[8] This
chapter opens with a bleak and sad tone- there is a lot of afflictions,
sufferings, and tribulations. Jacob was born in the wilderness when Lehi was
suffering tribulations in the wilderness. Lehi notes to Jacob that he, Jacob,
has “suffered afflictions and much sorrow, because of the rudeness of [his]
brethren.”[9]
This sober tone is in keeping with the part that “Adam fell.”
The mood, however, quickly changes
to a lighter mood. In verse 2 Lehi tells Jacob that Jacob knows God’s
greatness. Lehi also promises Jacob that God will consecrate Jacob’s
afflictions for Jacob’s gain.[10]
Lehi then speaks of Jacob’s future safety with Nephi. Of great note is Lehi’s
statement that Jacob is redeemed.[11]
This mood also appears to fit the “that they might have joy” description given
in 2 Nephi 2:25.
The opening verses suggest a
possible model by which we can interpret 2 Nephi 2:25, suffering and
consecration/safety/redemption. Jacob was surrounded by suffering. First, Jacob
suffered directly by outside attacks on himself. Jacob’s brothers were directly
rude to him. Jacob also suffered indirectly. Lehi informs Jacob that he was
born during a very difficult time of suffering for Lehi. While Jacob suffered
privately, the person he would turn to, his father, was also suffering. Jacob’s
birth into this life was surrounded with suffering. “Adam fell that men might
be. . .”[12]
Born into, and enveloped, both externally and internally, by
suffering, Lehi then points out the joy that Jacob has in this life. First,
Lehi states the words that accompany most every personal blessing I have ever heard,
Lehi tells Jacob that God is aware of him. Second, suffering will be used for
Jacob’s good. In other words, though it might be terrible, this suffering will
be used to bless your life. I think it is important to note the future tense of
“shall.” The gain you experience from this life might not be now. This suggests
that the joy experienced may not be the feel good, warm, smiley feeling we
often interpret it to mean. Third, Lehi
informs Jacob that he will be safe in the protection of his older brother.
Here, joy seems to be tied to other people. Finally, Lehi informs Jacob
something that he probably already knew, that he had been redeemed by and
beheld the glory of the Redeemer. To be redeemed by the Redeemer is greater
than dwelling safely with his brother. Unlike the consecration of the
suffering, Jacob is presently redeemed, suggesting that suffering will
continue, but the redemption is a moment.
Lehi’s juxtaposes these simultaneous experiences (suffering
and redemption) to Jacob to drive home the point that Jacob’s existence is
rooted in opposition. Opposition becomes a key point to Lehi’s discourse later
on. Here, Lehi makes it clear that suffering is a part of Jacob’s existence.
Jacob could not escape it. He was literally born into suffering and raised with
suffering. In the midst of all of this suffering, however, there were blessing:
God’s awareness of the individual, consecration of suffering for good, dwelling
safely with other people, and being redeemed. None of these blessings, however,
are offered to negate the negative connotations that are associated with
suffering. In other words, though many good things happen, this doesn’t take
away from the reality that there is a lot of suffering. Thus, it may not be
necessary to be joyful (always smiling, bubbly, whatever other connotation
associated with this type of joy you want to insert). Though you may not need
to be joyful, it is very clear that you must have joy, the knowledge that God
is aware of you and reaching the pinnacle of redemption.
This model has its flaw though. First, there is nothing in
these verses that really tie Jacob’s suffering to his existence. Second, Lehi
does not employ any use of the word “joy” or anything similar to it.[13]
Finally, we have to make the assumption that either Lehi, or later Nephi, had
planned out this blessing precisely. Lehi would have to know the details from
his blessing from beginning to end in order to make this connection work.
However, it is possible that he had a good idea on what he wanted to say. As we
will now discuss, it appears that Lehi focused his blessing around a particular
set of scriptures found in the brass plates.
ENOCH
It appears that Lehi receives the teachings found in 2 Nephi
2 from the writings he has on the brass plates.[14]
The question is which writing is Lehi referring to? I propose that Lehi is
expounding his reading of the book of Moses. Specifically, he is referring to
some of the teachings in the Moses 5-6. It is important to connect these two
writings together because it will give us a better understanding of what Lehi
meant when he spoke that “Adam fell that men might be, and men are that they
might have joy.”[15]
CONNECTING THE TWO
SCRIPTURES
There are some
common themes and teachings found between Lehi’s teachings in 2 Nephi 2 and the
chapters 5-6 of Moses. Below, I will list out some of these similarities:
·
God exists and created all things (2 Nephi 2:14, Moses 6:51)
- · Men are agents (2 Nephi 2:15-16; Moses 6:56)
- · Satan tempts men (2 Nephi 2:17-18; Moses 6:49)
- · Men have a probationary period (2 Nephi 2: 21; Moses 6:57)
- · God commands men to repent (2 Nephi 2:21; Moses 6:50)
- · Because of Adam we are fallen (2 Nephi 2:21; Moses 6:48)
- · There would be no seed without the fall (2 Nephi 2:23; Moses 5:11)
- · The fall brought knowledge (2 Nephi 2:23; Moses 5:11)
- · Law is given to instruct men (w Nephi 2:5; Moses 6:56)
- · Redemption comes through the Only Begotten/Redeemer (2 Nephi 2:5; Moses 5:9)
- · Only Begotten/Holy Messiah offers himself as a sacrifice (2 Nephi 2:7; Moses 5:7)
- · The Devil sought things that were evil to God (2 Nephi 2:17; Moses 4:6)
- · Adam ever were driven out of the garden (2 Nephi 2:19; Moses 5:1)
- · Adam and Eve brought forth the children of the earth (2 Nephi 2:20; Moses 5:2)
As we can see from these
parallels, it appears that Lehi has taken much of his thoughts, if not all of
them, from Moses 5-6. However, there is a large part in Lehi’s discourse that
is not accounted for in the entire Book of Moses.
2 Nephi 2:8-13 is nowhere found in the Book of Moses. In
this block of verses Lehi talks in detail about the necessity of having opposition
in all things. This is not found explicitly in the Book of Moses (though
inferences are definitely there). Further, this block of verses goes into
detail about the resurrection of the Holy Messiah. There is only a small
reference to the Only Begotten’s resurrection in Moses, but nothing as detailed
as what is given in the verses in 2 Nephi.[16]
Does this mean that Lehi gleamed these teachings from the text? Or was Lehi
referring to a different text? Or is there part of the text from Moses that
Lehi had not included in the current text that we have in the Pearl of Great
Price?
Lehi’s teachings
of opposition and the resurrection seem to be similar to what Paul taught in 1
Corinthians 15. This suggests that both authors relied on a similar text. Was
it Moses, or was it something else? Because Lehi follows so closely to the text
in the Book of Moses, I would suggest that this portion was found in the brass
plates’ version of the Book of Moses, which survived until Paul’s days. Even if
the 6 verses are not found in the Book of Moses, it is still clear that Lehi
has relied upon Moses 5-6 to teach Jacob and Lehi’s sons because of the
substantive and similar teachings found between the two records.
So, how does
Moses increase our understanding of 2 Nephi 2:25?
ADAM AND EVE’S
DEFINITION OF JOY
First, Moses 5:11 suggests that joy
is tied to redemption and knowledge. Leading up to verse 25, Lehi states in
this order: that Adam and Eve left the garden, began to replenish the earth,
God commanded Adam to repent, God showed Adam that he was lost because of his
transgression, and that Adam and Eve would never had seed or known good from
evil were it not for the fall.[17]
Enoch began a speech with, “Because Adam fell, we are.”[18] In
the closing part of his speech Enoch says, “that ye might. . .enjoy.”[19]
This is similar to the phrase that Lehi spoke, “Adam fell that men might be,
and men are that they might have joy.” What is the content between Enoch’s 2
phrases. This is almost exactly what Moses 5:1-11 does in the same order. After
Lehi mentions the seed and knowledge of good and evil, Lehi utters 2 Nephi
2:25. After Eve mentions the seed and the knowledge of good and evil, Eve
proclaims, “Were it not for our transgression we never should have had seed,
and never should have known good and evil, and the joy of our redemption, and
the eternal life which God giveth unto all the obedient.”[20]
Moses 5:11 suggests that joy is tied to redemption. The
verse in Moses 5:11 follows very closely to what Lehi taught “Adam fell that
men might be,” or in the paraphrased words of Eve, their transgressions (fall)
allowed them to have seed. In other words, Moses 5:11 allows us to read the
first part of Lehi’s statement to men that because of Adam’s fall men came to
be. Moses 5:11 also allows us to read into the word “be” as first, existing,
but also as having knowledge of good and evil. Thus, to “be” is to be alive and
to be full of knowledge of good and evil. However, it is possible that Lehi is
qualifying the word “be” to have connotations of knowledge. Perhaps the
connotation of knowledge should be applied to Lehi’s use of the word “joy.
Lehi appears to define “joy” as knowledge and the ability to
choose for one’s self for forever. Lehi
said, “and men are that they might have joy.” It is noteworthy that Eve also uses
the word “joy.” Eve exclaimed, “the joy of our redemption.” In this
exclamation, Eve ties the word joy explicitly to redemption. 2 Nephi 2:26-27
also allows us to read redemption into Lehi’s use of joy. Immediately following
Lehi’s phrase, he begins to talk about redemption through Christ. Lehi
qualifies this redemption as being free FOREVER to choose between evil and
good, to choose liberty and eternal life through the Messiah, or captivity and
death through the devil. Thus, it is possible that the word “joy” does not
necessarily mean temporal happiness, but the ability to choose eternal life. In
this sense, joy connotes happiness as well as misery. Joy would be moments of
comfort as well as moments of stress and anxiety. Joy is the consummate of
opposition, joy it the ability to be an agent forever, through the redemption
of the Holy Messiah.
Adam’s statement in Moses 5:10 adds weight to the inference
that joy means knowledge and the ability to act. Adam proclaimed, “Blessed be
the name of God, for because of my transgression my eyes are opened, and in
this life I shall have joy, and again in the flesh I shall see God.” Here, Adam
states that because of his transgression his eyes are opened. Adam’s eyes being
opened are a state of being, similar to Lehi’s phrase “men are.” Because Adam’s
eyes are opened, because Adam is he can have joy. Again this is similar to
Lehi’s teaching of and men are that they might have joy.” Thus, Adam’s
statement supports defining joy as being knowledge and choice, not so much a
state of happiness.[21]
ENOCH’S DEFINITION OF
JOY
Enoch teachings seems to oppose Lehi’s statement that “men
are that they might have joy.” Enoch declares to the people, “Because that Adam
fell, we are; and by his fall came death; and we are made partakers of misery
and woe.”[22]
Like Lehi’s statement, Enoch teaches the people that because Adam fell we are,
however, Enoch does not finish the statement like Nephi. Instead of telling the
people that men are that they might have joy, Enoch states that “[men] are made
partakers of misery and woe.” Misery is completely opposite to joy in Lehi’s
teachings. Alone, this statement does not seem to add to the possible
definition that Lehi intended. There is not anything in the text that suggests
that Lehi meant to directly oppose Enoch’s statement. However, if we look at
Enoch’s speech as a whole, we will find that it is possible that Lehi meant to
sum up Enoch’s argument. If that is true, we may be able to better hone in on
the definition for joy.
Enoch makes a statement towards the end of his speech that
suggests that Lehi may be referencing this particular speech that Enoch made. Towards
the end of Enoch’s speech, Enoch spoke, “that ye may be sanctified from all
sin, and enjoy the words of eternal life in this world, and eternal life in the
world to come, even immortal glory.”[23]
More than half of the parallels between 2 Nephi 2 and Moses 5-6 are found in
Moses 6:48-62. Further, Enoch’s words in verse 59 seem to echo the words which
Adam spoke in Moses 5:10. If we were to read 2 Nephi 2:25 in light of Moses 6,
then joy would carry connotations of being born again through the blood, water,
and spirit.[24]
Thus, joy could only come to those who have been redeemed from the fall. This
is in keeping with Lehi’s overall theme in 2 Nephi 2.
Conclusion
It
appears that the phrase “that they might have joy” is not a mere expression
that men are to be happy. The word “joy” carries connotations of forever having
the ability to choose. The ability to choose comes from experience of both
misery and happiness. As such, joy is neither happiness nor misery isolated,
joy is the perfect union of the two. If we do not have misery, we cannot have joy.
There can also be no joy without redemption. Redemption comes from knowing God,
and experiencing his glory. In the words of Enoch, redemption comes to those
who have been born again by water, blood and the spirit. Thus, joy is not
merely a state of happiness, it is an ordinance and a relationship that you have
with God, bound by covenants and faith.
APPENDIX 1
2 Nephi 2:5-27
v.
5- Men are instructed to know good from evil. Law is given. The law does not
justify flesh. The law cuts men off. There are 2 types of law: Temporal &
Spiritual. Men were cut off by the law both temporally and spiritually.
v.
6-Holy Messiah is full of grace and truth. Redemption comes through the Holy
Messiah
v.
7-Holy Messiah offers himself as a sacrifice for sin[25]
to answer the ends[26]
of the law. The ends of the law are answered for and only those who have a
broken heart and a contrite spirit.
v.8-No
one can dwell with God except through the merits, mercy and grace of the Holy
Messiah. The Holy Messiah lays down his life and taketh it up by the Spirit[27]
to bring to pass the resurrection.
v.9-The
Holy Messiah is the first fruits unto God (because of the resurrection, being
the first to rise. See v.8). The intercession is made for ALL men, but only
they that believe in the Holy Messiah shall be saved.
v.10-Because
of the Holy Messiah’s intercession, all men come into the presence of God to be
judged according to the truth and holiness which is in him.[28]
The ends of the law, unto the inflicting of the punishment which is affixed,
which punishment is in opposition to that happiness, which is affixed to answer
the ends of the atonement.[29]
v.11-Opposition
must be in everything, otherwise there is nothing.
v.12-A
lack of opposition destroys the purpose of creation, as well as the power,
mercy and justice of God.
v.13-If
there is no opposition, there is not God. If there is no God there is no us, or
earth. Opposition allows all of these things to exist.
v.14-God
exists and He created all things; both things to act and things to be acted
upon.
v.15-God
created opposition (the two trees in the garden story) to bring about “his
eternal purposes in the end of man.”
v.16-Man
was given the ability to act for himself, but could not act for himself without
being enticed to one or the other.
v.17-A
fallen angel, a devil, sought things that were considered evil to God.
v.18-This
devil seeks the misery of other because he is miserable forever. The devil enticed
eve to partake of the forbidden fruit to become like God.
v.19-After
Adam and Eve partook of the fruit, they were driven out of the garden to till
the earth.
v.20-After
Adam and Eve left the garden they brought forth children, the “family of all the
earth.”
v.21-
Men’s days were prolonged that they might repent in their probationary state.
God commanded men to repent, and showed unto all men that they were lost
because of the transgression of their parents.
v.22-If
Adam did not fall, he would have remained in the garden, and both he and all
things created would have remained in the exact state that they were in after
they were created.
v.23-There
would be no children without the fall. They[30]
would remain in a state of innocence, knowing no joy or misery, and doing no
good because no sin was known.
v.24-
God has done these things in his wisdom.
V.25-And
fell that men might be, men are that they might have joy.
v.26-Messiah
comes to redeem the children of men from the fall. Because the children of men
are redeemed from the fall, they have become free forever, knowing good from
evil. The children of men are able to act for themselves, and not be acted
upon, except for the affixed punishment of the law.
v.27-Men
are free to choose liberty and eternal life through the Messiah, or captivity
and death through the power of the devil.
Moses 6:48-62
v.
48-Because Adam fell, we are and death came and we are made partakers of misery
and woe
v. 49-Satan
tempts the children of men to worship him, and men have become carnal, sensual,
and devilish, and are shut out from the presence of God.[31]
v.50-God
told the fathers that all men must repent.
v.51-God
spoke to Adam and said that He (God) was God, that he created the world, and
that he created men before they were in the flesh.[32]
v.52-If Adam
turns to God, hearkens to God’s voice, believes, repents of all of his
transgressions,[33] and
is baptized in the name of Jesus Christ (who is full of grace & the only
name given[34]
under heaven that salvation comes to the children of men), Adam will receive
the gift of the Holy Ghost.
v. 53-Adam
asks why men need to repent and be baptized? God responds with, “I have
forgiven thee thy transgression[35]
in the Garden of Eden.”
v.54-Sins of
the parents cannot be answered upon the heads of the children.
v.55-Children
are conceived in sin. As they grow up sin conceives in their hearts that they
experience bitter to know the sweet.
v.56-Children
are given to know good from evil. This allows them to be agents unto
themselves. God has given another law and commandment.[36]
v.57-God
commands Adam to teach his children to repent, for no unclean thing can dwell
with God.
v.58-59-Transgression
brought the fall, and the fall brought death. As we were born into this world
by water, blood and spirit, we must be born into the kingdom of God by water,
blood (of the Only Begotten) and the spirit. Being born again sanctifies Adam
from all sin and allows him to enjoy the words of eternal life in this world,
and eternal life in the world to come, even immortal glory.
v.60-Water
keeps the commandment, the spirit justifies, the blood sanctifies
v.61
“Therefore it is given to abide in you[37];
the record of heaven; the Comforter; the peaceable things of immortal glory;
the truth of all things; that which quickeneth all things, which maketh alive
all things; that which knoweth all things, and hath all power according to
wisdom, mercy, truth, justice, and judgment.”
Random Thought
“It is given
to abide in you”
This phrase struck me as I was
reading through these verses. What is the “it” in this sentence? Is it the Holy
Ghost? Or is it something else. Abide is used one other time in verse 34. In
that verse God tells Enoch that God shall abide in Enoch, and Enoch in God.
This may have something to do with God’s spirit because God, prior to this,
told Enoch that God’s spirit is upon Enoch. Because Enoch has God’s spirit, God
will justify all of Enoch’s words.
It appears that the command to abide in God is outside of the spirit. In
other words, just because one has the spirit with them does not mean that god
dwells with them. This is supported by verse 34. God tells Enoch that Enoch has
God’s spirit. Because Enoch has God’s spirit mountains shall flee before Enoch,
and the rivers shall turn from their course. It is common sense to read this as
investing Enoch with the power to move mountains and rivers, or that Enoch has
the power to command the mountains to move because of the spirit. It does not
appear that we could read this verse and say that the mountains literally just
move out of Enoch’s way, for no reason, as Enoch is walking through a mountain
range, not even wanting the mountains to move. If this were true, then we could
read the next phrase, “thou shalt abide in me, and I in you” as God giving
Enoch the power to abide in God, not that Enoch automatically abides in God, or
God abides in Enoch because he has God’s spirit.
[1] www.scriptures.byu.edu, see 2 Nephi
2:25. The isolated scripture is cited 122 times. There are many more references
to said verse that is bunched with other verses (i.e, 2 Ne. 2:24-25, or 2 Ne.
2:24-26, etc.)
[2] Nelson, Russell M., Joy and Spiritual Survival, October
General Conference 2016.
[3] 2 Nephi 2:23, 25
[4] 2 Nephi 2:10, 11 and 13
[5] 2 Nephi 2:10
[6] 2 Nephi 2:13
[7] Lehi’s argument seems to
ascend from a basic form to a more complex form. Basic-sin/righteousness;
Copmlex-God/creation. Happiness fits in the middle
[8] This is not an entirely
true statement. See verse 14, where Lehi seems to shift the discussion to all
of his sons, and not just Jacob.
[9] 2 Nephi 2:1. I think it is interesting that Lehi says “brethren,”
instead of singling out Laman and Lemuel. In verse 3 He specifically references
Lehi. Because Lehi does not specify which brethren afflicted Jacob, I don’t
think we can assume that it was only Laman and Lemuel. This means that it would
be more appropriate to read into this verse that Laman, Lemuel, Sam, Nephi, and
maybe even Joseph cause Jacob to suffer
afflictions. A subtle inference that Nephi is not as good as he makes himself
out to be.
[10] 2 Nephi 2:2
[11] 2 Nephi 2:3-4. Is Lehi
suggesting that Jacob has seen a vision similar to Lehi and Nephi’s? Or is Lehi
suggesting that Jacob has actually seen the redeemer? Or is Lehi speaking in
terms that Jacob has gained a testimony (in the sense that we use of that term
today) of the redeemer?
[12] Obviously this analysis
falls short because there is nothing
that really suggests that this suffering is necessary for Jacob’s existence.
One could infer that the consecration of the suffering could be viewed that
suffering is necessary, but the text does not support this.
[13] The closest we get to joy
is “blessed,” but it doesn’t carry the same connotations.
[14] 2 Nephi 2:17
[15] See Appendix 1
[16] Moses 7:62
[17] 2 Nephi 2:20-24
[18] Moses 6:48
[19] Moses 6:59
[20] Moses 5:11
[21]
We
should note, however, that Adam’s statements are concrete, he “shall” have joy,
he “shall” see God, whereas Lehi is up-in-the-air, men “might” have joy. This
could support a different definition.
[22] Moses 6:48
[23] Moses 6:59
[24] See APPENDIX 1 for a list
of the verses with brief summaries for a better look at the themes
[25] What is sin? Being cut
off?
[26] Plural. The beginning end
and the End end? Law is singular, so we can’t read the end of multiple laws
[27] Holy Ghost? Did Christ
use the HG to resurrect?
[28] “Him” is presumably the
Holy Messiah, but may be God?
[29] It appears that the ends
of the law is punishment (some bad/sad type of thing) and that the ends of the
atonement is happiness. So, the atonement is not the law, or an end to the law?
[30] All things created? (see
v. 22)
[31] This verse suggests that
Men are shut out from God’s presence and that men become carnal , etc., because
we worship Satan.
[32] “flesh”-there is nothing
in the text that suggests that this is fallen man. So, the question is, is this
a spiritual creation? God created the spirits? Or is it that God created men
before they were fallen? If it is the latter, then it suggests that there were
more than Adam & Eve that were in
the same state as of A&E before the fall because God uses the plural “men.”
[33] Not the singular!! More
than one act outside of partaking of the forbidden fruit?
[34] Are there other that
could be given from heaven that could provide salvation?
[35] Singular. Going back to
verse 52, Adam must have committed more transgressions outside of the garden.
It appears that Adam has not done any of these things yet (repent, baptize,
etc.) and yet God has forgiven him. How did Adam receive the forgiveness?
[36] Baptism?
[37] What is “it”? V. 34 says
that God will “abide” in Enoch as Enoch abides in God. It
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