(Please note that this is a series of posts. Start with the introduction or find other posts in the series. It will be worth your time to review all of the posts to get a full understanding of what I’m trying to say.)
Previous: Raise up seed – Levirate Marriage
To explore a deeper meaning of the text, I began by examining the Hebrew origins of the phrase “raise up seed.” In Genesis 38:8, the Hebrew can be literally translated as “raise up an heir.”1 This translation aligns perfectly with the context of the Levirate law, which aimed to preserve family lines and inheritance.2 However, it also invites us to consider a broader or symbolic meaning of the phrase. Lehi, after all, was commanded to “raise up seed” through monogamy, suggesting that the concept could encompass more than simply producing offspring—it could point to a covenantal or spiritual principle tied to spiritual inheritance and obedience to God’s commandments.
King James translation: “And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.”3
Hebrew literal translation: “And said Judah to Onan, go in to the wife of your brother and marry her and raise up an heir to your brother.”4
The word used for “seed” in Hebrew is ze-ra‘, which can mean seed, grain, offspring, child, son, descendants, or posterity.5 While we don’t have the original text of the Book of Mormon and cannot be certain, it seems highly likely that its use of “seed” would derive from the same Hebrew word found in Genesis. This connection enriches our understanding of the term’s broader implications.
The story of Tamar and Judah ends with the birth of twins, and there’s an interesting twist in how the firstborn is recognized.6 One twin reaches out his hand first, and a scarlet thread is tied around it to show he’s the firstborn.7 Tamar names him Zerah, which comes from the Hebrew word ze-ra‘—the same word for “seed” or “heir.” His name literally means “heir,” which fits perfectly with Tamar’s efforts to secure her rights as a widow through the Levirate covenant.
Thankfully, the Book of Mormon provides additional context and commentary on the meaning of this word. The prophet Abinadi, while addressing the priests of King Noah, quotes Isaiah 53, which also employs the word ze-ra‘ in a deeply significant way:8
“Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand” (Mosiah 14:10, see Isaiah 53:10).
This passage ties the concept of “seed” not only to physical descendants but also to spiritual posterity, emphasizing a deeper covenantal meaning.
From the Berean Study Bible, “The word “offspring” in Hebrew is “זֶרַע” (zera), meaning seed or descendants. This is a promise of life and continuation beyond death. In the context of Isaiah 53, it suggests the spiritual progeny of the Messiah—those who come to faith through His sacrifice. This is a prophetic assurance of the fruitfulness and effectiveness of the Messiah’s work, leading to the establishment of a redeemed community. It is a message of hope and victory, affirming that suffering leads to new life.”9
Abinadi provides profound insight into the meaning of this verse when he declares: “And now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed?”10
In this moment, Abinadi responds directly to Isaiah’s words, answering the rhetorical question posed in Isaiah 53:8: “Who shall declare his generation?” The word “declare” means “to make clear or make plain,” while “generation” refers to “the act of begetting” or producing offspring.11 Abinadi’s interpretation shifts the focus from a literal lineage to a spiritual one, opening the door for a deeper understanding of how “seed” can represent those who accept the atoning sacrifice of Christ and become part of His covenant family.
It might be rephrased as, “Who will make clear those who are begotten of the Lord?” Abinadi challenges the priests directly, asking them if they understand: “Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed?”
Without waiting for their response, he provides the answer himself: “Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God”12
What a profound statement! Abinadi reveals that those who are His seed “are the heirs of the kingdom of God.” This understanding expands our view of the phrase “raise up seed” to encompass a spiritual lineage—those who come unto Christ through faith and covenant. Applying this perspective to Jacob’s words, we see a deeper meaning in Jacob 2:30: “For if I will, saith the Lord of Hosts, raise up [heirs of the kingdom of God] unto me, I will command my people.”
While our modern, Latter-day Saint interpretation often includes the idea that “one reason for God to command it [polygamy]: to increase the number of children born in the gospel covenant in order to “raise up seed unto [the Lord].”13 Abinadi’s interpretation suggests that “raising up seed” requires much more than simply being born—it requires being reborn.
Abinadi explains that the “seed” of Christ are not physical descendants but those who:
- Hear the words of the prophets.
- Hearken unto their words.
- Believe that the Lord would redeem His people.
- Look forward to that day for a remission of their sins.
This deeper interpretation shifts the focus from physical procreation to spiritual transformation. To “raise up seed unto the Lord” means to create a covenantal family of faith, composed of those who are spiritually reborn and committed to the Lord’s redemptive work.
Other prophets in the Book of Mormon also help us understand who are “begotten of the Lord.” King Benjamin, after offering a covenant to his people, declared:
“And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters”14
Their hearts were changed through faith on His name, marking them as spiritually reborn. This theme of a “change of heart” appears throughout the Book of Mormon. Alma the Younger asks the people at Zarahemla: “Have ye experienced this mighty change in your hearts?”, connecting spiritual rebirth with becoming true followers of Christ.15 Later, in Alma’s ministry among the Zoramites, he explains that this change comes through exercising faith, planting the word of God in their hearts, and allowing it to grow.16
Perhaps one of the most profound examples is the people of King Lamoni, who experienced a complete spiritual transformation, declaring that their hearts had no more desire to do evil but to do good continually.17 These examples emphasize that being spiritually begotten of the Lord requires a change of heart, brought about through faith, covenant, and a commitment to live according to His will.
Just as a newborn child takes on the name of their father, we too have the sacred opportunity to take upon us the name of our new Father, Christ. This spiritual rebirth is beautifully mirrored in the physical birth of a child. At birth, a child’s lungs, once filled with fluid, transform as they take their first breath, and their heart undergoes a literal, physical change. The opening of the lungs and the first breath triggers the closure of the fetal circulation pathways in the heart, allowing blood to flow in a new way that sustains life. This remarkable transformation symbolizes receiving the Spirit of God, as the Hebrew word for spirit, Ruach, also means “wind” or “breath.” Taking their first breath immediately changes their heart.
This change of heart is more than symbolic; it should manifest in a transformed way of living. As King Benjamin’s people experienced, it means having “no more disposition to do evil, but to do good continually”18 By entering into a covenant with God, we promise to serve Him and keep His commandments, opening the way for His Spirit to be poured out abundantly upon us. As Alma declared at the waters of Mormon:
“As a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world.”19
This covenantal relationship is not just about obedience—it is about transformation, as we become “new creatures in Christ,” filled with His Spirit and committed to His will. These heirs receive an inheritance, and that inheritance is the Kingdom of God.
As Alma explains, being “born again” is not optional. All mankind—men, women, and all nations—must be changed from their fallen state to a state of righteousness through redemption. It is only by becoming sons and daughters of God, “new creatures,” that we are made heirs to His kingdom:
“And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God.”20
Paul further elaborates on this idea, reminding us that as children of God, we are not only heirs of His promises but also “joint-heirs with Christ.” This inheritance is tied to a shared commitment:
“The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”21
“It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him.”22
The scriptures collectively teach that the process of becoming heirs of God and joint-heirs with Christ is one of transformation, covenant, and sacrifice. It is through this journey that we are prepared to inherit all that the Father has.
Holy Prophets
What prophets is Abinadi speaking of? At the time of his ministry, he would have referred to prophets who came before him, both in the Old World and the New World. Nephi taught that “all the prophets testified of Christ,”23 and Jacob similarly declared that “none of the prophets have written, nor prophesied, save they have spoken concerning this Christ.”24 What makes these prophets unique is their divine commission to testify of the Savior. Abinadi explains that those who “hear, hearken, believe, and look forward to that day for a remission of their sins” are transformed by their message.
The Prophet Joseph Smith taught that “faith comes by hearing the word of God.” In the Lectures on Faith, he quotes Paul, saying, “How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?” (or one sent to tell them?)25 A preacher—or one who is sent—delivers the word of God, which awakens faith in the hearts of the hearers: “So then faith comes by hearing the word of God.”26
This pattern is also demonstrated in the temple endowment. True messengers are sent directly from the presence of God as members of the Divine Council, bearing a message to the earth. Without these messengers, “how shall they hear without a preacher?” Without hearing the word of God from one who is sent, faith cannot take root.
Alma the Younger outlines this same pattern while recounting his father’s conversion and ministry. Alma explains that he “confined himself wholly to the high priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation and prophecy”27 The first thing Alma did was to deliver the word of God to the people, beginning in Zarahemla. He recounts how the Lord delivered his father’s people “out of bondage by the power of his word.”28 Alma the Younger then asks the people to remember not only their physical captivity but their spiritual deliverance:
“Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God. Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them”29
Alma reminds them that they were saved: “Their souls did expand, and they did sing redeeming love. And I say unto you that they are saved.”30 Then, he poses an important question: “And now I ask of you, on what conditions are they saved? Yea, what grounds had they to hope for salvation?”
Alma answers his own question giving us a key to salvation: “Behold, I can tell you—did not my father Alma believe in the words which were delivered by the mouth of Abinadi? And was he not a holy prophet? Did he not speak the words of God, and my father Alma believe them? And according to his faith there was a mighty change wrought in his heart”31
Abinadi was one who was sent. He was sent by the Lord to prophesy to the people.32 Alma the Elder was saved because he “believed in the words which were delivered by the mouth of Abinadi.”33 By receiving a true messenger and repenting of his sins, “according to his faith there was a mighty change wrought in his heart.”34
This is the pattern of salvation. It requires a true messenger sent from the presence of God with a divine message. Those who respond in faith become the “seed” of God, spiritually begotten through faith on His name, and are declared the “heirs of the kingdom of God.”
In Romans 10, Paul connects the same ideas as Abinadi does, drawn from the same verses in Isaiah. The priests of King Noah questioned Abinadi by quoting Isaiah: “How beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace; that bringeth good tidings of good; that publisheth salvation.”35
Paul, reflecting on the rejection of the prophets, laments: “But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?”36 Israel continually rejected the prophets—true messengers sent from the presence of God—despite their declarations of peace and salvation.
This pattern of rejection perhaps explains why the Jews rejected Lehi and why the priests of Noah rejected Abinadi. They may have believed their king was the Messiah, and this caused them to reject the idea that another Messiah would come to save them. Margaret Barker notes in Christmas: The Original Story:
“When Solomon was made king, he sat on the throne of the LORD as king (1 Chronicles 29:23), and all the people ‘bowed their heads and worshipped the LORD, the king’ (1 Chronicles 29:20, the literal translation of the Hebrew). The human king, in a way that they understood and we do not, was the LORD. He was the Son of God Most High with his people. This problem of the human nature and the divine nature was to perplex Christian thinkers for generations; it was one of the temple beliefs that was never explained, or rather, never put into the public domain” (p. 10).
Abinadi confronts the priests with biting words: “Are you priests, and pretend to teach this people, and to understand the spirit of prophesying, and yet desire to know of me what these things mean?”37
To the priests, Abinadi’s message likely seemed anything but “good tidings” or a proclamation of peace. His stern warnings included denunciations of their hypocrisy, idolatry, wickedness, and abominations.38 He specifically warns King Noah with three metaphors in Mosiah 12:9–12:
- “As a garment in a furnace”
- “As chaff driven before the wind”
- “As a dry stalk of the field”
These metaphors reflect materials that cannot withstand the purifying fire required to pass into the presence of God. By contrast, those who can endure the fire are likened to precious stones, as Malachi 3:17 declares: “They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.” God will refine His people as silver and gold, as described in Zechariah 13:9: “I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried.”
Abinadi’s message was not one of immediate comfort but one of purification and accountability, emphasizing that only those who are spiritually prepared can stand before God.
A blacksmith knows his metal is finished when he can see his own reflection in it. This process of refinement reminds us of Alma’s message after recounting Abinadi’s teachings: “Have ye received his image in your countenances?”39 This question challenges us to reflect on whether we have undergone the spiritual transformation necessary to bear the likeness of Christ in our lives.
Ultimately, Abinadi’s prophecy comes to pass in a tragic and ironic way. He warned the people of King Noah that they would be as “a garment in a furnace,”40 destined to be consumed by their wickedness. This prophecy is fulfilled in the literal burning of King Noah. After abandoning his people in their time of need, Noah is captured and, at the demand of his own people, suffers death by fire.41 His fiery end becomes a powerful symbol of the consequences of rejecting divine warnings and living in unrighteousness. This is a symbol of the fate of those who reject true messengers.
Lehi boldly testified that “the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah, and also the redemption of the world.”42 It was this message—the declaration of a Messiah and the need for redemption—that so deeply offended his listeners. The account explains: “When the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away.”43
Abinadi faced a similar rejection. His offense was declaring that “God himself should come down among the children of men” and redeem them. He challenged the priests of King Noah, reminding them:
“For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things? Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth?”44
This assertion—of a Messiah who was not merely a king representing the LORD on His throne but God Himself—was intolerable. It directly contradicted the priests’ expectations and beliefs, rooted in the idea of their king as a divine representative. Abinadi’s proclamation crossed the line for them, leading to their formal accusation:
“Abinadi, we have found an accusation against thee, and thou art worthy of death. For thou hast said that God himself should come down among the children of men; and now, for this cause thou shalt be put to death unless thou wilt recall all the words which thou hast spoken evil concerning me and my people.”45
The rejection of a Messiah who was both divine and human mirrored the response to Lehi’s testimony. In both cases, the offense lay in the challenge to long-held beliefs and the refusal to accept the idea of redemption through a Messiah who would come down among men.
To develop faith, we must receive true messengers sent from the presence of God. As Abinadi taught, salvation comes through hearing, hearkening, believing, and acting upon the word of God delivered by those who are divinely commissioned. Alma’s transformation illustrates this principle perfectly. By humbling himself and receiving Abinadi’s message, Alma not only experienced a mighty change of heart but also became a vessel through which others were brought to salvation. He dedicated his life to delivering the word of God and leading his people out of both physical and spiritual bondage.
Abinadi’s teachings reveal that those who receive true messengers become the “seed” of Christ, spiritually begotten through faith and repentance. They become “heirs of the kingdom of God,” inheriting the promises made to the faithful from the foundation of the world. This pattern—of messengers sent by God, their message received by the humble, and lives transformed by faith—is the way to salvation.
In our time, the challenge remains the same. Are we willing to listen when God sends His messengers? Will we recognize their words as truth, even if they challenge our assumptions or come from unexpected sources? Just as in the days of Lehi and Abinadi, our willingness to receive the word of God is what transforms us into His seed, making us heirs of His eternal kingdom.
It’s worth noting that the original endowment ceremony included two witnesses instead of Peter, James, and John. Brigham Young later changed this to instill confidence in the First Presidency. However, we shouldn’t see these witnesses merely as representatives of the First Presidency but rather as messengers, or angels, sent from the presence of God.
Mortals, of course, can become these messengers. Margaret Barker explains: “The high priests and kings of ancient Jerusalem entered the holy of holies and then emerged as messengers, angels, of the LORD. They had been raised up, that is, resurrected; they were sons of God, that is, angels; and they were anointed ones, that is, messiahs.”46 While these symbols are meaningful, we shouldn’t confuse the symbolic role of the priest with the reality of a prophet like Lehi, who entered the true holy of holies and spoke with God.
Hyrum Smith understood the importance of distinguishing “the good seed” when he said: “We are in a different dispensation; it is the honest and pure in heart that will hearken to the everlasting covenant; they are those who are noble and good; they that give you food, and clothe you. We want the honest in heart—the virtuous—the noble; we want the good seed gathered here. Let all men repent, and the Elders gather out the good seed, and bring it to Nauvoo. We want you to understand that if you preach anything wrong, you will be published. We don’t want bogus makers, counterfeiters, or preachers of the spiritual wife system.”47
The Jews of Christ’s time believed they were saved simply because they were the literal seed of Abraham. But Jesus shattered this confidence, teaching that being Abraham’s descendants was not enough. He declared that repentance and acceptance of His word were necessary for true freedom and salvation. As He explained, “If ye were Abraham’s children, ye would do the works of Abraham.”48 Without repentance, even Abraham’s seed would be cut off from the blessings of the covenant. Nephi echoed this truth, stating, “As many of the Jews as will not repent shall be cast off.”49 The same principle applies to Latter-day Saints today. It doesn’t matter if someone is “born in the covenant”; salvation requires personal repentance and a change of heart through faith in His name.
We all have the opportunity to receive a messenger sent from the presence of God. Joseph Smith was one such messenger—a choice seer preserved for the last days to “do a work” that “shall be of great worth unto [us]” if we are willing to receive it.50 While some may abandon the work that Joseph accomplished, you don’t have to. You can choose to embrace and preserve the truths he brought forth.
You can take the Book of Mormon as the keystone of your personal religion. You can study and cherish his inspired translation of the Bible. You can trust the Book of Abraham, which expands our understanding of the cosmos, the plan of salvation, and our eternal identity. You can accept the Lectures on Faith, prepared with great care to teach the saints the principles of faith and salvation. And you can seek to recover and study his revelations as they were originally delivered. Each of these gifts was given to you through Joseph’s hand, a part of the sacred work entrusted to him by God.51
Just as Joseph of Egypt was sent before and gathered wheat to preserve the family of Israel during famine, so too will Joseph Smith’s work gather the righteous—the seed, the wheat—of the last days. As Joseph of Egypt prophesied: “For the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation.”52 Joseph’s work stands as an instrument of gathering and salvation for all who are willing to receive it.
Next: Look at what it means for the Lord to “command [his] people”
Notes & Source
- Hebrew text of Genesis 38:8
- I’ve written about that here: Raise up seed – Levirate Marriage
- Genesis 38:8
- Hebrew text of Genesis 38:8
- Strong’s Lexicon: ze-ra‘
- Genesis 38:27–30
- Genesis 38:28
- Isaiah 53:10 Hebrew Text Analysis
- Isaiah 53 BSS
- Mosiah 15:10–11
- Declare | Generation
- Mosiah 15:11
- Plural Marriage and Families in Early Utah
- Mosiah 5:7
- Alma 5:14
- Alma 32:28–30
- Alma 19:33, Alma 24:19
- Mosiah 5:2
- Mosiah 18:13
- Mosiah 27:25–26
- Romans 8:16–17
- Lectures on Faith 6:8
- 2 Nephi 25:26
- Jacob 7:11
- Lectures on Faith 3:1, Romans 10:14–17
- LOF 3:1, Joseph used his translation of the Bible for the Lectures on Faith. This verse demonstrates an important change.
- Alma 4:20
- Alma 5:5
- Alma 5:7, 9
- Alma 5:9
- Alma 5:11–12
- Mosiah 12:1–2
- Alma 5:11
- Alma 5:12
- Mosiah 12:20, Isaiah 52:7
- Romans 10:16, see Isaiah 53:1
- Mosiah 12:25
- Mosiah 11:2–4; Mosiah 12:27–29
- Alma 5:14
- Mosiah 12:10
- Mosiah 19:20
- 1 Nephi 1:19
- 1 Nephi 1:20
- Mosiah 13:33–34
- Mosiah 17:7–8
- Barker, Christmas: The Original Story, p. 5
- Hyrum Smith Discourse on Polygamy
- John 8:39
- 2 Nephi 30:2
- 2 Nephi 3:7
- “While the pure in heart, and the wise, and the noble, and the virtuous, shall seek counsel, and authority, and blessings constantly from under thy hand.” – D&C 122:2
- 2 Nephi 3:15
