“I Will Love Them Freely”

When the Savior commanded Joseph Smith and Sidney Rigdon to preach His gospel, He promised them, “The Holy Ghost shall be shed forth in bearing record unto all things whatsoever ye shall say” (Doctrine and Covenants 100:8; see also Doctrine and Covenants 42:15–17; 50:17–22). The same promise applies to all those who teach the gospel, including you. As you teach the gospel of Jesus Christ, you can have the Holy Ghost with you to guide you and to testify of the truth to the minds and hearts of those you teach (see Doctrine and Covenants 8:2). You are not alone when you teach, for “it is not ye that speak, but the Holy Ghost” (Mark 13:11).

The Holy Ghost is the true teacher. No mortal teacher, no matter how skilled or experienced, can replace His role in witnessing of truth, testifying of Christ, and changing hearts. But all teachers can be instruments in helping God’s children learn by the Spirit.

Prepare yourself spiritually.

Always be ready to respond to spiritual promptings about the needs of learners.

Create settings and opportunities for learners to be taught by the Holy Ghost.

Help learners seek, recognize, and act on personal revelation.

Bear testimony often, and invite learners to share their feelings, experiences, and testimonies.

To prepare for His ministry, the Savior spent 40 days in the wilderness “to be with God” (Joseph Smith Translation, Matthew 4:1 [in Matthew 4:1, footnote b]). But His spiritual preparation had begun long before. When Satan tempted Him, He was able to draw upon the “words of life” that He had treasured up for the “very hour” when He would need them (Doctrine and Covenants 84:85). Think about your own efforts to prepare yourself spiritually to teach. What do you learn from Matthew 4:1–11 about how you can follow the Savior’s example in your spiritual preparation?

The Spirit is the real teacher and the true source of conversion. Powerful gospel teaching requires not just preparing a lesson but preparing yourself spiritually well before you begin to teach. If you are spiritually prepared, you will be better able to hear and follow the guidance of the Spirit as you teach. The way to invite the Holy Ghost into your teaching is to invite Him into your life. This includes diligently striving to follow the Savior’s example and live His gospel with all your heart. And because none of us does this perfectly, it also means repenting each day.

Questions to Ponder: What does it mean to you to prepare yourself spiritually to teach? What do you feel inspired to do to improve the way you prepare yourself spiritually? How do you think spiritual preparation can make a difference in your teaching?

From the Scriptures: Ezra 7:10; Luke 6:12; Alma 17:2–3, 9; Doctrine and Covenants 11:21; 42:13–14

Jairus, the ruler of the synagogue, had fallen at Jesus’s feet, begging Him to help his dying daughter. Jesus and His disciples were pressing their way through the crowded streets toward Jairus’s house when suddenly Jesus stopped. “Who touched me?” He asked. It seemed like an odd question—in the press of people, who wasn’t touching Him? But the Savior perceived that in that multitude, someone had approached Him with a specific need and with the faith to receive the healing He offered. There would still be time to visit Jairus’s daughter. But first He said to the woman who had touched His clothes, “Daughter, be of good comfort: thy faith hath made thee whole; go in peace” (see Luke 8:41–48).

As a teacher, you might sometimes find yourself in a rush to cover something you had prepared to teach. While that may be important, be sure that in your haste you don’t unintentionally hurry past an urgent need of someone you’re teaching. In addition to the spiritual guidance you sought as you prepared to teach, seek also the Spirit’s guidance while you are teaching. Try to be aware of the needs, the questions, and the interests of learners. The Holy Ghost can help you discern how a learner is receiving or understanding something you have taught. He may prompt you, at times, to alter your plans. For example, you might be impressed to spend more time than you had intended on a topic or to leave some discussions for later in favor of something that is more important to learners now.

Questions to Ponder: When have you felt that a parent or other teacher was aware of your needs as a learner? Do those you teach know that you are more interested in their learning than in completing a lesson? How can you better communicate your interest?

From the Scriptures: 1 Peter 3:15; Alma 32:1–9; 40:1; 41:1; 42:1

It was difficult for many in Jesus’s time to understand who He really was, but there were plenty of opinions. “Some say that thou art John the Baptist,” His disciples reported, “some, Elias; and others, Jeremias, or one of the prophets.” But then Jesus asked a question that invited His disciples to set aside the opinions of others and look inside their own hearts: “Whom say ye that I am?” He wanted them to find their answer not from “flesh and blood” but directly from “my Father which is in heaven.” It was this kind of witness—personal revelation from the Holy Ghost—that enabled Peter to declare, “Thou art the Christ, the Son of the living God” (see Matthew 16:13–17).

To survive spiritually in the latter days, the people you teach will need a spiritual witness of the truth. You can’t give it to them, but you can invite, encourage, inspire, and teach them to seek it. You can make clear—through your words and actions—how crucial the Holy Ghost is to gospel learning. Consider, for example, the learning environment you create and encourage. Something as simple as the arrangement of the chairs in a room or the way you greet and interact with learners sets a spiritual tone for the experience the learners will have. You can also invite learners to prepare themselves spiritually to learn, just as you prepare spiritually to teach. Ask them to take responsibility for the spirit they bring. And you can provide opportunities for them to feel the Spirit testify of Jesus Christ and His gospel. That witness will become a “rock” for them, “and the gates of hell shall not prevail against [them]” (Matthew 16:18).

Questions to Ponder: What have you observed that contributes to a spiritual environment for learning the gospel? What detracts from it? What helps the people you teach learn from the Spirit? Think about the setting where you most often teach. How do you feel when you are there? How can you more effectively invite the Spirit to be present there?

From the Scriptures: Luke 24:31–32; John 14:26; 16:13–15; Moroni 10:4–5; Doctrine and Covenants 42:16–17; 50:13–24

As we teach, we can invite learners to seek their own spiritual witness of the truth.

The Lord wants to communicate with us—and He wants us to know that He’s communicating with us. In 1829, a 22-year-old schoolteacher named Oliver Cowdery was learning about the bold, exciting doctrine that anyone can receive personal revelation. But he had questions similar to what many of us have asked: “Is the Lord really trying to speak to me? And how can I know what He is saying?” To answer these questions, Jesus Christ invited Oliver to think back on a private moment of spiritual searching. “Did I not speak peace to your mind?” He asked (see Doctrine and Covenants 6:21–24). Later, He taught Oliver about other ways the Spirit could speak to him (see Doctrine and Covenants 8:2–3; 9:7–9; see also Doctrine and Covenants 11:12–14).

Living in a world that is so often oblivious to spiritual things, we all need help recognizing the voice of the Spirit. We may have felt the Spirit without realizing it. And we all can learn more about how to seek the Spirit, recognize His influence, and act on the promptings He gives us. As you teach, help learners discover the ways the Spirit can communicate—and how He has communicated with them. One of the greatest gifts you can give as a teacher is to help those you teach progress in this lifelong pursuit of personal revelation.

Questions to Ponder: Why is it important to learn to receive personal revelation? Has someone ever helped you understand how to seek and recognize revelation? How can you encourage those you teach to seek, recognize, and act on revelation from the Holy Ghost?

From the Scriptures: Galatians 5:22–23; Alma 5:45–47; Doctrine and Covenants 42:61; 121:33; Joseph Smith—History 1:8–20

During an especially tender moment of teaching and ministering, Jesus sought to comfort His friend Martha, whose brother had died. He shared with her a simple testimony of an eternal truth: “Thy brother shall rise again” (John 11:23). His witness prompted Martha to share her own testimony: “I know that he shall rise again in the resurrection at the last day” (John 11:24). Notice how this pattern repeats in John 11:25–27. What impresses you about the Savior’s example? Why is sharing testimony of gospel truths such an important part of teaching?

Your testimony can have a powerful influence on those you teach. It doesn’t need to be eloquent or lengthy. And it doesn’t need to begin with “I’d like to bear my testimony.” Simply share what you know by the power of the Holy Ghost. A testimony of truth is most powerful when it is direct and heartfelt. Bear testimony often of the Savior, His gospel, and His power in your life, and encourage those you teach to do the same. And remember that sometimes the most powerful witness is borne not by the teacher but by a fellow learner.

Questions to Ponder: Look for examples in the scriptures that illustrate the powerful influence of someone bearing testimony. What do you learn from those examples? When have you been blessed by someone’s testimony? How has sharing your testimony influenced those you teach? How has it influenced you?

From the Scriptures: Acts 2:32–38; Mosiah 5:1–3; Alma 5:45–48; 18:24–42; 22:12–18; Doctrine and Covenants 46:13–14; 62:3

Ask learners to share what the Holy Ghost taught them as they studied the word of God.

Prepare beforehand to receive spiritual promptings while teaching.

Write down spiritual impressions that come as you prepare.

Provide occasional opportunities for class members to quietly ponder what the Spirit is teaching them.

Use sacred music and pictures to invite the influence of the Spirit.

Listen for promptings as you plan and teach, and be willing to adjust your plans.

Provide opportunities for all learners to bear testimony of what they are learning.

Help others recognize when the Spirit is present.

Live the truths you are teaching so that you can bear witness of them.

Follow promptings to teach in spontaneous, informal moments.

Scripture Helps

The Lord commanded Hosea to marry an adulteress, and Hosea chose a woman named Gomer, who was unfaithful to him. The Lord used this marriage as a symbol to teach the Israelites about His covenant relationship with them. The Israelites were unfaithful to the Lord because they sought after false gods. Hosea warned Israel that their unfaithfulness would lead to destruction. He prophesied that in the latter days God would extend mercy to Israel when they returned to Him. Joel prophesied of impending destruction and counseled the people to gather to the house of the Lord. He further prophesied of calamities that would come upon the wicked in the last days and of the Spirit of the Lord being poured out upon all flesh. Joel foretold a great battle that would happen in the last days.

Note: The citation of a source not published by The Church of Jesus Christ of Latter-day Saints does not imply that it or its author is endorsed by the Church or represents the official position of the Church.

Hosea–Malachi

The prophets whose writings appear in the last 12 books of the Old Testament are often called the “minor prophets.” This is not because their message is less important but because their books are shorter in length than the writings of the “major prophets.”

The following chart provides an overview of these twelve prophets, including their primary audience and the approximate dates of their ministry.

Prophet

Primary Audience

Approximate Time of Ministry

Prophet

Hosea

Primary Audience

Northern Kingdom of Israel

Approximate Time of Ministry

Mid-700s BC

Prophet

Joel

Primary Audience

Southern Kingdom of Judah

Approximate Time of Ministry

Uncertain (probably somewhere between the ninth and fifth centuries BC)

Prophet

Amos

Primary Audience

Northern Kingdom of Israel

Approximate Time of Ministry

Mid-700s BC

Prophet

Obadiah

Primary Audience

Southern Kingdom of Judah

Approximate Time of Ministry

Uncertain (possibly shortly after 586 BC)

Prophet

Jonah

Primary Audience

Ninevah (Assyria); Northern Kingdom of Israel

Approximate Time of Ministry

700s BC

Prophet

Micah

Primary Audience

Southern Kingdom of Judah

Approximate Time of Ministry

Mid-700s BC

Prophet

Nahum

Primary Audience

Southern Kingdom of Judah

Approximate Time of Ministry

Probably between 626 and 612 BC

Prophet

Habakkuk

Primary Audience

Southern Kingdom of Judah

Approximate Time of Ministry

Probably shortly before 597 BC

Prophet

Zephaniah

Primary Audience

Southern Kingdom of Judah

Approximate Time of Ministry

Mid-600s BC

Prophet

Haggai

Primary Audience

Post-exilic Judah

Approximate Time of Ministry

520 BC

Prophet

Zechariah

Primary Audience

Post-exilic Judah

Approximate Time of Ministry

520 BC

Prophet

Malachi

Primary Audience

Post-exilic Judah

Approximate Time of Ministry

Uncertain (somewhere between 500 and 350 BC)

Post-exilic refers to the period when the Jews in Babylonian exile returned to Jerusalem, reestablished their community, and rebuilt the temple.

Hosea

The book of Hosea contains the teachings of the prophet Hosea. His ministry took place in the Northern Kingdom of Israel during the latter half of the eighth century BC. Hosea prophesied during a time of great wickedness, when Israel was close to being conquered by the Assyrian empire.

Hosea’s name means “salvation” or “Jehovah saves”—and the salvation of Jehovah is a message that is powerfully portrayed in Hosea’s account. This message is conveyed through the metaphor of marriage. Hosea’s wife, Gomer, was unfaithful to him. Through the symbols of Gomer’s infidelity and Hosea’s efforts to reconcile with her, we gain insight into the Lord’s covenant relationship with Israel. Israel’s sins can be compared to the betrayal of a spouse, and the Lord can be compared to a loving and faithful husband. This faithful husband longs for and makes efforts to persuade His unfaithful bride to return to Him.

President Henry B. Eyring explained that the book of Hosea is “a love story, … a story of a marriage covenant bound by love, by steadfast love.”

The book of Hosea can be divided into two sections.

Hosea 1–3: The Lord’s command to Hosea to marry. The birth of the couple’s three children, Gomer’s betrayal, and Hosea’s efforts to bring her back to their covenant relationship.

Hosea 4–14: Hosea’s prophetic warnings and promises to Israel.

Bride and Groom, by Lyle Beddes

Hosea 1:2–3

Scholars have long debated whether the Lord’s command for Hosea to marry “a wife of whoredoms” was literal or symbolic. Either way, the central message of the book of Hosea is not the marriage itself but what it symbolizes: the covenant relationship between God and Israel. At some point in their marriage, Gomer left Hosea and returned to a life of immorality. Gomer’s unfaithfulness to her husband symbolizes Israel’s spiritual adultery and broken covenant with the Lord.

Hosea 1:3–9; 2:1–5, 22–23

The names of the three children born to Hosea and Gomer represent consequences that Israel would suffer because of their own unfaithfulness. Their first child was named Jezreel, meaning “God sows.” Jezreel is the name of the city where significant bloodshed had recently occurred. His name symbolized the judgment and scattering that would soon come upon the house of Israel. The second child was named Lo-Ruhamah, meaning “not pitied” or “not having obtained mercy,” signifying that the Lord’s compassion toward Israel would be withdrawn for a time. The third was named Lo-Ammi, meaning “not my people,” representing how Israel had broken their covenant as God’s chosen people through their unfaithfulness.

The Lord continued to use the children’s names and their symbolic meanings throughout the second chapter of Hosea. The chapter begins with the Lord calling two of the children by new names: Ammi (“my people”) and Ruhamah (“pitied” or “receiving mercy”), implying that Israel’s covenant with Him would not remain broken forever. The Lord then describes what He will do to reestablish His covenant relationship with Israel. The chapter concludes with a powerful message. Once again alluding to the names of the children, the Lord promised: “I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.”

Hosea 1:10–11

The Lord’s promise that Israel would one day be called “the sons [and daughters] of the living God” refers to the new covenant He would make with them in the future. Every person is a spirit son or daughter of Heavenly Father, but those who are spiritually reborn and make covenants with the Lord become “children of Christ.” For them, Jesus Christ becomes the Father of their new lives.

President Russell M. Nelson explained: “We are men and women of God quite precisely because we have made covenants with Him. We are of Abraham. We are children of the covenant—the Abrahamic covenant. … [We] become the chosen children of the Lord. Simply stated, all who are willing to make covenants with God and keep them are His covenant people.”

Hosea 2:16–17

Despite Israel’s consequences for their unfaithfulness, the Lord promised to restore and bless them. He said that when Israel returns, they will no longer call Him “Baali” but will instead call Him “Ishi.” While both words can mean “husband,” Baali echoes the name of the false god Baal. By calling the Lord Ishi, Israel would demonstrate a complete rejection of false gods and a strengthened relationship with Jehovah.

Gomer Rescued, by Deb Minnard

Hosea 2:18–23

In ancient Israelite culture, betrothal was a legally binding commitment—the final step before the full union of marriage. When the Lord declared, “I will betroth thee unto me for ever,” He was promising an eternal covenant relationship with Israel.

The Lord further described this eternal covenant as being made in “righteousness, and in judgment, and in lovingkindness, and in mercies.” The Hebrew word translated as “lovingkindness” is hesed, which is used to describe the Lord’s covenantal love, loyalty, and mercy. President Russell M. Nelson explained: “Because God has hesed for those who have covenanted with Him, He will love them. He will continue to work with them and offer them opportunities to change. He will forgive them when they repent. And should they stray, He will help them find their way back to Him.”

Hosea 6:6–7

The Lord was not satisfied with the spiritual state of the Israelites. He told them that even though they had been consistent in performing sacrifices, they had “transgressed the covenant” and “dealt treacherously” against Him. While sacrifices were still important, the Lord placed more value on their heartfelt devotion to Him and compassion for others.

Twice during His mortal ministry, Jesus Christ quoted this statement from the book of Hosea. In each case, the Savior rebuked the Pharisees for prioritizing religious observance over repentance and loving others.

Joel

Joel was a prophet who preached to the people of the Southern Kingdom of Judah. It is unclear when his ministry took place. The book of Joel contains prophecies that were likely made after the land of Judah was afflicted with a severe drought and a plague of locusts. These prophecies tell of many signs preceding the Second Coming of Jesus Christ.

Joel 2:13

After describing the devastating judgments and calamities that would come upon the land, Joel asked a significant question: “For the day of the Lord is great and very terrible; and who can abide it?” The phrase “the day of the Lord” refers to a time when the Lord brings judgment to the wicked and deliverance to the righteous. Joel then urged the people to turn to the Lord with all their hearts and to “rend [their] heart, and not [their] garments.” In ancient times, tearing one’s clothes was a traditional outward sign of grief or mourning. By urging the people to rend their hearts, Joel was inviting them to repent and come to the Lord with a broken heart and contrite spirit.

Joel 2:28–29

In contrast to the calamity and destruction that Joel describes earlier, the second half of Joel 2 emphasizes the future blessings the Lord would give His people. This includes the promise that He will “pour out [His] spirit upon all flesh.”

Joel’s prophecy, like many in the Old Testament, has multiple fulfillments. Peter declared that one fulfillment took place in his time on the day of Pentecost. Centuries later, on the evening of September 21, 1823, the angel Moroni appeared to Joseph Smith and quoted Joel 2:28–32, explaining that this prophecy “was not yet fulfilled, but was soon to be.”

Reflecting on this prophecy, President Gordon B. Hinckley taught:

“From the day that [Heavenly Father] and His Beloved Son manifested themselves to the boy Joseph, there has been a tremendous cascade of enlightenment poured out upon the world. … The vision of Joel has been fulfilled. …

“There has been more of scientific discovery during these years than during all of the previous history of mankind. Transportation, communication, medicine, public hygiene, the unlocking of the atom, the miracle of the computer, with all of its ramifications, have blossomed forth, particularly in our own era.”

The Angel Moroni Appears to Joseph Smith, by Tom Lovell

Patrick Kearon, “God’s Intent Is to Bring You Home,” Liahona, May 2024, 87–89

Russell M. Nelson, “Revelation for the Church, Revelation for Our Lives,” Ensign or Liahona, May 2018, 93–96

“Come Unto Jesus,” Hymns, no. 117

“The Spirit of God,” Hymns, no. 2

Savior, by Kelly Pugh

See Richard Neitzel Holzapfel and others, Jehovah and the World of the Old Testament: An Illustrated Reference for Latter-day Saints (2009), 276.

Dates are from Holzapfel and others, Jehovah and the World of the Old Testament, 278–79, 283, 315, 365, 367.

See Guide to the Scriptures, “Hosea,” Gospel Library; Bible Dictionary, “Hosea, or Hoshea”; Kenneth L. Barker and others, eds., NIV Study Bible: Fully Revised Edition (2020), 1489.

See D. Kelly Ogden and Andrew C. Skinner, Verse by Verse: The Old Testament (2013), 2:150, note on Hosea 1:1.

See Hosea 1:2–3; 3:1–3.

Henry B. Eyring, “Covenants and Sacrifice” (address to religious educators, Aug. 15, 1995), 2.

Hosea 1:2.

See Hosea 2:2, 5.

See Hosea 1:2; 3:1; Aaron Schade, “The Imagery of Hosea’s Family and the Restoration of Israel,” in The Gospel of Jesus Christ in the Old Testament (2009), 235–36. See also Kent P. Jackson, “The Marriage of Hosea and Jehovah’s Covenant with Israel,” in Isaiah and the Prophets: Inspired Voices from the Old Testament, ed. Monte S. Nyman and Charles D. Tate Jr. (1984), 59; Joshua M. Matson, “God’s Steadfast Love, Mercy, and Kindness in the Marriage and Family of Gomer and Hosea,” in Tender Mercies and Lovingkindness: The Goodness of God in the Old Testament (2026), eds. David R. Seely and others, 323–26.

See Adele Berlin and Marc Zvi Brettler, eds., The Jewish Study Bible, 2nd ed. (2014), 1133, note on Hosea 1:4. See also 2 Kings 9–10.

See Hosea 1:4. See also Ogden and Skinner, Verse by Verse, 150, note on Hosea 1:3–11. Regarding the Lord’s command for Hosea to name his son Jezreel, one scholar wrote: “Conveyed in this symbolic name is a forewarning of the Lord’s vengeance on Jehu’s dynasty and the destruction of the kingdom of Israel. Jehu was the king who had come to power in Israel by overthrowing the previous king in the city of Jezreel, beginning his massacre of the descendants of King Ahab. Jehu’s descendants still ruled Israel in Hosea’s day. The use of the name Jezreel is a prophetic pronouncement that the blood shed by Jehu at that place would now be avenged upon his dynasty, whose kings were wicked like their ancestor” (Jackson, “Marriage of Hosea,” 61).

Hosea 1:6, footnote a; Schade, “Imagery of Hosea’s Family,” 238.

Hosea 1:9, footnote a. A significant aspect of God’s covenant relationship with Israel was the idea that they would be His people and He would be their God (see Exodus 6:7; 19:5–6; Leviticus 26:12).

See Hosea 2:1–5, 22–23.

See Hosea 2:1. See also Kerry Muhlestein, “Recognizing the Everlasting Covenant in the Scriptures,” Religious Educator, vol. 21, no. 2 (2020), 60–61.

See Hosea 2:6–20.

Hosea 2:23, emphasis added. See also Schade, “Imagery of Hosea’s Family,” 242–43.

Mosiah 5:7. See also Muhlestein, “Recognizing the Everlasting Covenant,” 53; “Moses 6:64–68. How did Adam become a ‘son of God’?”

“The Abrahamic Covenant,” in Teachings of Presidents of the Church: Russell M. Nelson (2024).

See Hosea 1:10–11; 2:1–23.

See Berlin and Brettler, The Jewish Study Bible, 1135, note on Hosea 2:18.

See Hosea 2:17–20.

Hosea 2:19.

See Earl D. Radmacher and others, eds., NKJV Study Bible, 3rd ed. (2018), 1274–75, note on Hosea 2:19, 20.

Hosea 2:19.

See Muhlestein, “Recognizing the Everlasting Covenant,” 61–62.

Russell M. Nelson, “The Everlasting Covenant,” Liahona, Oct. 2022, 6. See also “Psalm 26:1–3. What is the Lord’s loving-kindness?”

This verse connects directly with Hosea 4:1, in which Hosea laments that there is “no truth, nor mercy, nor knowledge of God in the land.” The Hebrew word for “mercy” in both Hosea 4:1 and 6:6 is hesed, serving as a reminder of the Lord’s desire for covenant loyalty (see Michael D. Coogan and others, eds., The New Oxford Annotated Bible: New Revised Standard Version, 5th ed. [2018], 1282, note on Hosea 6:6).

Hosea 6:7. The Israelites’ behavior did not fulfill the true purpose of the law of sacrifice: to turn people to Jesus Christ so that they would repent (see Alma 34:14–15; Moses 5:6–8).

See Harold W. Attridge and others, eds., The HarperCollins Study Bible: New Revised Standard Version, Including the Apocryphal/Deuterocanonical Books (2006), 1201, note on Hosea 6:6. See also Jennifer C. Lane, “Hostility toward Jesus: Prelude to the Passion,” in Celebrating Easter, ed. Thomas A. Wayment and Keith J. Wilson (2007), 144–45.

See Matthew 9:13; 12:7.

“He may have lived sometime between the reign of Joash, before 850 B.C., and the return of the tribe of Judah from captivity in Babylon” (Guide to the Scriptures, “Joel,” Gospel Library).

See Joel 1:4, 6.

Joel 2:11.

See Earl D. Radmacher and others, eds., NKJV Study Bible, 3rd ed. (2018), 1289, note on Joel 1:15. This phrase is used numerous times in the book of Joel (see Joel 1:15; 2:1, 11, 31; 3:14).

See Joel 2:12–13.

See Kerry Muhlestein, The Essential Old Testament Companion: Key Insights to Your Gospel Study (2013), 487. See also Matson, “God’s Steadfast Love, Mercy, and Kindness,” 334.

Joel 2:28–29.

See Acts 2:4–18.

Joseph Smith—History 1:41.

Gordon B. Hinckley, “Living in the Fulness of Times,” Ensign, Nov. 2001, 4, 5.