Moses 7 — JST

69 verses • Pearl of Great Price, The Church of Jesus Christ of Latter-day Saints

Preamble

Summary

Moses 7 is the most dramatically expanded chapter in the Book of Moses, corresponding loosely to JST Genesis 5-6. It contains Enoch's great vision: he sees all nations, builds a city of Zion that is taken to heaven, witnesses God weeping over the wickedness of humanity, sees the Flood, the coming of Christ, and the last days. This chapter has no meaningful parallel in Genesis — it is essentially new scripture.

What Is Remarkable

This chapter contains what is arguably the most theologically innovative passage in the JST: God weeps (vv. 28-37). Enoch is astonished that the God of heaven weeps, and God explains that his creations are suffering and will be destroyed in the Flood. A weeping God was radical in 1830 theology and remains distinctive. The City of Zion (Enoch's city taken to heaven) becomes a foundational concept in LDS thought — early Saints attempted to build their own 'city of Zion.' The chapter's scope is panoramic: from creation through the Flood, through Christ, to the Second Coming.

Points of Friction

KJV Genesis 5:22-24 gives Enoch three verses; Moses 7 gives him 69. There is no biblical parallel for Zion being taken to heaven, God weeping, Enoch's panoramic vision, or the cosmological framework presented here. The 1 Enoch tradition (especially the Book of Parables, 1 Enoch 37-71) has thematic parallels — Enoch as cosmic visionary — but no textual correspondence. The concept of a pre-Flood righteous city removed to heaven is unique to LDS scripture.

Connections

The City of Zion connects to D&C 45:11-14, D&C 97:21 ('the pure in heart'), and the LDS New Jerusalem concept (Article of Faith 10). God weeping connects to Jesus weeping over Jerusalem (Luke 19:41) and John 11:35. The Second Coming vision connects to JS-Matthew and D&C 45. Enoch's vision of all nations parallels Moses 1:27-28 (Moses' vision) and 1 Nephi 11-14 (Nephi's vision).

1 No direct parallel

And it came to pass that Enoch continued his speech, saying: Behold, our father Adam taught these things, and many have believed and become the sons of God, and many have believed not, and have perished in their sins, and are looking forth with fear, in torment, for the fiery indignation of the wrath of God to be poured out upon them.

Source Text

Moses 7:1

Enoch continues preaching (from Moses 6). The division between believers ('sons of God') and unbelievers sets the stage for the Zion-vs-world narrative of this chapter.

2 No direct parallel

And from that time forth Enoch began to prophesy, saying unto the people, that: As I was journeying, and stood upon the place Mahujah, and cried unto the Lord, there came a voice out of heaven, saying—Turn ye, and get ye upon the mount Simeon.

Source Text

Moses 7:2

Enoch recounts his commission. 'Mahujah' has been compared to names in the Dead Sea Scrolls' Book of Giants. 'Mount Simeon' is not found in the Bible.

3 No direct parallel

And it came to pass that I turned and went up on the mount; and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory;

Source Text

Moses 7:3

The heavens open — a classic theophanic marker (Ezekiel 1:1, Matthew 3:16, Acts 7:56). Enoch is 'clothed upon with glory,' paralleling Moses' transfiguration in Moses 1:11.

4 No direct parallel

And I saw the Lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face; and he said unto me: Look, and I will show unto thee the world for the space of many generations.

Source Text

Moses 7:4

Face-to-face theophany, echoing Exodus 33:11 and Moses 1:2. The promise to show 'the world for the space of many generations' initiates the panoramic vision.

5 No direct parallel

And it came to pass that I beheld in the valley of Shum, and lo, a great people which dwelt in tents, which were the people of Shum.

Source Text

Moses 7:5

Geographic detail — the valley and people of Shum — found nowhere in the Bible. Enoch's vision begins with specific peoples and places.

6 No direct parallel

And again the Lord said unto me: Look; and I looked towards the north, and I beheld the people of Canaan, which dwelt in tents.

Source Text

Moses 7:6

Canaan's descendants are shown dwelling in tents to the north. This pre-Flood geography does not correspond to post-Flood Canaan.

7 No direct parallel

And the Lord said unto me: Prophesy; and I prophesied, saying: Behold the people of Canaan, which are numerous, shall go forth in battle array against the people of Shum, and shall slay them that they shall utterly be destroyed; and the people of Canaan shall divide themselves in the land, and the land shall be barren and unfruitful, and none other people shall dwell there but the people of Canaan;

Source Text

Moses 7:7

Enoch prophesies warfare and conquest — pre-Flood violence. The land becomes barren under Canaan, suggesting a curse on the land tied to its inhabitants' behavior.

8 No direct parallel

For behold, the Lord shall curse the land with much heat, and the barrenness thereof shall go forth forever; and there was a blackness came upon all the children of Canaan, that they were despised among all people.

Source Text

Moses 7:8

A difficult verse that has been subject to much discussion in LDS history. The curse involves heat and barrenness on the land. This verse and related passages were historically used to support racial interpretations that the LDS Church has since officially disavowed (see the 2013 Church essay 'Race and the Priesthood').

9 No direct parallel

And it came to pass that the Lord said unto me: Look; and I looked, and I beheld the land of Sharon, and the land of Enoch, and the land of Omner, and the land of Heni, and the land of Shem, and the land of Haner, and the land of Hanannihah, and all the inhabitants thereof;

Source Text

Moses 7:9

A list of pre-Flood lands found nowhere in the Bible. Some names (Shem, Sharon) have biblical echoes; others (Omner, Heni, Haner, Hanannihah) appear only here. These suggest a complex pre-Flood civilization.

10 No direct parallel

And the Lord said unto me: Go to this people, and say unto them—Repent, lest I come out and smite them with a curse, and they die.

Source Text

Moses 7:10

Direct prophetic commission to preach repentance. The threat of a curse echoes Malachi 4:6.

11 No direct parallel

And he gave me commandment that I should baptize in the name of the Father, and of the Son, which is full of grace and truth, and of the Holy Ghost, which beareth record of the Father and the Son.

Source Text

Moses 7:11

The baptismal formula — Father, Son, and Holy Ghost — is given to Enoch for pre-Flood use. This trinitarian formula identical to Matthew 28:19 is projected back thousands of years.

12 No direct parallel

And it came to pass that Enoch continued to call upon all the people, save it were the people of Canaan, to repent;

Source Text

Moses 7:12

Enoch's ministry explicitly excludes the people of Canaan. This exclusion has been the subject of significant theological discussion and reinterpretation within LDS scholarship.

13 No direct parallel

And so great was the faith of Enoch that he led the people of God, and their enemies came to battle against them; and he spake the word of the Lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness; and all nations feared greatly, so powerful was the word of Enoch, and so great was the power of the language which God had given him.

Source Text

Moses 7:13

The fulfillment of Moses 6:34's promises. Enoch commands nature — mountains flee, rivers change course. The power operates through language: 'the power of the language which God had given him.' This is theurgic prophetic power of the highest order.

14 No direct parallel

There also came up a land out of the depth of the sea, and so great was the fear of the enemies of the people of God, that they fled and stood afar off and went upon the land which came up out of the depth of the sea.

Source Text

Moses 7:14

Geological miracle: land rises from the sea. Enoch's enemies are driven onto it. This cataclysmic geography has no biblical parallel.

15 No direct parallel

And the giants of the land, also, stood afar off; and there went forth a curse upon all people that fought against God;

Source Text

Moses 7:15

Giants (cf. Genesis 6:4, 'Nephilim') appear in Enoch's narrative. They stand at a distance, suggesting they fear Enoch's power. A universal curse falls on God's enemies.

16 No direct parallel

And from that time forth there were wars and bloodshed among them; but the Lord came and dwelt with his people, and they dwelt in righteousness.

Source Text

Moses 7:16

Despite surrounding warfare, Enoch's people achieve a state where 'the Lord came and dwelt with his people.' This divine indwelling is the essence of Zion.

17 No direct parallel

The fear of the Lord was upon all nations, so great was the glory of the Lord, which was upon his people. And the Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish.

Source Text

Moses 7:17

Zion flourishes while other nations fear God's glory. The contrast between Zion's blessing and the world's warfare structures the rest of the chapter.

18 No direct parallel

And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.

Source Text

Moses 7:18

The definition of Zion: 'one heart and one mind... no poor among them.' This verse is foundational to LDS social theology and the law of consecration (D&C 42, 82). It was the model for early Mormon communitarian experiments. Acts 4:32 ('of one heart and of one soul... all things common') is a NT parallel.

19 No direct parallel

And Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the City of Holiness, even Zion.

Source Text

Moses 7:19

The City of Zion is built — 'City of Holiness.' This becomes the template for the LDS New Jerusalem (D&C 57:1-3, Article of Faith 10).

20 No direct parallel

And it came to pass that Enoch talked with the Lord; and he said unto the Lord: Surely Zion shall dwell in safety forever. But the Lord said unto Enoch: Zion have I blessed, but the residue of the people have I cursed.

Source Text

Moses 7:20

God distinguishes Zion from the rest of humanity. Enoch hopes for permanent safety; God indicates the division will deepen.

21 No direct parallel

And it came to pass that the Lord showed unto Enoch all the inhabitants of the earth; and he beheld, and lo, Zion, in process of time, was taken up into heaven. And the Lord said unto Enoch: Behold mine abode forever.

Source Text

Moses 7:21

Zion is taken to heaven — the entire city and its people are translated. This is the JST's expansion of Genesis 5:24 ('God took him'): not just Enoch personally but his whole city. God calls it 'mine abode forever,' making Zion the divine dwelling place.

22 No direct parallel

And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam save it was the seed of Cain, for the seed of Cain were black, and had not place among them.

Source Text

Moses 7:22

Another verse dealing with the seed of Cain that has been the subject of extensive reinterpretation in modern LDS scholarship and official Church statements. The 2013 Church essay 'Race and the Priesthood' disavows theories that black skin is a curse.

23 No direct parallel

And after that Zion was taken up into heaven, Enoch beheld, and lo, all the nations of the earth were before him;

Source Text

Moses 7:23

After Zion's removal, the vision continues with all nations visible to Enoch. The departure of Zion leaves humanity without its righteous center.

24 No direct parallel

And there came generation after generation; and Enoch was high and lifted up, even in the bosom of the Father, and of the Son of Man; and behold, the power of Satan was upon all the face of the earth.

Source Text

Moses 7:24

Enoch, now in heaven, watches Satan's dominion spread across the earth. 'High and lifted up, even in the bosom of the Father' is exaltation language. Generations pass and wickedness deepens.

25 No direct parallel

And he saw angels descending out of heaven; and he heard a loud voice saying: Wo, wo be unto the inhabitants of the earth.

Source Text

Moses 7:25

Angels pronounce woe upon the earth — apocalyptic judgment language (cf. Revelation 8:13).

26 No direct parallel

And he beheld Satan; and he had a great chain in his hand, and it veiled the whole face of the earth with darkness; and he looked up and laughed, and his angels rejoiced.

Source Text

Moses 7:26

Satan with a chain veiling the earth in darkness, laughing — a vivid image of evil triumphant. The 'great chain' echoes Revelation 20:1 but here Satan is the one wielding it. His laughter is chilling in context.

27 No direct parallel

And Enoch beheld angels descending out of heaven, bearing testimony of the Father and Son; and the Holy Ghost fell on many, and they were caught up by the powers of heaven into Zion.

Source Text

Moses 7:27

Counter-movement: angels testify, the Holy Ghost falls, and individuals are 'caught up into Zion' — individual translations continuing after the city's removal. This establishes that Zion remains accessible through covenant faithfulness.

28 No direct parallel

And it came to pass that the God of heaven looked upon the residue of the people, and he wept; and Enoch bore record of it, saying: How is it that the heavens weep, and shed forth their tears as the rain upon the mountains?

Source Text

Moses 7:28

The pivotal moment: God weeps. Enoch's astonishment — 'How is it that the heavens weep' — reflects the theological shock. A weeping God was incompatible with classical theism's doctrine of divine impassibility. This passage has generated significant scholarly attention as a challenge to traditional theology.

29 No direct parallel

And Enoch said unto the Lord: How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?

Source Text

Moses 7:29

Enoch's question is theological: how can an eternal, holy being weep? This assumes that holiness and eternity should preclude grief — the standard philosophical position.

30 No direct parallel

And were it possible that man could number the particles of the earth, yea, millions of earths like this, it would not be a beginning to the number of thy creations; and thy curtains are stretched out still; and yet thou art there, and thy bosom is there; and also thou art just; thou art merciful and kind forever;

Source Text

Moses 7:30

Enoch catalogues God's attributes that should make weeping inexplicable: infinite creative power, omnipresence, justice, mercy, kindness. The 'curtains stretched out still' means creation continues. Yet despite all this power and goodness, God weeps.

31 No direct parallel

And thou hast taken Zion to thine own bosom, from all thy creations, from all eternity to all eternity; and naught but peace, justice, and truth is the habitation of thy throne; and mercy shall go before thy face and have no end; how is it thou canst weep?

Source Text

Moses 7:31

Enoch completes his case: God has Zion, has peace, justice, truth as his throne's habitation, and infinite mercy. How can such a being weep? The question demands an answer.

32 No direct parallel

The Lord said unto Enoch: Behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency;

Source Text

Moses 7:32

God answers: look at them — they are my creations, given knowledge and agency. The argument begins with divine investment: God made them and gave them everything they needed, including the ability to choose.

33 No direct parallel

And unto thy brethren have I said, and also given commandment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood;

Source Text

Moses 7:33

The commandments were simple: love each other, choose God. Instead, they are 'without affection' and 'hate their own blood.' The violation of the most basic divine expectations is what causes God's grief.

34 No direct parallel

And the fire of mine indignation is kindled against them; and in my hot displeasure will I send in the floods upon them, for my fierce anger is kindled against them.

Source Text

Moses 7:34

God announces the Flood as the consequence. Yet this is spoken by a weeping God — the judgment comes from grief, not cold justice. The combination of anger and tears creates a portrait of divine emotion far richer than most theological traditions allow.

35 No direct parallel

Behold, I am God; Man of Holiness is my name; Man of Counsel is my name; and Endless and Eternal is my name, also.

Source Text

Moses 7:35

God's self-identification with multiple names. 'Man of Holiness' recurs from Moses 6:57. 'Man of Counsel' is new. 'Endless and Eternal' connects to Moses 1:3 and D&C 19:10-12.

36 No direct parallel

Wherefore, I can stretch forth mine hands and hold all the creations which I have made; and mine eye can pierce them also, and among all the workmanship of mine hands there has not been so great wickedness as among thy brethren.

Source Text

Moses 7:36

God can hold and see all creation — yet among all of it, human wickedness on this earth is uniquely severe. This explains the weeping: the worst suffering in all creation is happening among Enoch's people.

37 No direct parallel

But behold, their sins shall be upon the heads of their fathers; Satan shall be their father, and misery shall be their doom; and the whole heavens shall weep over them, even all the workmanship of mine hands; wherefore should not the heavens weep, seeing these shall suffer?

Source Text

Moses 7:37

God's conclusion: the heavens weep because these souls will suffer. The question reverses Enoch's: not 'how can you weep?' but 'how could I not weep?' The whole heavens weep — all of creation participates in God's grief. This passage has been called one of the most profound theodicy texts in any scripture.

38 No direct parallel

And it came to pass that the Lord spake unto Enoch, and told Enoch all the doings of the children of men; wherefore Enoch knew, and looked upon their wickedness, and their misery, and wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook.

Source Text

Moses 7:38

Enoch joins in the divine weeping. His heart 'swelled wide as eternity' — he is expanded by compassion to cosmic scale. 'All eternity shook' — empathy causes cosmic trembling. This is the prophetic experience at its most intense.

39 No direct parallel

And Enoch also saw Noah, and his family; that the posterity of all the sons of Noah should be saved with a temporal salvation;

Source Text

Moses 7:39

The vision shifts forward: Noah and the Flood. 'Temporal salvation' through the ark — survival of the body, not yet spiritual salvation.

40 No direct parallel

Wherefore Enoch saw that Noah built an ark; and that the Lord smiled upon it, and held it in his own hand; but upon the residue of the wicked the floods came and swallowed them up.

Source Text

Moses 7:40

God 'smiled upon' the ark and 'held it in his own hand.' After the weeping, a smile — the emotional range of God in this chapter is extraordinary. The wicked are destroyed.

41 No direct parallel

And as Enoch saw this, he had bitterness of soul, and wept over his brethren, and said unto the heavens: I will refuse to be comforted; but the Lord said unto Enoch: Lift up your heart, and be glad; and look.

Source Text

Moses 7:41

Enoch's grief at the destruction — 'I will refuse to be comforted' (cf. Jeremiah 31:15, Rachel weeping). God calls him to look forward: beyond the Flood, there is hope.

42 No direct parallel

And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying: When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified and have eternal life?

Source Text

Moses 7:42

Enoch asks when Christ will come. 'The blood of the Righteous' = the atonement. The purpose of Christ's blood: that mourners may be sanctified and receive eternal life.

43 No direct parallel

And the Lord said: It shall be in the meridian of time, in the days of wickedness and vengeance.

Source Text

Moses 7:43

Christ comes in 'the meridian of time' — the midpoint of human history. 'Days of wickedness and vengeance' describes the first-century context.

44 No direct parallel

And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me.

Source Text

Moses 7:44

Enoch sees Christ's mortal ministry. 'The Lamb is slain from the foundation of the world' (cf. Revelation 13:8). Enoch's joy replaces his grief. Zion is with him — the translated city dwells with God.

45 No direct parallel

And it came to pass that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the unrighteousness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?

Source Text

Moses 7:45

The earth speaks — personified as the 'mother of men' who is in pain because of human wickedness. The earth cries out for rest and cleansing. This ecological/theological personification of the earth is striking and connects to Romans 8:22 ('the whole creation groaneth').

46 No direct parallel

And when Enoch heard the earth mourn, he wept, and cried unto the Lord, saying: O Lord, wilt thou not have compassion upon the earth? Wilt thou not bless the children of Noah?

Source Text

Moses 7:46

Enoch weeps again — now for the earth itself. He intercedes for Noah's posterity. The chapter builds through layers of weeping: God weeps, Enoch weeps, the earth weeps.

47 No direct parallel

And it came to pass that Enoch continued his cry unto the Lord, saying: I ask thee, O Lord, in the name of thine Only Begotten, even Jesus Christ, that thou wilt have mercy upon Noah and his seed, that the earth might never more be covered by the floods.

Source Text

Moses 7:47

Enoch asks God, in Christ's name, to promise no more global floods. This connects to the rainbow covenant of Genesis 9:11-15.

48 No direct parallel

And the Lord could not withhold; and he covenanted with Enoch, and sware unto him with an oath, that he would stay the floods; that he would call upon the children of Noah;

Source Text

Moses 7:48

'The Lord could not withhold' — God is moved by Enoch's intercession. An oath-bound covenant is made: no more floods, and God will continue calling Noah's descendants to repentance. The phrase 'could not withhold' implies that prophetic intercession has real power to affect divine action.

49 No direct parallel

And he sent forth an unalterable decree, that a remnant of his seed should always be found among all nations, while the earth should stand;

Source Text

Moses 7:49

God decrees that Enoch's/Noah's righteous seed will exist in every nation throughout earth's duration. This 'remnant' theology connects to Isaiah's remnant doctrine and the LDS concept of scattered Israel.

50 No direct parallel

And the Lord said: Blessed is he through whose seed Messiah shall come; for he saith—I am Messiah, the King of Zion, the Rock of Heaven, which is broad as eternity; whoso cometh in at the gate and climbeth up by me shall never fall; wherefore, blessed are they of whom I have spoken, for they shall come forth with songs of everlasting joy.

Source Text

Moses 7:50

Christ speaks in first person within the vision: 'I am Messiah, the King of Zion, the Rock of Heaven.' Multiple titles in rapid succession. The 'gate' and 'climbing up' imagery connects to 2 Nephi 31:17-18 and John 10:9.

51 No direct parallel

And it came to pass that Enoch cried unto the Lord, saying: When the Son of Man cometh in the flesh, shall the earth rest? I pray thee, show me these things.

Source Text

Moses 7:51

Enoch asks whether Christ's coming will bring the earth's rest. The question shows Enoch is tracking the earth's cry from verse 45.

52 No direct parallel

And the Lord said unto Enoch: Look, and he looked and beheld the Son of Man lifted up on the cross, after the manner of men;

Source Text

Moses 7:52

Enoch sees the crucifixion. 'After the manner of men' emphasizes Christ's mortal death. This is a pre-Flood vision of a Roman-era execution.

53 No direct parallel

And he heard a loud voice; and the heavens were veiled; and all the creations of God mourned; and the earth groaned; and the rocks were rent; and the saints arose, and were crowned at the right hand of the Son of Man, with crowns of glory;

Source Text

Moses 7:53

The crucifixion's cosmic effects: veiled heavens, creation mourning, earth groaning, rocks rending (cf. Matthew 27:51-52), saints resurrecting and being crowned. The saints' resurrection parallels Matthew 27:52-53 and connects to D&C 133:56.

54 No direct parallel

And as many of the spirits as were in prison came forth, and stood on the right hand of God; and the remainder were reserved in chains of darkness until the judgment of the great day.

Source Text

Moses 7:54

Spirits in prison — connecting to 1 Peter 3:19 ('he went and preached unto the spirits in prison') and D&C 138 (Joseph F. Smith's vision of the spirit world). Some are released; others remain until judgment.

55 No direct parallel

And again Enoch wept and cried unto the Lord, saying: When shall the earth rest?

Source Text

Moses 7:55

Enoch repeats the earth's question. Even after seeing the crucifixion and resurrection, the earth still has not rested. The answer must point to the Second Coming.

56 No direct parallel

And Enoch beheld the Son of Man ascend up unto the Father; and he called unto the Lord, saying: Wilt thou not come again upon the earth? Forasmuch as thou art God, and I know thee, and thou hast sworn unto me, and commanded me that I should ask in the name of thine Only Begotten; thou hast made me, and given unto me a right to thy throne, and not of myself, but through thine own grace; wherefore, I ask thee if thou wilt not come again on the earth.

Source Text

Moses 7:56

Enoch sees the Ascension and asks for the Second Coming. His plea is grounded in covenant: God swore to him, commanded him to ask, and gave him a 'right to thy throne' — exaltation language. The prayer for Christ's return echoes Revelation 22:20 ('Come, Lord Jesus').

57 No direct parallel

And the Lord said unto Enoch: As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah;

Source Text

Moses 7:57

God swears by his own life (cf. Hebrews 6:13) that he will come again. 'Days of wickedness and vengeance' parallels verse 43. The Second Coming fulfills the covenant with Enoch.

58 No direct parallel

And the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve;

Source Text

Moses 7:58

The earth will rest — but first, tribulation. Darkness, shaking, tribulation precede the rest. 'My people will I preserve' is the covenant promise of remnant preservation.

59 No direct parallel

And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, a Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem.

Source Text

Moses 7:59

One of the most significant verses for LDS eschatology. 'Truth out of the earth' is read as the Book of Mormon (coming from the ground). 'Righteousness from heaven' is the restored gospel. A 'Holy City' = New Jerusalem = Zion. D&C 45:66-67 and Article of Faith 10 build on this. 'Sweep the earth as with a flood' inverts the Flood — instead of water destroying, truth and righteousness will flood the world.

60 No direct parallel

And the Lord said unto Enoch: Then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us; and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other;

Source Text

Moses 7:60

Enoch's translated city returns to meet the earthly Zion at the Second Coming. The embrace imagery — falling on necks, kissing — conveys intimate reunion between the heavenly and earthly covenant communities.

61 No direct parallel

And there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years the earth shall rest.

Source Text

Moses 7:61

The Millennium: a thousand years of rest for the earth, answering the earth's cry from verse 45. Zion is God's abode, emerging 'out of all the creations' — a cosmic gathering.

62 No direct parallel

And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years;

Source Text

Moses 7:62

The Son of Man dwells on earth for the Millennium. This connects to Revelation 20:4-6 and D&C 29:11.

63 No direct parallel

But before that day he saw great tribulations among the wicked; and he also saw the sea, that it was troubled, and men's hearts failing them, looking forth with fear for the judgments of the Almighty God, which should come upon the wicked.

Source Text

Moses 7:63

Pre-millennial tribulation. 'Men's hearts failing them' echoes Luke 21:26. Troubled seas parallel Luke 21:25.

64 No direct parallel

And the Lord showed Enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption, and received a fulness of joy;

Source Text

Moses 7:64

Enoch sees 'the end of the world' and the righteous redeemed. 'A fulness of joy' closes Enoch's emotional arc: from grief to joy, from weeping to rejoicing. D&C 93:33 teaches that a fulness of joy requires a resurrected body.

65 No direct parallel

But the residue of the wicked were left to suffer the fiery indignation of God, and the earth shall be cleansed by fire in the day when the Lord shall come.

Source Text

Moses 7:65

Judgment by fire at the Second Coming (cf. 2 Peter 3:7, 10-12, D&C 29:9). Earth is cleansed by fire as it was once cleansed by water.

66 No direct parallel

And the Lord spake unto Enoch, and said unto him: As I live, even so I will come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I made unto you concerning the children of Noah;

Source Text

Moses 7:66

Near-repetition of verse 57. God reaffirms the covenant oath.

67 No direct parallel

And the day shall come that the earth shall rest, and he looked and beheld the Son of Man; and he prayed unto the Lord, and the Lord said unto him: Look, and I looked and beheld the Son of Man lifted up on the cross, after the manner of men;

Source Text

Moses 7:67

Near-repetition of verses 51-52. This repetition in the text likely reflects the structure of the original JST manuscript (OT1), where some passages were revised and the earlier version not fully deleted.

68 v. 22 (repeated)

And Enoch beheld the residue of the people which were the sons of Adam, and they were a mixture of all the seed of Adam, save it were the seed of Cain; for the seed of Cain were black, and had not place among them.

Source Text

Moses 7:68

Near-repetition of verse 22. This duplication in the manuscript tradition has been noted by scholars working with the OT1 and OT2 manuscripts. The Joseph Smith Papers project provides the original manuscript context.

69 No direct parallel

And it came to pass that Enoch looked, and he beheld the day of the coming of the Son of Man; and he said unto the Lord: The Righteous shall come down out of heaven, and the earth shall rest for the space of a thousand years. Even so, Lord. Amen.

Source Text

Moses 7:69

Enoch's final words echo God's promises: the righteous descend from heaven, the earth rests for a thousand years. 'Even so, Lord. Amen' is Enoch's covenant acceptance — he agrees to the plan. The chapter closes with the prophetic amen.