Changes to chapter headings & footnotes on LDS.org

[skippy740]

Email as sent directly to me. Very interesting!

Friends,

Most of you have recognized the new LDS.org website. Some of you have recognized that with the new site also came changes to chapter headings and footnotes in the scriptures. Not nearly is significant in number as the changes in the 1981 edition of the LDS scriptures, but equally confirming on the messages being conveyed. Here are a list of the changes that I’m aware of, along with some thoughts and two very compelling short videos below. I’d love to hear your thoughts as you prayerfully review the changes asking “what would the Lord have me understand about these recent changes?”

1. 1 Nephi 12:23- The footnotes for “dark” have been removed (Jacob 3:3 and Alma 3:7 (6-19)) and replaced with 2 Nephi 26:33

2. 2 Nephi 5- the words in the chapter heading “the Lamanites are cursed, receive a skin of blackness” were changed to “the Lamanites are cut off from the presence of the Lord, are cursed,”

3. 2 Nephi 5:21- The footnotes for “curse” (2 Nephi 1:17 and Alma 3:6 (6-19)) were removed and replaced with “TG Curse”.

4. 2 Nephi 5:21- The word “blackness” has a new footnote which is 2 Ne. 26:33.

5. Alma 3:6- The footnotes for “curse” have been changed from 1 Ne. 2:23 and 2 Ne. 5:21(21-24) to 2 Nephi 5:21; 26:33.

6. Mormon 5 Chapter heading removes “The Lamanites shall be a dark, filthy and loathsome people” and replaces it with “Because of their unbelief, the Lamanites will be scattered, and the Spirit will cease to strive with them“

7. Mormon 5:15- The footnotes for “become” no longer reference 1 Ne. 2:23 and Alma 3:19(16-19) but are replaced by 2 Nephi 26:33

8. Moses 7:8,22- The words “blackness” and “black” both get new footnotes which lead to 2 Nephi 26:33.

From prayerfully studying the scriptures laid out in the Blacks in the Scriptures DVD series and the talk on “How To Reach African Americans” we understand that a curse is a separation from God because of sin, including loss of the spirit, a diming of the light of Christ within, a separation from His path and ways thereof (see 1 Nephi 20:23 then follow footnote for curse to Job 24:13)

We also understand that skin being spoken of in reference to “black” or “white” is referring to the state of the spirit and not a literal or physical skin color change. There are some that are still in the process of gaining a testimony of these gospel principals. I think that these recent changes should aid in this process. Notice that the changes in the chapter headings of 2 Nephi 5 and Mormon 5 get the reader so much closer to understanding the curse as a “separation” than does the earlier language.

Secondly, notice all of the redirecting, in addition to new footnotes pointing us to 2 Nephi 26:33. This is significant because as we’ve studied all of the scriptures laid out in the attached scripture reference guide for “black” and “white”, by the time we get to 2 Nephi 26:33, we understand that Joseph Smith could have easily translated the word “black” as “wicked” meaning the spiritually dark, as well as the word “white” as “righteous”, referring to the state of the spiritually pure and clean. Well I say he could have easily translated it as such and he actually did. See Alma 11:44. You’d think you’re reading the exact same passage, but this time you see the wicked and the righteous, in place of black and white.

So I sincerely hope that this is helpful and that you’ll pass this onto others and engage in productive conversations about these new changes from the Church.

And now for the video. Now the Lord has told us over and over that He is no respecter of persons. He teaches us in 1 Samuel 16:7 that He doesn’t look on the outward appearance as does man. We see many times in the Book of Mormon where the Nephites, Lamanites and Amlicites had to do specific things to themselves just to be able to distinguish themselves from each other. They would not have had to do this if there were an actual skin color change. (See Alma 3). We also see in the Book of Mormon times when the Nephites passed themselves off as Lamanites just by telling them that they were Lamanites. This also could not have happened if there were a literal skin color change. By the way, anyone ever seen anyone’s skin color change after a baptism? So this video is riveting. It starts slow, so please be patient and know that it gets really gripping. After viewing it, ask yourself if a loving Father in heaven and our Savior Jesus Christ, would create these dynamics seen in these children in a matter of minutes and hours. I think the scriptural truths will resonate as you view these and confirm the understanding set forth with the newest changes to the scriptures from the church.

YouTube - a class divided 1 of 4

YouTube - a class divided 2 of 4

Day two of the experiment saw those who thought they were better, find out that they were worse and that those with different color eyes were better. I was amazed at how quickly the high self worth of that group plummeted. The lower sense of self worth caused them to not apply themselves, believe in themselves or approach their work with undivided thought, instead, partly thinking about their second class status. Even couched in kind tones, today we find many in the church who utilize labels of separation like your people, our people etc. We are one.

Sincerely,

Marvin

Marvin Perkins

Blacks In The Scriptures

BlacksInTheScriptures.com

There was an attachment also sent. The text is below.

BlacksInTheScriptures.com

SKIN COLOR, CURSES, EQUALITY & PRIESTHOOD – Scripture References

SKIN COLOR - BLACK

• Job 30:30

• Song of Solomon 1:5

• Song of Solomon 1:6

• Jeremiah 8:21

• Jeremiah 14:2

• Lamentation 4:8

• Lamentation 5:10

• Joel 2:6

• Nahum 2:10

• Moses 7:8

• Moses 7:22

• 2 NEPHI 5:21

• 2 Nephi 30:6

• 3 Nephi 2:15-16

• Jacob 3:8

• 1 Samuel 16:7

• 2 Nephi 26:33

• 2 Nephi 26:17-32

• Alma 11:44

• Alma 3:4-5

• Alma 55:6-8

CURSES

• D&C 29:41

• Moses 5:36, 38-39

• Alma 3 18-19

• Alma 23:16-18

• 1 Nephi 2:19-24

• Job 24: 13.

• 2 Nephi 1: 17-18

• 2 Nephi 4: 5-6

• D&C 68: 25 (25-29)

• 2 Nephi 4: 34

• 2 Nephi 5: 20-23

• ALMA 3: 8-10

• ALMA 3: 14

• 3 NEPHI 2: 14-16

• 2ND ARTICLES OF FAITH

EQUALITY

• 2 Nephi 21:3-4

• Mosiah 27:3

• D&C 1:9-10

• D&C 38: 24-25

• 2 Nephi 26:28

• D&C 38: 27

• D&C 51: 9

• D&C 76: 111

• D&C 78: 5-6

• Deuteronomy 16: 19

• 2 Chronicles 19: 7

• Proverbs 24: 23

• Proverbs 28: 21

• Ephesians 6: 9

• Romans 2: 11

• Colossians 3: 25

• 1 Peter 1: 17

• D&C. 1:34-35

• D&C 38:16

• D&C 38:26

• Acts 10:34

PRIESTHOOD

• D&C 18:3-5

• D&C 1: 37-38

• D&C 3: 2-3

• D&C 3:5-8

• D&C 4: 3

• D&C 4:5

• D&C 6: 4

• D&C 11: 4

• D&C 12: 4

• D&C 14: 4

• D&C 36:4-5

• D&C 36:7

• D&C 63:37

• D&C 63:57

• D&C 84: 33-35

• D&C 121:16-21

• 2nd Article of Faith

• D&C 1:19-20

• The way the Lord Sees: 1 Samuel 16:7

• The Lord allows leaders to learn through trial and error: D&C 1:24-28

• Rely upon what is written: D&C 18:3

“…if He (God) should suffer him (Joseph Smith) to lead the people astray, it would be because they ought to be led astray…it would be because they deserved it…”

Brigham Young, Journal of Discourses, 4:297-298

“The First Presidency have of right a great influence over this people; and if we should get out of the way and lead this people to destruction, what a pity it would be! How can you know whether we lead you correctly, or not? Can you know by any other power than that of the Holy Ghost? I have uniformly exhorted the people to obtain this living witness each for themselves; then no man on earth can lead them astray.”

Brigham Young, Journal of Discourses, 6:100

“I am more afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by him. I am fearful they settle down in a state of blind self-security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation…Let every man and woman know, by the whispering of the Spirit of God to themselves, whether their leaders are walking in the path the Lord dictates, or not.”

Brigham Young, Journal of Discourses, 14:205

“Individual members are encouraged to independently strive to receive their own spiritual confirmation of the truthfulness of Church doctrine. Moreover, the Church exhorts all people to approach the gospel not only intellectually but with the intellect and the spirit, a process in which reason and faith work together.”

Official Church web site The Church of Jesus Christ of Latter-day Saints

Edited February 8, 2011 by skippy740

[skippy740]

Same email was posted here in Times and Seasons with additional discussion:

Notable Race-Related Changes to Footnotes and Chapter Headings in the Standard Works | Times & Seasons

[bcspace]

Hi skippy. Do you see an actual change in doctrine on the subject or with the wording changes in the chapter headings and footnotes do you see rather putting the subject a little deeper out of view?

Imho, I see the latter; especially considering what the Church currently publishes in it's manuals (see the new BoM Insitute manual on 2 Nephi 5:20-24, also the PoGP manual on OD 2) as well as on the Church's website (Priesthood Ordination Prior to 1978 in the Study by Topic on the main Menu) for example.

[skippy740]

From what I've heard about the institute manuals... those have not yet been updated. On this matter, some changes happen quickly. Others may be forgotten about until someone brings it up. On the email lists I'm on, this was brought up only a couple of weeks ago.

The updates of the scriptures are where the doctrines are clarified for us. Yes, institute manuals are supposed to do that too. But if I were to prioritize the changes, I would put the scriptures 1st before the institute manuals and other reference materials.

Change happens slowly in the church. I accept the changes as blessings as they happen.

Good question!

[Timpman]

I don't want to debate this again.

Edited April 10, 2012 by Timpman

[Timpman]

Oh, dear. I can't stop myself from jumping in.

We also understand that skin being spoken of in reference to “black” or “white” is referring to the state of the spirit and not a literal or physical skin color change.

Skippy, that is just not true. I say this because misleading people will not help win souls. What is true is that "the cursing" was not "a skin of blackness." "The cursing" that the Lord caused to come upon the rebellious Lamanites was to be cut off from His presence (see 2 Nephi 5:20–21 ). The Lord caused "a skin of blackness to come upon them" so that the Nephites would not mix, or intermarry, with them and bring the curse upon themselves.

Book of Mormon Seminary Student Study Guide - 2 Nephi 5 - A Divided Family

Updating footnotes does not change the meaning a verse (unless it's a JST). Footnotes point to other scriptures that are related. Changing chapters headings also do not change the verses. Until there's a clear declaration from the Brethren, you are just speculating and not helping the cause.

[skippy740]

Please listen to the fireside and review the verses on skin color:

And no, I don't want to debate anything today either. :)

[Timpman]

Wow, don't know when I will have 3 hours.

I have read those verses MANY times. I taught many black people on my mission. This speculation wont' change the facts. Sorry.

[skippy740]

When you are genuinely searching to know this, you will have 3 hours. It IS worth listening to. And it isn't boring either! The time flew for me.

[skippy740]

Skippy, that is just not true. I say this because misleading people will not help win souls.

This information has helped to baptise THOUSANDS. One ward brought in over 130 people in one year. No, I can't prove it to you. I don't have all that information. It might be near the end of that fireside though.

You don't have to take my word for it. The good news is that I've removed ALL the barriers for learning about it. All you have to do is invest the time and pray about it for your own understanding. That's it.

[Timpman]

The word "skin" clearly refers to that which is external - on the outside. The Lord caused "a skin of blackness to come upon them" It does not say "a spirit of darkness" or "a heart of darkness" or anything else like that (even though other verses may refer to the spirit). It doesn't make any sense to think that "skin" (outside appearance) refers to a state of spirit. You shouldn't be presenting your speculation as doctrine. How many of those converts might become less active or leave the church because when they realize they have been taught something that is not true.

Edited April 10, 2012 by Timpman

[skippy740]

Let me know what you think after investing some time in simply listening to the fireside.

An observational comment: You sound like an investigator who refuses to read The Book of Mormon because of what someone else has told him. I cannot change your testimony or your knowledge for you. Please take the 3 hours to listen to the fireside and then do your own further study on this issue.

I have a feeling that if the Spirit gives you this additional knowledge, that you would be a great advocate for it. Until then, I cannot change your mind or your heart by typing on my keyboard.

[Timpman]

An observational comment: You sound like an investigator who refuses to read The Book of Mormon because of what someone else has told him.

In this case, I'm getting my information directly from the Book of Mormon. I have already checked out all the verses and footnotes, so I'm not going to listen to that fireside. If you have nothing more than a brother who is not a General Authority speaking at a fireside, then it's not worth pursuing further.

[skippy740]

I'm sorry that I can't "make you believe" what I know to be true. These resources are always here for you... even if you are simply curious... or bored.

[Just_A_Guy]

Skippy, I listened to about five minutes' worth of the video around 48:00 - 54:30 and found the two scriptural incidents and interpretations provided (I believe by Bro. Perkins?) to be very, very badly strained.

1) Perkins cites the capture of the city of Gid and basically asks why the Lamanites trusted Laman's men if they were of a different race than themselves--totally dodging the issue of why Moroni sought Laman out in the first place if they were not a different race.

2) Perkins makes much of the fact that the Amlicites distinguished themselves from another group of people by marking themselves, clothing, etc and asks why this would be necessary if they were truly a different race than the Nephites? The answer, which I didn't hear Perkins note, is that the Amlicites were Nephite dissenters to begin with.

I'll have to listen more when I have more time, but frankly--at present, I'm not impressed. I might be more impressed if there's a specific section of the fireside where they explain why, in the Book of Mormon, "skin" does not really mean "skin" for the purposes of the numerous BoM verses that mention it. All I really heard on that, around 1:02, was a false equivalency regarding "black" as translated in the 17th century KJV with "black" as translated two hundred years later by totally different means and, in many cases, in a totally different literary context.

I appreciate what Brother Perkins and his colleagues are trying to do; and much of it (preaching equality, breaking down old and false "doctrinal explanations", helping blacks to feel loved and needed in the Church) needs to be done. But I hope they do not do their work by building on the sandy foundation of misrepresented scripture. Doing that, I'm afraid, will cause more harm than good in the long run.

Edited April 10, 2012 by Just_A_Guy

[Timpman]

We've been through this. Skippy wrote:

Alma 55:4-8

Quote:

4 And now it came to pass that when Moroni had said these words, he caused that a search should be made among his men, that perhaps he might find a man who was a descendant of Laman among them.

5 And it came to pass that they found one, whose name was Laman; and he was one of the servants of the king who was murdered by Amalickiah.

6 Now Moroni caused that Laman and a small number of his men should go forth unto the guards who were over the Nephites.

7 Now the Nephites were guarded in the city of Gid; therefore Moroni appointed Laman and caused that a small number of men should go with him.

8 And when it was evening Laman went to the guards who were over the Nephites, and behold, they saw him coming and they hailed him; but he saith unto them: Fear not; behold, I am a Lamanite. Behold, we have escaped from the Nephites, and they sleep; and behold we have taken of their wine and brought with us.

Now, I don't know about YOUR sacrament meetings... but I know that it would be VERY easy to do a "search" for a dark-skinned person.

Why would Moroni have to do a "search"? Could it be that they weren't so easily distinguished?

And if they chose someone who was easily distinguished by skin color, they couldn't fool the guards by their appearance. The Lamanite spoke and implied that they were ALL Lamanites.

I replied:

Alma 55:4-8 actually supports my view. Moroni "caused that a search should be made among his men." He had a very large army, which is why a search had to be done. It wasn't like there was a group of people in one building. So they found Laman, and when Laman approached the Lamanites, they believed that he was also a Lamanite. Why? Probably because he LOOKED like them, probably because of the shade of his skin.

http://www.lds.net/forums/lds-gospel-discussion/45732-racisim-scripture-5.html

[skippy740]

Skippy, I listened to about five minutes' worth of the video around 48:00 - 54:30 and found the two scriptural incidents and interpretations provided (I believe by Bro. Perkins?) to be very, very badly strained.

1) Perkins cites the capture of the city of Gid and basically asks why the Lamanites trusted Laman's men if they were of a different race than themselves--totally dodging the issue of why Moroni sought Laman out in the first place if they were not a different race.

2) Perkins makes much of the fact that the Amlicites distinguished themselves from another group of people by marking themselves, clothing, etc and asks why this would be necessary if they were truly a different race than the Nephites? The answer, which I didn't hear Perkins note, is that the Amlicites were Nephite dissenters to begin with.

I'll address a little bit of this.

Have you ever been in a room of people who all speak English, but they seem to have a "code" or "culture" all their own?

For example: I'm a very light-beige man. If I was in a room of a lot of dark-brown people, they'll have a cultural code all their own, wouldn't they?

Just because they speak the same syntax languange, doesn't mean that I will understand or be included in the nuances of what they are saying or meaning.

The same can be said if I was in a room full of those of Asian descent, Latino descent or many other cultures.

When you listen to Brother Perkins speak, listen to how he says "brotha" or "sista". This is a cultural way of speaking. And I'm sure he's doing it on purpose, but it's just another nuance that shows familiarity and belonging to a culture.

In the same fireside, he mentions the definition of "stud". What does "stud" mean? Throughout the past few DECADES... 'stud' had different meanings. How do we know which meaning to apply? (I tried to find it in the recording... but it is a long recording.)

As far as the word 'skin'... 'skin' can have different meanings. Remember that The Book of Mormon was written by the ancestors to the Ancient American Indians in Reformed Egyptian. Can we imagine Ancient Indians referring to countenance as 'skins'?

[skippy740]

I can imagine the Lamanite of Moroni's army telling the other Lamanite guards something like (in my best 'gangsta' voice): "Yo man, dontcha worry about them. They're LEGIT!" :)

They needed someone who could speak the same language, meaning and understanding within a cultural context.

(This is why I like the recordings. They're much better at communicating various topics in a logical format. Much better than I am at typing it out.)

Edited April 10, 2012 by skippy740

[Vort]

I find myself agreeing with skippy's idea that our current attitudes of race and "racism" do not fit well with what is presented in the Book of Mormon. As long as people try to graft our cultural assumptions onto the Book of Mormon peoples, they will fail to grasp what is being said.

However, I also agree with Timpman that the Book of Mormon very clearly mentions dark skin as a curse. One could argue that this identification is a sort of "shorthand", that the curse never was the dark skin per se, but was rather the loss of gospel light and Priesthood authority, the dark skin being at most a marker or sign of this curse. I don't object to this interpretation, but it does not change the fact that the "shorthand" identification is still made in the text of the Book of Mormon.

In my opinion, both camps seem to ignore the important messages. Those who focus and dwell on the "dark skin" blind themselves with their own racial sensitivities and paranoia to the message being taught, while those who utterly deny the skin color/racial aspect of the Book of Mormon refuse even to see the message by saying it does not exist. The message seems clear to me: God is no respecter of persons. All are alike unto him, male and female, black and white, rich and poor. If we revile against others because of their skin or for other equally irrelevant reasons, we will inevitably find ourselves outside the presence of God, while those "dark-skinned" people we reviled will find their "skins" "whiter" than ours.

I appreciate the efforts made by the people skippy links to, but I agree with Timpman that denying that the Book of Mormon teaches what it clearly does teach won't do any favors in the long run. I think the only long-term solution is that we quit being children in this area and learn to read and understand the teachings that the Book of Mormon provides.

[Timpman]

Those who focus and dwell on the "dark skin" blind themselves with their own racial sensitivities and paranoia to the message being taught

I only focus on it when I come to this forum.

[bcspace]

However, I also agree with Timpman that the Book of Mormon very clearly mentions dark skin as a curse.

That is true. It's unwarranted speculation, poor research, and contrary to official LDS doctrine to think of it as a change in countenance, attitude, or a "tattoo" (as I've seen speculated at FAIR and their new site mormonvoices.org).

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.

Moses 7:22

2 Nephi 5:20–25. The Lamanites Were Cursed

Verses 20–25 in 2 Nephi 5 answer at least four questions about the curse that came to the Lamanites:

1. What was the curse?

The curse is clearly defined in verse 20 as being “cut off from the presence of the Lord.”

2. What caused the curse?

According to verse 21, the cause of the curse came “because of their iniquity” and “hardened . . . hearts.”

Since the days of Adam’s Fall, wickedness has resulted in being cut off from the presence of the

Lord (see 1 Nephi 2:21; 2 Nephi 4:4; 9:6; Alma 9:13; Ether 10:11).

3. What was the mark or sign set upon the Lamanites?

It is also explained in verse 21 that so “they might not be enticing unto my people [the Nephites] the

Lord did cause a skin of blackness to come upon them [the Lamanites].” It would appear that this was

done to limit the spreading of more wickedness.

Later Alma suggested this same motive when he explained that “the skins of the Lamanites were

dark . . . that thereby the Lord God might preserve his people, that they might not mix and believe

in incorrect traditions” (Alma 3:6, 8). Throughout scripture we find warnings of the Lord not to marry

unbelievers (see Deuteronomy 7:2–3; 2 Corinthians 6:14); the result of doing so was often that the

righteous were turned away from the Lord (see Deuteronomy 7:4; 1 Kings 11:4; D&C 74:5).

Some people have mistakenly thought that the dark skin placed upon the Lamanites was the

curse. President Joseph Fielding Smith (1876–1972) explained that the dark skin was not the curse:

“The dark skin was placed upon the Lamanites so that they could be distinguished from the Nephites

and to keep the two peoples from mixing. The dark skin was the sign of the curse [not the curse itself ].

The curse was the withdrawal of the Spirit of the Lord. . . .

“The dark skin of those who have come into the Church is no longer to be considered a sign of the

curse. . . . These converts are delightsome and have the Spirit of the Lord” (Answers to Gospel Questions,

comp. Joseph Fielding Smith Jr., 5 vols. [1957–66], 3:122–23).

4. What was the result of the curse?

Finally in verse 24 we learn that the result of the curse—being cut off from the presence of the

Lord—is that they “become an idle people, full of mischief and subtlety.”

One great blessing is that the curse is only valid as long as people are wicked. If they repent, the “curse

of God [will] no more follow them” (Alma 23:18).

There are many examples of righteous Lamanites who repented and enjoyed the Spirit of the Lord; one

of them even became a prophet (see Helaman 13:5).

https://si.lds.org/bc/seminary/content/library/manuals/institute-student/book-of-mormon-student-manual_eng.pdf

Ever since biblical times, the Lord has designated through His prophets who could receive the priesthood and other blessings of the gospel. Among the tribes of Israel, for example, only men of the tribe of Levi were given the priesthood and allowed to officiate in certain ordinances. Likewise, during the Savior’s earthly ministry, gospel blessings were restricted to the Jews. Only after a revelation to the Apostle Peter were the gospel and priesthood extended to others (see Acts 10:1–33; 14:23; 15:6–8).

With the revelation to President Kimball in 1978, the priesthood is now available to all worthy male members regardless of race or ethnicity (see Official Declaration 2). Each candidate for ordination is interviewed by priesthood leaders to ensure that he understands and agrees to live by established principles of righteousness (see Doctrine and Covenants 84:33–44; 121:34–46).

Priesthood Ordination before 1978

From the dispensation of Adam until the dispensation of the fulness of times, there has been a group of people who have not been allowed to hold the priesthood of God. The scriptural basis for this policy is Abraham 1:21–27 . The full reason for the denial has been kept hidden by the Lord, and one is left to assume that He will make it known in His own due time.

Doctrine and Covenants Institute Student Manual - Official Declaration 2 - "Every Faithful, Worthy Man"

He has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple.

OD 2

I really don't see any change from prior to 1978 and I don't see any indication of racism in the doctrine, past or present, as the curse was not applied based on some inherited phenotype such as skin color. It is also certain that the doctrine remains that the ban was insituted by God ("long promised day", "from the dispensation of Adam etc.). There need not be any apologies or sugar-coating.

Edited April 11, 2012 by skippy740
Extra quote not being responded to; fixed formatting to make it easier to read - skippy740

[skippy740]

If you read Moses chapter 7, you can read why the Cannanites were considered "black".

Here's a hint: What kind of heart do you have if you go out to destroy an entire city and people?

[bcspace]

If you read Moses chapter 7, you can read why the Cannanites were considered "black".

Yes. In verse 8 the Lord cursed the land with much heat and thus we see the operation that caused their skin to turn black and the reason was so that they would be despised among all people. No one said black skin was the curse, just the result of it.

[skippy740]

Ever heard of a "black heart"?

[skippy740]

From Dictionary.com: Black | Define Black at Dictionary.com

black

   /blæk/ Show Spelled [blak] Show IPA adjective, black·er, black·est, noun, verb, adverb

adjective

1. lacking hue and brightness; absorbing light without reflecting any of the rays composing it.

2. characterized by absence of light; enveloped in darkness: a black night. [literal or symbolic?]

3. ( sometimes initial capital letter )

a. pertaining or belonging to any of the various populations characterized by dark skin pigmentation, specifically the dark-skinned peoples of Africa, Oceania, and Australia.

b. African-American.

4. soiled or stained with dirt: That shirt was black within an hour.

5. gloomy; pessimistic; dismal: a black outlook.

6. deliberately; harmful; inexcusable: a black lie.

7. boding ill; sullen or hostile; threatening: black words; black looks.

8. (of coffee or tea) without milk or cream.

9. without any moral quality or goodness; evil; wicked: His black heart has concocted yet another black deed.

10. indicating censure, disgrace, or liability to punishment: a black mark on one's record.

11. marked by disaster or misfortune: black areas of drought; Black Friday.

12. wearing black or dark clothing or armor: the black prince.

13. based on the grotesque, morbid, or unpleasant aspects of life: black comedy; black humor.

14. (of a check mark, flag, etc.) done or written in black to indicate, as on a list, that which is undesirable, sub-standard, potentially dangerous, etc.: Pilots put a black flag next to the ten most dangerous airports.

15. illegal or underground: The black economy pays no taxes.

16. showing a profit; not showing any losses: the first black quarter in two years.

17. deliberately false or intentionally misleading: black propaganda.

18. British . boycotted, as certain goods or products by a trade union.

19. (of steel) in the form in which it comes from the rolling mill or forge; unfinished.

noun

20. the color at one extreme end of the scale of grays, opposite to white, absorbing all light incident upon it. Compare white ( def. 19 ) .

21. ( sometimes initial capital letter )

a. a member of any of various dark-skinned peoples, especially those of Africa, Oceania, and Australia.

b. African-American.

22. black clothing, especially as a sign of mourning: He wore black at the funeral.

23. Chess, Checkers . the dark-colored men or pieces or squares.

24. black pigment: lamp black.

25. Slang . black beauty.

26. a horse or other animal that is entirely black.

I point out this because there is only 1 definition of the word "black" that supports that particular interpretation.

The others are definitely worth thinking about.

Edited April 11, 2012 by skippy740