Two Last-days Servants for the Remnant of Jacob 2016 / Val Brinkerhoff from Chap. 3 of the book, The Remnant Awakens

Transcription

1 Two Last-days Servants for the Remnant of Jacob 2016 / Val Brinkerhoff from Chap. 3 of the book, The Remnant Awakens The concept of special last-days servants is found in many books of scripture, especially Isaiah. Identifying one or more last-days servants can be confusing. In the Jacob 5 allegory, written by the Prophet Zenos (also of the bloodline of Joseph, 3 Ne. 10:16), we read of the Master (the Father) of the vineyard (those on Earth), and His special servant. This lead servant is mentioned 30 times in the allegory. He and the Master work together to help the trees (the remnant of Jacob) in the vineyard (the world) become fruitful. The allegory involves all of the Earth or vineyard at different points in time. The setting and the time frame most of us are concerned with is our own, in verses In four of these later verses (Jacob 5:61, 70, 72 and 75) we read of additional servants in the vineyard. They appear to be addressed in D&C 101:55 and 103:21, and Matthew 9:37. We know 12,000 will be called from each of the 12 original tribes in the last-days to work with the Lord and his lead servant and others. They are the 144,000 saviors on Mount Zion. The Father ( the Lord ) thus uses many servants in the last-days to prepare the way before our Savior s return. Some replace others (see JST Matt. 21:26-56, D&C 101:39-66 & Isaiah 22:19-20). Jesus Christ The main servant in the Jacob 5 allegory is mentioned 30 times. He may be Christ. Hints for this include; (1) The phrase let us go down is associated with the Father and the Son in the temple endowment, and is used three times in the allegory (verses 29, 38 & 49); (2) The pleading of this servant as an intercessor to the Master on behalf of the trees in the vineyard, to spare them a little longer. They are the remnant (verse 50); And (3) The word servant is mentioned 30 times in the allegory, a symbolic number tied to Christ. It is also His age at the start of His mission in the meridian of time. He is a type for all last-days servants. Special Last-days Servants Special servants for our day are found in verses 60 and 71 of Jacob 5. Christ names two special end-times servants in scripture. They are John (D&C 77:9&14) and Joseph (2 Ne. 3). Others include the three translated disciples in 3 Nephi 28, and the 144,000. The Father directs all the servants. There are a total of 21 Isaiah chapters in the Book of Mormon (plus 52 extra verses scattered throughout it). Our Savior has commanded us to diligently search the great prophet Isaiah s words (3 Ne. 23:1-3), that we might be prepared for what is coming, including recognizing and supporting the chosen servants He has called or will call as the as the Father of our Salvation and the Creator of this world. One of these special end-times servants is introduced to us in 1 Nephi 20 (Isa. 48). This is the first Isaiah chapter in the Book of Mormon. In it, this special servant speaks to us directly - in verses (see Isa. 48:16-17). He does so in the next four Isaiah chapters too. Thus, the first five Isaiah chapters in the Book of Mormon are centered on our Savior s lead endtimes servant 2 (see also endnotes 42 & 49). This author believes he is John the Beloved. The first scripture Moroni quoted Joseph Smith on his first visit in 1823 was Malachi 3:1. It references the messenger sent to prepare the way before me [Christ]. Moroni also quoted 2 Nephi 24 this night. It is centered on Joseph, the future Indian prophet. Two Special Servants of Joseph and David Jewish Rabbis point to two special end-times servants that precede our Savior s return. They are called messiahs (but with a small m ), like the Latter-day Saint concept of saviors on Mount Zion (with a small s ). The one coming first is called messiah ben Joseph, the later is messiah ben David ( ben means son of ). They are special servants from the two leading bloodlines (Joseph priesthood, and David or Judah kingship). The Prophet Joseph Smith also addressed two servants coming before the Lord in our day. He stated, The spirit of Elias is first, Elijah second, and Messiah last (HC, vol. 6, p. 249). The term Elias is an office or role - that of a preparer of the way before someone with greater power. The second is Elijah, or as the Rabbi s say, one coming in the spirit and power of Eljiah. In the Jewish Passover Seder ritual, a fifth cup of wine is poured out at the end of the Seder - for Elijah or one coming in the spirit and power of Elijah prior to The Messiah (see Mal. 4:5). Are they the servants Joseph and John? Jerusalem Servants Other scriptures addressing two special last-days servants, include the two olive branches, two golden pipes, and two anointed ones of Zechariah 4: Their primary service is in Jerusalem, however, not here. The footnote for them in our LDS scriptures points to Isaiah 51: That 1

2 scripture is included in the Book of Mormon, but note that Joseph Smith changed the two things in Isaiah to two sons in 2 Nephi 8: The two things Isaiah 51 are desloation and destruction. Avraham Gileadi and Robert Smith (both Hebrew language experts) believe Joseph Smith or another after him made an error in doing so. Or was Joseph Smith addressing the two sons as servants for good reason? The footnote for the 2 Nephi 8:19 points us to John s Revelation in chapter 11, verses 3-4, where we read of two candlesticks, two witnesses, and two olive trees. They prophesy in Jerusalem for 1260 days (3.5 years, 42 months, or time, times and a half of time ), after which they are killed, lying in the street for 3.5 days, prior to their resurrection. (Note our Savior s mission lasted 3.5 years, the 3.5 time period tied to limiting the powers of Satan ). 3 Are the two servants in Jerusalem (including 2 Ne. 8:19-20) messiah ben Joseph and messiah ben David? Or are they separate from them? The author favors the later. Their collective names include: two sons two anointed ones two olive branches two olive trees two servants two witnesses two golden pipes two candlesticks messiah ben Joseph & messiah ben David Elias & one coming in the spirit and power of Eljiah Elias Our Savior has given us the specific names of two last-days servants preparing the way before Him (see Jacob 5:61). The office, or role of Elias has been filled by a number of individuals over time, John the Baptist did so for Christ in the meridian of time. 4 Joseph Smith served at the start of the last-days Restoration movement. Two others appear to serve at its end. They appear to be Joseph, a Native American prophet (2 Nephi 3), and John the Beloved, both serving in the later part of the end times. They may do so in the Spirit and Power of Elijah. John may serve as our Savior s lead servant (endnote 49, and D&C 77:9&14). The latter-day Joseph is a descendant of Joseph, the youngest son of Lehi in the Book of Mormon (2 Ne. 3:18), whereas John the Beloved is believed to be of the bloodline of both Judah and Joseph (see Isa. 11 & D&C 113). Some believe John was born of Jesus (of the tribe of Judah) and Mary Magdalene (believed to be of the tribe of Ephraim). As a potential son, both blessed bloodlines (kingship and priesthood) would thus be carried in Him. Others believe he was a relative of Jesus (a cousin). John has a number of latter-day roles, a primary one being gathering the lost Ten Tribes. Joseph s role is centered on gathering those of Joseph on this land, mainly Lamanites. This later Joseph does not appear to be Joseph Smith, but a future Indian leader soon to rise up in a more public mission. Many believe he is of a long line of Josephs located in The Star God City in southern Mexico (addressed hereafter). Few are aware of the concept of a future Indian leader. He fulfills the Patriarchal blessing of Lehi on his youngest son Joseph in 2 Ne. 3 (see also JST Gen. 50). His mission is tied to the gathering and redemption of the Book of Mormon remnant of Jacob those of Joseph - on this covenant land. They are primarily our Native American brothers and sisters. Pres. Spencer W. Kimball spoke of him in his address on the Lamanites in his October, 1947 General Conference address. He stated, And in the day when their prophet shall come, one shall rise... mighty among them... being an instrument in the hands of God, with exceeding faith, to work mighty wonders. These words have direct ties to Lehi s patriarchal blessing on his son Joseph (see 2 Ne. 3). He is addressed in detail later in this chapter. Additional servants include the three translated disciples of Christ in 3 Nephi 28, along with many angels, of which the resurrected Moroni holds the keys to the stick of Ephraim the Book of Mormon (D&C 27:5). Four or more of these servants are translated beings among us, appearing as necessary to mortals (3 Ne 28:30). Some suggest both Joseph Smith and Elijah will return at the end of this dispensation (see endnotes 47-48). John the Beloved, the three translated disciples of Christ, and the future Indian Prophet Joseph may each be associated with the phrase mighty and strong, as they hold the fullness of the priesthood (the spirit and power of Elijah ). With it, John, for example, both saves (seals others up to eternal life) and destroys in the last-days (pronouncing judgment on the wicked, see D&C 77:8). They may work with the 144,000 and others in our day. This book was created to help the Saints recognize these servants, including the Indian prophet Joseph and his mission when they arise. The author has addressed John in detail in another book, entitled Awake and Arise. In it, 70 name-titles for him are found in scripture, 50 alone in Isaiah (see endnote 49). Potential name-titles for the Indian servant in addition to Joseph, as addressed in the Book of Mormon, include: 2

3 A choice seer of 2 Nephi 3:6 (the greatest of the spiritual gifts, Mos. 8:16-17) One mighty of 2 Nephi 3:24, an instrument in the hands of God, with exceeding faith A Branch (royal patriarchal bloodline), but not the Messiah (2 Ne. 3:5), a temple builder (Zech. 6:12) A servant in the vineyard, mentioned 30 times in Jacob 5 (other servants are mentioned 4 times) A marred servant in 3 Ne. 21:9-11 A man in white linen in 1 Ne. 14:19-27 / A man shall declare a work that is great and marvelous in 3 Ne. 21:9 The Son of Righteousness in 3 Ne. 25:2 ( son replacing the sun of Mal. 4:2) My servant in 3 Ne. 21:10 (he is in the hands of Christ) Him who has power to bring forth the words of Christ unto the Gentiles, in 2 Ne. 26:16. They who don t believe Him will be cut off (more him scriptures include 2 Ne. 3:11, 21:11; Morm. 8:16, 25). Each of the tribes of Israel may feature a single servant over them as a primary leader under Christ, with the Native American leader Joseph over those of Joseph on this land (those of Manasseh and Ephraim, a mix of both the Nephites and Lamanites in the Book of Mormon). Tribal roles in the patriarchal order are not in place at present, but may be in our future, when all things are fully restored. Acceptance John the Beloved and especially Joseph the Indian Prophet may be viewed as outsiders by many of the Saints who are unaware of their missions. This may lead to their rejection. The role of the Indian Prophet may be like that of Samuel the Lamanite, who called the Nephites to repentance in the book of Helaman (see chaps ). This may lead to his marring (3 Ne. 20:44; 21:10). He, and the mass conversion of many Lamanites in the book of Helaman appear to be types for our day. Few understand that much of scripture, especially Isaiah, is prophecy for our day, patterns of coming events. In the leadership sequence of the Father, Christ, John the Beloved, Joseph Smith, the three translated disciples, and Joseph the Indian Prophet, it is Joseph the Indian Prophet, and the four known translated beings addressed here that may interface with us most directly. Joseph is thought to be with us today, selected in 1940 to lead Native Americans in the western hemisphere. Like the Nephites in Samuel s day, the Gentiles of today have become a prideful, wicked people (see Helaman and 3 Nephi). It should be remembered that our Lord and John the Baptist were also viewed as outsiders in their day. They called the Jews of their day to repentance, as they were not part of the traditional Jewish leadership. John the Beloved (D&C 77:9&14) and Joseph the Indian Prophet (2 Ne. 3:24) are thought to bring about much restoration in their individual missions, each centered on gathering the remnant of Jacob. Joseph Smith began the gathering process with mainly the Ephraimite Gentiles of his day. John has been gathering Judah and the lost Ten Tribes for a long time. 5 Joseph, the Indian Prophet may gather the Book of Mormon remnant, those of Manasseh in the Americas first, then remaining Ephraimites in the later part of the last-days. Collectively, all three servants represent the two most blessed tribal bloodlines in the house of Israel - Joseph (the priesthood line in Manasseh and Ephraim, see JST Gen. 48, 49 & 50; Deut. 33; 2 Ne. 3), and Judah (the kingship line, see Gen. 49:1 Chron. 5; Heb. 7; 2 Sam. 7). Both tribes will be reconciled with each other in the last-days (see Ezek. 37). Three witnesses point to the soon to emerge Indian leader Joseph. They include: 1. The Word of God in the Book of Mormon & other Canonized Scripture The Lord Himself addresses His special latter-day servants as do His prophets, especially His lead servant John the Beloved. It is one of the primary messages of the book of Isaiah, a book quoted more by Christ and Bible prophets than any other. The Book of Mormon utilizes all or part of 21 chapters of Isaiah, thus the concept of one or more latter-day servants is also addressed in the Book of Mormon - in Isaiah s words alone. Of special note are many servant scriptures. They include; (1) the first five chapters of Isaiah quoted in the book of Mormon. They are centered on the last-days servant (endnotes 42 & 49). He speaks directly to us in four of these first five Isaiah chapters; (2), 2 Nephi 3:24 is believed by many to focus on a last-days Native American leader by the name of Joseph. It is Lehi s patriarchal blessing on his youngest son Joseph; (3) The Allegory of Zenos in Jacob 5 features the Master (Christ) of the vineyard (Earth) and His special servant (perhaps John). The lead servant is mentioned 30 times, whereas additional servants are mentioned in the verses tied to our day four times; And (4) Numerous other scriptures, like D&C 77:9&14 also address a special last-days servant (endnote 49). 3

4 2. One of the 40 Scriptures Moroni Gave Joseph Smith on his First Visit in 1823 Many are unaware that some 40 scriptures were quoted by the angel Moroni to the Prophet Joseph Smith on the night of his first visit on Rosh Hashanah of 1823 (see endnote 14). The first four of these scriptures are listed in JSH 1:36-41 (Mal. 3 and 4, Isa. 11, Acts 3:22-23 & Joel 2:28-32). The first words of the first scripture quoted to Joseph, references a servant or messenger to prepare the way before the Lord (see Mal. 3:1). Joseph Smith said, many other passages of scripture, were also given him, with many explanations that same night (JSH 1:41). Oliver Cowdery recorded them. They provide very useful insights for our day. Of special note are the six scriptures Moroni quoted from the book he himself edited, the Book of Mormon (a book not yet given to Joseph Smith for translation purposes). One of them was 2 Nephi 3:24, the verse tied to a future Indian leader - the only verse from chapter 3 Lehi s patriarchal blessing on his youngest son Joseph. It reinforces the promises Jacob pronounced upon Manasseh and Ephraim. Moroni, like other Book of Mormon prophets, wrote to the posterity of Joseph on this land, particularly the Lamanites, a natural branch of the family tree remaining on this land. Verse 24 is the verse addressing the last-days Native American leader most clearly. 3. The Word of Modern Prophets or Leaders Apostles Parley P. Pratt and Orson Pratt, and Oliver Cowdery, leader of the mission to the Lamanties, all spoke of a future Indian prophet. In our day, Apostle Spencer W. Kimball (Chairman of the Indians Relations Committee for a time) also addressed him. He later became Church President, focusing much of his mission on the Lamanite people, as did Joseph Smith in the first missionary labors of the LDS Church, a forgotten mission. He said, The Lamanites must rise in majesty and power... And in the day when their prophet shall come, one shall rise... mighty among them... being an instrument in the hands of God, with exceeding faith, to work mighty wonders (2 Ne. 3:24, see Elder Spencer W. Kimball, Oct. 1947, Gen. Conf. Address). In 1830, Ohio newspaper writer Eber D. Howe noted that Oliver Cowdery and his companions, who were sent by Joseph Smith, continued, on their mission to the Indians (or Lamanites, as they term them) in the far west, where they say a Prophet is to be raised up, in whom the tribes will believe ( The Book of Mormon, The Painesville [Ohio] Telegraph, 30 November 1830, 3). Lamanites will be taught best by one of their own. Thirty two years after Joseph Smith s death in 1876, Apostle Orson Pratt added a footnote to verse 24 of 2 Nephi 3:24, that read, an Indian prophet. This reference was changed 33 years later in 1909 to read Joseph Smith. Though our latest edition of the Book of Mormon is more extensively cross-referenced than ever, it no longer emphasizes the idea of a future Native American seer, something early leaders clearly believed (see the Proclamation of the Twelve in Appendix A). Summary of Three Servants Before concentrating on the future Indian leader (#3 hereafter), it is useful to first summarize the missions of three primary last-days servants that work with the remnant of Jacob. Each are mighty and strong, in that they possesses a fulness of priesthood in God s Holy Order (see D&C 39:11 versus verse 6). The first servant, Joseph Smith is no longer with us. The second, John the Beloved is a translated being among us. The third, Joseph the Indian leader appears to be on Earth, hidden away for now in southern Mexico. 1. Joseph Smith of Ephraim Joseph Smith, a pure Ephraimite, is the head of the dispensation of fulness of times. His work began at the start of the Restoration and ended in mortality with his murder in Some believe he will yet complete his work, though perhaps from the other side. 6 Joseph Smith s patriarchal blessing (by his father) provides useful insights in this regard. 7 Patterns in scripture don t support a resurrected being working among mortals except through spiritual means (angelic or other influences). Moroni, for example, returned to Joseph Smith as a resurrected angel to instruct him. Noah (mortal name) returrned as the angel Gabriel (heavenly name) to announce the birth of John the Baptist and Christ. Some suggest Joseph Smith s early Restoration mission is addressed in the first portion of 2 Nephi chapter 3 as the choice seer with the name of Joseph (verses 7-19). Other descriptions later on, especially verse 24, appear to disqualify him, pointing instead to another later servant, one who is the seed of Lehi s youngest son Joseph (see also JST Gen. 50:30-33). He appears to need a spokesman or translator (v. 17). Joseph Smith did not need a spokesman. 2. John the Beloved (also known as John the Revelator) has an important three-part last-days mission. It is multi-faceted, laid out twice in D&C 77:9&14 (and repeated in both verses). The Lord reveals his name to us in verse 14. He may be the Lord s lead, last-days servant. Speaking to us in D&C 77, the Lord states, and if you 4

5 will receive it, his mission, an ordinance for him, is [1] to gather the tribes of Israel, [2] this is Elias, who, as it is written, [3] must come and restore all things. Earlier in D&C 7, the Lord tells us that John serves those who are heirs of salvation as a powerful and very experienced translated being. This servant also works closely with Judah in the east and the lost Ten Tribes. Many have seen him and other translated beings in our day. The Lord called him Beloved in the meridian of time, a rare title reserved for special Sons of God in scripture that are spiritually begotten birthright sons. Christ was called Beloved by His Father, a literal Son. The Father introduced Christ as His Beloved Son to the people of 3 Nephi in chapter 11, verse 7. Our Lord Jesus introduced John to us in the Book of Mormon (see endnote 42), in the first Isaiah chapter of the book (Isa. 48, found in 1 Ne. 20). Some believe he is the Lord s Son, sent into His vineyard in the last-days (see Mat. 21:23). This would make him of the bloodline of both Judah - through Christ, and Joseph through Mary (Ephraim). Christ introduces us to the lead servant (potentially John) in the Book of Mormon in 1 Nephi 20 (Isaiah 48). This servant then speaks directly to us today in verses 16 and 17 there, doing so in the first four Isaiah chapters of the Book of Mormon (1 Ne. 20, 21; 2 Ne. 7, 8; Isaiah Chapters 48-52). Many scriptures in the Bible also address him (see endnote 49). John the Beloved served closely with Christ, learning from Him in the meridian of time. On the cross, Christ called out to Mary and John, telling them to behold one another, potentially as mother and son (John 19:26-27). He was ordained under the hands of Christ as an Apostle and served in the First Presidency. He was a primary witness for Christ in the New Testament, and with him at our Lord s most important events, including the cross, Gethsemane, the trial before Ciaphas, the Mount of Transfiguration, the raising of Jarius s daughter, etc. His head was on the breast of the Master at the Last Supper. John remains a primary witness for the Christ today for the Jews and the lost Ten Tribes, as he is a translated being among the remnant there and here, preparing much for the return of our Lord (see John 21:22; D&C 7). John is also the oldest living Apostle on Earth today. He thus has seniority, possesses keys of authority in the fullness of the priesthood (D&C 113:4-8). Our Lord stated that he, John, possesses the seal of the Living God (D&C 77:9). With the Lord s seal, he and others mark those to be preserved from destruction with the Tau mark (see chap. 6 & endnote 108). Some believe he may have been the angel in Ezekiel 9 dressed in white linen with an inkhorn at his side (a writing & marking tool), marking those to be preserved in Jerusalem. Another significant part of John s mission is working with the lost Ten Tribes. In 1831 Joseph Smith stated that, John the Revelator was then among the Ten Tribes of Israel who had been led away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion (HC, vol. 1, p. 176). According to Hyrum Andrus (former BYU Dean of Religious Education and Assistant Church Historian), the mission of an Elias is two-fold: (1) to prepare the way for another with greater power (Christ), and (2) to preside in bringing people to God's Holy Order. Andrus stated that John was/is the Elias addressed in D&C 77:9 &14, where both of these roles are addressed (Andrus, The Idea of the Temple, Part 2, Snowflake, Arizona). In addition, the Prophet Joseph stated, Translated beings are designed for future missions (TPJS p. 191). Translated beings can appear to man and work with him here any time God s permission is granted (3 Ne. 28:17-23, 30). Many have seen them (including John) in our day and throughout history, including various Native American tribes (see 3 Nephi 28). As the potential lead servant, John appears to be identified via 70 different name-titles in scripture, 50 in Isaiah alone. 8 A few of them may reference the future Indian leader (below), instead of John. 3. A future Indian Prophet rises up too. Some call him the Branch Prophet (2 Ne. 3:5), as he is of the bloodline of Jacob s family tree. Scripture tells us that he is not the Messiah, but an important leader authorized to lead the remnant branch of Israel on this land because of his bloodline, calling, righteousness, etc. He is a man, not the Messiah, who rises up out of his place (v. 8), perhaps a hiding place in the nethermost part of the vineyard (Jacob. 5:14). He appears to be a Josephite, meaning one of the promised preserved ones of Joseph s bloodline through Lehi on this land in the last-days (see 2 Ne. 3:3, 5, 23). He is part of the fulfillment of the promises in his father Lehi s patriarchal blessing (see 2 Ne. 3:24). Nine characteristics listed in 2 Nephi 3, and three in JST Genesis 48, separate this future Joseph from Joseph Smith. He may have a mix of both Manasseh and Ephraim blood, though it may be more pure. Many claim he has or will have light skin. His mission is explained in much of 2 Nephi 3. He rises up with his people at the end of the last-days, when many of the Ephraimite Gentiles falter. Samuel the Lamanite in the book of Helaman appears to be a type for him in this 5

6 regard. He may serve under our Lord and John the Beloved, and along side the three translated disciples of 3 Nephi 28 (and others, including the 144,000). Eleven name-titles for him (see also p. 73) include: Joseph A Branch Prophet The Indian Prophet Echa-Ta Echa-Na The Mighty and Wise One The Great White Chief The One Mighty The Seer, Choice Seer My Servant, Him & A Man As expressed earlier, verse 24 was the only verse from 2 Nephi, chapter 3 quoted by Moroni to Joseph Smith on the night of his first visit to the young Prophet on Rosh Hashanah of It is also the verse identified by various early Church leaders as pointing clearly to this future Indian leader. It stands out within the whole blessing Lehi pronounced upon his youngest son Joseph, born in the New World on this covenant land - a choice Promised Land given to father Lehi and his posterity as an eternal inheritance. The title Branch may refer to two things; (1) his royal patriarchal bloodline in the house of Israel for whom leadership is reserved, and (2) his role as a leader over the Joseph branch of Jacob s house. We should not confuse the future Lamanite leader or Branch Prophet with other chosen ones in scripture that also have the title Branch. 9 According to a report in the magazine section of the Salt Lake Tribune, March 30, 1940, near the spring equinox of that year, a great Indian leader was chosen to lead all Native Americans in the western hemisphere by some 125,000 representatives gathered at a great Good Will conference at Lake Patscuaro in the Mexican state of Michoacan. Additional reports reveal that he was Joseph of The Star God City in southern Mexico. The highlight of the conference on day 6 was Joseph s speech on the future building of a great temple in the land north (see pps ). Joseph will lead the Manasseh remnant in building the Joseph portion of this temple with help from others (3 Ne. 21:24-25). He may need a translator or spokesman then (2 Ne. 3:17). The 1940 date represents 2520 years from the time ancient Israel lost its power in 580 BC (according to Josephus) to that date. Why is the 2520 years significant? God often pronounces judgment on His creation in the increment of 7 (a fullness ) in terms of time (a week) or spiritual progression. Judgment upon ancient Israel was apparently ended after 2520 years (a week [7] of 360-day prophetic years, endnote 53). Seven years later in 1947 the U.N. gave Israel (through Britain) a homeland to gather to after 2000 years of dispersion. Ten years later in the Six-Days War, the capital city Jerusalem was reclaimed in a Jubilee Year of Restoration (return of covenant land to its rightful owner). A blood-moon tetrad followed these events as a sign from heaven in The year 2016 is also a Jubilee Year of Restoration, potentially signaling the return of all lands taken or given away in land swaps for peace - in the Holy Land - to Abraham s seed as their eternal inheritance. This is also true here for those of Manasseh, as this land will return to Native Americans as their rightful inheritance in events beginning at the end of this 2016 Jubilee Year of Restoration. Featured hereafter are the nine verses in 2 Nephi 3 that appear to point to a Native American Joseph rather than Joseph Smith. The heading for this chapter forces meaning towards Joseph Smith that isn t there. Apostle Orson Pratt created the first footnotes for the Book of Mormon and footnoted verse 24 below to a future Indian Prophet in It was changed to Joseph Smith in 1909 (English edition & 1920, Spanish edition). The headings in the Book of Mormon were all added later, and were not part of the original text. We should let the original writers of the Book of Mormon say what they intended to say. This occurs with the headings of the book of Isaiah as well. Scripture is meant to be a personal Urim and Thummim for all of us and can be when the message of the author is presented us without forced guidance. We read in 2 Nephi 3: 2 Nephi 3:11, 14, But a seer will I raise up out of the fruit of thy loins; and unto him will I give power to bring forth my word unto the seed of thy loins and not to the bringing forth my word only, saith the Lord, but to the convincing them of my word, which shall have already gone forth among them [baptism of fire, Hel. 5:19, 50]. 13 And out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring thee, O house of Israel, saith the Lord [this is the Lamanites throughout the BM]. 6

7 14 And thus prophesied Joseph, saying: Behold, that seer will the Lord bless; and they that seek to destroy him shall be confounded; for this promise, which I have obtained of the Lord, of the fruit of my loins, shall be fulfilled. Behold, I am sure of the fulfilling of this promise; 15 And his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation [the Lamanite people - this has not happened en masse as of yet]. 16 Yea, thus prophesied Joseph: I am sure of this thing, even as I am sure of the promise of Moses; for the Lord hath said unto me, I will preserve thy seed forever [the Lamanites have been preserved on this land; select groups like those at The Star God City and the Hopi, may also be included]. 17 And the Lord hath said: I will raise up a Moses; and I will give power unto him in a rod; and I will give judgment unto him in writing. Yet I will not loose his tongue, that he shall speak much, for I will not make him mighty in speaking. But I will write unto him my law, by the finger of mine own hand; and I will make a spokesman for him. 20 And they shall cry from the dust; yea, even repentance unto their brethren, even after many generations have gone by them. And it shall come to pass that their cry shall go, even according to the simpleness of their words. 21 Because of their faith their words shall proceed forth out of my mouth unto their brethren who are the fruit of thy loins; and the weakness of their words will I make strong in their faith, unto the remembering of my covenant which I made unto thy fathers. 23 Wherefore, because of this covenant thou art blessed; for thy seed shall not be destroyed, for they shall hearken unto the words of the book [in time]. 24 And there shall rise up one mighty among them, who shall do much good, both in word and in deed, being an instrument in the hands of God, with exceeding faith, to work mighty wonders, and do that thing which is great in the sight of God, unto the bringing to pass much restoration unto the house of Israel, and unto the seed of thy brethren [the Lamanites]. It should be remembered that the patriarchal blessing of Jacob on this two grandsons Manasseh and Joseph spoke of them being a light to those of the house of Jacob bowed down under sin in the latter-days (JST Gen. 48:6). The posterity of these two brothers is responsible in our day to be this light, carrying the gospel of Christ in its purity to the blessed seed of Jacob on this land. This greater role is about to be fulfilled. Note that the word mighty is used twice in verse 24. It refers to strength or power in the priesthood, sealing power in the fullness of the priesthood to move mountains, defeat armies, etc. (see D&C 113:4-8; Isa. 11). Elijah had this power. Joseph may thus come in the spirit and power of Elijah. In Jacob 6:2, the servants go forth with power. In 2 Nephi 8 (Isa. 51 & 52), the servant and those assisting him are told to awake and arise and put on strength that they might effectively fulfill their missions. The word strength is also tied to great faith, which this seer will have, leading to his power. He appears to have been preserved and prepared for some time for his important end-times mission. This may include translation (like John). He, with others, appears to help restore much that has been lost (3 Ne. 24), much that must come forth if there is to be a full restoration of all things in our day (D&C 77:9&14). The wise and humble among the Gentiles, those that have taken the Holy Spirit for their guide, will respond to his Christ-centered message and to the Native American brothers he brings with him (along with existing wise leaders). Many among the Ephraimite Gentiles that do not may be cut off and trampled down by them - as salt that has lost its savor. So says the Lord Himself in various verses in 3 Nephi, chapters 16, 20 and 21. The author joins Apostles Orson and Parley Pratt, Oliver Cowdery, and Spencer W. Kimball in suggesting that 2 Nephi 3 refers to this future Indian leader (see verses 11, & 23-24). End Notes 1 Jacob 5 Allergory Geography & Timeframes Jacob 5 involves different places on Earth (the Lord s vineyard) and different points in time. In terms of geography, verses 29 through 49 pertain to this covenant land the New World, where the children of Lehi were led. It is a good spot of ground, choice above all other parts of the vineyard. It is separated geographically from the mother tree, which is the land of Israel. In terms of time, this portion of the allegory is associated with - the time draweth near, and the end soon cometh It includes the meridian of time Christ s mission, the destructions of Jerusalem around A.D , the destruction of the Nephites, around A.D. 385 (Jacob 5: 45), and includes 7

8 much of the dark ages (apostasy), perhaps into the late 1700 s or early 1800 s. The prophet Zenos spent a lot of time and detail as it was his own posterity, the children of Lehi. Verse 44 is a clear reference to the destruction of the Jaredites before the Nephites and Lamanites spread over the land. Then in verses 50 through 73 we transition to our day, the Dispensation of the Fullness of times, the last time the Lord s vineyard is pruned and the harvest brought in. It the shortest time period and includes from at least 1820 until the end of this dispensation. It is the time when the remnant of Jacob is gathered. See For additional vineyard scriptures with replacement servants or watchmen, see JST Matt. 21:26-56, D&C 101:39-66 & Isaiah 22: Isaiah in the Book of Mormon The great Prophet Isaiah saw our day 3000 years ago. He is quoted more by Christ, Peter, Paul, John, and Book of Mormon prophets - than any other. We are told to search Isaiah ten times in scripture, three times in the Book of Mormon alone (3 Ne. 20:11, 23:1-3 & Mor. 8:23). Ninety percent of Isaiah s 66 chapters center on latter-day Israel the Saints (mainly of Ephraim). That is why one third of them are included in the Book of Mormon, the book written to mostly the remnant of Jacob (the Lamanites), and to Jews and Gentiles. In order, they include Isaiah chapters 48-52, 2-14, 29, and There are a total of 21 Isaiah chapters in the Book of Mormon (partial or full chapters), with 52 added verses, making up total of 433 Isaiah verses, 199 of which are identical to the KJV of the Bible. A total of 234 of them are modified in the Book of Mormon. Their order and a summary of their content is included at the conclusion of this endnote, including a summary of the first five Isaiah chapters and their focus on the Lord s lead servant. The Lord s Last-days Lead Servant It is noteworthy that the first chapters of Isaiah that Nephi quotes early on in the Book of Mormon are chapters 48 and 49 (1 Ne. chapters 20 and 21). They address corruption in ancient Jerusalem as a type for our day, and at the time Lehi and family left this capital city. Laman and Lemuel had complained that the people of Jerusalem, the capital city, were good. Nephi revealed otherwise. And of great significance is that they clearly address the Lord s last-days servant, sent to prepare the way before our Lord s return. In chapter 48, the Lord calls him Mine hand, my right hand and that the Lord hath loved him (verses 13 & 14). They help identify him. He is the Lord s beloved Son, as was Christ of His Father. Isaiah states that He [the Lord] has called him [the servant] to declare and brought him to make His way [the Lord s way] prosperous (verse 15). This Davidic or bloodline servant (through king David) then speaks to us, stating the Lord God, and his Spirit, hath sent me (verse 16). He continues to address us in the first four of these five initial Isaiah chapters. In the next chapter, 1 Nephi 21 (chap. 49 of Isaiah), the Lord, the Prophet Isaiah, and the servant each speak to us, to scattered Israel, and specifically to the scattered remnant of Jacob on this Promised Land, our Native American brothers and sisters. In verse 1, he states, Hearken, O ye house of Israel, all ye that are broken off and are driven out because of the wickedness of the pastors of my people the Lord hath called me [the lead servant] from the womb; the from the bowels of my mother hath he made mention of my name. He adds, he [Christ] hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me (verse 2). Few are aware of the last-days lead servant John, and the Lamanite servant Joseph and their missions. They are sent of the Lord to prepare the way before Him. They have been hid until their missions unfold. In Verse 5, we read that his [the Lord s] servant [is] to bring Jacob again to him. In Verse 6, the Lord adds that my servant [will] restore the preserved of Israel and he will be a light to the Gentiles. Verse 8 concludes, the Lord telling the lead servant that He will, preserve thee my servant for a covenant of the people. Breakdown of the first five Isaiah chapters in the Book of Mormon. * means the servant speaks 1. 1 Nephi 20 Isaiah 48 / The Lord introduces His Servant to us. He states, Hearken and hear this, O house of Jacob, who are called by the name of Israel... I Am the first, and I am the last... The Lord utilized him as His hand in laying the foundations of the earth - the creation (v. 13) The Lord said His right hand hath spanned the heaven (v. 13) The Lord hath loved him (v. 14) The Lord said I have called him (v. 15) The Lord said I have brought him (v. 15) *The Lord God, and his Spirit, hath sent me (vs ) *And thus saith the Lord... I have sent him (v. 17) 2. 1 Nephi 21 Isaiah 49 / The Servant speaks to us directly because of the wickedness of the pastors of my people... listen... unto me... *The Lord hath called me from the womb (v. 1) *The Lord he hath made my mouth like a sharp sword (v. 2) *The Lord, in the shadow of his hand he hath hid me, and made me a polished shaft; in his quiver hath he hid me (v. 2) *The Lord said unto: Thou art my servant in whom I will be glorified (v. 3) 8

9 *Then I said, I have labored in vain, I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God (v. 4) * And now, saith the Lord that formed me from the womb that I should be his servant to bring Jacob again to him (v. 5) * And he said: It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel (v. 6) *The Lord said, I will preserve thee, and give thee my servant for a covenant of the people (v. 8) *Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people (v. 22) 3. 2 Nephi 7 Isaiah 50 / The Servant again speaks to us directly... * The Lord God hath given me the tongue of the learned, that I should know how to speak a word... he waketh morning by morning. He waketh mine ear to hear as the learned (v. 4) *The Lord is near, and he justifieth me (v. 8) * Who is among you that feareth the Lord, that obeyeth the voice of his servant (v. 10) 4 & 5. 2 Nephi 8 Isaiah / The Lord again speaks to us... Hearken unto me, ye that know righteousness (v. 1 & 7) Mine arm shall judge the people (v. 5 & 9) Awake, awake! Put on strength, O arm of the Lord; awake as in the ancient days. Art thou not he that hath cut Rahab, and wounded the dragon? Art thou not he who hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? (v. 9) And I have put my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens and lay the foundations of the earth, and say unto Zion: Behold, thou art my people (v. 16) Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury thou hast drunken the dregs of the cup of trembling wrung out (v. 17) Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come into thee the uncircumcised and the unclean (v. 24) The identity, mission, and 70 names of the Lord s lead last-days servant is detailed in the author s book, Awake and Arise, See also endnote 49. Note the 21 chapters of Isaiah in the Book of Mormon below and their order content, the first five of which address God s lead servant, His own son, finally sent into the vineyard (Mat. 21:37; D&C 101:55-61). 21 Book of Mormon Isaiah Chapters: What are they Teaching in this Order? *Isaiah 48 (1 Ne. 20) Corruption of last-days Israel. Christ introduces the lead servant to us. The servant speaks to us today. *Isaiah 49 (1 Ne. 21) Christ empowers the servant after his rejected, that he might restore the people for a new Exodus. He speaks to us. *Isaiah 50 (2 Ne. 7) The servant meets opposition from many among his own people, their light is only sparks. He speaks to us again. *Isaiah 51 (2 Ne. 8) Christ awakens & empowers the servant as His arm of righteousness, to deliver the remnant on a new Exodus. Isaiah 52 (2 Ne. 8) The servant, the watchman, and the awakened 144,000 help restore Zion in the new Exodus. Isaiah 2 (2 Ne. 12) The latter-day restoration of Zion and old Jerusalem contrasts that of God s judgment upon the world. Isaiah 3 (2 Ne. 13) Food and water disappear, captivity comes by foreign armies, as our country and others collapse. Isaiah 4 (2 Ne. 14) Natural disasters and war lead to many men dying. The preserved have their names written in the Book of Life. Isaiah 5 (2 Ne. 15) God s vineyard is judged & burned, the hedge removed for foreign invasion a covenant curse. Isaiah 6 (2 Ne. 16) Isaiah ascends to heaven, receives mission, is sent back to warn us. Only a tenth will remain. Isaiah 7 (2 Ne. 17) World power rises, invades this and other lands, a result of covenant curses. Isaiah 8 (2 Ne. 18) Invaders enter this land as a great river or flood. There is hope for those who are repentant & turn to Christ. Isaiah 9 (2 Ne. 19) The people and their leaders are in darkness. God calls and empowers His servant as a light to the remnant. Isaiah 10 (2 Ne. 20) Punishment comes upon Ephraimite Gentiles here by way of the Lord s left arm the evil tyrant. Isaiah 11 (2 Ne. 21) The call & rise of the servant, an Ensign to the remnant, a Branch with authoritative bloodline (see D&C 113). Isaiah 12 (2 Ne. 22) The righteous worship and praise God following the tribulation and deliverance. Isaiah 13 (2 Ne. 23) Babylon here thrown down by foreign army (like Sodom & Gomorrah), via the Lord s left arm (Assyrian alliance) Isaiah 14 (2 Ne. 24) King of Assyria conquers and humbles the proud, there is compassion upon the repentant. Isaiah 29 (2 Ne. 27) Idolatry abounds, leaders have covered heads, academic learning overturned by unsealed book of Isaiah. Isaiah 53 (Mos. 14) Christ Atones for us the remnant, His Bride. He is the Lamb of God and the King of kings over Zion. Isaiah 54 (3 Ne. 2) The Father fulfills His covenant with the remnant through Christ, His servant, and the righteousness of the people. 9

10 3 Limitation of the Powers of Satan in 3.5 The number 3.5 in days or years, has ties to the concept of limiting the powers of Satan. It is one-half of a fulness of 7 (7 being a full or complete time period, leading to spiritual perfection). Scripture provides this time period in four different ways; 3.5 years, 1260 days, 42 months, or time, times, and half of time. Our Lord s mission began at Rosh Hashanah (the civil New Year s Day, fall equinox) in a Sabbatical Year, when He stood to read Isaiah 61:1-3, identifying Himself as the Messiah at the start of the 3.5-year mission in Nazareth, His hometown. It was a year when the ground lay fallow (unharvested), when debts were forgiven, and captives were set free (a type for us). Three and one-half years later, after preaching and performing miracles He was crucified at Passover (two weeks after the spring equinox). See chapter 7, Seven Heavenly Witnesses of the Coming of Jesus Christ, by the author, 4 The Office of Elias The name-title Elias means one who prepares the way for another following with greater power, and one who prepares others for God s Holy Order. It has been applied to at least five figures in scripture, four of them a preparer of the way for another afterwards with greater power; the restorer following the preparer. Some have come in connection with Aaronic versus Melchizedek Priesthood, as with John the Baptist preceding and preparing the way for Jesus Christ. The five individuals called an Elias in scripture include; (1) John the Baptist (Luke 1:17; JST Mark 9:3); (2) Noah, serving later as the angel Gabriel (D&C 27:6-7; Luke 1:11-20); (3) Elijah (Matthew 17:1-4; Luke 4:25; James 5:17, note that Elias is the Greek form of Elijah [Hebrew]); (4) John the Beloved or Revelator (D&C 77:9 & 14; 110:12; Matthew 17:10-13), and (5) Jesus Christ (JST John 1:28). Christ's role as an Elias was more in the second role - to bring souls to God's Holy Order, namely His apostles. Two of those associated with the term Elias have the name John. They have or will immediately precede the Savior. The Hebrew name for John - Yochanah means Jehovah has been gracious; has shown favor. 5 John Serves the Lost Ten Tribes In 1831 Joseph Smith stated that, John the Revelator was then among the Ten Tribes of Israel who had been led away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion (see HC, vol. 1, p. 176). Most believe the lost Ten Tribes are among us, scattered around the world. They are all those not of Judah or Benjamin. Joseph (Manasseh and Ephraim) is thus included in the lost category. Ephraim was gathered to mostly the British Isles and Manasseh is mostly located in the Americas and the South Pacific. 6 Will Joseph Smith Return? Some suggest the Prophet Joseph Smith, head of the dispensation of fullness of times, will return to set the house of God in order. Resurrection patterns don t support this. Nevertheless, resurrected beings like Joseph Smith may influence people and events today spiritually as needed, as have resurrected beings like Gabriel and Moroni. Note the following scriptures and statements regarding Joseph completing more work in our day in this manner. D&C 85:7-9 states: And it shall come to pass that I, the Lord God, will send one mighty and strong, holding the scepter of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; while his bowels shall be a fountain of truth, to set in order the house of God, and to arrange by lot the inheritances of the saints whose names are found, and the names of their fathers, and of their children, enrolled in the book of the law of God; While that man, who was called of God and appointed, that putteth forth his hand to steady the ark of God, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning. And all they who are not found written in the book of remembrance [the pure in heart, the humble who love God] shall find none inheritance in that day, but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth. This author believes this verse pertains to John the Beloved as a translated being. D&C 90:2-3, states: Therefore, thou [Joseph Smith] art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. Verily I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; And set in order the churches, and study and learn, and become acquainted with all good books, and with languages, tongues, and people. And this shall be your business and mission in all your lives, to preside in council, and set in order all the affairs of this church and kingdom. Parley P. Pratt s Testimony Returning from a long mission and weighed down by the news that Joseph Hyrum Smith had just been murdered, Apostle Parley P. Pratt prayed to God about the situation as he walked the last 105 miles from Peoria Illinois to his home in Nauvoo. He desired to know what these deaths meant for him and the Saints. He pleaded, O Lord! In the name of Jesus Christ I pray Thee, show me what these things mean, and what I shall say to Thy people? On a sudden the Spirit of God came upon me, and filled my heart with joy and gladness indescribable; and while the spirit of revelation glowed in my bosom with as visible a warmth and gladness as if it were fire. The Spirit said to me: Lift up your head and rejoice; for behold! It is well with my servants Joseph and Hyrum. My servant Joseph still holds the keys of my kingdom in this dispensation, and he shall stand in due time on the earth, in the flesh, and fulfill that to which he is appointed the Spirit of the Lord repeated to me the same message again (Autobiography of Parley P. Pratt, pps ). This is the only statement that connects Joseph Smith to flesh on the earth again. 10