Isaiah : Part 6 - Examining The Roots of the Root of Jesse

Part 5 addressed the subject of Hezekiah. This part was to address the subject of Cyrus, king of Persia. Contemplating how to approach the subject became frustrating and formidable. Reflecting on the task at hand, a variation of a quote from Henry David Thoreau came to mind. The original thought is:

“For every thousand hacking at the leaves of evil there is one striking at the root.”

It occurred to me that the current approach was hacking at the leaves and branches of the tree without addressing the root of the matter. There has been a proliferation of books on Isaiah containing valuable information but none definitively compelling. Informative, but lacking prophetic context to understand the Lord’s hand in the salvation of man.

          Modern academia follows a “rabbinical” process involving peer review based on historical accounts and scholarly debate. That is the presumed objective. Established narratives based on prevailing opinions too often play a political role in determining academic “truth.” Past declarations like “trust the science” have proven less than helpful, even harmful.

          Technological innovation has made information accessible but not objective or necessarily factual. Early versions of artificial intelligence are known to fabricate data to satisfy the bias of users or worse, programmers. This is why the apostle Paul gave the following description of our day:

“This know also: that in the last days, perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, without self-control, fierce, despisers of those that are good, traitors, headstrong, haughty, lovers of pleasures more than lovers of God, having a form of godliness but denying the power thereof. From such turn away, for of this sort are they who creep into houses and lead captive silly women loaded with sins, led away with diverse lusts, ever learning and never able to come to the knowledge of the truth” (RE 2 Timothy 1:8, emphasis added). 

An objective person is hard pressed to argue against Paul’s assessment of our day. Particularly considering the overwhelming tsunami of information available to truth seekers. That is why truth is left to navigate a sea of opinion that is overwhelmingly difficult to process. Clearly  we are “ever learning but never able to come to a knowledge of the truth.”

          The methodology employed in these papers differ from the standard academic approach. It is rooted in two prophetic assumptions from scripture. The first is unwavering faith in Lehi’s dream and the explanation of the “rod of iron.”

“After He had said these words, He said: Look! And I looked and saw the Son of God mingling as a mortal with mankind. I saw many fall down at His feet and worship Him. Then I realized the iron railing [rod of iron] my father saw was God’s word. It led to the source of living waters or to the tree of life, whose waters represent God’s love. I also concluded the tree of life represented God’s love” (CofC 1 Nephi 3:10, emphasis added).

The iron rod metaphorically refers to the word of God. It remains securely fixed as we pass through mists of darkness tempting us to abandon the path to God’s love. I have reviewed a few sources for historical context and some scholarly opinion but not as primary resources. My focus has been and continues to be the scriptures and sources I find consistent with their content.

          The second touch stone guiding these studies is from Joseph of Egypt regarding a prophecy of how the content of scripture will be woven into a singular tapestry of truth.

“Therefore your [Joseph’s] offspring will write, and Judah’s offspring will write. The Lord says: The things your offspring write, and the things Judah’s offspring write, will grow together in order to expose false doctrines, settle disputes, and establish peace among your offspring and bring them, in the last days, to understanding their ancestors and comprehending My covenants. The Lord said: His weakness will be made strong. My work will then begin among all My people. I’ll restore you, O house of Israel” (CofC 2 Nephi 2:4, emphasis added).

Academic approaches isolate their studies of scripture to specific books rather than apply them collectively.[1] Some focus on the New Testament in preference to the more harsh approach of the Old Testament. The largest, wealthiest, and predominate branch of Mormonism studies their canons of scripture independent from one another year after year, contrary to the prophecy’s counsel.

          Joseph of Egypt’s prophecy foretells a day when the record of Joseph and Judah “grow together.” Over time the words are woven together exposing “false doctrines, settle disputes, establish peace among Joseph’s descendants and bring them to understanding.”  Joseph of Egypt’s descendants will one day understand their ancestors [Patriarchal Fathers] and covenants God made with them.

          We learn from Joseph of Egypt’s prophecy the only way to understand our ancestors and God’s covenants is bringing scriptures together to form one great body of truth.

Retracing the Roots of the “Root of Jesse”

          During the time of Patriarchal Fathers the Priesthood was unified covering three Spirits of Elias [Aaronic], Elijah [Patriarchal], and Messiah [Order after the Son of God]. The unified Priesthood after the Order of the Son of God was held by dispensation heads and continued from Patriarchal Father to Son and grandson to great grandson who were contemporaries. This was due to the extended period of their natural lives in the beginning of the earth.

          For the purposes of discussion we turn to Melchizedek to consider the meaning of the new name for Shem[2] given to the son of Noah.[3]

In the days of Melchizedek [Shem’s new name], the offices of king and priest were consolidated into Melchizedek as a name and title. He was both the king of Salem [peace] and “the priest of the most high God.” This was the Patriarchal Order where dispensation heads were anointed and ordained as kings and priests.[4] This order was passed from Father to son to grandson to great grandson from Adam to Shem. Melchizedek [Shem] passed this Priesthood to Abraham who ordained his son, Isaac, who passed it to Jacob. Abraham became the prototype of the first man to enter this order by rejecting apostate practices of his literal fathers, repenting and receiving the order of righteous kings and priests to God. Variations on this theme continued until Samuel, when Israel rejected the Lord as their King and sought for leaders fashioned after the Gentiles.

“Then all the elders of Israel gathered themselves together and came to Samuel, unto Ramah, and said unto him, Behold, you are old, and your sons walk not in your ways. Now make us a king to judge us, like all the [Gentile] nations. But the thing displeased Samuel when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Listen unto the voice of the people in all that they say unto you; for they have not rejected you, but they have rejected me, that I should not reign [be their king] over them. According to all the works which they have done, since the day that I brought them up out of Egypt even unto this day, in which they have forsaken me and served other gods, so do they also unto you. Now therefore listen unto their voice. Nevertheless, yet protest solemnly unto them, and show them the manner of the king that shall reign over them” (1 Samuel 4:2, emphasis added).

The corruption and perverted judgment of the Priesthood held by Samuel and his sons led the elders of Israel to approach righteous Samuel and plead for relief from the corruption of his sons. To this point, the Lord acted in the capacity of King over Israel and Samuel, His priest. However, as Samuel grew older the elders feared the judgment of his sons when he was gone.

Proposing a change in government was a practical matter for the elders who saw the Gentile model of king as a viable alternative. They suffered from the corruption of the priests judging and persecuting them for gain. What was not apparent to the elders was how this change in government was an act of rebellion against God. The consequences of which would move Israel further away in their retreat from God. Judgment and protection of Israel transitioned from the Lord to the king. The king presided over the priests and could protect Israel from their corruption. Samuel warned Israel of the outcome of this decision:

“And Samuel told all the words of the Lord unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: he will take your sons and appoint them for himself, for his chariots and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands and captains over fifties, and will set them to plow his ground and to reap his harvest, and to make his instruments of war and instruments of his chariots. And he will take your daughters to be compounders, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed and of your vineyards, and give to his officers and to his servants. And he will take your menservants and your maidservants, and your best young men, and your asses, and put them to his work. He will take the tenth of your sheep, and you shall be his servants. And you shall cry out in that day because of your king whom you shall have chosen you, and the Lord will not hear you in that day” (RE 1 Samuel 4:2, emphasis added).

The account of the prophet Samuel and the establishment of a mortal king over Israel marks further separation in Priesthood as well as descending Spirits from Messiah, Elijah, and finally Elias.

The last sentence of the prior verse should have echoed like thunder in the ears of the elders of Israel but practical concerns were their priority. This is an example of what the Lord revealed to Joseph Smith regarding those who are called but not chosen in the Priesthood:

“Behold, there are many called, but few are chosen, and why are they not chosen? Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson — that the rights of the Priesthood are inseparably connected with the Powers of Heaven and that the Powers of Heaven cannot be controlled nor handled, only upon the principles of righteousness. That they may be conferred upon us, it is true, but when we undertake to cover our sins or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men in any degree of unrighteousness, behold, the Heavens withdraw themselves, the spirit of the Lord is grieved, and when it is withdrawn, Amen to the priesthood or the authority of that man. Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God. We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen” (RE T&C 139:5, emphasis added).

“Many are called but few chosen because their hearts are set upon the things of this world” (Ibid) Worldly considerations misdirect our attention from God and heavenly aspirations to connect with Him. The elders of Israel lost sight of heavenly things and directed their attention to earthly matters. God granted the wishes of Israel’s leaders with many caveats but the greatest was “the Lord will not hear you in that day.”

          The actions of corrupt priests led Israel’s elders a step further in their fall from God’s presence. God did not abandon Samuel or cease hearing him. He did withdraw from Israel generally by their choice. In addition to withdrawing from the Lord’s presence, Israel moved further away from the Patriarchal Priesthood and unification of all branches of the Priesthood. Israel’s demand for an earthly king placed them squarely into the Aaronic Priesthood and the Spirit of Elias.

          For prophetic perspective, Denver Snuffer used Joseph Smith’s teachings of the Spirits of Elias, Elijah and Messiah to explain the  framework for a chiasm for what has happened and will happen.

Spirit of Messiah

“The first spirit was the spirit of Messiah. Adam dwelt in the presence of God. Adam represents that original fullness. Adam was the first man. Adam received instructions and spoke to God face to face. He dwelt in a temple, from which he was cast out, but he dwelt in a temple. Therefore, Adam represents the Spirit of Messiah . . . .”

There is a covenant path beginning with Adam and the Spirit of Messiah in the garden of Eden, regressing to Enoch and the Spirit of Elijah, where a small group gathered, repented and were taken to Heaven to preserve them from the coming flood in Noah’s day.

Spirit of Elijah

“The Spirit of Elijah is represented by Enoch who, when the Earth was threatened with violence and men were to be destroyed because of the wickedness upon the face of the Earth, was able to gather a people into a city of peace, and to have the Lord come to their city of peace and remove them from the coming violence and destruction. He is a type of the Spirit of Elijah because Elijah would likewise later ascend in the fiery chariot into heaven. He is a type of the Spirit of Elijah, because it is the Spirit of Elijah in that ascent into heaven that must prefigure the return of the Spirit of Messiah in the last days in order to gather a people to a place that God will acknowledge, will visit and will shield from the coming violence that will involve the destruction of the world. And so Enoch becomes the great type of the Spirit of Elijah, although the name “Elijah” is associated with a man who lived later still but who duplicated, among a hardened people in a fallen world, the same achievement as Enoch had accomplished, albeit Enoch did so with a city, and Elijah did it as a solitary ascending figure, yet it will be Elijah and his spirit which, in the last days, will likewise prepare a city for salvation and preservation . . . ”

Spirit of Elias

“Then there is the Spirit of Elias which is represented by Noah, in which everything that had gone on before was lost. Things begin anew and Noah begins a ministry of attempting to preserve what was before by preaching repentance. And so Noah as the messenger, or the Elias, bears testimony of what once was. In the end, before the Lord’s return, these same three spirits need to have been brought into the world, in order for the completion of the plan that Adam prophesied about and that was in the heart of the Lord from before the foundation of the world. The Spirit of Elias declaring the gospel has to come again into the world, and it did in the person of Joseph Smith, and in the message that he brought, and in the scriptures that he restored, and in the message and the practices that he was able to bring about, however short-lived that success may have been. Elias and the Spirit of Elias came through Joseph Smith into the world”  

The last step in the regression was symbolized by Noah and the Spirit of Elias. Noah represented the effort to restore what was lost from Enoch prior to the flood. Noah was the witness bearing testimony of what once was and one day returns. The reversal of the order and return of these Spirits began with Joseph Smith and the Spirit of Elias.

Where We Stand On The Ascension Side of The Chiasm

“We have yet to take the Spirit of Elias seriously enough to move on to receive something further. But we are now facing a crossroads in which it may be possible to restore again and continue the work and move forward. Moving forward successfully however, will require the Spirit of Elijah. This time the Spirit of Elijah is not to prepare a people so that they might ascend into heaven but instead to prepare a people so that those who come will not utterly destroy them. There must be a people prepared to endure the burning that is to come. Just as Enoch’s people were prepared, shielded and brought worthy to ascend so as not to be destroyed by the flood, the Spirit of Elijah must prepare people in order for them to endure the day that is coming that shall burn the wicked as stubble. That will be people living in a place of peace and they will be the only people who are not at war one with another. They will be people who accept a body of teachings and allow them to govern their daily walk; both with each other and with God, so that they receive “commandments, not a few” and “revelations in their day” because that is what the people of Zion must necessarily be willing to do” (Things to Keep Us Awake at Night, Denver Snuffer Jr., pp.13-14, emphasis added).

Joseph Smith introduced the Spirit of Elias during his mortal ministry but fell short of achieving the Spirit of Elijah for the saints. Joseph and Hyrum were given a portion of Elijah’s Spirit in the form of the sealing power[5] but that was exclusive to them and not the church.[6] This explains why Joseph of Egypt in his prophecy gave the following description of Joseph Smith’s latter-day ministry.

“ . . . The Lord said: His [Joseph Smith] weakness [mortality] will be made strong [at the time of Israel’s gathering]. My work will then begin among all My people. I’ll restore you, O house of Israel” (CofC 2 Nephi 2:4, emphasis added).

Making Joseph Smith’s “weakness” transform into strength was not accomplished in his lifetime. It requires someone to speak for Joseph Smith when he no longer spoke for himself. Once Joseph Smith’s work was “made strong” the Lord begins Israel’s restoration. The second is contingent on the completion of the first.

          Joseph Smith would not live to see Israel, (or the family of God) restored but Joseph of Egypt referred to a “spokesman” (as Aaron was for Moses) who speaks the words Joseph Smith writes.

“The Lord also told me: I’ll give your descendants also a prophet and make a spokesman for him. I’ll inspire the one [Joseph Smith] to write the record of your descendants to bless your offspring. And that spokesman will declare that record [in preparation for Israel’s gathering]. The words he’ll [Joseph Smith] write will be the words that, in My wisdom, I consider important for your offspring to read. It will be as if your descendants called out to them from the dust, because I know their faith. They’ll call out the need for repentance [Spirit of Elias] from the dust for their brothers and sisters many generations after they’ve died. Their words will go forth in a way that is a direct, clear message. Because of their faith, their words will go from Me to their brothers and sisters who are your offspring. I’ll make the simplicity of their words result in strong faith as they learn about the covenant I made with your fathers” (CofC 2 Nephi 2:6, emphasis added).

Joseph Smith writes the words of Joseph of Egypt’s descendants and a spokesperson for Joseph Smith declares them in simplicity to Joseph’s seed including repentant Gentiles with Lehi’s posterity.

          When Denver states:

“We have yet to take the Spirit of Elias seriously enough to move on to receive something further. But we are now facing a crossroads in which it may be possible to restore again and continue the work and move forward. Moving forward successfully however, will require the Spirit of Elijah . . .”

For a people to advance in Spirit and Priesthood the Lord is in effect laying the groundwork for closing the Spirit of Elias beginning with Joseph Smith and introducing the next stage, the Spirit of Elijah. When it returns the covenants of the Patriarchal Fathers are explained in simplicity to the descendants of Joseph of Egypt. This marks the beginning of the Father’s work of gathering His family Israel to preserve them from God’s wrath in the last days.

          This process is foretold in Ezekiel’s prophecy of Israel’s gathering in the last days. The institution of a king in Samuel’s day must be reversed and the offices of king and priest consolidated to one man as in the days of Melchizedek and the Patriarchal Fathers preceding him. Ezekiel recorded:

“And David my servant shall be king [Aaronic, Spirit of Elias] over them [Israel], and they all shall have one shepherd [the Lord[7]]. They [Israel] shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelled. And they [Israel] shall dwell therein — even they, and their children, and their children’s children for ever [Spirit of Elijah, sealing power]. And my servant David shall be their prince for ever [Melchizedek Priesthood fullness, Spirit of Elijah, sealing power].

Moreover, I will make a covenant of peace with them [Melchizedek in Salem (peace)]. It shall be an everlasting covenant with them [Spirit of Elijah, sealing power]. And I will place them, and multiply them, and will set my sanctuary [Temple, Lord’s presence] in the midst of them for ever [Spirit of Elijah, sealing power] . My  tabernacle [Lord’s presence] also shall be with them, yea, I will be their God and they shall be my people. And the heathen [Gentiles] shall know that I the Lord do sanctify Israel when my sanctuary [Lord’s presence] shall be in the midst of them for ever” (RE Ezekiel 19:6-7, emphasis added).

In the beginning of verse 6 the Lord declares His servant David is a king in Israel and the Lord, Israel’s shepherd. The office of king in the verse refers to the Aaronic Priesthood and the Spirit of Elias.[8] David, like Noah preaches repentance and points to what was before that was lost. Israel gives heed to him and in verse 6 we see Israel and the Lord’s servant, David receives blessings from God “for ever [marking the transition from the Spirit of Elias to the Spirit of Elijah and the sealing power]. Thereafter David in Ezekiel’s prophecy receives a new title as “prince for ever,” alluding to the office Abraham referred to as a “prince of peace.”[9]

          Accompanying the Spirit of Elijah for David and Israel is the Lord’s covenant of peace, the same blessing given to Melchizedek when the Lord made him “king of Salem” which means “king of Peace,”[10] the literal definition of the name Melchizedek.[11]

Denver’s Template as a Guide to Isaiah

          The template of the Spirits of Elias, Elijah and Messiah leading to the Priesthood fullness is a chiasm of Israel’s decline and return. Isaiah uses Hezekiah as the Davidic [Jesse] type for the “root of Jesse” and Cyrus, king of Persia as the type for the [Joseph] second half of the lineage of the “root of Jesse.”

          In the next part we return to the subject of Cyrus and see the pattern of Joseph Smith and the Spirit of Elias and the “root of Jesse” completing what Joseph Smith began. Including the introduction of the Spirit of Elijah and the fullness of the Priesthood. Isaiah uses the history of these individuals as types for their latter-day counterpart, David, whom Joseph Smith foretold would one day come.[12]

          In following this process it becomes clear the words of the “Preacher” are true:

“ . . . The thing that has been, it is that which shall be; and that which is done is that which shall be done, and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? It has been already of old time, which was before us . . .” (RE Ecclesiastes 1:1, emphasis added).

[1] “ . . . and that all truth may be circumscribed into one great whole” (LDS endowment, emphasis added).

[2] “Abraham received his priesthood ordination through Melchizedek. You can see that in Doctrine and Covenants section 84, verse 14: Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah (see also T&C 82:10). Now, Bruce R. McConkie reads that verse, and he disagrees with what the church had previously taught; that is, that Melchizedek was Shem. He takes the position that this  means that Melchizedek, who received it through the lineage of his fathers, even till Noah, means that there were fathers between Melchizedek, on the one hand, and Noah, on the other—and therefore, Melchizedek could not be Shem. I take the view, instead, that it was received through the lineage of his fathers even [until] Noah, meaning from Adam down to the time of Noah, the priesthood was preserved, and that Melchizedek—that is, Shem—received it from Noah . . .” (Covenants, Denver Snuffer Jr., p.10, emphasis added).

[3] “By the way, Melchizedek is a title; it's a name-title. It’s a compound of two words. One is “king,” and one is “priest”—and therefore, in one sense, it's a name-title, and in another sense, it's a new name. And it’s not the birth name given to someone, rather it is the new name/title which is fashioned after Christ because Christ is the great King and the great Priest who’s the King of Kings, and He is the Great High Priest. And so, Melchizedek is really a name-title that belongs to Christ, it being used as a substitute to prevent the frequent repetition when you’re talking about the Holy Priesthood—that the correct full name would be the Holy Priesthood after the Order of the Son of God. But to prevent the too frequent repetition of that, Melchizedek (which is a name-title for Christ) got used as a substitute” (Priesthood, Denver Snuffer Jr., p.8, emphasis added).

“And Melchizedek, King of Salem, brought forth bread and wine. And he broke bread and blessed it. And he blessed the wine, he being the priest of the Most High God. And he gave to Abram. And he blessed him and said, Blessed Abram, you are a man of the Most High God, possessor of Heaven and earth. And blessed is the name of the Most High God, who has delivered your enemies into your hand” (RE Genesis 7:14, emphasis added).

“Melchizedek, king of righteousness” (Alexander Cruden’s Concordance, p.582

[4] “Father to son to grandson to great-grandson—when you look at the list of those that are gathered together into the valley of Adam-ondi-Ahman, in the first Zion, where the Lord came and dwelt among them—And he rose up and he called Adam, Michael [El being the name of God]—Jehovah appeared in the valley of Adam-ondi-Ahman, and you have— seventh from Adam being Enoch—you have a line of continuity from Adam, directly down all the way until you arrive at Shem. But when you hit Shem, it interrupts. There is a complete falling away. There are no righteous fathers for Abraham. His fathers had turned to idolatry. Abraham is the prototype of the saved man and the father of all who would be righteous thereafter because Abraham represents coming to the truth in a generation of apostasy. Abraham represents coming back to the light, despite the fact that his fathers taught him idolatry. Abraham represents the challenge that every man who would be saved from that point forward must find themselves within and then overcome: the idolatry of their fathers. Abraham is the prototype”  (Covenants, Denver Snuffer Jr., p.11, emphasis added).

[5] “And again, truly I say unto you that my servant William be appointed, ordained, and anointed as a counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father by blessing, and also by right, that from here on out he shall hold the keys of the Patriarchal blessings upon the heads of all my people, that whoever he blesses shall be blessed and whoever he curses shall be cursed, that whatever he shall bind on the earth shall be bound in Heaven, and that whatever he shall loose on earth shall be loosed in Heaven. And from this time forth I appoint unto him that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph, that he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessings. I crown upon his head the bishopric, and blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery, that my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation for ever and ever” (RE T&C 141:32, emphasis added).

[6] “And again, truly I say unto you, let all my saints come from afar, and send swift messengers, yea, chosen messengers, and say unto them, Come all of you, with all your gold, and your silver, and your precious stones, and with all your antiquities, and with all who have knowledge of antiquities that will come, may come. And bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth, and with iron, with copper, and with brass, and with zinc, and with all your precious things of the earth, and build a house unto my name for the Most High to dwell therein. For there is not place found on the earth that he may come and restore again that which was lost unto you, or which he has taken away, even the fullness of the Priesthood (RE T&C 141:10, emphasis added).

[7] “O Zion, that brings good tidings, go up into the high mountain. O Jerusalem, that brings good tidings, lift up your voice with strength; lift it up, be not afraid. Say unto the cities of Judah, Behold your God. Behold, the Lord God will come with strong hand [David], and his arm [David] shall rule for him. Behold, his [the Lord’s] reward is with him and his work before him. He [the Lord] shall feed his flock like a shepherd, he shall gather the lambs with his arm and carry them in his bosom, and shall gently lead those that are with young” (RE Isaiah 14:2, emphasis added).

[8] “Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage” (Smith Jr., Joseph. Teachings of the Prophet Joseph Smith (p. 389, emphasis added). Deseret Book Company. Kindle Edition). The prophecy in Ezekiel 19 foretells the latter-day David transitioning from the Spirit of Elias (king) to the Spirit of Elijah and the fullness of the Priesthood. In effect, latter-day David becomes a king and priest like Melchizedek.

[9] “ . . .  And finding there was greater happiness, and peace, and rest for me, I sought for the blessings of the Fathers and the right whereunto I should be ordained to administer the same. Having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a Father of many nations, a prince of peace, and desiring to receive instructions and to keep the commandments of God, I became a rightful heir, a high priest, holding the right belonging to the Fathers. It was conferred upon me from the Fathers: it came down [from Heaven] from the Fathers, from the beginning of time [mortality], yea, even from the beginning (or before the foundations of the earth) to the present time, even the right of the firstborn (or the first man — who is Adam — or first Father) through the Fathers unto me. I sought for my appointment unto the Priesthood according to the appointment of God unto the Fathers concerning the seed” (RE T&C 145, Abraham 1:1, emphasis added).

[10] “The name “Salem” is of Hebrew origin and is derived from the word “shalom,” which means “peace” or “well-being” (etymologyworld.com, Salem).

[11] “SALEM, complete, perfect, or peace” (Alexander Cruden’s Concordance, Salem, p.584).

[12] “Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage” (Smith Jr., Joseph. Teachings of the Prophet Joseph Smith (p. 389, emphasis added). Deseret Book Company. Kindle Edition.

Scott Roderick

8/20/2025

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