Isaiah : Part 7-B

The following words from Isaiah’s prophecy of Cyrus are curious to contemplate and relate to promises made to Joseph of Egypt by the Lord. Isaiah says:

“I will give you the treasures of darkness and hidden riches of secret places, that you may know that I, the Lord, who call you by your name, am the God of Israel 

Speaking of Lehi’s son, Joseph, Lehi said:

“ . . . You [Joseph] are my child, and I’m [Lehi] a descendant of Joseph, who was taken as a prisoner to Egypt. The Lord made great covenants with Joseph. As a result, Joseph was shown about us [descendants of Joseph of Egypt], and the Lord promised him that He would raise up righteous descendants of the house of Israel from his offspring — not the Messiah [Jesse], but a separated branch [Joseph], who would be included in the Lord’s covenants [1] — and the Messiah would make Himself known to them in the last days in the spirit of power in order to enlighten them. He’ll move them from darkness into light, from dark confusion and being lost into freedom” (CofC 2 Nephi 2:2, emphasis added).

“Treasures of darkness” and “hidden riches of secret places” is a sign to Cyrus [type for the Gentiles] and Israel testifying the Lord is the God of Israel. These phrases are susceptible to various interpretations. Joseph of Egypt’s prophecy helps to establish the context for understanding Isaiah’s prophecy of Cyrus. “Treasures of darkness” and “hidden riches of secret places” could be dark or wicked things treasured by evil but exposed when brought to light. Alternatively, it could be truth once hidden from mankind being brought to light for their benefit. The same may be true of “hidden riches of secret places.” It is likely to be both. It appears covenants the Lord made with Joseph of Egypt are fulfilled when the Lord moves secret knowledge hidden in the shadows into the light for all, including Gentile kings to see.[2] Nephi was shown such a day:

“Then I saw my brothers’ descendants and the book of the Lamb of God, which had come from the Jews [Judah], and that it came from the Gentiles to my brothers’ descendants. After it had come to them, I saw other books [Covenant of Christ and other books] that came by the Lamb’s power from the Gentiles to them — these convinced the Gentiles and my brothers’ descendants, and also the Jews [Israel]who were scattered throughout the earth, that the records of the prophets and the Lamb’s Twelve witnesses are true. Then the Angel told me: The last records [other books] that you’ve seen among the Gentiles will confirm the truth of the first ones — which come from the Lamb’s Twelve witnesses — and will reveal the clear and valuable things removed [“Treasures of darkness” and “hidden riches of secret places”]  which have been removed from them and reveal to all people of every tribe and language that the Lamb of God is the Son of the Eternal Father and Savior of the world and that all people must come to Him or they cannot be saved. And according to the words of the Lamb they must come to Him. And the Lamb’s words will be revealed in the records of your descendants [Covenant of Christ including sealed portions][3] as well as in the records of the Lamb’s Twelve witnesses. So they’ll both be witnesses together, because there’s one God and one Shepherd over the whole earth. At a future time, He’ll reveal Himself to all nations, both to the Jews and to the Gentiles. And after He has revealed Himself to the Jews and to the Gentiles, He’ll then appear to the Gentiles and to the Jews. The last will be first and the first will be last” (1 Nephi 3:24, emphasis added).

After the records of Joseph and Judah are combined, the Lord brings to light “other books.” The “other books” confirm the truth of the two records preceding them by restoring what was removed:

 “And the Lamb’s words will be revealed in the records of your descendants as well as in the records of the Lamb’s Twelve witnesses. So they’ll both be witnesses together, because there’s one God and one Shepherd over the whole earth. At a future time, He’ll reveal Himself to all nations, both to the Jews and to the Gentiles . . .”

The restoration of the “other books” reveal contents removed from earlier records. Redacted truth from those records contain sacred teachings that are “clear and valuable” to both the Gentiles and Israel. It restores knowledge of the Patriarchal Father’s and covenants the Lord made with them. Relying on the precision of the Savior’s words, it is important to appropriately weigh the use of the word “convince.” The addition of the “other books” convinces both Gentiles, Lehi’s descendants and Israel of the Savior and His essential role in their salvation. It confirms all men and women must come to Him.

Until this prophecy is fulfilled we are witnessing the gradual appearance of “other books” affirming the Lord’s Second Coming. Because they remain hidden, some in plain sight, they might accurately be described as steps for accomplishing the following milestones:

“ . . . 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 [Patriarchal Fathers] and comprehending My covenants” (CofC 2 Nephi 2:24, emphasis added).

It is likely the “other books” restoring what was lost from the original records of Joseph and Judah represent the:

“treasures of darkness and hidden riches of secret places.” 

This may be how Isaiah’s prophecy of Cyrus and the “treasures” and “hidden riches” is fulfilled in the last days.

“I form the light and create darkness, I make peace and create evil [in the economy of God “there must needs be opposition in all things” (see CofC 2 Nephi 1:8)]. I the Lord do all these things. Drop down you heavens from above [ensign, Spirit of Elijah, fiery corridor], and let the skies pour down righteousness [“ . . . Then I saw the power of the Lamb of God descend upon the holy ones of the Lamb’s congregation and upon the Lord’s covenant people, who were scattered across the earth. They were armed with righteousness and God’s power in great glory” (CofC  1 Nephi 3:28, emphasis added)]; let the earth open [revelation of hidden truth] and let them bring forth salvation, and let righteousness spring up together; I the Lord have created it. Woe unto him that quarrels with his Maker. Let the potsherd [shards, remnants] quarrel with the potsherds of the earth. Shall the clay say to him that fashions it [the Lord], What are you making? Or your work, He has no hands? Woe unto him that says unto his father, What have you begotten? Or to the woman, What have you brought forth? Thus says the Lord, the Holy One of Israel and his Maker: Ask me of things to come concerning my sons, and concerning the work of my hands, you command me. I have made the earth and created man upon it. I, even my hands, have stretched out the heavens, and all their host have I commanded. I have raised him [Cyrus and his latter-day Gentile counterpart] up in righteousness and I will direct all his ways; he shall build my city and he shall let go my captives [first from literal and then spiritual Babylon], not for price nor reward [4], says the Lord of Hosts. Thus says the Lord: The labor of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto you, and they shall be yours; they shall come after you, in chains [bound by chains of spiritual Babylon] they shall come over and they shall fall down unto you. They shall make supplication unto you, saying, Surely God is in you, and there is none else, there is no God. Truly you are a God that hides yourself, O God of Israel, the Savior. They shall be ashamed and also confounded, all of them;[5] they shall go to confusion together that are makers of idols [Babylon]. But Israel shall be saved in the Lord with an everlasting salvation; you shall not be ashamed nor confounded, worlds without end” (RE Isaiah 15:17-18, emphasis added).

 Artaxerxes As a Type For The “Root of  Jesse”

          In the previous commentary one important point was intentionally passed over to address now. The passage states:

“Thus says the Lord to his anointed, to Cyrus, whose right hand I have held to subdue nations before him (and I will disarm the loins of kings to open before him the two leaved gates, and the gates shall not be shut)” (RE Isaiah 15:18, emphasis added).

This passage contains a dual meaning, one for Cyrus and one for his latter-day Gentile counterpart. The Lord promises Cyrus He will subdue nations before him and when they are conquered, the gates to their fortifications remain open to him. In the days of Cyrus, the Lord holds his “right hand” as he subdues nations; in particular Babylon.

          What follows may be categorized as conjecture that won’t be confirmed or disproven until events play out. In a prophetic context, reference to the Lord holding the “right hand” of Cyrus pertains to him and successive heirs to Cyrus throne.[6] Because Cyrus and his heirs are Gentiles, it is unclear if they have similar rights of succession to that of Israel. Since the Bible is the record of the Jews, it is possible this account was written in accordance to Jewish traditions. According to Israel’s rights of succession and inheritance, the rights reside in the “right hand” on whom royalty lays on the head of his heir.[7] From the lineage of Cyrus’ heirs, Darius and Artaxerxes empower the Jews to complete the temple in Jerusalem in fulfillment of Cyrus’ original order. The foundation was laid by Cyrus but the completion occurred at the directives of Darius and Artaxerxes.[8] In this manner the Lord held the “right hand” of Cyrus through successive heirs to his throne to complete the temple in Jerusalem.

Isaiah’s Allegoricalical Use of the Right Hand

          In Avraham Gileadi’s book, “The Literary Message of Isaiah,” Gileadi introduces concepts of allegorical references to prophetic figures in Isaiah, chapter 41 of his translation. Through these references Isaiah portrays elements relating to Cyrus as well as a latter-day prophetic figure described as “righteousness” and “right hand.” The two allegorical titles represent different roles played by these men.

“The figure righteousness, including its Abraham aspect, can thus be identified in an exemplary sense with the Lord’s people through the motifs of Israel’s return and new conquest. Within the context of these redemptive events, the figure righteousness serves as an exemplar or paradigm of Jacob/Israel, consistent with concepts established in section II. The Lord’s assurance, in 41:10, that righteousness, his right hand, will strengthen, succor, and uphold Jacob/Israel against hostile elements nonetheless implies more than an exemplary relationship: the Lord’s intervention directly facilitates Jacob/Israel’s return from the ends of the earth (41:9). That intervention suggest a leading function by the figure righteousness in serving as the Lord’s agent of delivering the Lord’s people.

            In a second example, in 41:13-15, when the Lord’s right hand holds and helps Jacob/Israel, the Lord’s people are transformed from a worm into a threshing sledge. The Lord’s intervention enables Jacob/Israel to render mountains or nations into dust and chaff (41:15). Such a transformation suggests a leading and empowering function by this prophetic figure as the Lord’s agent of punishment. Accordingly, the context of this passage asserts that Jacob/Israel’s “adversaries” will come to nought and be reduced to nothing (41:11-12).

            When we read righteousness and right hand as allegorically describing a prophetic figure who serves as the Lord’s agent of punishment and deliverance, then an exemplary and collaborative relationship appears between that figure and Jacob/Israel. The respective contexts of Israel’s return and new conquest, within which this relationship manifests itself, implies that the figure righteousness of 41:2 fulfills the typological roles of Cyrus and Abraham in serving as an agent of the Lord’s intervention. Because this figure’s actions reflect neither those of Abraham nor Cyrus alone, and because they express primarily an exemplary and collaborative relationship toward Jacob/Israel, the text uses a pseudonym-righteousness (sedq)- to identify him” (The Literary Message of Isaiah, Avraham Gileadi, pp.107-108, emphasis added, Hebraeus Press, September 1994).

          At the outset of addressing this quote from Avraham Gileadi’s book, I would like to take a moment to acknowledge the importance of his contributions to understanding the Book of Isaiah. Avraham has been a victim of academic persecution by some in church education who were jealous of his notoriety and scholarship. His early work was acknowledged by Hugh Nibley and Ellis Rasmussen, two giants of scholarship unequaled in church academic circles. Avraham’s work has been mischaracterized and his reputation besmirched by lesser lights and church politics. Our paths have crossed from time to time but we are not close. Still, I view him fondly and with great respect. That said, what I’m about to write should not be in any way viewed as an endorsement of my content by him. I am by no means a scholar of his research, nor do I have any such pretensions.

Righteousness and the Right Hand

          Avraham’s explanation of two terms, “righteousness” and “right hand,” are insightful with greater depth in the context of the chiasm explained by Denver Snuffer and the teachings of Joseph Smith of the Spirits of Elias, Elijah and Messiah.

          The left side of the chiasm represents the descent of the Lord’s people beginning with Adam, Enoch, and Noah. Following the receding of the water from the flood, the decline continued through Moses’ ministry until the Savior’s ministry and crucifixion.

Of particular interest is the beginning of the reign of kings at the request of the elders of Israel to counter the corruption of the Aaronic priests. To that point, the Lord was the king over Israel and Samuel His faithful servant.

The introduction of a mortal king was further regression away from the Lord. The priesthood of necessity was divided between two offices. Under Melchizedek, Abraham and all holders of the greater Priesthood, both offices were consolidated in one man. The great Patriarchs were both priests and kings before God.

The establishment of a mortal king introduced a division in priesthood. The king was the head of a lesser, Aaronic priesthood and the Levite priests served under him. David and those of his royal lineage were heads of the lesser priesthood overseeing the Levitical high priests. The king presided over temporal affairs and directed and “set in order” the affairs relating to the temple and the Levitical priests.[9]

Cyrus was not of the royal lineage of Israel, nevertheless Isaiah applied priesthood language to describe a latter-day Gentile king and the role he plays in laying the foundation for the temple. Like Joseph Smith, the Lord, through Isaiah says Cyrus rebuilds Jerusalem and lays the foundation for the temple. The Persian kings latter-day counterpart does the same for the New Jerusalem and the temple in Zion. The role of Cyrus in laying the foundation for the temple links Cyrus to the Spirit of Elias.

Another reference connecting Cyrus to the Spirit of Elias is Isaiah’s language relating to John the Baptist and his role as forerunner in preparing the way for the Savior. 

“ . . . I will go before thee, and make the crooked places straight . . .” (RE Isaiah 15:18, emphasis added).

Although this chapter in Isaiah does not mention Cyrus by name, Gileadi identifies a collaborative effort reflected allegorically to Cyrus and Abraham.

“When we read righteousness and right hand as allegorically describing a prophetic figure who serves as the Lord’s agent of punishment and deliverance, then an exemplary and collaborative relationship appears between that figure and Jacob/Israel. The respective contexts of Israel’s return and new conquest, within which this relationship manifests itself, implies that the figure righteousness of [Isaiah] 41:2 fulfills the typological roles of Cyrus and Abraham in serving as an agent of the Lord’s intervention. Because this figure’s actions reflect neither those of Abraham nor Cyrus alone, and because they express primarily an exemplary and collaborative relationship toward Jacob/Israel, the text uses a pseudonym-righteousness (sedq)- to identify him” (The Literary Message of Isaiah, Avraham Gileadi, pp.107-108, emphasis added, Hebraeus Press, September 1994).

The examples portrayed in the typological roles of Cyrus and Abraham go beyond using the two men as types for a latter-day servant. The two roles represent ascension in priesthood by a latter-day servant. Cyrus representing the Spirit of Elias and Aaronic Priesthood and Abraham representing the Spirit of Elijah and the Patriarchal Priesthood.

          When Joseph Smith explained the difference in priesthoods, he referred to John the Baptist as the Elias or forerunner preparing the way before the Savior. In Matthew, the reference in Isaiah refers to John the Baptist as the one who prepares the way of the Lord and makes His paths straight.

“And in those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent, for the kingdom of Heaven is at hand, for I am he who was spoken of by the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare the way of the Lord and make his paths straight” (RE Matthew 2:1, emphasis added).

Not only do we have the witness of John the Baptist this passage from Isaiah applies to himself, there is also the words of Jesus Christ bearing testimony of the same.

“And as they departed, Jesus began to say unto the multitudes concerning John, What went you out into the wilderness to see? Was it a reed shaken with the wind? And they answered him, No. And he said, But what went you out to see? Was it a man clothed in soft raiment? Behold, they that wear soft raiment are in kings’ houses. But what went you out to see? A prophet? Yea, I say unto you, and more than a prophet; for this is the one of whom it is written: Behold, I send my messenger before your face, who shall prepare your way before you. Truly I say unto you, among them that are born of women, there has not risen a greater than John the Baptist. Notwithstanding, he that is least in the kingdom of Heaven is greater than he.

And from the days of John the Baptist until now, the kingdom of Heaven suffers violence, and the violent take it by force. But the days will come when the violent shall have no power, for all the prophets and the law prophesied that it should be thus, until John. Yea, as many as have prophesied have foretold of these days. And if you will receive it, truly he was the Elias who was to come and prepare all things. He that has ears to hear, let him hear” (RE Matthew 6:2-3, emphasis added).

Isaiah allegorically applying the description of John the Baptist to a latter-day figure with the attributes of Cyrus and Abraham is a method of pointing to the ascension of priesthood from Aaronic to Melchizedek to be accomplished in the last days. Through the ascension of priesthood the offices of king and priest are consolidated in to one man, a descendant of Jesse [Judah] and Joseph [Gentiles]. This prepares the way for Israel to gather and become reconstituted into one family under God.

          Where Cyrus is used to allegorically restore the New Jerusalem and lay the foundation of the temple in Zion in preparation for a greater work. His son Darius and grandson Artaxerxes complete what Cyrus began. They provided the political will and resources to finish the temple in Jerusalem. As Cyrus represented the preparations for the temple, Artaxerxes represents its completion and the restoration of the fullness of the Priesthood. Artaxerxes was even given by God a physical attribute to attest to this latter-day role.

“Artaxerxes I was the fifth King of Kings of the Achaemenid Empire, from August 465 to December 424 BC. He was the third son of Xerxes I. In Greek sources he is also surnamed "Long-handed", allegedly because his right hand was longer than his left. Josephus and several ancient traditions identify him as King Ahasuerus, from the Book of Esther” (Wikipedia).

Is it coincidental the grandson of Cyrus, heir to throne by birthright, a Gentile physically altered by God to have a “right hand” larger or longer than his left? Is he a metaphorical testament to a latter-day servant who is the Lord’s “right hand” that embodies “righteousness” and gathers Israel?

A Second Witness to the Priesthood Ascension Through the Lineage of Kings

          For Mosiah, fleeing the land of Nephi was like fleeing Babylon. Mosiah was warned by God to take all who hearkened unto the Lord’s voice into the wilderness. Their departure from Nephi is described in the Book of Omni in the Covenant of Christ.

“I’m Amaleki, Abinadom’s son. I’ll tell you something about Mosiah, who was made king over Zarahemla. He was warned by the Lord to flee from the land of Nephi — and all those who were willing to respond to the Lord’s voice were also warned to go with him into the wilderness. And he did what the Lord commanded him, and all those who were willing to respond to the Lord’s voice went into the wilderness. They were led by continual preaching and prophesying and were constantly admonished by God’s word. They were led through the wilderness by His power, until they came down to the land called Zarahemla. There they discovered a people who were called Zarahemla’s people. Now Zarahemla’s people rejoiced greatly and so did Zarahemla, because the Lord had sent Mosiah’s people with the brass plates containing the record of the Jews.

Mosiah discovered Zarahemla’s people left Jerusalem at the time Zedekiah, king of Judah, was taken away as a prisoner to Babylon. They traveled across the wilderness and were brought by the Lord’s hand across the sea to the land where Mosiah discovered them; and they had lived there since their arrival. When Mosiah discovered them, they had become very numerous. Nevertheless, they had many wars and serious conflicts and had been killed by the sword from time to time. Their language had become corrupted, and they hadn’t brought any records with them. In addition, they denied their Creator’s existence, and Mosiah and his people couldn’t understand them. But Mosiah had them taught to understand his language. After they were taught Mosiah’s language, Zarahemla gave his ancestors’ genealogy from memory; and it’s written down, but not in these plates.

Zarahemla’s people and Mosiah’s people united, and Mosiah was accepted as their king. During Mosiah’s rule, a large stone containing engravings was brought to him and he translated the engravings by God’s gift and power. They gave an account of a man named Coriantumr and his slaughtered people. This Coriantumr was discovered by Zarahemla’s people and he lived with them for nine months. The stone also mentioned Coriantumr’s ancestors — that the earliest ones had come from the tower when the Lord confused the people’s language. But the Lord’s justice resulted in severe judgments on them, and their bones lay scattered in the land northward” (CofC Omni 1:6, emphasis added).

Mosiah, a descendant of Joseph of Egypt leads his people from a wicked city of Nephi, soon to be overthrown by the Lamanites. He and his people carried with them the scriptures and are “continually admonished” by God’s word until they arrive at the land of Zarahemla.

          Once again I find we have run out of pages before exhausting the content. Mosiah the first embodies the first step in a three phase ascension of priesthood with the Spirits of Elias, Elijah, and Messiah. In the first half of Isaiah, Hezekiah is a type for the Spirit of Elias. His attributes and circumstances are reflected in different degrees in the persons of Cyrus and Mosiah the first. The differences between the three is that Hezekiah and Israel would not complete the three steps of ascension until the end when the first shall be last and the last shall be first.

          Cyrus, the Gentile king of Persia with his son Darius and grandson Artaxerxes are an allegorical type depicting the time when the Gentiles join together with Israel to complete the ascension through the three steps. Mosiah the first provides the mortal literal type for Joseph and the Gentiles. His exodus from the land of Nephi mirrors the latter-day departure of repentant Gentiles from the spiritual wickedness of modern Babylon. Zarahemla becomes a type for the latter-day Zion, the New Jerusalem.

          The attributes of king Mosiah the first [Spirit of Elias], king Benjamin [introduction of the Spirit of Elijah], and king Mosiah the second [transition from the Aaronic covenant to the Melchizedek covenant]. The latter Mosiah ends the reign of kings and vicarious representation before the Lord to personal representation before the Lord [Melchizedek] and adoption into God’s family, Israel.

          In part C we witness the reaffirmation of the words in Ecclesiastes that state:

“ . . . 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] “I tell you the truth. And I’ll give you a sign to identify the time when these things are about to happen, when I will gather My people, the house of Israel, from their long-scattered state, and will again establish My Zion among them. This is the sign for you: When the things that I’m declaring to you now and after this by the power of the Holy Ghost that are given to you by the Father are then revealed to the Gentiles, and taken as a message through them to you, that is when the Father’s covenant is being fulfilled. You are descendants of Jacob and will be scattered by the Gentiles. But the Father will reveal these things first to the Gentiles, then from them to you. It’s the Father’s plan for the Gentiles to be established in this land as a free people through His power, to allow the history and prophecies to come from them to a remnant of your descendants. That vindicates the Father’s covenant with His people, O house of Israel. Therefore the record of these events, and the events that will take place among you after this, will come from the Gentiles to your descendants. But your descendants will first fall away in unbelief because of iniquity. That’s an essential part of the Father’s plan. The covenant requires this record to come from the Gentiles, so the Gentiles will understand His direct involvement. Then the Gentiles, provided they don’t harden their hearts, will be able to repent and come to Me and be baptized in My name and know the true points of My doctrine, so they can be included with My people, the house of Israel. When these things happen, and your descendants begin to know these things, it will be a sign to let them know the Father’s work is underway, to fulfill the covenant He made to everyone who’s part of the house of Israel. When that time comes, kings will be at a loss for words not knowing what to say, for they’ll see what they were never told about and be forced to consider what they never expected” (C of C 3 Nephi 9:11, emphasis added).

[2] “. . . Then the Gentiles, provided they don’t harden their hearts, will be able to repent and come to Me and be baptized in My name and know the true points of My doctrine, so they can be included with My people, the house of Israel. When these things happen, and your descendants begin to know these things, it will be a sign to let them know the Father’s work is underway, to fulfill the covenant He made to everyone who’s part of the house of Israel. When that time comes, kings will be at a loss for words not knowing what to say, for they’ll see what they were never told about and be forced to consider what they never expected” ( CofC 3 Nephi 9:11, emphasis added).

[3] “And now not even one percent of what Jesus taught the people can be written in this book. But the plates of Nephi contain most of what He taught the people. I’ve written these few things He taught the people, intending for them to be brought back to this people from the Gentiles, as Jesus has explained. After they get this first to test their faith, if they believe this record, then greater things will be added to them. If they refuse to believe this record, then the greater things will be withheld from them to their condemnation. I was about to write everything that was engraved on the plates of Nephi, but the Lord forbids it, saying: I’ll test the faith of My people.” (CofC 3 Nephi 12:1, emphasis added).

[4] “ . . . Now, I got an encounter with the Lord in which that opportunity presented itself, “Ask of me what you will, and it shall be granted to you.” And whether this was the best answer or the right answer, it was truly, at that moment, authentically, genuinely MY answer. I said, “I have not come thus far by doing my own will. I ask nothing of you.” And I meant it; I felt it. In my heart, that was the most genuine, heartfelt response I'd ever given to any question posed to me at any time. That was a moment when something very, very startling occurred—because I am standing in the presence of the Lord, the Lord is addressing me, and the two of us are in this conversation. And I've just told Him, “I want nothing. I haven't come thus far by doing my own will. I'm content.” And I meant it. I was genuinely content. At that moment, it was as if a veil lifted, and now there were numerous others who were there who apparently had been there all along…

SP: Okay.

DS: …and who had been listening, watching, eavesdropping, participating. And at that moment, it was as if a veil that had been there disappeared. And now there are a number of others who are present. And the reaction… Again, these are communications that come that I have to convert into English. So I'm gonna use English words, that…

SP: I'm just really curious, was Joseph Smith there?

DS: There were a host of others there.

SP: “A host of others.” Could you identify them?

DS: I could for you if I needed to. But let's stay with what I'm about to say.

SP: Sure, understood.

DS: Because the reaction that came was genuine approval:

 ● “This is what we've been looking for.”

● “At last.”

● “We can use this.”

● “Now we have found it.”

● “This will do.”

● “We approve.”

If… I did not understand, first of all, why they were there; second of all, why they had any say in this matter; and thirdly, why they were reacting the way they were. But the overall impression that I had, as I reflect upon it, is that the Lord had one view of what He thought He could achieve using me—despite all my limitations, despite all my inadequacies, He for some reason had some level of confidence in me—but that there were numerous others who were behind the veil who have a stake in their posterity or maybe in the future (I don't know what their investment was or is), but they were there skeptical, and at that moment, the skepticism was at last resolved” (Mormon Book Reviews Transcript, Steven Pynnaker and Denver Snuffer Jr. interview, 2022.07.08, pp.17-18, emphasis added).

[5] “And when we saw that it was the Lord we rejoiced and were filled with joy. I turned to my wife and said, Look, it is Christ!, and she said, Yes, it is! And we were filled with joy and peace of mind, for the long awaited day of the Lord had come.

But others were filled with dread. They feared and lamented and wanted the mountains to cover them and hide them from His presence, for he was clothed in red and came in judgment. And Christian ministers knew they had taught falsely and that their faith could not save — and they begged for relief from the Saints.

This caused me to marvel at how this could be. It was given unto me to understand that without the ordinances of salvation through the authorized ministers of the gospel it was not possible for men to shed their sins. And they could not look upon a just and holy Being without being racked with torment and guilt for their sins. And they pled with the Saints to minister to them, but we could not, for we were constrained by the spirit and were forbidden to do so. For this was the day of judgment which the Lord had in His heart, and he was now come to preach His own sermon, clothed in red, and to deliver those who waited on Him and to convict and condemn those who had not.

I write this in my own hand and bear solemn testimony that it is true. Amen. When I had finished recording the foregoing account I replied to the Lord that it was not complete and that I could give a much fuller account. The Lord replied, When the time comes to bear testimony of this, these are the words you shall use. And many other things were told to me that cannot be written” (RE T&C 160:2-5, emphasis added).

[6] ““Then Tattennai, governor on this side of the river, Shetharboznai, and their companions, according to that which Darius the king had sent, so they did speedily. And the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity kept the dedication of this house of God with joy, and offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. And they set the priests in their divisions and the Levites in their courses for the service of God which is at Jerusalem, as it is written in the book of Moses. [They set in order the house of God, like Hezekiah, RE 2 Chronicles 16:11-12].

[7] “ . . . And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him. And he held up his father’s hand to remove it from Ephraim’s head unto Manasseh’s head, and Joseph said unto his father, Not so, my father, for this is the first born. Put your right hand upon his head. And his father refused and said, I know it, my son, I know it. He also shall become a people and he also shall be great, but truly his younger brother shall be greater than he. And his seed shall become a multitude of nations. And he blessed them that day, saying, In you shall Israel bless, saying, God make you as Ephraim and as Manasseh. And he set Ephraim before Manasseh. And Israel said unto Joseph, Behold, I die, but God shall be with you and bring you again unto the land of your fathers. Moreover, I have given to you one portion above your brethren, which I took out of the hand of the Amorite with my sword and with my bow” (RE Genesis 12:18, emphasis added).

[8] “And I, even I, Artaxerxes the king, do make a decree to all the treasurers who are beyond the river, that whatever Ezra the priest, the scribe of the law of the God of Heaven, shall require of you, it be done speedily; unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much. Whatever is commanded by the God of Heaven, let it be diligently done for the house of the God of Heaven. For why should there be wrath against the realm of the king and his sons? Also, we certify to you that, touching any of the priests and Levites, singers, porters, temple servants, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom upon them.

And you, Ezra, after the wisdom of your God that is in your hand, set magistrates and judges who may judge all the people that are beyond the river, all such as know the laws of your God, and teach them that know them not. And whoever will not do the law of your God and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.

Blessed be the Lord God of our fathers, who has put such a thing as this in the king’s heart, to beautify the house of the Lord which is in Jerusalem, and has extended mercy unto me before the king and his counselors, and before all the king’s mighty princes. And I was strengthened as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me” (RE Ezra 2:3-5, emphasis added).

[9] “And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet; for so was the commandment of the Lord by his prophets. And the Levites stood with the instruments of David, and the priests with the trumpets” (RE 2 Chronicles 16:8, emphasis added).

“So the service of the house of the Lord was set in order. And Hezekiah rejoiced, and all the people, that God had prepared the people; for the thing was done suddenly.

And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem to keep the Passover unto the Lord God of Israel; for the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the Passover in the second month, for they could not keep it at that time because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. And the thing pleased the king and all the congregation. So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the Passover unto the Lord God of Israel at Jerusalem, for they had not done it of a long time as it was written” (RE 2 Chronicles 16:12-13, emphasis added).

Scott Roderick

9/5/25

Isaiah Part 7-B.pdf

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