At what point the knowledge of this prophecy was lost to Israel we do not know, but that it existed down through the days of Isaiah and even to the time of Jeremiah is certain, because it was from this time period that Lehi and his family obtained the brass plates from Laban which contained this prophecy. Lehi repeated much of the prophecy to his son Joseph. Of that Nephi said: It is evident that, in both the old world and the new, much more was known about the events of the last days and the role of the Prophet Joseph Smith than has been preserved for us. What is not generally understood is the need for the Prophet to bear a particular name—and if a particular name, why the name Joseph?
In patriarchal times personal names were considered to be of the greatest importance. Conscious effort was made to assure identity between the name and its bearer. Given names often constituted a miniature biography of the bearer. Among righteous people, names were used to identify and testify of great truths or great events, thus keeping such things constantly in the consciousness of the people. So the testimony of the Restoration has been sealed on this dispensation with the blood of two prophets who, according to the ancient tradition, bore the right names.
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No Bible prophet has had more to say about the restoration of the gospel and the gathering of Israel in our dispensation than Isaiah. In chapter 11 Isaiah speaks of the gathering of both Ephraim typifying the northern kingdom and Judah representing the southern kingdom , and of the eventual peace that will exist between them.
No further explanation is given. It has always been our understanding in the Church that the passage applies to Joseph Smith, this being one of the reasons it was quoted to him by Moroni in September There can be no question that this is describing the Prophet Joseph Smith. Yet in the due time of the Lord even that portion of the book that is sealed will be brought forth, and the secret acts of all men will be revealed.
That Isaiah 11 and 29 contain direct references to Joseph Smith is generally known to Latter-day Saints. In Judaism this prophecy is viewed as describing the suffering of the nation of the Jews. Among the so-called Christian world, it has traditionally been interpreted as a description of the life and ministry of Christ. While Latter-day Saints accept the traditional Christian interpretation, let us now consider the possibility that this prophecy may have still another application.
Joseph Addison
The Book of Mormon translation of this chapter contains some helpful additions to the standard Bible text. We will freely draw on them in our brief summary of the chapter. The introductory verse is effectually a warning voice to Israel, which is scattered among every nation, kindred, and tongue—they are told to give heed to the voice of the Lord as he speaks through the mouth of his servant.
Could it be that this was the prophet who was to be like unto Moses? See JST, Genesis Joseph Smith had already given to the world a restoration of the prophecy by Joseph of Egypt that his name was once known to Israel see 2 Nephi 3: Isaiah then gives us the words with which this messenger to scattered Israel is to characterize himself: Joseph Smith declared himself to be a literal descendant of Joseph of Egypt. And of himself Joseph Smith said the following:. I am like a huge, rough stone rolling down from a high mountain; and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyer-craft, doctor-craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women all hell knocking off a corner here and a corner there.
Thus I will become a smooth and polished shaft in the quiver of the Almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth-polished stones with which I come in contact become marred. It naturally follows that if there is a prophet of destiny there must of necessity be a people of destiny.
Both prophet and people are servants of the Lord. In the collective body of the people are found the attributes of their leader, his life, works, and character constituting a profile of his people. As it was with the prophet, so it would be with his people. They too must have been called of God, ordained to their earthly mission even before birth, destined to be of Israel and of the house of Joseph, and willing, despite humiliation and suffering, to go to the ends of the earth to declare the message of salvation and gather Israel once more to new and everlasting covenants.
In verses 4 and 5 of Isaiah 49 our prophet character assumes the profile of a suffering servant, lamenting to the heavens that he has labored in vain, then receives the promise of the Lord that he will yet come off triumphant. One need only read the pleas to the Lord written by Joseph Smith while a prisoner in the Liberty Jail to see how perfectly these passages describe both his circumstances and his feelings. In these verses we have returned to the description of an individual servant, yet the individual is still the personification of what Israel is to be collectively.
The Attributes of Joseph - Ancient Principles for Modern Success
As he has been endowed with power from on high, so Israel when restored to her ancient priesthood and covenants will be endowed with heavenly power; as their leader triumphs over humiliation, so they as a nation will ultimately triumph. I will not attempt to detail the prophecy from this point. It speaks of our prophet as being despised and abhorred by the great and noble of the earth, and yet of a time when such will humbly seek after his message.
It speaks of the gathering of Israel in great numbers to the mountains of the Lord and to the lands of their inheritance. To those who would argue that Isaiah 49 has nothing to do with the Prophet Joseph Smith, I must concede they may be right. If Isaiah 49 is not a description of Joseph Smith, then I anxiously wait for another to appear on the scene and do exactly what Joseph Smith did.
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After careful examination I decided my old Jewish friend was right; Jeremiah was not one whit behind Isaiah and others of the ancient prophets in his ability to see and describe events of our day and in his knowledge of the Prophet Joseph Smith. The passage is Jeremiah How is such a conclusion drawn from this passage? First, we must look to the context from which it comes. Jeremiah chapters 30 and 31 deal with the latter-day restoration of Israel. They form a unit and should be read together. By tradition they are known as the Book of Consolation, because of the solace they extended to Israel when the prospects of the nation were at their lowest.
The testimony of these chapters is that there would again be a day when Israel would return to their lands and former glory, with prophets at their head and the favor of God resting upon them. To this they are to look, and in this they are to believe.
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He clearly identifies Ephraim as the tribe of the birthright and as the moving force behind the gathering. This certainly has not been the case in any instance before our day. Ephraim repented and was instructed in the principles of salvation see Jeremiah In that setting we return our attention to the passage in question. The old Jewish commentator quoted it thus: Their prince will be one of their own, their ruler come from their own people. I will let him come freely into my presence and he can come close to me; who else, indeed, would risk his life by coming close to me?
A ruler shall appear, one of themselves, a governor shall arise from their own number. I will myself bring him near and so he shall approach me; for no one ventures of himself to approach me, says the Lord.
As we have referred to the ancient tradition of a latter-day prophet—the Messiah ben Joseph, or ben Ephraim, as he is variously called—let us now consider that tradition and its origins. Old Testament prophecies dealing with the coming of Christ naturally divide themselves into those speaking of his earthly ministry and those describing his second coming.
In the literature of the Jews it is not uncommon to find reference to the Messiah ben Joseph associated with the passages dealing with the earthly ministry of Christ. They could talk endlessly about those passages dealing with their triumphant liberator. In an attempt to resolve this difficulty, a well-established Jewish dogma of a second messiah is cited—one destined to be a suffering messiah, a martyr messiah, but not to be confused with their triumphant king. It is not a theory imperfectly formulated or only temporarily held, but a standard article of faith, early and firmly established and universally accepted.
So then the suffering servant passages could be handled by simply being applied to the Messiah ben Joseph. Excepting Samaritan sources, virtually every reference to the Messiah ben Joseph notes his violent death. Since the Samaritans believed themselves to be Ephraimites, they refused to admit the possibility that their prophet-hero could be killed.
The general agreement, however, is that he was to die at the hands of the enemies of Israel. Since he was to appear on the scene in the last days, his death is most often associated with the battle of Armageddon, when the forces of Gog and Magog march against the gathered host of Israel.
Though this is the generally accepted tradition in later literature, it traces to secondary sources. I would suggest that the best explanation of the manner of his death is to be found in the Testament of Benjamin, the younger brother of Joseph, in the Testaments of the Twelve Patriarchs. Benjamin recounts the manner in which Joseph. Benjamin says Joseph besought our father that he would pray for his brethren, that the Lord would not impute to them as sin whatever evil they had done unto him.
And thus Jacob cried out: My good child, thou has prevailed over the bowels of thy father Jacob. And he embraced him, and kissed him for two hours, saying: After quoting this passage, H. A number of interesting traditions surround the death of the Messiah ben Joseph.
One holds that after having restored temple worship he would be killed. These events are closely associated with the return of Elijah, who is to restore the Messiah ben Joseph to life and join the righteous in their flight into the desert, where they are to remain until joined by the Messiah, who will then begin his redemptive work. Babylon, the kingdom of the lion, fell through the hands of Daniel of the tribe of Judah; Media, the wolf, found its master in the Benjamite Mordecai; and the bull Joseph will subdue the horned beast, the kingdom of wickedness, before the Messianic time.
There is also a very old Jewish tradition that Edom or Idumea, meaning the powers of the world, can fall only at the hands of Joseph. Doctrine and Covenants section 1, which, as we have already seen, introduces Joseph Smith in the language of Isaiah, picks up that language again to announce the imminent return of Christ: The modern revelation continues and we are paraphrasing Isaiah and Moses here:.
And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people;. For they have strayed from mine ordinances, and have broken mine everlasting covenant;.
They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall.
In summarizing the Messiah ben Joseph tradition, it should be said that his role centers in—in fact, he seems to be the focal point of—the latter-day gathering of Israel. In this role he is to restore true temple worship, return Judah to Palestine, rebuild the city of Jerusalem, build the temple there anew, and bring to pass the restoration of the ten tribes. All of this is destined to happen before the coming of the Messiah ben David. The Messiah ben Joseph tradition is always closely associated with the return of Elijah, who is also to be a forerunner of the Messiah.
Perhaps as interesting as anything else in relationship to the Messiah ben Joseph traditions is the fact that no one seems to know where they came from. The marvelous thing is that none of them fit. None of them speak of a prophet named Joseph who would be a son of Joseph of Egypt called to gather Israel in the last days. To the Latter-day Saint the answer is simple. We have read it in the text that Joseph Smith restored to chapter 50 of Genesis in his translation and in 2 Nephi 3, where Lehi gives a patriarchal blessing to his son Joseph.
Relating the attributes of a biblical person to our lives today was a whole new interesting approach to read about.
There is a lot of truth to what is listed in this books as steps to success and living a fulfilling life. It was obvious the author has a wide range of knowledge of topics all across the board which made the explanation of each attribute more enjoyable and relatable. Overall a well researched and honest book about having success and contentment in different areas of our lives.
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