1 Nephi Chapter 10

[thekabalist]

Here's the 10th chapter. I hope you enjoy it as much as I enjoyed doing it. :)

1 And now I, Nephi, proceed to give an account upon these plates of my proceedings, and my reign and ministry; wherefore, to proceed with mine account, I must speak somewhat of the things of my father, and also of my brethren.

2 For behold, it came to pass after my father had made an end of speaking the words of his dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews—

Diligence: The word for 'diligence' in Hebrew is התמדה (hatmadah) and it is particularly relevant because it has the gematria value of 454. This is the same value of the cognate word תמיד (tamid) which means perpetual but it is also the exact same gematria of the expression "and his seeds shall become a multitude of nations." (Genesis 48:19). Notice that it is a verse that concerns the House of Ephraim. This is no coincidence as Nephi immediately afterwards changes the topic to talk about the House of Judah. What is even more interesting is that the lack of diligence in the Torah-law of G-d is exactly the problem that the House of Ephraim faced and which led to the expulsion of the 10 tribes.

3 That after they should be destroyed, even that great city Jerusalem, and many be carried away captive into Babylon, according to the own due time of the Lord, they should return again, yea, even be brought back out of captivity; and after they should be brought back out of captivity they should possess again the land of their inheritance.

4 Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world.

There is a word-game used by Nephi here which is only perceived in Hebrew. Nephi says that the prophet would be the Messiah or the Savior. Now what is interesting is that in Hebrew the word Messiah is written משיח (Mashiach) whereas the word Savior is written slightly similar מושיע (Moshiah).

It is also interesting that the text says "a Messiah" which would reveal a good understanding of the Hebrew. The word "Messiah" literally means "anointed" and was used before in connection to kings, for example it is used referring to David in Psalm 18:50. Therefore Nephi was saying that a king would arise. Often in Jewish and Christian jargon it is spoken of "the" Messiah as a means to specify the eschatological savior of Israel who will reign forever. However, "the" Messiah is also "a" Messiah in the sense that Messiah means anointed, even though he would be the greatest anointed one of all.

Savior of the world: The word "world" in Hebrew is the word עולם (olam) which can also be used in reference to this age. So the savior of the world could be understood as the eschatological savior that would inaugurate the coming age. This is indeed what Jewish understanding of the Messiah refers to.

5 And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world.

6 Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.

The Hebrew term for "Redeemer" is the word גואל (goel). It is also used in connection with its cognate - the term גאל (gaal) which means kinsman. In the Torah-law the next-of-kin (or kinsman) is often seen as someone who would pay the price of what was lost by someone. We can see the example in Levitucus 25:25: "If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman is to come and buy back what his relative has sold."

Even though Jewish thought has evolved and become more global overtime it is important to understand that at this point in time there wasn't much concern over the nations of the world in Jewish theology. Now it would have been quite shocking for a Jew of Nephi's time to hear him saying that the Messiah would be like a redeeming kinsman to other peoples of the world. The radicalism of such a concept in such times though perhaps not without precedent should not be taken lightly and Nephi would could even have been accused of heresy.

7 And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord

Rashi when commenting on Isaiah 40:3 says that "the way of the Lord" refers to the Holy Spirit calling the exiles back to the land of Israel. Indeed one of the missions of Messiah is to once again regather all the tribes of the people of Israel so that they can once again be one.

The idea can be complemented to its fullest when we read the Qumran 1QS 8:14-15 which says:

"In the wilderness prepare the way of the Lord, maight straight in the desert a high-way for our God. This means the expounding of the Law, decreed by God through Moses for obedience, that being defined by what has been revealed for each age, and by what the prophets have revealed by His Holy Spirit."

So in short the prophet who would come before Messiah as stated by Nephi would have an identical function to the prophets described by Qumran: to bring the people back into a state of obedience so that they could ready themselves to

receive the Anointed.

8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing.

Shoe latchet: This in Hebrew thought refers to a mild form of chastisement there is which was to be applied by a teacher to his pupul. When a pupil was to be punished by his master he would intie the master's shoe latchet in preparation for being punished. About this the Talmud states:

"R. Samuel b. Shilath: When you punish a pupil, only hit him with a shoe latchet." (b. Bava Batra 21a)

A prophet who would as stated by the manuscript of Qumran and by Rashi as seen above be able to bring back the people of Israel to the obedience of the Torah-law would have been considered almost as great as Moses himself. Now if this prophet says metaphorically that he is unworthy of being even chastised as a pupil then it shows how great the Anointed would be considered that one of the greatest prophets in Israel would not have been considered worthy of even being considered a pupil unto him.

9 And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water.

Bethabara: Literally means "house of crossing" probably refering to the point where there was some sort of crossing in the Jordan.

Baptizing the Messiah: Immersions in ancient Judaism were connected with two things mainly: Ritual purity - either from sin or from a state of uncleanness and for converts who were considered reborn into Judaism. Some sects such as

the Essenes practiced also immersion as an act of entering their own sect within Judaism even if the convert was already Jewish. Gerim 7:8 states that during immersion a convert would receive a yoke "in the name of heaven" - which literally means "out of piety". In other words: the convert wasn't born with such a yoke of having to keep G-d's laws however he was choosing to do so out of piety.

So when you think of a Redeemer receiving such an immersion it is possible to understand this within Judaism as symbolic that the Redeemer would take the yoke of obedience to G-d's laws for the sake of those he was redeeming.

10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world.

In Judaism the lamb is important because of two symbolisms which some say are actually one: The Passover Lamb which was killed in place of the first born of Israel during the exodus from Egypt. In a way, the Passover Lamb acted similarly to the kinsman-redeemer that Nephi has been discussing.

The lamb (actually the word in Hebrew שה means a young lamb or goat) can also be of reference to the איל (eigel - ram) that was sacrificed in Isaac's place. Rashi states the Jewish tradition that the eigel was prepared since the six days of creation to be given as a replacement for the firstborn of Abraham.

11 And it came to pass after my father had spoken these words he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah, who should come, and after he had been slain he should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles.

12 Yea, even my father spake much concerning the Gentiles, and also concerning the house of Israel, that they should be compared like unto an olive-tree, whose branches should be broken off and should be scattered upon all the face of the earth.

Why does Nephi speak of an olive-tree with broken branch? In ancient Israel the olive tree had its branches broken in times so as to allow for the stocking of olives. Those olives that came out of broken branches would produce an inferior kind of oil which even though was still olive oil it was not as pure and tasteful as those that were still attached to the trees themselves. So when Lehi speaks of Israel being an olive-tree with broken and scattered branches it would likely refer to those of Israel that were still in exile and were no longer in a pure connection to the laws of G-d.

13 Wherefore, he said it must needs be that we should be led with one accord into the land of promise, unto the fulfilling of the word of the Lord, that we should be scattered upon all the face of the earth.

14 And after the house of aIsrael should be scattered they should be gathered together again; or, in fine, after the Gentiles had received the fulness of the Gospel, the natural branches of the olive-tree, or the remnants of the house of Israel, should be grafted in, or come to the knowledge of the true Messiah, their Lord and their Redeemer.

It is an ancient Jewish understanding that the scattering of Israel occurred by the will of G-d so that the knowledge of the G-d of Abraham would spread throughout the world. It is therefore consistent with such a message that the regathering of Israel will only occur when the revelation of the G-d of Abraham becomes complete among the gentile nations.

15 And after this manner of language did my father prophesy and speak unto my brethren, and also many more things which I do not write in this book; for I have written as many of them as were expedient for me in mine other book.

16 And all these things, of which I have spoken, were done as my father dwelt in a tent, in the valley of Lemuel.

If you recall the commentary of the last chapter, you will remember how we saw that the word "valley" (in Hebrew עמק - emek) had the gematria of 210 which was associated with the exile of Joseph. Why would Nephi repeat himself and say almost the exact same thing here especially when he didn't have much space in the tablets to write much? The fact is that these two indications most like serve to mark the prophecy that was related to the exile of Joseph. This likely means that Lehi knew that the exile of Joseph and even possible the exile of Lehi's own descendants from the land of Israel would only come to an end after the gentiles were given to fullness of the message stated above.

17 And it came to pass after I, Nephi, having heard all the words of my father, concerning the things which he saw in a vision, and also the things which he spake by the power of the Holy Ghost, which power he received by faith on the Son of God—and the Son of God was the Messiah who should come—I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto gall those who diligently seek him, as well in times of hold as in the time that he should manifest himself unto the children of men.

Son of G-d: A long time before the term "Son of G-d" would automatically make people think of a 2nd Person in the Trinity the expression had a whole different meaning. In ancient Mesopotamia it was believed that the rulers of the nations were quite literally divine sons and daughters of the gods. The term "son of G-d" would as such be known to refer to the king of a nation. This can be seen in the manuscript 4Q246 which deals with the life of a king which it calls "son of G-d".

In the Bible the term "sons of G-d" was also used in connection to heavenly beings such as in Genesis 6:2 and Job 2:1. This isn't at all surprising because the term מלך (melech - king) and the term מלאך (malach - angel) are so strikingly similar that some linguists even come to the point of arguing that they derive from the same roots.

One way or another Lehi speaks of "the" Son of G-d. We are all familiar with the cultural understanding of the term in a Christian society but how would a Jew from the times of Lehi understand the concept? He would understand it as refering to the king of kings - the king Messiah - or to the highest ranked heavenly being, or perhaps both.

18 For he is the same yesterday, to-day, and forever; and the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him.

As indicated before the term repent comes from the root-word שוב (shuv) which in Hebrew means to "turn" in connection with turning back to the original path. Notice how Nephi uses it in connection to another expression of movement: to come unto G-d. This kind of language indicates without a doubt the underlying Hebrew.

Remember how the way indicates a way back to Israel. What would also be surprising to some Jews of his time is the fact that Nephi speaks of a return not only of the Israelites but through them the entire world. The atonement prepared by G-d goes beyond the Sinai and way back into the garden of Eden.

19 For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round.

He that diligently seekth shall find: This is a reversion of the curse stated in Amos 8:11. The Talmud reveals that this curse has to do with the absence of the laws of G-d:

"Our Rabbis taught: When our Masters entered the vineyard at Yabneh,16 they said, The Torah is destined to be forgotten in Israel, as it is said, Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And it is said, And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not find it" (b. Shabat 138b)

So the seeking and finding refers to a return to the obedience of the laws of G-d. It is also shown that the obedience would be the key to going deeper into the mysteries (sefirot) of G-d which is exactly one of the main principles of Kabbalah.

20 Therefore remember, O man, for all thy doings thou shalt be brought into judgment.

21 Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever.

Unclean cast off: In Judaism the state of uncleanness most often has to do with absence of life such as when a woman has her menstrual period or when one gets in contact with the dead. Considering that one of the main foundations of Judaism is that stated in Deuteronomy 30:19 that the way of obedience brings life whereas disobedience brings death then when one is said to be unclean before G-d it means that such a person chose to live in disobedience.

22 And the Holy Ghost giveth authority that I should speak these things, and deny them not.

Why does Nephi mention the Holy Ghost in connection with the authority to talk about cleanness and uncleanness before G-d? The answer could again come from ancient Jewish wisdom. The Talmud states that it is the Holy Ghost that leads one to everlasting life which is the opposite of uncleanness:

"Our Rabbis taught: The words, Thou shalt keep thee from every evil thing,8 mean that9 one should not indulge in such thoughts by day as might lead to uncleanliness by night. Hence R. Phineas b. Jair said:10 Study leads to precision, precision leads to zeal, zeal leads to cleanliness, cleanliness leads to restraint, restraint leads to purity, purity leads to holiness, holiness leads to meekness, meekness leads to fear of sin, fear of sin leads to saintliness, saintliness leads to the [possession of] the holy spirit, the holy spirit leads to life eternal" (b. Avodah Zarah 20b)

[pam]

8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing.

Shoe latchet: This in Hebrew thought refers to a mild form of chastisement there is which was to be applied by a teacher to his pupul. When a pupil was to be punished by his master he would intie the master's shoe latchet in preparation for being punished. About this the Talmud states:

"R. Samuel b. Shilath: When you punish a pupil, only hit him with a shoe latchet." (b. Bava Batra 21a)

That was interesting. I've never given that much thought. I always assumed it was someone just humbling themself.

So much to ponder here. I'm so glad to see you are back.

[HalcyonKing]

Great stuff! Thanks.

[Giant_Son]

If you recall the commentary of the last chapter, you will remember how we saw that the word "valley" (in Hebrew עמק - emek) had the gematria of 210 which was associated with the exile of Joseph. Why would Nephi repeat himself and say almost the exact same thing here especially when he didn't have much space in the tablets to write much? The fact is that these two indications most like serve to mark the prophecy that was related to the exile of Joseph. This likely means that Lehi knew that the exile of Joseph and even possible the exile of Lehi's own descendants from the land of Israel would only come to an end after the gentiles were given to fullness of the message stated above.

This reminds me of something written in the title page of the Book of Mormon: One of the purposes of the BoM is "to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever."

Son of G-d: A long time before the term "Son of G-d" would automatically make people think of a 2nd Person in the Trinity the expression had a whole different meaning. In ancient Mesopotamia it was believed that the rulers of the nations were quite literally divine sons and daughters of the gods. The term "son of G-d" would as such be known to refer to the king of a nation. This can be seen in the manuscript 4Q246 which deals with the life of a king which it calls "son of G-d".

In the Bible the term "sons of G-d" was also used in connection to heavenly beings such as in Genesis 6:2 and Job 2:1. This isn't at all surprising because the term מלך (melech - king) and the term מלאך (malach - angel) are so strikingly similar that some linguists even come to the point of arguing that they derive from the same roots.

One way or another Lehi speaks of "the" Son of G-d. We are all familiar with the cultural understanding of the term in a Christian society but how would a Jew from the times of Lehi understand the concept? He would understand it as refering to the king of kings - the king Messiah - or to the highest ranked heavenly being, or perhaps both.

I really like what you've written here. Even though, we don't believe in the Trinity as most other Christians do, we do believe that Jesus Christ is divine. However, his divinity only shows to us our own potential divinity as sons and daughters of God. I like your phrase, "highest ranked heavenly being" - this aptly describes Jesus Christ, being the greatest of all the sons and daughters of God.

WELCOME BACK, TheKabalist!

[thekabalist]

I would just like to add that in no way my commentary on the "Son of G-d" is intended to diminish from the belief in Jesus or his divinity from Christians of any background as obviously such understandings stem also from the New Testament writings. I just wanted to give some perspective of how someone from 600 BC might understand the term. I think such understanding would not be incompatible with any of the Christian beliefs I've been presented to so far just perhaps not as elaborate as it later became with the writings of the apostles of Jesus. :)

[Dravin]

Why does Nephi speak of an olive-tree with broken branch? In ancient Israel the olive tree had its branches broken in times so as to allow for the stocking of olives. Those olives that came out of broken branches would produce an inferior kind of oil which even though was still olive oil it was not as pure and tasteful as those that were still attached to the trees themselves. So when Lehi speaks of Israel being an olive-tree with broken and scattered branches it would likely refer to those of Israel that were still in exile and were no longer in a pure connection to the laws of G-d.

I think you might find Jacob 5 of interest if you haven't encountered it yet.

[Giant_Son]

I would just like to add that in no way my commentary on the "Son of G-d" is intended to diminish from the belief in Jesus or his divinity from Christians of any background as obviously such understandings stem also from the New Testament writings. I just wanted to give some perspective of how someone from 600 BC might understand the term. I think such understanding would not be incompatible with any of the Christian beliefs I've been presented to so far just perhaps not as elaborate as it later became with the writings of the apostles of Jesus. :)

Well put. Your insight is REALLY appreciated!

[Vanhin]

7 And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord

Rashi when commenting on Isaiah 40:3 says that "the way of the Lord" refers to the Holy Spirit calling the exiles back to the land of Israel. Indeed one of the missions of Messiah is to once again regather all the tribes of the people of Israel so that they can once again be one.

The idea can be complemented to its fullest when we read the Qumran 1QS 8:14-15 which says:

"In the wilderness prepare the way of the Lord, maight straight in the desert a high-way for our God. This means the expounding of the Law, decreed by God through Moses for obedience, that being defined by what has been revealed for each age, and by what the prophets have revealed by His Holy Spirit."

So in short the prophet who would come before Messiah as stated by Nephi would have an identical function to the prophets described by Qumran: to bring the people back into a state of obedience so that they could ready themselves to

receive the Anointed.

This is good stuff thekabalist! To latter-day saints, faith in the Messiah and repentance are the first principles of the gospel and are prerequisite to baptism. Baptism is the first ordinance of the gospel, and it goes hand in hand with repentance, since baptism is for the remission of all former sins. The purpose of the prophet who would come before the Messiah was to "bring the people back into a state of obedience so that they could ready themselves to receive the Anointed".

8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing.

Shoe latchet: This in Hebrew thought refers to a mild form of chastisement there is which was to be applied by a teacher to his pupul. When a pupil was to be punished by his master he would intie the master's shoe latchet in preparation for being punished. About this the Talmud states:

"R. Samuel b. Shilath: When you punish a pupil, only hit him with a shoe latchet." (b. Bava Batra 21a)

A prophet who would as stated by the manuscript of Qumran and by Rashi as seen above be able to bring back the people of Israel to the obedience of the Torah-law would have been considered almost as great as Moses himself. Now if this prophet says metaphorically that he is unworthy of being even chastised as a pupil then it shows how great the Anointed would be considered that one of the greatest prophets in Israel would not have been considered worthy of even being considered a pupil unto him.

9 And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water.

Bethabara: Literally means "house of crossing" probably refering to the point where there was some sort of crossing in the Jordan.

Baptizing the Messiah: Immersions in ancient Judaism were connected with two things mainly: Ritual purity - either from sin or from a state of uncleanness and for converts who were considered reborn into Judaism. Some sects such as

the Essenes practiced also immersion as an act of entering their own sect within Judaism even if the convert was already Jewish. Gerim 7:8 states that during immersion a convert would receive a yoke "in the name of heaven" - which literally means "out of piety". In other words: the convert wasn't born with such a yoke of having to keep G-d's laws however he was choosing to do so out of piety.

So when you think of a Redeemer receiving such an immersion it is possible to understand this within Judaism as symbolic that the Redeemer would take the yoke of obedience to G-d's laws for the sake of those he was redeeming.

Baptism in Mormonism has similar meanings. Since it is for the remission of sins, a sort of ritual purity is assumed at one's baptism. If they have truly repented of their sins through faith in the Redeemer, all former sins are "washed away", and they become clean and pure, like new born children - spiritually speaking.

Baptism according to us, is also the way that converts who are not literal descendants of Israel, are adopted into the house of Israel.

We also teach that it is significant that Jesus went to John the Baptist to receive this ordinance, because John, as a descendant of Aaron, was a rightful holder of the Aaronic priesthood, which priesthood has the authority to preach repentance and to baptize by immersion. Modern revelation also points out, that the keys of the Aaronic priesthood were committed to John when he was 8 days old.

Therefore, he took Moses out of their midst, and the Holy Priesthood also; And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb.

For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power. (D&C 84:25-28)

So, not only was John a son of Aaron, through his father Zacharias and his mother Elisabeth (Luke 1:5), but the keys of this priesthood were committed to him, and thus, he would have been equivalent to a high priest after the order of Aaron.

This speaks volumes to the need for priesthood and authority when performing holy acts unto God, such as the ordinance of baptism. The Messiah, who himself was the head of the higher order of priesthood, sought out one who was duly authorized in order to be baptized.

10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world.

In Judaism the lamb is important because of two symbolisms which some say are actually one: The Passover Lamb which was killed in place of the first born of Israel during the exodus from Egypt. In a way, the Passover Lamb acted similarly to the kinsman-redeemer that Nephi has been discussing.

The lamb (actually the word in Hebrew שה means a young lamb or goat) can also be of reference to the איל (eigel - ram) that was sacrificed in Isaac's place. Rashi states the Jewish tradition that the eigel was prepared since the six days of creation to be given as a replacement for the firstborn of Abraham.

In Mormonism, both references, the passover lamb and the story of Abraham and his son Isaac, are types of the coming of the Messiah, who would be slain for the sins of the world. I especially like your commentary on the Abraham and Isaac. The prophet Jacob, in the Book of Mormon, who was the brother of Nephi (he is born later) teaches the following.

For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us.

Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son. (Jacob 4:4-5)

Thank you so much for your commentary. I also want to comment on what you said about kings and the sons of God. But I have to go. So I will do that later.

Regards,

Vanhin

[Maya]

Amazing... I am a real Laterday saint... There is not much I can sey yet as I nee dto thin about this all first.. so much to think about. One thing however that hit me:

It is an ancient Jewish understanding that the scattering of Israel occurred by the will of G-d so that the knowledge of the G-d of Abraham would spread throughout the world. It is therefore consistent with such a message that the regathering of Israel will only occur when the revelation of the G-d of Abraham becomes complete among the gentile nations.

I am not sure but is there in the OT also about God waking himself haverestpeople at when it is closer to that Messias comes? Could LDS be those people who will help Jews to gather the 10 tribes back to Israel? I kind of feel here that the whole puzzlew is kind of getting together. Before there were many parts connected to more parts, but yet these big peaces we have made had no connection... now it feels like the big parts of the puzzle are getting together. Amazing!:)

[Vanhin]

thekabalist,

Much of what I was going to say about kings and the priesthood is actually found in this recent FairLDS article, so I'll just refer you to that. It's good reading and I think you will find it interesting.

The Israelite Temple and the Early Christians

Regards,

Vanhin

[Maya]

As I translate this I kind of get more in to it and this is just amazing.

"There is a word-game used by Nephi.... משיח (Mashiach) whereas the word Savior is written slightly similar מושיע (Moshiah).It is also interesting that the text says "a Messiah" which would reveal a good understanding of the Hebrew.

Which JS did NOT have at least not at that time... so this was given to him through urim and tumim or the stone.

".... However, "the" Messiah is also "a" Messiah in the sense that Messiah means anointed, even though he would be the greatest anointed one of all.

Savior of the world: The word "world" in Hebrew is the word עולם (olam) which can also be used in reference to this age. So the savior of the world could be understood as the eschatological savior that would inaugurate the coming age. This is indeed what Jewish understanding of the Messiah refers to."

Yes we both wait for the same saviour but yet we have our differnces.

This did mean the world in those days "used in reference to this age" not today??