10 And behold, he shall be [SUP]a[/SUP]
born of Mary, at [SUP]b[/SUP]
Jerusalem which is the [SUP]c[/SUP]
land of our forefathers, she being a [SUP]d[/SUP]
virgin, a precious and chosen vessel, who shall be overshadowed and [SUP]e[/SUP]
conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God.
The reality?
From Luke 1
[SUP]4 [/SUP]So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. [SUP]5 [/SUP]He went there to register with Mary, who was pledged to be married to him and was expecting a child. [SUP]6 [/SUP]While they were there, the time came for the baby to be born, [SUP]7 [/SUP]and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them.
I brought some for everyone.
10 And behold, he shall be [SUP]a[/SUP]
born of Mary, at [SUP]b[/SUP]
Jerusalem which is the [SUP]c[/SUP]
land of our forefathers
oh.....
WOW....well...:
Letter from Orson Hyde, 17 July 1841
Letter from Orson Hyde, 17 July 1841
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This priestly prayer on behalf of Israel and its restoration was followed a week later by a divine manifestation to Joseph Smith and Oliver Cowdery, wherein “the keys of the gathering” were rendered to them. “After this vision closed, the heavens were again opened to us; and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north” (D&C 110:11). This question of authority was of central importance to the Saints’ plan of restoration. Smith wrote, “all things had under the authority of the Priesthood at any former period, shall be had [p.143] again, bringing to pass the restoration spoken of by the mouth of all the Holy Prophets.”10
...
Part of the task was to make a “strict observance of the movements of the Jews, and a careful examination of [the Jewish] faith relative to their expected Messiah [and] the setting up of his kingdom among them.” This latter event would be accompanied, Hyde understood, by “the overthrow of the present kingdoms and governments of the Gentiles.”
...
As reconstructed by Hyde, this vision had two distinct messages for two separate audiences. For gentiles, Hyde has a predominately dark and apocalyptic message. The “times of the gentiles” was at an end; the “movements” and “faith” of the Jews to return to their kingdom would mean “the overthrow of present kingdoms and governments.” A new, messianic order was coming—a millennial kingdom with two capitals an ocean apart in Jerusalem and Zion. “Blow ye the trumpet in the land: cry gather together…let us go to the defended cities.”
...
As illustrated by his use of Jeremiah 3:29, Hyde attempted to construe Israel’s autonomy and integrity, its security and renewal, from the fund of metaphors available to him from scripture and from the Latter-day Saint experience. Thus when he states, “Repent … and begin, as in days of old, to turn to the Lord your God,” the modern reader must take into account the whole of Hyde’s epistle and the terms and categories being employed to explicate Mormon and Jewish identities. He borrowed these terms from Smith, who increasingly turned to ancient Israelite institutions, including high priests and temples, to construe the identity and strength of both the Jewish and the Mormon covenant communities.
...
The climax of Hyde’s mission which took him far from Nauvoo came on the morning of 24 October 1841. He writes: “On Sunday morning … a good while before day, I arose from sleep, and went out of the city as soon as the gates were opened, crossed the brook Cedron, and [p.157] went upon the Mount of Olives, and there, in solemn silence, with pen, ink, and paper, just as I saw in the vision, offered up the following prayer to him who lives forever and ever.” In the lengthy prayer which followed, Hyde dedicated Israel’s land of inheritance and consecrated it for the “gathering together of Judah’s scattered remnants,” for the rebuilding of Jerusalem, and the construction of the Lord’s temple. Reminding God of his covenant with Abraham, Isaac, and Jacob and of the longing of Israel for a return to its home, Hyde blessed the earth of the Holy Land with water, flocks, and fields sufficient to provide for the return of Israel’s exiled children.
He further invoked the Lord to “incline them [Judah's remnants] to gather” and spread abroad the spirit of return so even gentile rulers and nations would assist in the gathering. Blessings were sought for all parties assisting this work, “while the nation or kingdom that will not serve must perish according to thy word—’Yea, those nations shall be utterly wasted.’” Ultimately the goal of this solemn prayer with its blessings and cursings was to manifest the Lord’s “good pleasure to restore the kingdom of Israel” and to “raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David thy servant, even a descendant from the loins of ancient David, to be their king.”
His prayer and work now completed, Hyde fashioned a pile of uncut stones “according to the ancient custom” as a witness and memorial. Those words and stones capped the Saints often inarticulate but passionate conviction that Israel would be restored as a distinct people and nation. More particularly they testified to the vision of their prophet Joseph Smith and to his belief in the concrete and efficacious power which inhered in the restoration of gospel and priesthood. That priesthood and gospel, they believed, had been extended to [p.158] the righteous among the gentiles” in the latter days to bless and fructify lands of covenant, effect Israel’s return from exile, and hence quicken the coming of Messiah and the messianic age.
Mormons and Jews
by Steven Epperson
Chapter 6.
Orson Hyde and Israel’s Restoration
Mormons and Jews – 06 |
