THE "JEHOVAH" DOCTRINE (PART I) THE SCRIPTURES AND JOSEPH SMITH by Elden J. Watson 1991 INTRODUCTION On June 30, 1916, "The Father and the Son, a Doctrinal Exposition by The First Presidency and The Twelve," first appeared in pamphlet form. This exposition was reprinted in the August 1916 *Improvement Era*. Although originally written by James E. Talmage, it was presented to, reviewed, approved and published by The First Presidency and The Quorum of The Twelve. Its purpose was to establish firmly, for the Church, interpretations of the term "Father" as applied to Deity. Four plainly different usages of "Father" used in this sense in the scriptures are discussed. 1. "Father" as Literal Parent. 2. "Father" as Creator. 3. Jesus Christ the "Father" of Those Who Abide in His Gospel. 4. Jesus Christ the "Father" By Divine Investiture of Authority. Although not part of the major message of the exposition, there are several clear and precise statements within the text to the effect that Jesus Christ is and was the Old Testament Jehovah. Following are the four excerpts from that treatise which state that Jehovah was Jesus Christ: With this meaning ["Father" as Creator], as the context shows in every case, Jehovah, who is Jesus Christ the son of Elohim, is called "the Father," and even "the very eternal Father of heaven and of earth." ... That Jesus Christ, whom we also know as Jehovah, was the executive of the Father, Elohim, in the work of creation is set forth in the book *Jesus the Christ* Chapter 4. ... A fourth reason for applying the title "Father" to Jesus Christ is found in the fact that in all His dealings with the human family Jesus the Son has represented and yet represents Elohim His Father in power and authority. This is true of Christ in His preexistent, antemortal, or unembodied state, in the which He was known as Jehovah; also during His embodiment in the flesh; and during His labors as a disembodied spirit in the realm of the dead; and since that period in His resurrect- ed state. ... None of these considerations, however, can change in the least degree the solemn fact of the literal relationship of Father and Son between Elohim and Jesus Christ. Among the spirit children of Elohim the firstborn was and is Jehovah or Jesus Christ to whom all others are juniors. This doctrinal exposition should establish beyond question the mutual understanding of the brethren in 1916. We are aware of no dissenting voice on the identification of Jesus Christ as Jehovah of the Old Testament among the church leadership since 1916. There are however, several statements by some of the early church writers, such as Parley P. Pratt, Erastus Snow, and Brigham Young, which have been interpreted to indicate that this concept was not always understood in the church. Some, such as Joseph Smith Jr. and Sidney Rigdon, seemed acutely aware of the appropriate usage of "Jehovah" right from the start, while for others the concept appeared to either develop gradually, or not at all. It is interesting to examine the biblical evidence initially available and see how it is both enhanced and emphasized by Joseph Smith's revelations as the concept of the nature of the Godhead developed among the Church membership. Most of the early converts to the Church had been members of either the Church of England or one of the many Protestant denominations, none of which distinguished between the individuals of the Godhead. "Jehovah" was just another designation of "God," so initially, the topic we are examining held little significance for them. In early Church literature the distinction between members of the Godhead was not stressed. Pamphlets and early official church publications were heavily relied upon for both doctrinal information and news by the membership, but the vast bulk of data collected from these sources, on the subject of Jehovah, offers no clue to whether the author believed that "Jehovah" was Jesus Christ or not. Generally "Jehovah" was a generic term for God in the Old Testament. Glimpses of insight in which an author speaks of Jesus Christ in Old Testament times, or of Jehovah in new testament times are rare. Most of the references to "Jehovah" in the 1830s and 1840s involve cliches relating to the power of God, such as "the mighty arm of Jehovah," "the throne of Jehovah," or "the great Jehovah," and are simply not concerned with the identity of the being. Also, It is hoped that this study will dispel concerns caused by recent publications which surmise that Jehovah is actually God the Eternal Father, postulating that the identification of Jehovah with Jesus Christ is an invention of the modern Church, and was never taught by Joseph Smith. It has always been popular among factions and rebellious individuals to disagree with the General Authorities, and to seek for reasons to complain about teachings of the Church. Such persons are always studying, but are never able to come to an understanding of the truth. TEACHINGS OF THE BIBLE Bible - Section 1: The Old Testament In the King James Translation of the Old Testament, the word "Jehovah" only appears 4 times, in Ex 6:3; Ps 83:18; Isa 12:2 and Isa 26:4. It appears three additional times as the first part of hyphenated words, one of which identifies a location, "Jehovah-jireh" in Ge 22:14; the other two being the names of altars, "Jehovah-nissi" built by Moses (Ex 17:15), and "Jehovah- shalom" built by Gideon (Jg 6:24). All other direct references to Jehovah in the King James Bible have been altered by the translators. A little background will be helpful in understanding the bible references we will be examining. Background There are 22 letters in the Hebrew alphabet, all of them consonants. Early Hebrew writing, including the Bible, was written without vowels, and the vowels which belonged with each word were determined by context. Hebrew newspapers are still written this way today. Later, vowels were added by inserting small dots and marks in and around the consonants. This addition of vowel marks was called "pointing," and because of the sacred nature of the text, was done in such a way that not a single consonant had to be moved or altered. Pointing was added to the Bible by a group of scholars in the 9th and 10th centuries AD, called Masoretes, or "traditionalists," and the text they produced was called the Masoretic Text of the Bible.{1} {Note 1: John R. Kohlenberger III, *The NIV Triglot Old Testament*, Zondervan, 1981, p iv. Also *Preliminary and Interim Report on the Hebrew Old Testament Text Project*, United Bible Societies, New York, Second Edition, Revised, 1979, pp vi-vii.} The smallest Hebrew consonant (Y), is Yod, or "jot" and a "tittle," is a small hook or "horn" which distinguishes between two similar Hebrew consonants, hence the saying of the Savior that not one jot or tittle of the law would remain unfulfilled. The name "Jehovah" in the early manuscripts of the Bible appears as "YHWH," or the "tetragrammaton" which means "four letter word." This name was so sacred that during many centuries of Jewish history it was only spoken aloud once a year, on the Day of Atonement, in the Holy of Holies, and only by the officiating priest. Through lack of use, the actual vowels accompanying these consonants became modified and lost until no one knew the correct pronunciation. Scholars have determined that the most likely pronunciation was Yahweh. In the Masoretic text of the Old Testament, the tetragrammaton (YHWH) appears 5321 times. {2} {Note 2: G. Kittle, *Theological Dictionary of the New Testament*, Eerdmans, 1965, vol 3, p 1067.} Since the old testament is read daily in the synagogues, Jewish youth are taught while learning to read that when YHWH appears in the text, the word "Adoni" (Lord) is vocalized. The only exception is when in the biblical text the word Adoni immediately precedes YHWH, which would then produce "Lord Lord," a form disagreeable in the Hebrew. This combination is therefore pronounced "Adoni Elohim" (Lord God). When the Masoretes began pointing the Old Testament, they felt that placing the vowel markings around YHWH was proximate to pronouncing it - it was difficult not to vocalize the sacred name within the mind; therefore they omitted the vowel markings from YHWH wherever it appeared. This resulted in a compelling attraction of the eye to the only word without pointing, calling attention to the sacred name, which was precisely what they did not want to do. The dilemma was resolved by pointing YHWH with the vowels of Adoni (Lord), producing a form which must be pronounced Yehowah, and is the source of our English form Jehovah. {3} {Note 3: J. Weingreen, *A Practical Grammar for Classical Hebrew,* Oxford, second edition, p 23.} Where the word Adoni (Lord) immediately preceded the word YHWH they followed the vocal tradition by pointing YHWH with the vowels of Elohim (God) and read "Adoni Elohim" (Lord God). {4} {Note 4: G. J. Botterweck and H. Ringgren, *Theological Dictionary of the Old Testament*, Eerdmans, 1986, Volume 5, p 501.} The King James translators chose to translate the word YHWH to "LORD" (all upper case), and the word Adoni to "Lord" or "lord." {5} {Note 5: We have found two exceptions in the King James version of the Old Testament. In Numbers 14:17 and again in Psalms 90:1, Adoni (Lord) has been translated "LORD." These translations which appeared in the 1611 edition of the King James Bible, have been perpetuated into our current LDS Edition, and appear to be an oversight.} Where the form Adoni YHWH (Lord LORD) would have appeared, they maintained the verbal form by translating "Lord GOD. The reader should be careful to distin- guish between "Adoni YHWH" translated "Lord GOD," "YHWH Elohim" translated "LORD God," and "Adoni Elohim" translated "Lord God." The choice of the word "LORD," which is not a personal name, in place of the word "Jehovah," which is a personal name, has caused another difficulty in English. Personal names do not use the definite article (one does not say "the Abraham"), and consequently many phrases which contain the word "LORD" have repositioned the definite article. We therefore have such phrases as "the LORD God of Israel," "the LORD God of heaven," "the LORD God of Shem," etc., which should be translated as "Jehovah, the God of Israel," "Jehovah, the God of heaven," "Jehovah, the God of Shem," etc. The meaning of YHWH gives rise to another translation. YHWH is a form of the verb "to be," which is generally not used in Hebrew. In Exodus 3:14, a translation required by the context yields the "I AM that I AM: ... I AM hath sent me unto you." This translation will become even more significant in our discussion of the New Testament. Other variations of YHWH also appear in the Hebrew text. The shortened form YH occurs 25 times and was also considered sacred. In the absence of Arabic numerals each letter of the alphabet was given a numerical value. Y had the value of 10 and H had the value of 5, so 15 should have appeared as YH, but because of the sacred nature of that particular combination, it was modified in the sequence. Beginning our example with twelve, counting went: 10 and 2 (12), 10 and 3 (13), 10 and 4 (14), nine and six (15), 10 and 6 (16). "Jehovah" with all its pointings, short forms, variations and combinations appears 6156 times in the Old Testament. {6} {Note 6: G. Kittle, *Theological Dictionary of the New Testament*, Eerdmans, 1965, vol 3, p 1059.} God the Father as Jehovah There are some Old Testament passages in which the word Jehovah unquestionably refers to God, the Eternal Father. A good example of this is Psalm 110. In that entire Psalm the word "LORD (ie Jehovah)" refers not to Jesus Christ, but to the Father of Jesus Christ. Since the Psalm is short we quote it here in order to make an examination easier: v1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. v2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. v3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. v4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. v5 The Lord at thy right hand shall strike through kings in the day of his wrath. v6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. v7 He shall drink of the brook in the way: therefore shall he lift up the head. In this psalm, as in the rest of the Old Testament, the word "LORD" is Jehovah, and the word "Lord" is Adoni. {7} {Note 7: One old manuscript has "Jehovah said unto my Jehovah." See Adam Clarke, *Clarke's Commentary* 3:581.} However, it is Christ who is to sit at the right hand of the Father until the Father makes Christ's enemies his footstool, as is made amply clear by Paul in Acts 2:34 and in Hebrews 1:13 and 10:13. Therefore verse one depicts the Father speaking to Christ. This is the same sense in which the Savior quotes this verse to the Pharisees in Matthew 22:41-46. {8} {Note 8: "Can there be any question as to how Jesus is interpreting the words of the Psalm? He is saying that it means: 'The Father said unto the Son, Elohim said unto Jehovah, sit thou on my right hand, until after your mortal ministry, then I will raise you up to eternal glory and exaltation with me, where you will continue to sit on my right hand forever.'" Bruce R. McConkie, *The Promised Messiah* p 102. See also Mark 12:35-37.} Similarly in verse 4, it is the Father who has sworn that Christ is a priest for ever after the order of Melchizedek (see Hebrews 5:5-6 and 7:17 in con- text). This interpretation is further supported by verse 6 because it is Jesus Christ who shall judge among the heathen as we will discuss later, and who will destroy the wicked at his coming, thus filling the places with the dead bodies and wounding the heads over many countries. This Psalm is sufficient by itself to demonstrate that the designation "Jehovah" is not totally restricted to the Savior but can be used in some in- stances to denote the Father. There are a few other passages which demon- strate this usage, however they generally do not make specific use of the word Jehovah. In Isaiah 42:1-4 we have the following: Behold my servant, whom I uphold; mine elect, in whom my spirit delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment on the earth: and the isles shall wait for his law. This passage is quoted in Matthew 12:18-21 with specific application to Jesus Christ. In these verses Isaiah does not specifically use the word Jehovah, but verse 5 begins the next paragraph with "Thus saith God the LORD (the El Jehovah), he that created the heavens, and stretched them out;" giving the distinct impression that it was Jehovah speaking of "my servant" in the first four verses of chapter 12. This also fits in the context of Jehovah speaking in chapter 41 of Isaiah, but remember that it is actually Isaiah speaking. It should be no more of a problem to us to think of Jehovah presenting words to Isaiah or David, speaking as though he were the Father, than it is for Isaiah or David presenting words to us speaking as though they were Jehovah: this is the nature of divine investiture of authority. As we have no problem with the prophets speaking on occasion as though they were Jehovah (indeed, some seem to require it, often claiming they are not willing to accept the words of a prophet unless he expresses himself "thus saith the Lord"); why should we then have a problem with Jehovah speaking on occasion as though he were his Father? Bible - Section 2: The New Testament The King James New Testament was translated into English from Greek manuscripts. Our Lord probably spoke Greek, and even though most of his teachings would have been in Aramaic, what we have of his words comes through a Greek translation, which may sometimes be heavily influenced by the peculiarities of the Greek language. The same may be said of all of the New Testament writings, especially those which were originally written in Greek. Modern translations can be helpful in understanding the New Testament because Greek manuscripts were not treated with the same meticulous and sometimes fanatic reverence that was characteristic of the Hebrew manuscripts of the Old Testament. Diddographies, lacunae and variances are common in Greek manuscripts of the New Testament. Today we have Greek manuscripts available for every book of the New Testament, which are older (and hence should be more free from transmission error, although sometimes they are not) than any one of the Greek manuscripts available to the King James Translators in 1611. The King James New Testament translators have done us the favor of italicizing those words which do not appear in the Greek manuscripts, but have been added in the English for clarification. Occasionally it is useful to read one or more passages, deleting italicized words, in order to obtain a better understanding of the original text. A general characteristic of the New Testament is that references to the word "Jehovah" have been translated, and therefore appear in the form "I am." Most of these have been obscured by the translation, but they are all significant because they almost universally bear witness that the Savior is Jehovah. Those spoken by the Lord himself are probably the most important. Of these, the best known is in John 8:58-59: Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I AM. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. There are, however, numerous other references in which Jesus makes the declaration that he is Jehovah. {9} {Note 9: James R. Harris identifies sixty two "I am" passages in the four gospels, examines their authenticity, relates forty seven of them to Christ's identification of himself as Jehovah, and an additional thirteen which make the implication. Only three of the passages are not messianic. We shall briefly discuss here only those passages which have the translational peculiarity of having no direct object. See James R. Harris, "The 'I Am' Passages in the Gospels and in 3 Nephi," Sidney B. Sperry Symposium, 1987, published by Randall Book Company, *The New Testament and the Latter-day Saints*, 1987, pp 89-114.} In his *A Literal Translation of the Bible*, Jay P. Green Sr. sometimes translates the Greek words for "I am" as "I AM" because, "It is our firm conviction that in those cases Jesus is identifying Himself as Jehovah." {10} {Note 10: Jay P. Green, Sr., General Editor and Translator *The Interlinear Greek-English NEW TESTAMENT*, Volume 4 of *The Interlinear Hebrew-Greek-English Bible*, The Trinitarian Bible Society, London, England, Printed in USA by Hendrickson Publishers, Thirteenth Printing, 1988, p xiii.} The following verses, (given here as translated by J. P. Green) are included: And answering Jesus began to say to them, Be careful that no one lead you astray. For many shall come in my name, saying, I AM; and shall de- ceive many. [Mark 13:5-6] Again the high priest questioned Him, and said to Him, Are you the Christ, the son of the Blessed? And Jesus said, I AM: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. [Mark 14:61-62] And he said, Watch that you not be led astray. For many will come on My name, saying, I AM! Also, the time has come! Do not go after them, [Luke 21:8] And when day came, the body of elders of the people, the chief priests and scribes, were gathered. And they led Him away into their sanhedrin saying, If you are the Christ, tell us. And He said to them, If I tell you, you will in no way believe. And also if I ask, in no way will you answer Me, or let Me go. From now on the Son of man will be sitting at the right hand of the power of God. And they all said, Then are you the Son of God? And He said, You say it, because I AM! And they said, Why do we yet have need of witnesses? For we ourselves heard it from his mouth. [Luke 22:66-71] Therefore, I said to you that you will die in your sins. For if you do not believe that I AM, you will die in your sins. [John 8:24] Then Jesus said to them, When you lift up the Son of man, then you will know that I AM; and from Myself I do nothing; but as My Father taught me, these things I speak. [John 8:28] Jesus said to them, truly, truly, I say to you, Before Abraham came into being, I AM. Then they took up stones that they might throw them on Him. But Jesus was hidden, and went forth out of the temple, going through the midst of them, and so passed by. [John 8:58-59] I do not speak concerning all of you; I know whom I chose out; but that the Scripture might be fulfilled, "The one eating the bread with Me lifted up his heel against Me." From this time I tell you, before it happens, that when it happens you may believe that I AM. [John 13:18- 19] Then knowing all the things come upon Him, going forth Jesus said to them, Whom do you seek? They answered Him, Jesus the Nazarene. Jesus said to them, I AM! And Judas, the one betraying Him, also stood with them. Then when He said to them, I AM, they departed into the rear and fell to the ground. Then again he asked, Whom do yo seek? And they said, Jesus the Nazarene, Jesus answered, I told you that I AM. Then if you seek Me, allow these to depart,--that the word might be fulfilled which He said, Of those whom You gave to Me, I lost not one of them. [John 18:4-9] In each of these instances the King James translators supplied an object for "I am." In every case the object supplied is in italics, improving the english grammar, but obscuring Christ's reference to himself as Jehovah. Bible - Section 3: Comparisons Between the Old and New Testaments Probably the most direct biblical references identifying Jehovah with Jesus Christ are those concerning one crying in the wilderness to prepare the way of the LORD (Jehovah). The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. [Isa 40:3] Mark makes the prophecy a little more clear at the beginning of his Gospel, where he says: The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. [Mark 1:1-3] Both Matthew and John record that John the Baptist was the messenger spoken of by Isaiah who was to prepare the way before Jehovah (see also Luke 3:2-4). In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. [Matthew 3:1-3] As recorded in the Gospel of John, John the Baptist himself bore witness that he was the messenger spoken of by Isaiah. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. [John 1:22-23] John said he was preparing the way before one mightier than he, who would baptize with fire and with the Holy Ghost. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: [Matthew 3:11] And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. [Mark 1:7-8] John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: [Luke 3:16] John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. [John 1:26-27] Then John identified him for whom he was preparing the way, thus identifying Jesus Christ as Jehovah: The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. [John 1:29-34] The intent of these passages is so clear that "the wayfaring men, though fools shall not err therein." [Isaiah 35:8] There are many attributes of Jehovah in the Old Testament which, when compared with the attributes of Jesus Christ in the New Testament, require that they be the same individual: {11} {Note 11: Many of the following references are taken from Mark E. Petersen, *Christ, Jehovah and the "Witnesses."*} Saviour Each of the following Old Testament references identify Jehovah as the Saviour, while the first three specify that there is no saviour beside him: Isaiah 43:11; 45:21; Hosea 13:4; 2 Samuel 22:3; Isaiah:3,11; 49:26; 60:16; 63:8; Jeremiah 14:8. The New Testament is just as specific in defining Jesus Christ as the Saviour, in each of the following references: Luke-2:11; John-4:42; Acts- -5:31; 13:23; Ephesians-5:23; Philippians-3:20; 1 Timothy-1:1; 2 Timothy-1:10; Titus-1:4; 2:13; 3:6; 2 Peter-1:1,11; 2:20; 3:18; 1 John-4:14. Redeemer In the Old Testament Jehovah is the Redeemer: Isaiah 41:14; 43:14; 44:6; 44:24; 47:4; 48:17; 49:7; 49:26; 54:5; 54:8; 60:16; 63:16; Jeremiah 50:34. In the New Testament Jesus Christ is the Redeemer / Ransomer / Purchaser: 1 Peter 1:18-19; Gal 3:13; 4:4-5; Rev 5:9; Rom 3:24-25; 1 Cor 1:30-31; Eph 1:7; Col 1:14. Holy One In the Old Testament Jehovah is the Holy One: Isaiah 10:20; 30:15; 43:3; 43:14; 45:11; 47:4; 48:17; 54:5; 60:14. In the New Testament, Jesus Christ is the Holy One: Mar 1:24; Luke 4:34. Creator In the Old Testament Jehovah is the Creator: Genesis-2:4; 6:7; Psalms-- 148:5; Isaiah-41:20; 42:5; 43:1; 45:8,18 In the New Testament Jesus Christ is the Creator: John 1:3; Heb 1:2; John 1:10. More of these comparisons identifying Jesus Christ as Jehovah will be treated in connection with our analysis of Joseph Smith in discussing the Book of Mormon and the Doctrine and Covenants. What we have presented is enough to firmly establish biblical testimony that Jesus Christ and Jehovah are the same person. The Second Coming One more topic is worthy of notice in comparing Jehovah of the Old Testament with Jesus Christ of the New Testament, and that is the doctrine of the Second Coming of the Lord. In what follows, all of the Old Testament references to the second coming refer to Jehovah, while all of the New Testa- ment references refer to Christ. Enoch, the seventh from Adam, speaks of his coming, with ten thousand of his saints. (Jude 1:14-15) Daniel viewed his coming in the clouds of heaven. (Daniel 7:13) Paul testifies that the righteous dead, and those who remain, will be caught up into the clouds to meet him at his coming. (1 Thes 4:16-17) Job speaks of standing on the earth in the latter day, and says, "in my flesh I shall see God." (Job 19:25-26) Isaiah represents him as coming with vengeance and recompense; as coming with dyed garments from Bozrah, treading the people in his anger, and trampling them in his fury; as coming with fire and with his chariots to the destruction of his enemies, and for the joy and deliverance of his saints, even they who tremble at his word. (Isaiah 63:1-4) Malachi testifies of his coming, and enquires who can abide it; and also of his sending Elijah the prophet before him, to perform a certain mission, which would prevent the curse from smiting the earth entire. (Mal 3:2; 4:5-6) Zechariah foretells that his feet will stand upon the Mount of Olives, for the deliverance of the Jews, and the destruction of their enemies; that the mount would rend beneath his feet, and be removed, leaving a great valley in its stead; and that all the saints will come with him; and that Jerusalem and the Jews will be holy from that day forward; and all the nations of the surrounding countries will go up to Jerusalem once a year, to worship the King, the Lord of Hosts; and to keep the feast of tabernacles. (Zech 14:3-6, 16) Peter foretells of his coming in flaming fire, to take vengeance; also, that he shall be sent to the Jews, after the Heavens have received him till the times of restitution. (Acts 3:20-21) Jesus himself has foretold his second coming, with its attendant signs; and that it would bring destruction comparable to the days of Noah; and to the days of Lot. (Luke 17:26-29) The angels also predicted it at the time he ascended, and even told the manner of it, viz., "This same Jesus shall so come, in like manner as he went up:" that is, personally, bodily, visibly, in the clouds of heaven. (Acts 1:10-11) The revelation of John often confirms the second advent; and even declares that his enemies shall see him, and all the kindreds of the earth shall wail because of him; and finally closes the volume by saying, even so come, Lord Jesus. (Rev 1:7; 22:28) {12} {Note 12: Taken with only minor modification from an article by Parley P. Pratt in the *Millennial Star* 1:9.} TEACHINGS OF JOSEPH SMITH The Book of Mormon, the Book of Doctrine and Covenants and the Pearl of Great Price were all developed by Joseph Smith, therefore they will be examined chronologically as part of his teachings. Joseph Smith - Section 1: the Book of Mormon Although Joseph Smith was not the author of the Book of Mormon, he was the translator. It is fair to say that he believed in the Book of Mormon, and that he understood it much better than we do. It will be assumed here that Book of Mormon references to Jehovah are representative of Joseph Smith's early (1829) feelings on the subject. We shall individually examine both what the Book of Mormon references say, and how well they agree with the testimony of the Bible. The word "Jehovah," only appears twice in the Book of Mormon, but in each of these the identification of Jesus Christ as Jehovah is clear. In addition, there are several other particularly plain references which shed light on his identity. Each of these references will be discussed separately. Book of Mormon Reference No. 1 1Ne 19:10 - And the God of our fathers, who were led out of Egypt, out of bondage, and also were preserved in the wilderness by him, yea, _the God of Abraham, and of Isaac, and the God of Jacob_, yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos, which he spake concerning the three days of darkness, which should be a sign given of his death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel. These prophecies, which must have been available on the brass plates of Laban, were collected from the writings of Zenock, Neum and Zenos, by Nephi. They provide indisputable evidence that Jesus Christ was the God of Abraham, Isaac and Jacob, who led the children of Israel out of Egypt. That this same individual was Jehovah is attested by numerous Bible and Book of Mormon references. There is a verse in Acts which has caused many to become unnecessarily confused about the identity of the God of Abraham, Isaac and Jacob: The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. [Acts 3:13] Here the reference is unquestionably to God, the Father of Jesus Christ, as the God of Abraham, Isaac and Jacob. Jacob, in the Book of Mormon gives us the insight needed to understand the apparent difficulty in Acts: 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 emphasis added] Since "all the holy prophets" worshipped the Father in the name of Christ, then the Father was also their God. We worship the Father in the name of Christ; then is Christ our God? or is the Father our God? or can the term "our God" apply to both? So it was with the ancient prophets also. We need to understand that because of the unity between the Father and the Son, terms such as "the God of Abraham, Isaac and Jacob," and "the God of Israel," depending upon the context, can refer to either. {13} {Note 13: See for example the discussion by Bruce R. McConkie in *The Promised Messiah*, pp 122-123.} Such application need not cause confusion, as the context will always be specific if the author feels a need for distinction is important. Book of Mormon Reference No. 2. 2Ne 29:10-14 - Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written _I will judge the world_, every man according to their works, according to that which is written. For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it. And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews. And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that _I covenanted with Abraham that I would remember his seed forever_. [emphasis added] This passage identifies whoever the "judge of the world" is, with that personage who made the covenant with Abraham that he would remember his seed forever. In the Bible, the Judge of the world is not difficult to identify. Jehovah, the Judge In his attempts to save the inhabitants of the city of Sodom from destruction if as many as ten righteous men inhabit the city, Abraham himself calls the LORD (Jehovah) "the Judge of all the earth" (Ge 18:25). One of the attributes of Jehovah is that he is Judge. Although only the more significant references can be given here, throughout the Old Testament the LORD (Jehovah): Sam 2:10 - "shall judge the ends of the earth" De 32:36 - "shall judge his people" 1Chr 16:33 - "cometh to judge the earth" Ps 9:8 - "shall judge the world in righteousness" Ps 68:5 - is "a judge of the widows" Ps 94:2 - "judge of the earth" Ps 96:10 - "shall judge the people righteously" Ps 96:13 - "cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth" Ps 98:9 - "cometh to judge the earth: with righteousness shall he judge the world, and the people with equity" Ps 135:14 - "will judge his people" Isa 2:4 - "shall judge among the nations" Isa 3:13 - "standeth up to plead, and standeth to judge the people" Isa 11:3 - "shall not judge after the sight of his eyes, neither reprove after the hearing of his ears" Isa 11:4 - "with righteousness shall he judge the poor, and reprove with equity" Isa 33:22 - "is our judge" Jer 11:20 - "that judgest righteously, that triest the reins and the heart" Eze 7:27 - "according to their deserts will I judge them; and they shall know that I am the LORD" Eze 11:10 - "will judge you in the border of Israel" Eze 18:30 - "will judge you, O house of Israel, every one according to his ways" Jesus Christ the Judge In the New Testament, however, it is Jesus Christ who is the judge, and in fact: John 5:22 -"the Father judgeth no man, but hath committed all judgment unto the Son" John 5:27 - "And hath given him [Jesus Christ] authority to execute judgment also, because he is the Son of man." John 9:39 - "And Jesus said, For judgment I am come into this world." The Apostles also bore witness of Jesus Christ, that: Acts 10:42 - "it is he which was ordained of God to be the Judge of quick and dead" Acts 17:31 - "he will judge the world in righteousness" Rom 14:10 - "we shall all stand before the judgment seat of Christ" 2 Cor 5:10 - "we must all appear before the judgment seat of Christ" 2 Tim 4:1 - "shall judge the quick and the dead" Jude 1:15 - "The Lord cometh with ten thousands of his saints, To execute judgment upon all" This is in complete harmony with the second half of the Book of Mormon passage we are examining, that it was the same individual who covenanted with Abraham that he would remember his seed forever. In the Book of Abraham we have the following description of the Lord making his covenant with Abraham: Abr 2:6-11 - But I, Abraham, and Lot, my brother's son, prayed unto the Lord, and the Lord appeared unto me, and said unto me: Arise, and take Lot with thee; for I have purposed to take thee away out of Haran, and to make of thee a minister to bear my name in a strange land which I will give unto thy seed after thee for an ever- lasting possession, when they hearken to my voice. For I am the Lord thy God; I dwell in heaven; the earth is my footstool; I stretch my hand over the sea, and it obeys my voice; I cause the wind and the fire to be my chariot; I say to the mountains--Depart hence--and behold, they are taken away by a whirlwind, in an instant, suddenly. My name is Jehovah, and I know the end from the beginning; therefore my hand shall be over thee. And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations; And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father; And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal. Book of Mormon Reference No. 3 2Ne 22:2 - Behold, God is my salvation; I will trust, and not be afraid; for the Lord _JEHOVAH_ is my strength and my song; he also has become my salvation. This is a quote from Isaiah 12:2, which is itself a quote from either Exodus 15:2 or Psalms 118:14. The passage does not afford us any information beyond the identification of Jehovah with salvation and hence identifying him as the savior. Related scriptures have been examined above and need not be repeated here. Book of Mormon Reference No. 4 3Ne 11:13-14 - And it came to pass that the Lord spake unto them saying: Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that _I am the God of Israel,_ and the God of the whole earth, and have been slain for the sins of the world. The expression "God of Israel" is used 204 times in the Old Testament. It appears as "LORD God of Israel," (= Jehovah, the God of Israel), 160 of those times. In most of the remaining 44 usages, the immediate context identifies the God of Israel with Jehovah, and in the few others there is nothing that would indicate that the reference is not to Jehovah. Again, the Book of Mormon reference identifies the God of Israel as Jesus Christ. {14} {Note 14: Note that 1Ne 19:13 also identifies the "God of Israel" with Jesus Christ.} Book of Mormon Reference No. 5 3Ne 15:1-5 - And now it came to pass that when Jesus had ended these sayings he cast his eyes round about on the multitude, and said unto them, Behold, ye have heard the things which I taught before I ascended to my Father therefore, whoso remembereth these sayings of mine and doeth them, him will I raise up at the last day. And it came to pass that when Jesus had said these words he perceived that there were some among them who marveled, and wondered what he would concerning the law of Moses; for they understood not the saying that old things had passed away, and that all things had become new. And he said unto them: Marvel not that I said unto you that old things had passed away, and that all things had become new. Behold, I say unto you that the law is fulfilled that was given unto Moses. Behold, _I am he that gave the law,_ and I am he who covenanted with my people Israel; therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end. Here we have Jesus Christ, during his visit to the Nephites, not long after his death and resurrection, stating that it was he who gave the law unto Moses. In 1831 Joseph Smith re-emphasized that it was Jesus Christ who gave the law unto Moses, when in his Inspired Revision of the Holy Scriptures, Joseph revised the following verses from the ninth chapter of Matthew to say: Then said the Pharisees unto him, Why will ye not receive us with our baptism, seeing we keep the whole law? But Jesus said unto them, Ye keep not the law. If ye had kept the law, ye would have received me, for I am he who gave the law. [Mat 9:18-19 (JST)] Anyone questioning that it was Jehovah who gave Moses the law can refresh his memory by reading any, or all, of the following verses: Exodus 24:12; Numbers 31:21; 2 Kings 14:6; 2 Chron 25:4; 2 Chron 34:14; Ezra 7:6; Nehemiah 8:1; Nehemiah 8:14; Malachi 4:4; Nehemiah 10:29. All of these verses, therefore, substantiate both that Jesus Christ was Jehovah, and that Joseph Smith knew and understood that Jesus Christ was Jehovah. Book of Mormon Reference No. 6 Mor 10:34 - And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great _Jehovah,_ the Eternal Judge of both quick and dead. Amen. We have already discussed the aspect of Jesus Christ being the Judge of the quick and the dead, and that the Father will not judge, but that he has given all judgement unto the Son. This verse contains an additional reference to Moroni being "brought forth triumphant through the air" which has reference to the righteous (both living and dead) being caught up to meet Christ at his second coming. The most pertinent scriptural references follow: {15} {Note 15: Other supportive references can be found as follows: Daniel 7:13; Matthew 24:30; Matthew 26:63-64; Mark 13:24-26; Mark 14:61-62; Revelation 1:7; D&C 45:16; D&C 76:62-65; D&C 76:106; D&C 109:75; JS-Matthew 1:1; JS-Matthew 1:36; TPJS 132.} For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. [1 Thess 4:16-17] And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. [Jude 1:14-15] And then they shall look for me, and, behold, I will come; and they shall see me in the clouds of heaven, clothed with power and great glory; with all the holy angels; and he that watches not for me shall be cut off. But before the arm of the Lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud. [D&C 45:44-45] And there shall be silence in heaven for the space of half an hour; and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, and the face of the Lord shall be unveiled; And the saints that are upon the earth, who are alive, shall be quickened and be caught up to meet him. And they who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven--They are Christ's, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him; and all this by the voice of the sounding of the trump of the angel of God. [D&C 88:95-98] Consideration of 3Ne 20:25 There is an interesting verse in 3Ne 20:25 which should be examined in relation to the identity of Jehovah. The verse reads as follows: And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed. [3Ne 20:25] In context these words are spoken by the Savior, and indicate that the Father personally made a covenant with Abraham. Among the words which he spoke were "And in thy seed shall all the kindreds of the earth be blessed." When we compare this with the Book of Abraham, we indeed find very similar words: And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of he body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal. {16} {Note 16: Abraham 2:11} but it is Jehovah who is speaking. A strict and isolated comparison of these verses would almost require that Jehovah be God the Father, providing a second reference in which the Father is designated "Jehovah." {17} {Note 17: There are some interesting variances of verse 25 in different editions of the Book of Mormon. In the first (1830) edition of the Book of Mormon the verse in question reads as follows: { And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying: Unto Abraham, and in thy seed, shall all the kindreds of the earth be blessed: [Book of Mormon, p 497 (1830 edition)] {Note that with only a minor change in punctuation the entire problem is eliminated. In this version, the promise is not made directly with Abraham, but with at least several of the Nephite's "fathers," indicating that all the kindreds of the earth will be blessed "unto Abraham," and that they (the Nephites) will partici- pate in those blessings. {The question now arises, when was the change made, and by whom? The change actually took place in two stages. When the Book of Mormon was reprinted in Kirtland in 1837 under the direction of Parley P. Pratt, the punctuation was modified in such a way as to make it ambiguous. { And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham, and in thy seed, shall all the kindreds of the earth be blessed; [Book of Mormon, p 524 (1837 edition)] {This punctuation was retained in all subsequent editions until 1921 when the First Presidency authorized James E. Talmage to make corrections to the Book of Mormon. In 1921 changes to the punctua- tion were made which removed the ambiguity in the verse, but modified it from the sense of the 1830 edition. The 1921 change has been retained in all editions up to and including the present.} In verse twenty-seven, however, Christ continues the quote from the Father, showing that it is not the same instance depicted in the book of Abraham, but must refer to a covenant made with Abraham at some other time: And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham saying: In thy seed shall all the kindreds of the earth be blessed unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel. And they shall be a scourge unto the people of this land. Nevertheless, when they shall have received the fullness of my gospel, they if they shall harden their hearts against me I will return their iniquities upon their own heads, saith the Father. And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. {18} {Note 18: 3 Nephi 20:27-29. In the 1830 edition the next sentence begins a new paragraph.} Joseph Smith - Section 2: Early Revelations, 1830-1836 There is a strange tendency to ascribe to Joseph Smith a lack of understanding of those revelations which he himself received. It is sometimes suggested that the Lord knew what he was saying, so the revelations are correct, but that Joseph did not understand them completely. To be specific, there will be some who will say that the scriptures declare that Jesus Christ was Jehovah, but Joseph Smith did not understand that they were the same individual. There may be some things in the revelations which Joseph did not understand, but the revelations were given to him, in his language, according to his comprehension, that he might come to understanding, {19} {Note 19: See D&C 1:24.} so he probably understood them much better than we do. Generally, those who feel they know more than the prophets are attempting to support their own heterodoxy, and there is more doubt thrown upon their own understanding than the understandings of those they accuse. After publication of the Book of Mormon, the revelations received by the Prophet Joseph Smith continued to demonstrate the identity of Jesus Christ with Jehovah. This assertion is supported by the following four references from the Book of Doctrine and Covenants: D&C 29:1-2 (September 1830): Listen to the voice of Jesus Christ, your Redeemer, _the Great I AM,_ whose arm of mercy hath atoned for your sins; Who will gather his people even as a hen gathereth her chickens under her wings, even as many as will hearken to my voice and humble themselves before me, and call upon me in mighty prayer. D&C 36:1-3 (December 1830): Thus saith the Lord God, _the Mighty One of Israel:_ {20} {Note 20: Each of the following references identifies Jehovah as the Mighty One of Israel: Isa 1:24; Isa 30:29; 1 Nephi 22:12. Recognizing that Jacob was Israel, we can add four more references that Jehovah was the Mighty One of Jacob: Isa 49:26; Isa 60:16; 1 Nephi 21:26; 2 Nephi 6:18.} Behold, I say unto you, my servant Edward, that you are blessed, and your sins are forgiven you, and you are called to preach my gospel as with the voice of a trump; And I will lay my hand upon you by the hand of my servant Sidney Rigdon, and you shall receive my Spirit, the Holy Ghost, even the Comforter, which shall teach you the peaceable things of the kingdom; And you shall declare it with a loud voice, saying: Hosanna, blessed be the name of the most high God. D&C 38:1-4 (January 2, 1831): Thus saith the Lord your God, even Jesus Christ, _the Great I AM,_ Alpha and Omega, the beginning and the end, the same which looked upon the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made; The same which knoweth all things, for all things are present before mine eyes; I am the same which spake, and the world was made, and all things came by me. _I am the same which have taken the Zion of Enoch into mine own bosom;_ and verily, I say, even as many as have believed in my name, for I am Christ, and in mine own name, by the virtue of the blood which I have spilt, have I pleaded before the Father for them. D&C 39:1-4 (January 5, 1831): Hearken and listen to the voice of him who is from all eternity to all eternity, _the Great I AM,_ even Jesus Christ--The light and the life of the world; a light which shineth in darkness and the darkness comprehendeth it not; The same which came in the meridian of time unto mine own, and mine own received me not; But to as many as received me, gave I power to become my sons; and even so will I give unto as many as will receive me, power to become my sons. On March 7, 1831 the Lord revealed section 45 of the Doctrine and Covenants. Beginning with verse 16, section 45 gives a detailed recitation of the teachings of the Savior to his apostles about his second coming, as they stood on the Mount of Olives. {21} {Note 21: Other accounts of this discourse can be found in Matthew 24 and in Joseph Smith: Matthew.} Pertinent to the identification of Jesus Christ with Jehovah is the Sa- vior's explanation to the Twelve of the prophecies found in the 13th and 14th chapters of Zechariah. In Zachariah the context of the combination of these verses is not clear, but Zechariah describes a time in the latter days when Jehovah shall come in the clouds of heaven to the Mount of Olives, which shall cleave in twain, providing a valley into which the besieged inhabitants of Jerusalem will flee for safety. The related Old Testament verses are as follows: Zechariah 14:3-5: Then shall the LORD [Jehovah] go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD [Jehovah] my God shall come, and all the saints with thee. Zechariah 13:6: And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. Zechariah 12:10: And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. In the Doctrine and Covenants the Lord makes the sequence of events extremely clear, and in so doing identifies himself as Jehovah: D&C 45:47-53: Then shall the arm of the Lord fall upon the nations. And then shall the Lord set his foot upon this mount, and it shall cleave in twain, and the earth shall tremble, and reel to and fro, and the heavens also shall shake. And the Lord shall utter his voice, and all the ends of the earth shall hear it; and the nations of the earth shall mourn, and they that have laughed shall see their folly. And calamity shall cover the mocker, and the scorner shall be consumed; and they that have watched for iniquity shall be hewn down and cast into the fire. And then shall the Jews look upon me and say: What are these wounds in thine hands and in thy feet? Then shall they know that I am the Lord; for I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God. And then shall they weep because of their iniquities; then shall they lament because they persecuted their king. In Section 78, given in March 1832, the Lord identifies himself as the Holy One of Zion (verse 15), the Holy One (verse 16) and "your Redeemer, even the Son Ahman" (verse 20). If the Holy One, the Holy One of Zion and the Holy One of Israel, are all the same person, which seems likely, then Jehovah is Jesus Christ, because Jehovah is the Holy One of Israel, {22} {Note 22: Isa 10:20; 30:15; 41:14; 43:3,14; 45:11; 47:4; 48:17; Jer 50:29; 1 Nephi 20:17; 22:24,26; 2 Nephi 1:10; 3:2; 6:9,10; 9:12,15, 18,19,23,24,25,41; 22:6; 25:29; 30:2; Omni 1:26; 3 Nephi 22:5.} and Jesus Christ is Son Ahman.{23} {Note 23: See D&C 95:17. Also of interest is an uncannonized revelation quoted by Orson Pratt in *Journal of Discourses* 2:342.} The scriptural proliferation of examples becomes tedious by sheer number, but similar identifications can be made by comparing D&C 98:32- 33 (Aug 6, 1833) with Deut. 20:10, Joshua 8:2 and 1 Kings 8:44, and again by comparing D&C 101:95 (Dec 16, 1833) with Isa 28:21. The verses we have quoted and arguments we have made are by no means exhaustive, but we have attempted to include all of the most direct and immediately obvious references. There are several references to Jehovah by Joseph Smith during this time period which have not been examined here, because they offer no additional information. They contain such phrases as "the arm of Jehovah," "thank the great I AM," etc. There is nothing in any of these usages which would even imply that Jehovah was anyone other than Jesus Christ. These references are all included in Table 1 in the Appendix. Joseph Smith - Section 3: 1836 Hebrew classes and Dedication of the Kirtland Temple On November 2, 1835 Joseph Smith and several prominent Elders of the Church drove to Willoughby university, just 4 miles from Kirtland, to hear a lecture by a Jewish physician. The physician, Dr. Peixotto, agreed to come to Kirtland and instruct the adult Kirtland School in Hebrew. Within a few days following, Oliver Cowdery was sent to New York to purchase the best Hebrew textbooks he could find, and on his return (November 20th) he presented Joseph Smith with a personal copy of a Hebrew Bible, a Lexicon, and a Grammar. Expectant of the tutelage of Dr. Peixotto, Joseph and a sizeable class of his associates began the study of Hebrew on their own. When after two months Dr. Peixotto still had not arrived, they made other arrangements. Professor Joshua Seixas of the Hudson Seminary was initial- ly hired to teach 40 scholars in Kirtland for a term of seven weeks. There were to be two sessions per day, from 10 to 11 a.m. and again from 2 to 3 p.m., five days per week. Professor Seixas arrived on January 26, and after the first week thirty more students wished to form a class. By the middle of February he was teaching a total of four different Hebrew classes in Kirtland. Joseph attended classes faithfully and was con- sidered one of the Professor's better students. {24} {Note 24: Joseph Smith, Oliver Cowdery, Sidney Rigdon, Orson Hyde, Orson Pratt, William W. Phelps, William E. McLellin, Edward Partridge, and Sylvester Smith were selected by Professor Seixas to receive advanced instruction. See Milton V. Backman Jr., *The Heavens Resound* p. 272.} Page 55 of J. Seixas' *Hebrew Grammar*, (second edition, 1834), which was used by the Kirtland Hebrew classes, begins a brief treatment of the usage of the word "Jehovah" in the Hebrew language. If Joseph Smith had not been aware of the meaning and grammatical usage of the word "Jehovah" prior to his Hebrew classes, he would have been reasonably well informed by the time of the dedication of the Kirtland Temple, which essentially coincided with the end of the courses of Hebrew study in Kirtland. {25} {Note 25: The information on the Kirtland Hebrew classes and Professor J. Seixas is taken from "Joseph Smith as a Student of Hebrew" by Dr. Louis Zucker, as published in the introduction of the 1981 reprint of J. Seixas Hebrew Grammar, see pages v-xxiii. Hebrew classes were continued for two days after the Kirtland Temple dedication before abruptly concluding.} Sections 109 and 110 of the Doctrine and Covenants pertain to the Kirtland Temple dedication and contain the first significant and inter- esting information from Joseph Smith about the nature of Jehovah after the publication of the Book of Mormon. The material is controversial and we have not been able to find an LDS commentator on the Doctrine and Covenants who will broach the problem posed by the direct addressing of Jehovah in the dedicatory prayer of the Kirtland Temple. The dedicatory prayer was not spontaneous, it was written on the day prior to the dedication. Oliver Cowdery says of Saturday, March 26, 1836: We prepared for the dedication of the Lord's house. I met in the presidents room pres. J. Smith, jr. S. Rigdon, my brother W.A. Cowdery & Elder W. Parrish, and united in writing a prayer for the dedication of the house. {26} {Note 26: Oliver Cowdery Journal (January 1 - March 27, 1836), P. 21, located in the HDC, as quoted in Robert J. Woodford, *The Historical Development of the Doctrine and Covenants*, Unpublished Dissertation, Brigham Young Universi- ty, 1974, p 1440, note 2.} Joseph Smith indicates that the prayer was received by revelation, {27} {Note 27: HC 2:420.} and it is published as Section 109 of the Doctrine and Covenants. On Sunday, March 27th, the prayer was read at the dedication of the Kirtland Temple. The revelation begins by addressing "O Lord God of Israel," which by Old Testament requirements must be Jehovah. The revelation continues in subsequent verses addressing "Holy Father" and "Jehovah," which could be consistent in light of the First Presidency message of 1916 which demon- strates that Jesus Christ can be and often is referred to in scripture by that designation. The difficulty arises in verse 4 where the following wording occurs: And now we ask thee, Holy Father, in the name of Jesus Christ, the Son of thy bosom, in whose name alone salvation can be administered to the children of men, ... This wording gives the distinct impression that the prayer is to God the Father, in the name of His Son, Jesus Christ, which is consistent with the way we have been taught to pray. Subsequent addressing of "Holy Father" and "Jehovah" with no apparent break in context is a strong argument used by those attempting to prove that Jehovah is God the Father, rather than his son Jesus Christ. Indeed, if this prayer is addressed to the Savior, as Jehovah, it is unique in temple dedicatory prayers, because as far as we have been able to determine, all later temple dedicatory prayers were addressed directly to God the Father in the name of his Son. There are, however, several interesting aspects of this prayer which require further investigation. v1 Thanks be to thy name, O Lord God of Israel, who keepest covenant and showest mercy unto thy servants who walk uprightly before thee, with all their hearts-- The reference here is to 2Chr 6:14, which is appropriate, because it is the first verse of the dedicatory prayer offered by King Solomon at the dedication of the first temple of which we have any record: And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto thy servants, that walk before thee with all their hearts: "O LORD God of Israel," may be translated "O Jehovah, the God of Israel," and hence confirms that the prayer is to Jehovah. Section 109 continues (omitting verse four temporarily): v2 Thou who hast commanded thy servants to build a house to thy name in this place [Kirtland]. v3 And now thou beholdest, O Lord, that thy servants have done according to thy commandment. ... v5 For thou knowest that we have done this work through great tribulation; and out of our poverty we have given of our substance to build a house to thy name, that the Son of Man might have a place to manifest himself to his people. v6 And as thou hast said in a revelation, given to us, calling us thy friends, saying--Call your solemn assembly, as I have commanded you; v7 And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom, seek learning even by study and also by faith; v8 Organize yourselves; prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; v9 That your incomings may be in the name of the Lord, that your outgoings may be in the name of the Lord, that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High-- The command to build a temple in Kirtland was given by revelation on December 27, 1832. It is recorded in Section 88 of the Doctrine and Cove- nants, verse 119: Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; Verses 6b through 9 of section 109 are quoted directly from D&C 88:117- 119. Therefore Joseph Smith is addressing the Kirtland Temple dedicatory prayer to that individual who revealed Section 88 in December of 1832. There are several verses in Section 88 which are very interesting pertain- ing to who that particular revelator was: v21 And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom. v64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you; v75 That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; that I may fulfil this promise, this great and last promise, which I have made unto you, when I will. Joseph Smith is addressing the Kirtland Temple dedicatory prayer to Jesus Christ, as Jehovah. This is further substantiated in verses 73-75. Prior to verse 74 it might be argued that references to "Holy Father," "Jehovah," and "Lord," etc., could refer to either God the Father or to Jesus Christ, His son. In verses 73-75, however, we have the following: v73 That thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners; v74 And be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth; that thy glory may fill the earth; v75 That when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord; In verse 73, "thy Church" is The Church of Jesus Christ of Latter-day Saints, not "The Church of God the Father." {28} {Note 28: See D&C 115:3-4, "... and unto all the elders and people of my Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world; for thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints." Compare with 3Ne 27:8: "And how be it my church save it be called in my name? For if a church be called in Moses' name then it be Moses' church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel." In verses 74 and 75, the person addressed is spoken of throughout the scriptures as coming in the clouds of heaven, and it is prophesied that the righteous dead and the living saints will be caught up in the clouds to meet him. This reference is unquestionably to the second coming of Jesus Christ, and not to any predicted appearance of God the Father. The problem would therefore be resolved if it were not for verse 4 and those subsequent verses which address "Holy Father." It would be conve- nient at this point merely to remember that Jesus Christ deserves the appellation "Father" in each of four different ways, and dismiss the issue. Verse 4, however, says: v4 And now we ask thee, Holy Father, in the name of Jesus Christ, the Son of thy bosom, in whose name alone salvation can be adminis- tered to the children of men, we ask thee, O Lord, to accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build. In the first half of this verse the words "Holy Father" must refer to God, the Father of Jesus Christ. Whenever, in this setting and context, the term "Holy Father" again appears, it would seem we need some compelling reason to assign the identical words to anyone other than God the Father. The words "Holy Father" appear in verses 4, 10, 14, 22, 24, 29 and 47, and are interspersed with addressing "O Lord," "O Jehovah," "O Mighty God of Jacob," and "O Lord God Almighty, in the following pattern: Verse Title 1 O Lord God of Israel 3 O Lord 4 Holy Father (Jesus Christ, the Son of thy bosom) ... O Lord 10 Holy Father 14 Holy Father 22 Holy Father 24 Holy Father 29 Holy Father 31 O Lord 33 O Lord 34 O Jehovah 42 O Jehovah 43 O Lord 44 O Lord 46 O Lord 47 Holy Father ... O Lord 48 O Lord 49 O Lord 50 O Lord 51 O Lord 54 O Lord 56 O Jehovah 60 O Lord 68 O Lord ... O Mighty God of Jacob 69 O Lord 71 O Lord 72 O Lord 77 O Lord God Almighty 78 O Lord Examining the context of each of those portions of this revelation addressed to "Holy Father" yields some further interesting points. The Kirtland temple is dedicated "unto thee," in verse 12, and in verse 13 it is "thy house," but temples are "The House of the Lord," which we have always felt were houses of Jesus Christ, not specifically houses of God the Eternal Father. In verse 14 the request is made that all who worship "in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, _as thou hast said_;" [emphasis added] Above we noted that the particular words quoted are from D&C section 88, which three different verses indicate was revealed by Jesus Christ. Again, the words "thy house" appear in verses 16, 20 and 21, although this segment is addressed to "Holy Father." In verse 22, the servants of God (missionaries ?) are to go forth from this house armed with the power of God, and that "thy name may be upon them." Yet we are commanded to do all that we do in the name of Jesus Christ, not in the name of God the Father. Verse 28 requests that God fight for his people as he did in "the day of battle." The phrase "day of battle" appears eight times in the Old Testament, and in general it is refers to Jehovah assisting the Israelites in fighting an enemy. {29} {Note 29: See 1Sam 13:22; Job 38:23; Ps 78:9; 140:7; Pr 21:31; Hos 10:14; Amos-1:14; Zech 14:3.} Verse 29 speaks of hail, and other judgments which "thou" shall send forth upon those who reject the gospel. Exodus chapter 9 describes the great hail that Jehovah sent upon the Egyptians at the time of the Exodus, but that is all in the past, and verse 29 refers to future events. Scriptural references to future hail in connection with judgements are found in Isa 30:30; Rev 8:7; 11:19; 16:21; and in D&C 29:16, {30} {Note 30: Isa 30:30 And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones. {Rev 8:7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. {Rev 11:19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. {Rev 16:21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great. {D&C 29:16 And there shall be a great hailstorm sent forth to destroy the crops of the earth.} and they all seem to be directly related to the second coming of Christ. Isaiah specifies that it is Jehovah who shall send the great hail. Nothing distinctive appears in verse 47, although the term "Holy Father" is sandwiched between two references to "O Lord," which verses show some of the same tendencies to refer to Jesus Christ rather than the Father. On April 3, 1836, one week after the dedicatory prayer was offered, the temple was accepted by the personal appearance of God in the Kirtland Temple.: The veil was taken from our minds, and the eyes of our under- standing were opened. We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber. His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying: I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father. Behold, your sins are forgiven you; you are clean before me; therefore, lift up your heads and rejoice. Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house. Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my command- ments, and do not pollute this holy house. Yea the hearts of thou- sands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house. And the fame of this house shall spread to foreign lands; and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen. Here Joseph Smith states that Jesus Christ, he who was slain and liveth, he who is the first and the last, he who is our advocate with the Father, is Jehovah. The acceptance of the Kirtland temple completes the image that the dedicatory prayer was directed to the Savior as Jehovah, as can be seen in the following: D&C 109:4 "...we ask thee, O Lord, to accept of this house" D&C 110:7 "...I have accepted this house. D&C 109:4 "...in whose name alone salvation can be administered to the children of men D&C 110:7 "...and my name shall be here;..." D&C 109:5 "...that the Son of Man might have a place to manifest himself to his people..." D&C 110:7 "...and I will manifest myself to my people in mercy in this house." As a general overview, the entirety of section 109 appears to be addressed directly to Jesus Christ as Jehovah, and not to God the Eternal Father, except for the one phrase at the beginning of verse 4: And now we ask thee, Holy Father, in the name of Jesus Christ, the Son of thy bosom, in whose name alone salvation can be adminis- tered to the children of men, We can only surmise the reason for this incongruity. It may be as simple as the commandment given to Adam call upon God in the name of the Son forevermore, {31} {Note 31: Moses 5:8. It should be noted that this prayer was to dedicate the temple in which the fullness of the keys pertaining to temple work would be restored. The absence of those very keys which would be restored in this house could be part of the reason the dedication of the Kirtland Temple was to Jehovah and not to God the Eternal Father.} or it may have been a suggestion from one of those with Joseph Smith during the preparation of the dedicatory prayer and the fact that at this early date the distinctions between members of the Godhead was not stressed. In any event, in light of the above discussion we must conclude that the Kirtland dedicatory prayer was addressed to Jesus Christ as Jehovah; verse 4 begins by directly addressing God the Father, as Holy Father, in the Name of Jesus Christ; and the last half of verse 4, beginning "we ask thee, O Lord," returns to addressing Jehovah. We also conclude that the reason it was addressed to Jehovah as Jesus Christ instead of God the Father, was that Joseph was so directed by revelation. Joseph Smith - Section 4: 1837-1844 After the dedication of the Kirtland temple, there are few significant statements by Joseph Smith which shed light on the identity of Jehovah. A more complete list of his direct comments on the subject may be examined by reference to table I in the appendix, but basically he speaks of: the decree of Jehovah the mouth of Jehovah the arm of Jehovah the approbation of Jehovah the favor of Jehovah the throne of Jehovah the mighty acts of Jehovah the blessings of Jehovah the approval of Jehovah the promises of Jehovah the wisdom of Jehovah the intelligence of Jehovah the voice of Jehovah the plans of Jehovah the requisition of Jehovah the design of Jehovah the counsel of Jehovah the buckler of Jehovah the anthems of Jehovah the boss of Jehovah's buckler the kingdom of Jehovah the light of Jehovah the flame of Jehovah Joseph also speaks of: Jehovah the great Jehovah the eternal Jehovah the almighty Jehovah It is possible, that there is a distinction between two or more of these four usages, but after careful examination we find nothing to warrant any claim to such a distinction. In all of the references which we have located, there is only one in which he addresses God the Father by the title "Jehovah.: In August of 1842 Joseph Smith recorded in the Book of the Law of the Lord, his deepest feelings of love and affection for his family, his close friends and those who had assisted him in times of persecution, peril and distress. After requesting God's blessings upon those whom he loved the most, Joseph poured out his soul to his Heavenly Father, thanking him for his blessings and requesting continued blessings upon himself and his loved ones: There are many souls whom I have loved stronger than death. To them I have proved faithful - to them I am determined to prove faithful, until God calls me to resign up my breath. O Thou, who seest and knowest the hearts of all men - Thou eternal, omnipotent, omniscient, and omnipresent _Jehovah_ - God - Thou Eloheim, that sittest, as saith the Psalmist, "enthroned in heaven," look down upon Thy servant Joseph at this time; and let faith on the name of Thy Son Jesus Christ, to a greater degree than Thy servant ever yet has enjoyed, be conferred upon him, even the faith of Elijah; and let the lamp of eternal life be lit up in his heart, never to be taken away; and let the words of eternal life be poured upon the soul of Thy servant, that he may know Thy will, Thy statutes, and Thy commandments, and Thy judgments, to do them. {32} {Note 32: HC 5:127.} In view of the fact that this is the only instance in which Joseph applied the name "Jehovah" specifically to God the Father, we suggest that it would be reasonable to interpret this statement in a manner which would harmonize with all of his other statements on the subject. Here Joseph is praising his Father and God from the depths of his heart, and is seeking exalted and superlative designations with which to address him in order to better express his love, esteem and humility. If we consider the phrase "Thou eternal, omnipotent, omniscient, and omnipresent Jehovah" as an adjective phrase and a superlative, descriptive of God the Father, then Joseph Smith can be considered to have been totally consistent throughout all of his teachings. {33} {Note 33: Please remember that this reinterpretation is not a requirement, both because distinctions between members of the Godhead were not rigorously adhered to at that time, and because the bible itself in Psalm 110 refers to the Father by the designation Jehovah. It is therefore not wrong to refer to the Father as "Jehovah," it is just unusual. It has been claimed by some, that Joseph Smith never applied the word "Jehovah" to Jesus Christ. {34} {Note 34: See Boyd Kirkland, "The Development of the Mormon Jehovah Doctrine, 1830-1916" p 4, and Ogden Kraut *Mysteries of Creation*, Pioneer Press, 1989, p 75.} We find that claim to be totally irresponsible. What separates Joseph Smith's usage from the more commonplace is that (with the one possible exception discussed above) he never used the word "Jehovah" when speaking of God the Father in a manner that specifically distinguished between him and his son Jesus Christ. APPENDIX I Non-Scriptural References to Jehovah by Joseph Smith - arranged by date *Joseph Smith*: 08/18/33 PWJS 285 no safety only in the arm of J 06/19/34 HC 2:104 when J fights they would rather 06/24/34 HC 2:114 when the great J decrees destr- 12/ /35 HC 2:270 impelled by the mighty arm of J 10/12/35 HC 2:329 thank the great I AM for 04/09/36 HC 2:438 monument of the decree of J HC 2:439 law from the mouth of J Himself 04/ /39 PWJS 426 on the arm of J, and none else 06/22/39 HC 3:330 the favor and approbation of J 11/ /39 T&S1:008 the Lord of hosts, the God of Jacob, ... secured them the favor and approbation of J 05/14/40 HC 4:128 who surround the throne of J HC 4:129 -template the mighty acts of J 07/22/40 HC 4:163 of J, (whose servant I am), 07/ /40 PWJS 475 blessings of J rest upon her 08/08/40 HC 4:177 rely on the approval of J 10/05/40 HC 4:210 in obtaining the voice of J 10/19/40 HC 4:256 blessings of J rest upon you 01/06/42 HC 4:492 which J has promised should be 05/01/42 HC 4:540 J shall say the work is done 03/02/42 HC 4:596 and intelligence of the Great J HC 4:597 great J contemplated the whole HC 4:598 plans of J are not so unjust 04/02/42 HC 4:609 with the requisitions of J 04/28/42 HC 4:605 the devil seek to dethrone J 07/15/42 HC 5:063 design of J, from the commence HC 5:065 counsel of J, by the revelati- 08/14/42 HC 5:094 J, the Eloheim who sits enthron 08/16/42 HC 5:107 blessings of J be crowned upon HC 5:108 may the Eternal J crown eternal 08/16/42 HC 5:126 of anthems, of the eternal Jove HC 5:127 -present J - God - Thou Eloheim 10/05/42 HC 5:168 may the Almighty J shield and 11/06/42 HC 5:150 to the decrees of the great J 02/ /43 voice of J echo'd far and wide 04/13/43 HC 5:370 run against the buckler of J 04/25/43 HC 5:370 against the boss of J's buckler 08/06/43 HC 5:526 proceedeth from the mouth of J 11/04/43 HC 6:056 blessings of J, we shall reap 11/13/43 HC 6:073 as light is a part of J HC 6:074 one man empowered from J has 11/29/43 HC 6:093 the high blazing flame of J 01/02/44 HC 6:160 as almighty in its sphere as J 02/07/44 HC 6:205 by J, the Author of perfection 03/10/44 HC 6:252 the keys of the kingdom of J 04/05/44 HC 6:288 Great J has ever been with me 06/05/44 HC 6:428 men held communion with J *The First Presidency*: 08/31/40 HC 4:187 the mighty operations of J 09/ /40 T&S1:179 the proceedings of J ... the mighty operations of J THE "JEHOVAH" DOCTRINE (PART II) JOSEPH SMITH'S CONTEMPORARIES Although Joseph Smith knew that Jehovah and Jesus Christ were the same individual, this was not necessarily true of his contemporaries in the church. A few prominent church leaders seemed to understand this principle from the first, while others possibly did not. Most of Joseph's contemporaries did not leave sufficient documen- tation on this subject to enable us to tell for certain how they believed. The material we have is sketchy at best. Sketchy data can allow jumps of thought which frequently lead to misinterpretation (particularly when one is predisposed and trying to prove a point). For example, in 1840 John Taylor published a poem in which the name "Jehovah" is definitely applied to God, the Father of Jesus Christ. The assumption is easily made that John Taylor did not understand the distinction at that early date and misused the word. There are, however, several other possibilities and a dearth of data to substanti- ate any of them. {1} {Note 1: See the discussion under JOHN TAYLOR below.} Similar comparisons can be made with Brigham Young and Parley P. Pratt. In Kirtland in 1836 the First Presidency and Quorum of the twelve sponsored a seven week course in Biblical Hebrew. Most of those we would now call General Authorities attended. Hour-long classes were held twice daily, five days per week. It is inconceivable that anyone could have attended seventy hours of instruction in biblical Hebrew and not understood that the word "LORD" in the King James Old Testament identifies Jehovah. It is only slightly less conceivable that any LDS church member having taken the Hebrew class could have written about, or even read, Old testament prophecies relating to either the first or the second coming of the Savior without identifying Jehovah with Jesus Christ. This identification would not necessarily preclude a belief that the word "Jehovah" is applicable to both the Father and to Jesus Christ. In evaluating the existing data one must also realize that the Hebrew course attendees not only had access to, but were profoundly interested in both the Book of Mormon and the published revelations of Joseph Smith, both of which contain abundant references identifying Jesus Christ as Jehovah. They were also associating daily with Joseph Smith, both in and out of class, and in Part I we have clearly demonstrated his understanding of Jehovah. Interpreting small amounts of data can be problematic because we must always interpret what data we have according to their understanding and not according to our understanding. Sometimes the data base is so small that we can not be certain what their understanding was. There are, for example, a few instances when the terms "Jehovah" and "the Father" are equated where the context seems to imply that the author is not calling God the Father "Jehovah," but is calling Christ "the Father." Usage also plays a prominent role. It appears that neither Joseph Smith nor his contemporaries typically used the word "Jehovah" as a cognate for "Jesus Christ," yet generally they seem to have understood that it was Jesus Christ who established Joseph in Egypt, who spoke to Moses from the burning bush, and who would come in the clouds of heaven to destroy the wicked and usher in the thousand years of peace. When used, the word "Jehovah" tended to depict a god of power and strength, a god of battle, war and might, a fierce god of retribution, jealosy and even anger. On the other hand, the words "Jesus" and "Christ" seem to have been more frequently used when depicting a God of love and longsuffering, of forebearance and gentle guidance, a God of mercy, atonement and redemption. These distinctions should not be surprising because they still predominate today when considering separately the God of the Old Testament and the God of the New Testament. Such usage, however, does not imply a lack of understanding that Jesus Christ was Jehovah. Most of the early Church members were converts from either the Church of England or from one of the many Protestant denominations, all of which believed in the "Trinity" concept of the Catholic church. Therefore the issue was not one of vital importance to them, and church writers and speakers did not make it an issue. Those who understood, were content to use the name Jehovah properly when the circumstance arose, and allow any misuse of others to go uncontested. After all, there were plenty of venomous anti-mormon articles and authors to declaw without having to publicly malign someone in their own camp. Harmony and unity among the early church members seems to have been more important than either having the most knowledge or being the most correct. Any doctrinal corrections or suggestions must have been made personally and privately, because we find no evidences of them on this subject in public writings and speeches. Sidney Rigdon Sidney Rigdon was one church writer who seemed to know very early that Jesus Christ was Jehovah. We are not encumbered by an overabundance of material by Sidney, but he did write a series of articles, beginning in December of 1833 in *The Evening and the Morning Star* and continuing in *The Latter Day Saints' Messenger and Advocate*, entitled "Millenium" which (even though misspelled) gives us some insight into his beliefs on the subject. Typically, Sidney Rigdon is not regarded highly by modern members of the Church because of his attitude and his ultimate apostasy about the time of the death of Joseph Smith. {2} {Note 2: In March of 1832 in Kirtland, Sidney Rigdon was taken by a mob and dragged by his heels over the frozen ground, which severely lacerated the back of his head. He was delirious with a high fever for several weeks, and some felt that after that time he was never quite the same. See HC 1:262-263.} Nevertheless, when he joined the church in 1830 he had been a Campbel- lite minister, and he had an exquisite knowledge of the Old Testament. Joseph's understanding of the Old Testament was certainly enhanced by his close association with Sidney Rigdon, and Joseph seems to have intentionally copied and then further developed Sidney's methodical way of dissecting a passage of scripture to get the most possible from it. In one portion of his article on the millennium, Sidney Rigdon develops numerous Old Testament passages which deal with the second coming of Christ. All of these passages depict the coming of "the LORD" (ie Jehovah). With his knowledge of the Old Testament, it is probable that Sidney understood that the words "the LORD" in the King James Bible are translated from "YHWH" in the original Hebrew (and indeed he finally verifies that connection for us). We quote somewhat extensively from this section of his article to allow an appreciation of his use of the Old Testament as well as his method of wringing passages dry. Millenium, no. v. In the 24 chapter of Isaiah, and 23 verse, the prophet, after having described one of the greatest desolations ever pronounced on the head of any generation of men, says, "Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously." We have before seen that this reign was to last a thousand years; and his ancients, before whom he was to reign in mount Zion, and in Jerusalem, gloriously, were all the redeemed from among men, of every tongue, language, kindred, and people. According to Daniel, he was to come to the _ancient_ of days: here he is said to reign before his _ancients_, that is, all the saints from our father Adam, down; for who could the ancient of days be but our father Adam? surely none other: he was the first who lived in days, and must be the ancient of days. And to whom would the Savior come, but to the father of all the race, and then receive his kingdom, in which he was to reign before, or with his ancients gloriously? Let it here be remarked, that it is said to be in _mount Zion_, and in _Jerusalem_, where the Lord is to reign before his ancients gloriously. We shall have occasion for this hereafter. Zachariah says in the 14 chapter of his prophecy, and the 5 verse, "And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal; yea, ye shall flee like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come and all the saints with thee." This corresponds with what John says in the Revelations; for if he brings _all the saints with him_, they will be of every tribe, tongue, people, and kindred. That all these passages refer to his second coming to reign on the earth a thousand years, does not admit of a doubt in the mind of the believer in the bible; for there is no other time of his coming mentioned in the scriptures, but his coming first in the flesh to suffer and die for us, and his second coming to reign on earth a thousand years, with all those who obey his will. As to his coming at the end of the earth, or at the final issue of all things, there is no such thing mentioned in the bible, nor is their one syllable said on it in any revelation which is extant; for so far from his coming at the end of all things, all revela- tions agree that he will be here more than a thousand years before. So that every thing in the bible said about his coming, which does not relate to his first coming in the flesh, relates to his second coming to reign in mount Zion, and in Jerusalem, and before his ancients gloriously, and this reign to continue a thousand years, or the Millennium. On the subject of this coming, and this reign, the scriptures abound. In the testimony of Matthew we have the following sayings of the Savior, 24 Chapter, 30 verse, "And then shall appear the sign of the son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man _coming in the clouds of heaven_ with power and great glory." In the 26 chapter, and 64 verse, the Savior says to the high priest, "Nevertheless, I say unto you, hereafter shall ye see the Son of man sitting on the right hand of power, and _coming_ in the clouds of heaven. Here the Savior says himself, that he will come in the clouds of heaven with power and great glory, for the purpose as the prophet Isaiah informs us, that he may reign in mount Zion, and in Jerusalem, and before his ancients gloriously--he will therefore come in power and great glory. In Mark's testimony, 13 chapter and 26 verse, and 14 chapter and 62 verse, we have the same account that is given by Matthew. Luke also, in the 21 chapter of his testimony, and 27 verse gives the same account. I want it distinctly understood by my readers, that in every instance where the coming of Christ is mentioned, either by the Savior, or the apostles, it has an allusion to his second coming to reign on the earth a thousand years; for it was after his first coming that all the apostles wrote; and surely it was at the time of his first coming that the Savior was here on earth, so that there need be no mistake on this subject. As for any other coming of the Savior, save these two, it has originated else where than in the bible, or any revelation of God to man: it is one of the discoveries of modern times, and modern religionists; for neither Moses nor the prophets, Jesus nor the apostles, had knowledge of any such coming of the Savior. They all knew of two comings: first, his coming in the flesh, being born of a virgin; made under the law; taking upon him flesh for the suffering of death; partaking of flesh and blood because the children were partakers of the same, that through death he might destroy him who had the power of death, that is the Devil, and deliver those who through fear of death were all their lifetime subject to bondage. They knew of his being smitten, buffeted, scourged, and wounded for our transgressions; bruised for our iniquities; of the chastisement of our peace being upon him, and of our being healed by his stripes. And they also knew of his resurrection, and, of his ascension, as well as of his coming again in the clouds of heaven with power and great glory, to convince all, to judge all, and to reign on earth a thousand years; and of his bringing all the saints with him, and of his reigning until all enemies were put under his feet; but of any other coming they had no knowledge, or if they had, they kept it to themselves, for they never wrote anything about it. We shall now see what the apostles have said about this coming of Christ to reign on the earth where he once suffered; for he promised his disciples that he would come again without sin, for the salvation of them who looked for him. [At this point there are numerous New Testament references to the Second Coming of Jesus Christ] Isaiah shows in the 24 chapter of his prophecy, that an innumerable train of judgments shall fall on those who have transgressed the laws, changed the ordinances, and broken the everlasting covenant, until the earth shall be utterly wasted; and all of this when the Lord comes to reign in mount Zion, and in Jerusalem, and before his ancients gloriously. And in the 35 chapter, as before mentioned, in speaking to Israel of the coming of their God, or Messiah, that he would come with vengeance: "even God with a recompense he will come and save you." See the 4 verse. Daniel says, that he will break in pieces and destroy all the kingdoms of the world, and his kingdom shall stand forever. Compare the 7 chapter, 13 and 14 verses, with the second chapter and 44 verse, as before quoted. From the complete harmony there is among these writers, there can no doubt exist in the mind of any canded (sic) person, that they all understood the subject alike, and have written for the benefit of the last days. ... Jude also makes mention of his coming in his epistle, 14 and 15 verses; which is a quotation from the prophecy of Enoch, which is not extant at present; but Jude having preserved this item, shows to us thereby that the coming of the Lord was understood at a very early date in the history of the world, and that Enoch also the seventh from Adam was made acquainted with it. "And Enoch also the seventh from Adam prophesied of these, saying, Behold, the Lord _cometh_ with ten thousand of his saints." Zachariah in the 14 chapter of his prophecy and 5 verse as before mentioned says, that all the saints will be with him. John in the Revelations says, all them that are redeemed from among men are to be with him. Paul says, that his mighty angels will be with him. All these doubtless refer to the same time and to the same beings, namely, the saints who are at that time to reign with him on the earth, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. {3} {Note 3: *The Evening and the Morning Star*, Independence, Missouri, page 154b, May 1834 (hereafter E&MS). In this and subsequent installations of the article, the following references are quoted, relating to the second coming of Christ. All except the reference in Daniel make specific reference that it is the LORD who will come. Daniel refers to "one like the Son of man." Isaiah 24:23 (E&MS 154, 155, 161) Zachariah 14:5 (E&MS 154, 155) Daniel 7:13 (E&MS 155) Malachi 3:1-3 (E&MS 155) David, Ps 50:3,5 (E&MS 155, 161) Habakkuk 3:3 (E&MS 161) Isaiah 64:1 (E&MS 161) Joel, 2: 58-end (E&MS 161) Isaiah 60:2 (E&MS 169) Isaiah 28:8-23 (E&MS 170) Psalms 97:1 (M&A 53) Psalms 93:1 (M&A 53) Psalms 96:10 (M&A 53) Isaiah 35:1-8 (M&A 54) Psalms 144:4-end (M&A 67) Isaiah 11 and 12 (M&A 68) Although this series of articles was written before the Kirtland Hebrew classes, in quoting Psalms 144:4, Sidney Rigdon gives us a further explanation of the passage, thus establishing the connection between "LORD" and "Jehovah" needed to verify that even in 1833 he understood that the Old Testament references were referring to Jehovah: "Happy is that people, that is in such a case: yea, happy is that people, whose God is the Lord. (or whose God the Lord _Jehovah_ is.)" Brigham Young Brigham Young made such infrequent use of the word "Jehovah" that it is difficult to determine exactly what his views were. When he did make use of the word, it seems he was not always as precise or consistent as we would like. In January of 1841 Brigham Young and Willard Richards published an article in the Millennial Star entitled "Election and Reprobation." In this article Brigham Young identified Jehovah as the speaker in Isaiah 41:1, which identifies "my servant" and "mine elect" as Jesus Christ, being the servant and elect of the Father. The Lord (Jehovah) hath spoken through Isa. (42,1) saying, behold my servant, whom I uphold, mine elect in whom my soul de- lighteth; evidently referring to the Lord Jesus Christ, the Son of God chosen or elected by the Father, ... {4} {Note 4: *Millennial Star* 1:217; *Times & Seasons* 4:1 and HC 4:256. Interestingly, Joseph Smith praised the article calling it "one of the sweetest pieces that has been written in these last days," see HC 4:256.} This quotation has been used to "prove" that Brigham Young believed that Jehovah was God the Father. This assumption extrapolates far beyond available data. As we have discussed in Part I, his accessment here is correct, and how can we justify ourselves in glibly assuming that in spite of not understanding either the principle of divine investiture of authority, or the identity of Jehovah, the two mistakes cancelled each other out and he accidentally interpreted the verse correctly? We feel it is more reasonable to assume that he understood both principles. That Brigham Young's early comprehension of the relationship between the godhead and the plan of salvation was both detailed and orthodox is evident from this synopsis of an 1844 discourse: The Kingdom is first organized with putting a head to it, then the various members belonging to the body, first Joseph, then the Twelve, then the High Priests, then the Seventies and Elders, then the lesser priesthood and Teachers and Deacons and members. This fills the whole body and if we take any of these offices away the body has a vacancy or schism is in the body. But Christ is the head of all, for he is our head and Elder Brother. For we was once organized before God, and Jesus was the first born or begotten of the Father and we were sent here upon this Earth to choose bodies and dwell here in the flesh as our Father who is in heaven. God sent our father Adam first and Eve. He placed them in the garden. Then he gave Adam a commandment to people this Earth, to multiply and replenish the Earth, and told him not to eat of the tree of forbidden fruit, but the devil, being one of the organized of the heavenly body, third in power, prince of the Air, he had a spirit like Cain. He saw that jesus was the most accepted before the Father, for he loved righteousness and hated iniquity. This gave a jealousy to him and he began to accuse the brethren, which soon hurled him out, Adam and Eve then being sent to this Earth. Satan then went forth and told Eve that she should know good and evil if she eat of the forbidden or of the tree of knowledge, and she did eat, for he told her many truths and some lies. But yet this was the decree of the Father, for when he sent Adam on this Earth he decreed it too that he might forget all about his former estate, and this is the way that God first intro- duced sin into the world that man might be exalted and bring about the great purpose of God. For this was foreordained from before the foundation of the world, that men might be exalted and first to descend below all things that he or they might rise above all things as the Father did before us and be able to created worlds and go from [one] world to another. Therefore the heavens cannot contain him because he can go where he pleases and any that are no higher than himself, and this is what he wants us to do and the relationship we sustain to God is that we are sons of God and heirs, Joint heirs with Jesus. For he came and partook a body as we did, left the Father that he might exalt himself and redeem this world among his brethren by establishing the priesthood after the order of Melchisedek and was a Saviour to the brethren, and now we are to be saviours of men of our brethren to redeem our dead friends and the friends of those who will not save their own friends, to exalt ourself until we are all linked together again. For one dispensation will hand in their work after another, till the Son Jesus hath them all or our elder Brother. And so we will return home to our Father who sent us that we may exalt ourselves and glorify him who sent us. Then we shall have power to create worlds ourselves and rule them as Jesus did, for Jesus when on the earth called the twelve disciples his brethren and all who do the will of the Father in heaven, and the scripture also tells us of the prodigal son who left his fathers house and went [on] a far journey, also that there is none our father but one who is in heaven. {5} {Note 5: Dec. 1844, from the journal of George Laub, as printed in *BYU Studies* 18:177-178. There were times when Brigham Young distinctly applied the name "Jehovah" to Jesus Christ. In April conference of 1852 he said: It is true that the earth was organized by three distinct characters, namely, Eloheim, Yahovah, and Michael, these three forming a quorum, as in all heavenly bodies, and in organizing element, perfectly represented in the Deity, as Father, Son, and Holy Ghost. {6} {Note 6: *Journal of Discourses* 1:51. That Brigham Young regarded Elohim as God the Father can be seen from JD 4:216: "I want to tell you, each and every one of you, that you are well acquainted with God our heavenly Father, or the great Eloheim." The statement quoted in the text does not imply that Michael is or was the Holy Ghost.} One year later, at the laying of the south-east corner stone of the Salt Lake Temple, President Young identified Jehovah as Jesus Christ with the following remarks: From the day the children of Israel were led out of Egypt to the days of Solomon, Jehovah had _no resting place_ upon the earth, (and for how long a period before that day, the history is unpublished,) but walked in the tent or Tabernacle, before the Ark, as it seemed Him good, _having no place to lay His head_. ... Why, then, did Jesus exclaim to the man who volunteered to follow him wheresoever he went, that "the Son of Man hath _not where to lay his head_?" Jesus knew the pretended Saint and follower to be a hypocrite, and that if he told him plainly that he would not fare as well as the birds and foxes, he would leave him at once, and that would save Him much trouble. But how could Jesus' saying, that he had "_not where to lay his head_," be true? Because the house which the Father had commanded to be built for his reception, although completed had become polluted, and hence the saying, "My house is the house of prayer: but ye have made it a den of thieves," and he made a scourge of cords, and drove the money-changers and dove-sellers, and faro- gamblers, all out of his house, and overthrew their tables; but that did not purify the house, so that he could not sleep in it, for an holy thing dwelleth not in an unholy Temple. If Jesus could _not lay his head_ in an unholy, polluted temple, how can the Latter-day Saints expect that the Holy Spirit will take and abide its residence with them, in their tabernacles and temples of clay, unless they keep themselves pure, spotless, and undefiled? {7} {Note 7: *Journal of Discourses* 2:30, emphasis in original.} In October conference of 1854, President Young spoke of an individual whom he designated as "Yehovah Michael." In the discourse, this indi- vidual is distinct from both Elohim and Michael, because Elohim commands him to create a world, and after it is created, Michael (ie Adam) goes down to live on the new world. The most consistent interpretation appears to be that "Yehovah Michael" is Jesus Christ (who created the world at the direction of Elohim, and Adam was the first mortal to dwell upon it) perhaps upon the basis that "Yehovah" means "LORD," and "Michael" means "who is like God." This is consistent with Brigham Young's usages of the word "Jehovah," in other instances. He seems to have used "Jehovah" in a very generic manner, in much the same way he used the word "Lord." It is interesting to note that in April of 1852 Brigham Young clearly distinguished between Jehovah and Eloheim: It is true that the earth was organized by three distinct characters, namely, Eloheim, Yahovah, and Michael. {8} {Note 8: JD 1:51} However, in November of 1867, Brigham Young specifically identified Jehovah as Eloheim: We obey the Lord, Him who is called Jehovah, the Great I AM, I am a man of war, Eloheim, etc. We are under many obligations to obey Him. {9} {Note 9: JD 2:99} Then, in February of 1877, Brigham Young again distinguished between the two, repeating almost verbatim the April 1852 statement: and then this earth was organized by Eloheim, Jehovah and Michael who is Adam our common father. {10} {Note 10: L. John Nuttall Journal, "Lecture at the veil."} Jumping to the conclusion that Brigham Young was either totally incon- sistant in his usage of titles or not smart enough to understand the differencees immediately terminates any possible understanding of his thought process. Great men do not babble and people will not follow a babbler for long. Brigham Young was too great a man for too long a time to have been inconsistant in either his own thoughts or in his verbal delivery. Any approach to understanding Brigham Young must be to assume that he was consistant and see where that leads. Such an approach would ultimately resolve most of the problems people have in understanding Brigham Young. In the above apparent inconsistancy it is useful to know that he attended the Kirtland Hebrew School,{11} {Note 11: Although Brigham Young stated that eleven days was the extent of his schooling (see JD 13:176), apparently this referred to his elementary schooling and excluded both the Kirtland Hebrew School which he attended (see HR 1:25) and the School of the Prophets.} so he would have been aware that in the Hebrew, the word "Eloheim" means "gods (in the plural)." He used the term "the great Eloheim" (i.e. the great one of the gods) to designate God the Father: I want to tell you, each and every one of you, that you are well acquainted with God our heavenly Father, or the great Eloheim. You are all well acquainted with Him, for there is not a soul of you but what has lived in His house and dwelt with Him year after year; and yet you are seeking to become acquainted with Him, when the fact is, you have merely forgotten what you did know. {12} {Note 12: February 8, 1857, JD 4:216.} The term "Eloheim" by itself, however, like "God," may have been used in more of a generic sense, and hence on occasion applicable to any "God." It appears that Brigham Young was consistant in not applying the same title (e.g. Lord) to two distinct entities within the same discourse. Although we are more precise with some words today, we still have similar difficulties with such words as "Lord," and "God," often supplying subtle distinctions to make sure the audience knows who is meant. An example of Brigham Young's application of the word "Jehovah" to God the Father is at his dedication the Manti temple site in April of 1877: O God, our Father who art in heaven, even the God of our fathers Abraham, Isaac and Jacob, and of the prophets and the holy men who called upon thy name in ancient days, we present ourselves before thee on this occasion, in the name of Jesus Christ thy Son, our Saviour, who is the Saviour of the world, for the purpose of dedicating this spot of ground whereon we expect to erect a temple to thy most holy name, in which to receive the ordinances of the holy priesthood, which thou hast restored in these the latter- days. We approach thee as thy children, thy servants and handmaidens, to offer our thanks unto thee, in the name of Jesus Christ our Saviour ... We ask thee, our father, in the name of Jesus, to bless... We ask thee, Holy father, to receive our thanks... And wilt thou, O father, help thy people to erect this building with holy hands, with pre hands, with holy hearts, with pure hearts and holy desires? We ask thee, in the name of Jesus Christ thy Son, that thou wilt hide up the treasures of the earth, that no more may be found in this section of the country. Wilt thou, O Father, rule and overrule this? ... Wilt thou, O Lord, bless each one now before thee, and bless the ground, this temple site, this hill, and the hills and valleys ... Bless O our Father and pour out thy Spirit upon thy people to this end. We ask thee, O Lord God of israel, that thou wilt hold in remembrance... We also ask thee, O God, our father, to bless our families ... Wilt thou hear our supplications and answer these our petitions, _for we ask all, O Jehovah, in the name of Jesus Christ our Saviour_? {13} {Note 13: Elden J. Watson, *Manuscript Addresses of Brigham Young*, volume 6, 25 April 1877, page 2 [emphasis added].} It is possible that Brigham's prayer to Jehovah in the name of Jesus Christ at this dedication could have been influenced by D&C 109:4. It seems likely that he may have carefully read Joseph Smith's dedication of the Kirtland Temple shortly prior to his dedication of the Manti temple site. After a careful consideration of all of the references to Jehovah by Brigham Young that we have located, it appears first of all that Presi- dent Young made only infrequent use of the word "Jehovah." Secondly, when he did use it, he used it as a cognate for "Lord," which he applied to either God the Father or to Jesus Christ. There seems to have been no specific attempt to limit the use of the word "Jehovah" to Jesus Christ exclusive of God the Father. Because Brigham Young was President of the Church for such a long time during its developmental period, (34 years counting the 6 years during which he presided over the Church as President of the Quorum of the Twelve), his usage of names, titles and terms had considerable influence on church members and other church leaders. References by Brigham Young to Jehovah Arranged by date 01/ /41 HC 4:256 The Lord (J) hath spoken oath of J would have been 04/09/44 HC 6:322 the God of A, I, and Jacob 10/01/44 HC 7:282 till J shall say it is enough 01/14/45 T&S6:779 power and spirit of the great J 12/23/47 MFP1:333 overflowing scourge of J shall MFP1:334 on the bosses of J's buckler knowledge of the great J; from 04/04/52 JD 1:051 Eloheim, Yahovah, and Michael 06/13/52 JD 1:089 J is the "Mormonism" of this 02/27/53 JD 1:116 from the government of J JD 1:119 obeying the behests of J 04/06/53 JD 2:030 J had _no resting place_ upon the JD 2:032 -searching eye of the Great J 07/24/53 JD 1:238 the God of A, I, and Jacob, JD 1:240 to thwart the plans of J, or do 10/08/54 BYA2 d08 "Yahovah Michael, see that "Yehovah Michael, go and create Yahovah Michael goes and does Yahovah Michael had organized 12/10/56 MFP2:210 the Great J has seen proper to 05/31/57 JD 4:323 The God of A, I, and Jacob, trials by the arm of J, by the 06/28/57 JD 4:369 they are contending against J. 03/21/58 BYA4 d01 Leader was and is the Lord J. 07/03/59 JD 7:004 the Holy One of Israel--that Being who gave the law. 07/31/59 JD 6:343 My law, says J, is pure: JD 6:345 J has decreed and plainly fore- 08/04/59 JD 7:208 eternal law of J, and of the 10/09/59 BYA3 d01 to the great I AM in your 10/07/60 JD 8:038 they would dethrone J; had they 10/14/60 JD 8:205 that flow from the Lord J? God JD 8:206 salvation, the purposes of J, 10/21/60 JD 8:224 the Lord J has decreed it. 10/21/60 JD 8:228 calling the name of J in vain, 07/14/61 BYA4 d02 by the decree and the law of J 03/02/62 JD 9:240 the invisible blessings J has 03/30/62 BYA4 d02 appear before the Great I AM? 03/08/63 JD10:111 Who can stay the hand of J, 11/06/64 JD10:357 "I am that I am," no matter 04/25/65 MFP2:169 in the hands of the Great J, in 02/10/67 JD11:321 who led Abraham, and talked to Noah, Enoch, Isaac, and Jacob 11/17/67 JD12:099 Him who is called Jehovah, the Great I AM, I am a man of war, Eloheim, etc. 05/08/70 JD14:041 J, the great I Am, the Lord 10/27/76 LBY 272 cause to trust in the arm of J 04/25/77 BYA6 d02 we ask all, O J, in the name 02/01/77 NJ date this earth was organized by Elohim, J & Michael who is Adam 04/29/77 JD19:006 received into the arms of J, HC: *History of the Church*. JD: *Journal of Discourses*. MFP: Clark, *Messages of the First Presidency*. LBY: Jessee, *Letters of Brigham Young to his Sons*. NJ: Nuttall Journal (Lecture at the Veil). JOHN TAYLOR John Taylor was a prolific writer and publisher of newspapers, pamphlets and books, and his writing provides a good example of typical early church usage of the term "Jehovah." He was baptized a member of the Church by Parley P. Pratt in May of 1836, visited Kirtland early in 1837, and was shortly thereafter called to be an Apostle. He apparently did little or no public writing prior to his mission to England with the Quorum of the twelve Apostles in 1839. One of his earliest published references to the word "Jehovah" is in a hymn published in England in 1840: As in the heavens they all agree, The record's given there by three, *** _Jehovah, God the Father's one_ Another His Eternal Son, The Spirit does with them agree, The witnesses in heaven are three. {14} {Note 14: *Sacred Hymns and Spiritual Songs*, Published by Parley P. Pratt in England, 1840, p 295 No. 254.} The identification here is clear that Jehovah refers to God the Father, distinct from his son Jesus Christ. As in the similar instance by Brigham Young, this has been used to "prove" that John Taylor believed that Jehovah was God the Father. His subsequent usage of the word, however, makes that assumption tenuous. In 1882, after having clearly demonstrated the knowledge that Jesus Christ is Jehovah, John Taylor again seems to have applied the name "Jehovah" to the Father. This should make one hesitant to ascribe John Taylor's 1840 usage to lack of knowledge. Elder Taylor returned from England to settle in Nauvoo in 1841, where he became editor of *The Wasp* (which he renamed *The Nauvoo Neighbor*) and *The Times and Seasons*. Early in his career as editor of the *Times and Seasons*, he made good use of expressions which use the word "Jehovah," but typically did not attach the name to an entity. The fol- lowing list is a sample from John Taylor's writings, taken from the columns of the *Times and Seasons*, from December 1, 1842 to March 15,1843: 4:24 the...future designs of Jehovah, 4:24 principles...by which Jehovah governs himself in the eternal world 4:25 the secret purposes of Jehovah, 4:25 endure...the presence of Jehovah 4:74 the plans of Jehovah, 4:74 the designs of Jehovah, 4:74 the future designs of the Great I AM, 4:75 designs of the great Jehovah; 4:75 the future purposes of Jehovah, 4:117 truth, which the Great Jehovah has revealed 4:121 the great Jehovah has had it in his mind 4:121 the great Author of our existence, Eloheim, Jehovah, to redeem the earth {15} {Note 15: The usage here would seem to apply the term "Elohim" to the Redeemer, rather than the term "Jehovah" to the Father.} 4:121 The eternal plan of Jehovah 4:122 forfeited the favor of Jehovah 4:122 the time appointed by Jehovah 4:136 sustained by the mighty hand of Jehovah 4:137 under the tuition of Jehovah 4:137 the prophets...conversed with Jehovah Note that these expressions contain but little information about the identity of Jehovah. This is typical not only of John Taylor's writings, but also the vast majority of all early church literature, including the writings of Joseph Smith. This style never did disappear from John Taylors sermons and writings - they persisted right up to his death. The 12th reference in the above list attracts immediate interest, because in it John Taylor appears to equate Elohim and Jehovah, bringing the immediate thought that the word "Jehovah" here refers to God the Father. ... before God said "let there be light, and it was so," or ever this world rolled into existence, or the morning stars sung together for joy a plan was formed in the councils of heaven, it was contemplated by the great Author of our existence, Eloheim, Jehovah, to redeem the earth from under the curse. When one realizes that John Taylor believed that it was Jesus Christ who said "let there be light," and it was so, and that the quote says "it was contemplated by the great Author of our existence ... to redeem the earth (not to have it redeemed), then what he was trying to say is not so immediately obvious. The usage here would seem to apply the term "Elohim" to the Redeemer, rather than the term "Jehovah" to the Father. The significant thing to be aware of here, is that there is little else. With a very few exceptions, anything identifying Jehovah as either God the Father or as Jesus Christ is essentially lacking. Even the exceptions usually require an interpretive bias. One more item is of interest - the expanded quotation of the last item on the above list is as follows: While Enoch, Noah, Abraham, Moses and the prophets, walked with God, had the ministering of angels, the visions of heaven unfolded, and the purposes of God developed; saw and conversed with Jehovah, gazed on the glories of the eternal world, and wrote and prophesied of events that should transpire through all succeeding ages. this quotation states that it was Jehovah with whom Enoch, Noah, Abraham and Moses conversed. In a subsequent *Times & Seasons* editorial, John Taylor specifies that it was Jesus Christ who spoke with Moses from the burning bush (quoted below). The evidence is clear that by at least 1844 and probably as early as 1841 (the beginning of his Nauvoo editorial carreer) he knew that Jesus Christ was Jehovah. In February of 1845, in an Editorial entitled "The Living God," John Taylor demonstrated clearly his knowledge of who it was who created the world, and who spoke from the burning bush. He declares "that Mormonism embraces a plurality of Gods," and also explicitly identifies Jesus Christ as "the very eternal Father of this earth." There is no subject, among men, that engrosses so much time and attention, and, at the same time, is so little understood, as the being, knowledge, substance, attributes, and disposition of the living God. In the first place, christians and believers in christianity, with a few exceptions, believe in one God; or perhaps we should say, in their own language, that the Father, Son and Holy Ghost, _are one God_. But to be obedient unto the truth, we will not thus transgress upon reason, sense and revelation. It will be necessary to treat the subject of the 'Living God,' in contra-distinction to a _dead God_, or one that has, 'no body, parts, or passions,' and perhaps, it may be well enough to say at the outset, that Mormonism embraces a plurality of Gods, as the apostle said, there were 'Gods many and Lords many.' In doing which, we shall not deny the scripture that has been set apart for this world, and allows one God; even Jesus Christ, the very eternal Father of this earth; and if Paul tells the truth,--'by him the worlds were made.' It was probably alluded to by Moses, when the children of Israel were working out their salvation with fear and trembling in the wilderness, at the time that he spake these words: [Dieut. v:23-26] "And it came to pass when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders. And ye said, Behold, the Lord our God hath shewed us his glory, and greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. Now therefore why should we die? For this great fire will consume us. If we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" The facts embraced in the foregoing verses, destroy the belief of all christendom without remedy. The divines, or in deference, we will say the 'learned clergy,' publish to all the world that 'no man hath seen God, at any time; that no man can see God and live; and that John the Evangelist said: [St. John VI:46.] "Not that any man hath seen the father, save he which is of God, he hath seen the Father." Again, Moses in the before mentioned quotation uses our text, the 'living God;' and who will undertake to say that he meant any other person than Jesus Christ, the holy one of Israel? 'Before Abraham was, I am." 'Oh,' say the learned world, 'the scripture is a mystical matter, we must let it remain, till some commentator fathoms the mystery.' In all probability that meant Christ, for there is but one God. {16} {Note 16: *Times and Seasons* 6:808. Later in the same article John Taylor displays a knowledge of Hebrew, which is interesting because after his conversion, he arrived in Kirtland too late to participate in the Kirtland Hebrew classes. This is not all: the first line of Genesis, purely translated from the original, excluding the first _baith_ (which was added by the Jews,) would read:--_Rosheit_ (the head) _baurau_, (brought forth,) _Eloheim_ (the Gods _ate_ (with) _hah-shau-mahyiem_ (the heavens) _veh-ate_, (and with) _hauaurates_, (the earth.) In simple English. The Head brought forth the Gods, with the heavens and with the earth. The 'Head' must have meant the 'living God,' or Head God: Christ is our head. The term 'Eloheim,' plural of Elohah, or ale, is used alike in the first chapter of Genesis, for the creation, and the quotation of Satan. In the second chapter, and fourth verse, we have this remarkable history: "_These are the generations of the heavens and of the earth, when they were brought forth; in the day that the Lord of the Gods made earth and heavens_., The Hebrew reads so. {17} {Note 17: *Times and Seasons* 6:808-809.} Without question, by at least 1845, John Taylor knew that Jesus Christ was the God of the Old Testament, and that he was identified in the Hebrew scriptures as Jehovah. What is interesting is that his usage of the word "Jehovah" was not always rigorously consistant with that understanding. Although not frequent, he did not seem to mind making occasional statements which have been interpreted by some to mean that he believed that Jehovah was God the Father of Jesus Christ. One such example appears in his 1882 *Mediation and Atonement* as follows: We are told that "without shedding of blood is no remission" of sins. This is beyond our comprehension. Jesus had to take away sin by the sacrifice of Himself, the just for the unjust, but, previous to his grand sacrifice, these animals had to have their blood shed as types, until the great antitype should offer up Himself once for all. And as He in His own person bore the sins of all, and atoned for them by the sacrifice of Himself, so there came upon Him the weight and agony of ages and generations, the indescribable agony consequent upon this great sacrificial atonement wherein He bore the sins of the world, and suffered in His own person the consequences of an eternal law of God broken by man. Hence His profound grief, His indescribable anguish, His overpowering torture, all experienced in the submission to the eternal fiat of Jehovah and the require- ments of an inexorable law. {18} {Note 18: John Taylor, *Mediation and Atonement*, 1882, pp 149- 150.} It is true that this could be interpreted in an orthodox manner, but the present interpretation is not forced and appers to be reasonable. And yet earlier in the same volume he specifically identified Jehovah as Jesus Christ: "His name shall be called Immanuel," which being interpreted is, God with us. Hence He is not only called the Son of God, the First Begotten of the Father, the Well Beloved, the Head, and Ruler, and Dictator of all things, _Jehovah, the I Am_, the Alpha and Omega, but He is also called the Very Eternal Father. Does not this mean that in Him were the attributes and power of the Very Eternal Father? For the angel to Adam said that all things should be done in His name. A voice was heard from the heavens, when Jesus was baptized by John the Baptist, saying, "This is my beloved Son, in whom I am well pleased," and when the Father and the Son appeared together to the Prophet Joseph Smith they were exactly alike in form, in appearance, in glory; and the Father said, pointing to His Son, "This is my beloved Son; hear Him." There the Father had His apparent tabernacle, and the Son had His Apparent tabernacle; but the Son was the agency through which the Father would communicate to man; as it is elsewhere said, "Wherefore, thou shalt do all that thou doest in the name of the Son. And thou shalt repent, and shalt call upon God, in the name of the Son, for evermore." {19} {Note 19: John Taylor, *The Mediation and Atonement*, 1882, p 138 [emphasis added].} In summary, in his early years as a Mormon, John Taylor may not have known that Jesus Christ and Jehovah were the same individual. Such a lack of knowledge could account for his application of the word "Jehovah" to God the Father in his 1840 hymn. There are other possibilities, however, such as an application the same name to both the Father and the Son. Available data is insufficient, at least at present, to determine precise- ly what his reasons were. His writings indicate that at least by 1845 (and perhaps as early as 1840) he was fully aware of the identification of Jehovah with Jesus Christ. Nevertheless, even after demonstrating a full understanding, there were occasions when his usage of the word "Jehovah" could lead one to believe that he was refering to the Father of Jehovah. As we have said before, that usage is not scriptually wrong, it is just unusual. References to Jehovah by John Taylor Arranged by date / /40 SHSS 295 _Jehovah, God the Father_'s one 12/01/42 T&S4:024 purposes or future designs of J T&S4:024 by which J governs himself in T&S4:025 the secret purposes of J T&S4:025 nor the presence of J; but 01/16/43 T&S4:074 views of the plans of J, and T&S4:074 enter into the designs of J T&S4:074 designs of the Great I Am T&S4:075 and designs of the great J T&S4:075 future purposes of J, as they 03/01/43 T&S4:117 truth, which the Great J has T&S4:121 the great J has had it in his T&S4:121 the great Author of our existence, Eloheim, J, to redeem T&S4:121 The eternal plan of J however T&S4:122 had forfeited the favor of J T&S4:122 time appointed by J had not 03/15/43 T&S4:136 -tained by the mighty hand of J T&S4:137 Under the tuition of J, they T&S4:137 conversed with J, gazed on the 05/15/43 T&S4:203 Zion of the Holy one of Israel / /52 GoG p006 -nity to bear the impress of J. GoG p056 thus thwart the designs of J GoG p079 however, bears the impress of J GoG p080 impress of J, even in his fal- 08/22/52 JD 1:016 come to learn, of the great J 04/08/53 JD 1:223 the unveiled purposes of J in JD 1:228 injustice, as is the bosom of J 06/12/53 JD 1:154 bearing the impress of J 04/19/54 JD 1:368 and know the purposes of J JD 1:370 the designs of the Great J; if 12/06/57 JD 6:109 -ies that dwell in mind of J? JD 6:110 and unravel the designs of J? JD 6:112 from the mouthpiece of J JD 6:114 guidance and protection of J. 01/17/58 JD 6:163 the great purposes of J per- JD 6:164 from the eternal blaze of J 04/28/61 JD 9:234 supported by the hand of J JD 9:235 the all-protecting arm of J JD 9:237 the movements of the Great J 04/13/62 JD 9:342 rely on the arm of J, and who 05/18/62 JD10:054 complain at the hand of J for JD10:055 I am a servant of the Great J 10/10/63 JD10:258 understand the designs of J in 12/11/64 JD11:022 part, as it were of the Great J 04/14/67 JD12:397 messengers of the Great J, whom 05/19/67 JD12:049 who fulfil the dictates of J JD12:130 who fulfil the dictates of J 05/06/70 JD13:223 that dwells in the bosom of J JD13:228 will bow to the dictates of J JD13:230 of following the council of J JD13:231 of God and the revelations of J JD13:233 the arm of J will be made bare 03/20/70 JD14:191 concerning the purposes of J 10/08/71 JD14:246 engaged is like the Great J JD14:247 let me have the favor of J, let JD14:248 bring to pass the purposes of J 10/22/71 JD14:252 ascend into the presence of J JD14:253 to stay the progress of J 12/17/71 JD14:270 the fierce boss of J's buckler 02/23/73 JD15:349 the man that fights against J 10/07/74 JD17:206 from the precepts of J, might JD17:210 he obeyed the behests of J JD17:211 the buckler of the Great J 04/08/75 JD17:372 the course of the Great J in 10/10/75 JD18:137 comprehended the mind of J JD18:138 strength and power of J, and as JD18:140 of God, the mouthpiece of J 04/06/76 JD18:196 to carry out the designs of J 07/30/76 JD18:196 It is by the power of J 11/05/76 JD18:210 we cannot change the fiat of J 12/31/76 JD18:327 in their lot as decreed by J JD18:330 and our dependence upon J JD18:334 first command of J was for man 07/29/77 JD19:077 the plans and purposes of J 10/07/77 JD19:123 by the almighty power of J JD19:125 that they are the servants of J 10/14/77 JD19:138 carrying out the designs of J 10/21/77 JD19:144 decrees of J before the world JD19:147 the eye of the great J is over JD19:238 the decrees and designs of J JD19:244 eye of the great J is over us 12/15/78 JD20:226 purposes of J in relation to 07/06/79 JD20:301 the one great purpose of J JD20:307 the bosses of J's buckler 08/31/79 JD21:002 the designs of the great J 10/07/79 JD21:373 the plans and designs of J 12/07/79 JD21:167 a stink in the nostrils of J 02/08/80 JD21:017 and to stop the purposes of J JD21:018 inscrutable justice of J 01/02/81 JD21:341 the plans of J and his designs 08/28/81 JD22:298 purposes and designs of J JD22:302 rises into the nostrils of J JD22:302 ascends into the nostrils of J 10/09/81 JD22:290 plan which was ordained by J JD22:292 will and eternal designs of J JD22:293 will bow to the behests of J 01/01/82 JD22:336 not obey the commandments of J / /82 M&A p056 your redeemer, the great I AM, M&A p056 Jesus Christ, the great I AM M&A p102 "My name is J, and I will make M&A p118 I am he that gave the law M&A p120 obtaining the voice of J, that M&A p123 power and authority of J and M&A p127 eternal plan of J, should M&A p138 J, the I Am, the Alpha and Ome- M&A p150 to the eternal fiat of J and M&A p166 the I AM, in other words, I AM THAT I AM, because of those 07/24/82 JD23:178 and observe the commands of J 08/20/82 JD23:235 can stay the purposes of J 01/21/83 JD24:034 fiat of the great J and he JD24:035 commissioned of the great J to JD24:036 commissioned of the great J to JD24:037 can sucessfully fight against J JD24:125 commissioned of the great J to 02/11/83 JD23:376 commissioned by the great J to / /83 JD24:227 Lord J, of Jesus, the Mediator 06/24/83 JD24:265 What, turn our backs on J! 10/06/84 JD25:306 commissioned by the Great J to 10/19/84 JD25:356 ancient worthies whom J honored JD25:358 dared to obey the behests of J 02/20/84 JD26:351 obedience to the mandates of J 01/17/87 MFP3:106 have mocked at the power of J SHSS: *Sacred Hymns and Spiritual Songs*. T&S *Times and Seasons*. JD: *Journal of Discourses. GoG: Taylor, *Government of God*. M&A: Taylor, *Mediation and Atonement*. MFP: Clark, *Messages of the First Presidency*. PARLEY P. PRATT One of the more interesting contemporaries of Joseph Smith was the early convert, pamphleteer and apostle, Parley P. Pratt. Many of his early writings went through several publications, with modifications, which allows a brief study of how some of his concepts of the Gospel developed over a span of years. {20} {Note 20: Care must be taken in studying the writings of Parley P. Pratt to use the original publications, or the student will learn less about the feelings of Parly P. Pratt and more about attempts of his descendants to make his writings orthodox.} Parley P. Pratt almost always either associated the word Jehovah with God the Father, or used it in a generic sense. Like the others of the Quorum of the Twelve, Parley P. Pratt attended the Kirtland Hebrew School in Kirtland in 1836. In a pamphlet written in 1838, Parley P. Pratt distinguished between Jehovah and Jesus Christ: Here then is the Methodist God, without either eyes, ears or mouth! And yet man was created after the _image_ of God; but this could not apply to the Methodist God, for he has no _image or_ likeness! The Methodist God can neither be Jehovah nor Jesus Christ, for Jehovah shewed his _face_ to Moses and seventy elders of Israel, and his _feet_ too; he also wrote with his _own finger_ on the tables of stone. Isaiah informs us that his _arm_ is not shortened, that his _ear_ is not dull of hearing, etc., and that he will proceed to make bare his _arm_ in the eyes of all nations. And Ezekiel says his fury shall come up in his _face_; and Zechariah xiv says his _feet_ shall stand in that day, upon the Mount of Olives, and they which behold shall say, what are these wounds in thy _hands_, and in thy _feet_, etc. Consequently, Methodism is a system of idolatry. {21} {Note 21: *Mormonism Unveiled, Zion's watchman unmasked, and its Editor, Mr. L. R. Sunderland, Exposed - Truth Vindicated, the Devil mad, and Priestcraft in Danger*! New York, 1838; [republished in *A Reply to Mr. Thomas Taylor's "Complete Failure," etc. and Mr. Richard Livesey's "Mormonism Exposed*," Manchester, 1840.] Also in Parker Pratt Robison, *Writings of Parley Parker Pratt*, Deseret News Press, 1952, p 189, also p 233 [emphasis in original].} In 1840 in England, he published a hymn book containing the following familiar and specific identification of Jesus with the great I am: Hymn 189 {22} {Note 22: *A Collection of Sacred Hymns, for the Church of Jesus Christ of Latter-day Saints, in Europe*. Selected by Brigham Young, parley P. Pratt, and John Taylor, Manchester England, 1840 p 206.} Jesus once of humble birth, Now in glory comes to earth; Once he suffered grief and pain- Now he comes on earth to reign. Once a meek and lowly lamb- Now the Lord, the great I AM; Once with thieves was crucified- Now on yonder cloud he rides. Once he groaned in blood and tears- Now in glory he appears; Once rejected by his own- Now their king he shall become. Once forsaken, left alone- Now exalted to a throne; Once all things He meekly bore- But he now will bear no more. In 1844 Parley P. Pratt specifically identified the great Eloheim as Jehovah, but be aware, that Parley may have considered Jesus Christ to be the "Great Elohim" (i.e. the great one of the Gods). But it [the nature of divine government] is a theocracy, where the great Eloheim, Jehovah, holds the superior honor. {23} {Note 23: *The Angel of the Prairies; a Dream of the Future*, [written in the winter of 1843-1844, first published in 1880], pp 23-24. Since the verb is in the singular, this statement identifies Jehovah with Elohim.} Again, in an 1845 proclamation of the Twelve which was written by Parley P. Pratt, he made the same identification. This time the possibility of Jesus Christ being "the great Eloheim, Jehovah," is precluded by the subsequent description of the eternal High Priesthood "after the order of his Son. The great Eloheim, Jehovah, has been pleased once more to speak from the heavens, and also to commune with man upon the earth, by means of open visions, and by ministrations of Holy Messengers. By this means the great and eternal High Priesthood, after the order of his Son (even the Apostleship) has been restored or returned to the earth. {24} {Note 24: *Proclamation of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints*. April 6, 1845, copy of original found in Historical department of the Church. Copies with minor modifications can be found in Pratt, *Writings of Parley Parker Pratt* p 1, and Clark, *Messages of the First Presidency* 1:252. Despite William H. Reeder, Jr. *Improvement Era* 52:149 (quoted by Clark), the Proclamation was not written by Wilford woodruff, see *History of the Church* 7:558.} Elder Pratt published a limited number of this Proclamation in New York. His original intent was to send the document west and have it signed by the Twelve before a major publication and distribution throughout the world. It is unlikely that the identification of Jehovah with the great Elohim in the Proclamation had anything to do with its failure to receive the desired signatures and worldwide publication. {25} {Note 25: See announcement of limited publication and intent to obtain signatures in *The Prophet*, April 19, 1845, p 4.} It seems inconceivable that Parley P. Pratt could have written and published the *Millennial Star* article which is quoted with minor varia- tion on pages 19 and 20, with all of the comparisons between the Old and New Testament prophecies of the second coming, and not make the connection that Jesus Christ is Jehovah. Some have declared that the statements of Parley P. Pratt must be correct, otherwise Joseph Smith would have corrected them. It is true that Joseph on occasion corrected some of Parley P. Pratt's writings, however, a classic example of this is found in Parley's *The World Turned Upside Down, or Heaven on Earth* which was written in 1838 in prison but first published in England in 1840. On page 16 of this pamphlet the following statement is made: This view of the resurrection is clearly exemplified in the persons of Enoch and Elijah, who never tasted death, but were changed instantaneously from mortal to immortal, and were caught up into the heavens, both body and spirit. This change upon their physical systems was equivalent to death and the resurrection. It was the same as if they had slept in the grave for thousands of years, and then been raised and restored to eternal life. Joseph corrected this idea in his October Conference address in 1840. Note that Joseph makes no reproof, and does not direct his comments at anyone - his method of correction is to teach correct principles. Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fullness, but his is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead. "Others were tortured, not accepting deliverance, that they might obtain a better resurrection." (See Hebrews 11:35.) {26} {Note 26: Joseph Fielding Smith, *Teachings of the Prophet Joseph Smith* p 170.} References to Jehovah by Parley P. Pratt / /37 VoW p013 unless inspired by the great J VoW p021 of the power and majesty of J VoW p021 let us bow before the great I AM, in the name of Jesus VoW p024 The great J never did nor ever VoW p088 conversing with the Great J VoW p088 mighty works of the Great I AM VoW p109 eternal purposes of J must roll / /38 MU p018 seal up the mouth of J, forbid MU p043 can neither be J nor Jesus Christ; for J shewed his _face_ / /40 MoP p006 durable as the throne of J MoP p010 where their fathers praised J 05/ /40 MS 1:008 J's arm will be made bare in / /41 FoK p ERASTUS SNOW AND BENJAMIN WINCHESTER The only reason Erastus Snow and Benjamin Winchester are included in this study is because of a proclamation, the conclusion of which was published in the November 1, 1841 (it says Nov 15) issue of *The Times and Seasons*. It forcefully defines the identity of Jehovah. We believe in _God the Father, who is the great Jehovah_ and head of all things, and that Christ is the Son of God, co-eternal with the Father; yet he is our Savior, Redeemer, King, and Great Prototype,--was offered as a sacrifice to make an atonement for sin- -rose from the dead with the same flesh and bones, not blood, and ascended to heaven, and is now seated at the right hand of the father. {26} {Note 26: T&S 3:578 [emphasis added]. This declaration does have somewhat of an authoritative ring to it, and this and other difficult statements may have been part of the reason Joseph Smith decided to take over the editorship of *The Times and Seasons*. The following notice appears in the March 15 edition, p 710: TO SUBSCRIBERS { This paper commences my editorial career. I alone stand responsible for it, and shall do for all papers having my signature henceforward. I am not responsible for the publica- tions, or arrangement of the former paper; the matter did not come under my supervision. JOSEPH SMITH. It has been asked why Joseph Smith did not correct this error if it was so blatantly wrong? We respond: for the same reason he did not correct Lyman O. Littlefield two months earlier if the opposite concept were so blatantly wrong: A messenger [Orson Hyde], bearing the glad tidings of salvation, has been sent to the deserted countries of Palestine, and those silent and gloomy regions--once the theatre of many mighty miracles, wrought by the Omnipotent hand of _Jehovah and his apostles_--will soon re-echo with its long silent and almost forgotten sound. {28} {Note 28: T&S 2:547 [emphasis added].} Erastus Snow joined the Church in 1833, moved to Kirtland in 1834 and was one of those who attended the Hebrew classes in Kirtland in 1836. He wrote some articles for the *Gospel Reflector*, published by Benjamin Winchester in Philadelphia, and some of his discourses are recored in the *Journal of Discourses* and the *Improvement Era*, but we have been unable to locate any other published usages by him of the word "Jehovah" which even intimate that Jehovah is God the Father. Because of his knowledge of Hebrew, we are reticent to believe that he would have penned the statement in question, and are inclined to believe that it was more the responsibil- ity of Benjamin Winchester. Published data on Benjamin Winchester's views are even more meager, as he was excommunicated in September of 1844. A review of his writings in the *Gospel Reflector* reveals no other inclina- tion, even on his part, to equate Jehovah with the Father of Jesus Christ. SUMMARY AND CONCLUSIONS From the scriptures it is evident that "Jehovah" and Jesus Christ are the same individual. Indeed the Bible alone is sufficient to confirm this identity beyond any reasonable question, and with the unanimous and overwhelming support of the remaining standard works one is led to wonder that many have been slow to understand. From data available in church writings and publications, it is apparent that during the Joseph Smith period of the church, the word "Jehovah" was generally used in much the same sense as the word "God," to designate deity without any attempt at distinguishing whether it was God the Father or his son Jesus Christ being spoken of. In most instances no effort was made to distinguish between members of the godhead: after all, did not the testimony of the three witnesses say that they were one God? and did not anything that could be said about one of them also apply to the other(s)? Coming from a long tradition of belief in the catholic trinity, early converts did not concern themselves unduly with distinctions between members of the godhead, and apparently Joseph Smith never considered this a problem sufficient to warrant his immediate attention. It is evident that Joseph Smith understood the distinction himself, and was careful to use proper terminology, but he allowed others who were astute enough to take notice, to grow into their concepts of the gospel line upon line and precept upon precept. He guided and encouraged, and taught correct principles, but beyond the basic essentials for salvation, he never criticized or chided any honest seeker after truth for not understanding as much about the godhead, or any other concept of the restored gospel, as he did. There are a few quotations from others than Joseph Smith that might indicate some early understanding that Jehovah was Jesus Christ. It is more likely that the term "Jehovah" was applied to both the Father and the Son. There were also some discourses and articles about the second coming of Christ which, although not specifically making the identification, went into enough depth and detail that it would have been difficult for the author not to have made that connection, especially for those who had studied some Hebrew. It is tempting to ascribe variations in usage of the word "Jehovah" to a simple learning process: 1. During early years individuals did not properly under- stand that Jesus Christ was Jehovah, so they misused the word. 2. Later, as they learned who Jehovah was, they began to make proper usage of the word. In actuality however, this process, although present, seems to have been secondary. By far, the more prevalent and common practice appears to have been to use the word "Jehovah" as a cognate for "Lord," or "God," and use it in a generic sense irrespective of any specific designee. Even Joseph Smith used the word in this manner. The "Jehovah" Doctrine is copyrighted material and has been posted to free-saints in seven segments by permission of the author.