Now we start into the polarization phase events themselves.
Each event should have a clear starting or finishing
point that can be assigned. The event may not be quite so final in and of
itself however, the event will produce a polarizing affect on individuals or
groups. No longer will one be able to sit astride the fence, or go off and play
in the forest while the train slowly lumbers on, as it was put in general
conference. (Spiritual
Revival, Glenn L. Pace; October 1992)
I see this as another defining point in the mosaic.
During my studies of the last days, I have recognized a major theme coming to
the forefront, a transitional period in which the Lord takes a more prominent
role. A period in which little doubt can be left as to the divine nature of the
work, a period in which the work is still in the hands of man but a time in
which they do so with great and miraculous power. This work will cause a
polarization such as the world has never seen before. The
period I call the Polarization or Arm of the Lord Raised period.
Polarizations / Arm of the Lord Raised Ex. 6:6, Isa.
51:9, 52:10, 53:1, 59:16, 63:5, Luke 12:51, John 12:38, 1 Ne.
14:7, 22:10–11, 2 Ne. 30:10, Mosiah
12:24, 15:31, 3 Ne. 16:20, 20:35, D&C 1:14,
90:10, 133:3
We now move into the meat of the Great and Marvelous Work of the
Lord. A period unlike any other, the period which the Jews looked to with great
hope. The prophecies dealing with this phase of the work reference the lord
making bare his arm or the arm of the Lord being made bear or being raised to a
prominent place in the view of the world. This act will cause a great
polarization throughout the world which will be everlasting and final. I call
this phase of the work the "Arm of the Lord Raised" phase to
distinguish the events that will cause the polarization phase from those that
will be included in the cleansing phase or what I call the "Arm of the
Lord falls" phase (Day of the Lord). Many of the prophecies dealing
with this work move from one phase directly into the next, some emphasizing one
or the other. Looking at the scripture references above you will see some
relating to the period or event called the "Arm of the Lord" others
relating to the "polarization" phase. I have both under the
same listing because of my belief that they are very closely related.
Snap shot in March 2022 seems like it matches a time of world
wide polarization, the likes of which I have not seen in my lifetime (possibly
on the doorsteps of world wide nuclear war) the US divided between Marxist
doctrine (Outright Socialist/Communist, Fascist, BLM,
Post Modern Critical Theory and all of it’s subsets, CRT, DEI,..etc, 3 Neph 16:10 fulfills
most of the prerequisites for “I will bring the fulness
of my gospel from among them”. …)
and pro US, Liberty minded people,
targeted by their own government as the greatest threat to the US,
and yet I question where the Arm of the Lord is in these events. 2025 Trump
update: we seem to be in a reverse action on all of this
but the Left is in full blown TDS (Trump Derangement Syndrome) and I’m sure
they will push to put us back on the Biden/Obama path
as soon as they can. With the 11/2025 election of the Marxist/Islamist NYC
Mayor we seem to be are back on track.The Anti-American push is not limited to Marxist inspired groups,
however it is the majority at this time, it also has Islamist involved in this
dividing destructive movement. We may indeed be in a preparatory period of man made
polarization's that will lead directly to the Lord's
polarization, yet to come, the one which will be everlasting.
I have broken them out to help in the analysis of the events and their
timing. Much of the work will be accomplished for the Lord by servant
figures. Reference that section of this work for
details.
PWV (Pre-Wrath-View) timeline:
Overview
The "beginning of birth pains" start with
wars, famines and earthquakes around the world (Matthew 24:19). This
duration is thought to cover the first 3.5 years of Daniel's 70th week, which
starts when the Antichrist confirms or strengthens a seven year "covenant
with the many" (Daniel 9:24).
The Antichrist starts his reign with the “abomination
of desolation” (Matthew 24:15) at the midpoint of the 70th week, putting an end
to sacrifice and offering (Daniel 9:27). His reign, along with the false
prophet (Revelation 13:11), lasts for 3.5 years.
The Antichrist's rule begins the great tribulation,
a worldwide distress unequaled to any across history (Matthew 24:21). At
this time the believers of God face persecution.
During the latter half of the 3.5 years and prior to
Jesus' return, the sun will be darkened, the moon will not give its light,
stars will fall from the sky (Joel 2:10, Matthew 24:29). In Revelation 6:12,
this coincides with the opening of the sixth seal, when the sun turns black and
the moon turns blood red.
Jesus appears coming on the clouds of the sky to all,
and angels will bring about the rapture of the Church (Matthew 24:30-31, 1
Thessalonians 4:16-17, 1 Corinthians 15:51-52). In Revelation,
his appearance is signified by the people calling out, "hide us from the
face of him who sits on the throne and from the wrath of the Lamb!" (Rev
6:12)
God's wrath falls on the remaining unbelievers,
called the "day of the Lord" (Joel 2:11). Since the Second Coming and
the rapture of the Church occur immediately before the Day of the Lord, they
occur before God’s wrath — hence, the “Prewrath
rapture” of the Church. The 7th seal encompasses the wrath of the seven
trumpets (Revelation 8:2); the seventh trumpet may represent the seven bowls of
wrath, which complete the mystery of God (Revelation 11:15).
Since the Antichrist’s reign lasts for 42 months (or
3.5 years) according to Revelation 13:5, the Antichrist’s rule ceases at the
end of the 70th week.
At the battle of Armageddon, the Antichrist and the
false prophet are defeated and cast into the lake of fire. Since the time of
the Antichrist is 1290 days according to Daniel 12:11 (30 days longer than his
42-month reign), his end is then placed 30 days after Daniel’s 70th week.
45 days after the destruction of the Antichrist,
Christ’s millennial reign is established. This is based on Daniel 12:11, which
states, “Blessed is he who waits, and comes to the one thousand three hundred
and thirty-five days.” The 45 days is derived from taking 1335 and subtracting
1260 days (42 months of Antichrist's reign) and 30 days (the end of the
Antichrist), or 1335-(1260+30)=45.
<<<<<<7/2025 GROK enhancements: >>>>>
Pre-Wrath View (PWV) Timeline
Overview
The Pre-Wrath Rapture view outlines key prophetic events during Daniel’s
70th week, a seven-year period culminating in Christ’s return. The timeline places
the rapture of the Church after the great tribulation but before God’s wrath,
based on scriptures such as Matthew 24, Daniel 9, Revelation 6-19, and Joel 2.
1.Beginning of Birth Pains (First 3.5 Years)
The “beginning of birth pains” involves wars, famines, and earthquakes
worldwide (Matthew 24:6-8). This period starts when the Antichrist confirms a
seven-year covenant with many (Daniel 9:27),
initiating Daniel’s 70th week.
2.Midpoint: Abomination of Desolation
At the midpoint of the 70th week, the Antichrist sets up the abomination of
desolation in the temple, halting sacrifice and offering (Daniel 9:27, Matthew 24:15). His 42-month reign
begins, supported by the false prophet (Revelation 13:5, 11). The mark of the
beast is enforced, leading to economic control and persecution of those who
refuse it (Revelation 13:16-18). The
two witnesses begin their 1,260-day prophetic ministry (Revelation 11:3).
Believers face intense persecution, exemplified by the fifth seal martyrs
crying out for justice (Revelation 6:9-11).
3.Great Tribulation (Latter 3.5 Years)
The Antichrist’s rule triggers the great tribulation, a time of unprecedented
distress and persecution of believers (Matthew 24:21, Revelation 13:7). During
this period, God seals 144,000 servants from the tribes of Israel
to protect them (Revelation 7:1-8).
4.Cosmic Signs (Sixth Seal)
Cosmic disturbances signal the end of the tribulation: the sun darkens, the
moon turns blood red, and stars fall (Matthew 24:29, Revelation 6:12, Joel 2:10).
The two witnesses are killed by the Antichrist, lie
dead for 3.5 days, then resurrect and ascend to heaven (Revelation 11:7-12).
5.Second Coming and Rapture
Jesus appears on the clouds, visible to all, and angels gather the elect in the
rapture (Matthew 24:30-31, 1 Thessalonians 4:16-17, 1 Corinthians 15:51-52). A
great multitude appears in heaven, having come out of the great tribulation
(Revelation 7:9-17). Israel
repents and recognizes Jesus as Messiah (Zechariah 12:10, Romans 11:26).
The people on earth cry out, “Hide us from the face of Him who sits on the
throne and from the wrath of the Lamb!” (Revelation 6:16).
6.Day of the Lord (God’s Wrath)
God’s wrath, known as the Day of the Lord, begins with the seventh seal, which
includes the trumpet judgments (Revelation 8:2, Joel 2:11). The fall of Mystery Babylon, the
Antichrist’s religious or economic system, likely occurs during this period
(Revelation 17-18). The seventh trumpet may encompass the bowl judgments,
completing God’s wrath (Revelation 11:15,
16:1-21).
7.Defeat of Antichrist and False Prophet
The Antichrist’s 42-month reign (1,260 days) ends at the battle of Armageddon,
where he and the false prophet are defeated and cast into the lake of fire
(Revelation 19:19-21). An additional 30 days (totaling 1,290 days, Daniel 12:11) may involve judgment of the nations or
cleansing of the temple (Matthew 25:31-46).
8.Establishment of Millennial Reign
Christ’s millennial reign begins 45 days later (1,335 days, Daniel 12:12), possibly involving the restoration of Israel
or preparation of the kingdom. “Blessed is he who waits and comes to the one
thousand three hundred and thirty-five days” (Daniel 12:12).
<<<<<< end 7/2025 GROK enhancements:
>>>>>
Silence in heaven for the
space of 1/2; hour: D&C 88:95, Rev 8:1 (One theory is that the 1/2 hours is
20.83 years long [one year to God is 1,000 years to man] and this event starts
the 21 years and D&C 88:95, where the face of the Lord is unveiled, is the
end of that period.)Opening
of the Seventh seal of Revelations
Brother McConkie also
leans upon the possibility that this is a 21 year period, but questions if the
tribulations come after this period, rather than occurring during the period:
"And when the Lamb "had opened the seventh seal,
there was silence in heaven about the space of half an hour." If the time
here mentioned is "the Lord's time" in which one day is a thousand
years, the half hour would be some twenty-one of our years. (Abr. 3:4; 2 Pet.
3:8.) Could this be interpreted to mean that such a period will elapse after
the commencement of the seventh thousand-year period and before the outpouring
of the woes about to be named?" : Bruce R. McConkie,
The Millennial Messiah, p.382
According to Orson Pratt this quiet period
requires the lack of activity even trumps and such that represent the
tribulation events. This would support Brother McConkie's
view that this period precedes the tribulation period, but that being the case
the unveiling of the Lord needs to follow the end of the silence period. To me
it makes more sense that the period is the tribulation period. Something to
keep in mind. :
".."Immediately after the sounding of this trump
there will be silence in heaven for the space of half an hour.....During the
period of silence all things are perfectly still; no angels flying during that
half hour; no trumpets sounding; no noise in the heavens above; ...." :
Journal of Discourses, Vol.16, p.328, Orson Pratt, December 28, 1873
<<<<<<GROK:
feedback>>>>>>>>>>>>
The "silence in heaven for the space of half an hour" mentioned in
Doctrine and Covenants (D&C) 88:95 and Revelation
8:1 refers to a significant moment in apocalyptic prophecy, often
interpreted as a pause or transition in divine events. Here's a concise
explanation based on the scriptures and their context:
Revelation 8:1 (New Testament, KJV)
"And when he had opened the seventh seal,
there was silence in heaven about the space of half an hour."
In the Book of Revelation, this verse occurs
after the opening of the seventh seal, which follows a series of divine
judgments (seals) described in chapters 6–7. The "silence in heaven"
is generally understood as a dramatic pause, signaling a moment of solemnity,
anticipation, or preparation before the final judgments (the seven trumpets)
are unleashed. Interpretations include:
A moment of reverence or awe
in heaven as God’s plan nears its culmination.
A brief cessation of
heavenly activity, possibly reflecting the gravity of the impending
judgments.
Some scholars suggest it
symbolizes a short period of calm before the chaos of the final
tribulations.
Doctrine and Covenants 88:95
(Latter-day Saint Scripture)
"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."
In the D&C, this verse is part of a
revelation given to Joseph Smith in 1832, often called the "Olive
Leaf." It expands on the imagery from Revelation 8:1, placing the silence
in the context of the Second Coming of Jesus Christ. Key points:
The "silence in
heaven" precedes the unveiling of Christ’s glory and the resurrection
of the righteous.
It signifies a brief period
of stillness or divine pause before the Lord’s return and the final events
of the world.
Latter-day Saint
interpretations often view this as a literal or symbolic time frame,
possibly representing a short period (e.g., 21 years in some calculations,
based on the idea that a "day" in God’s time equals 1,000 years,
so half an hour would be ~21 years; see 2 Peter 3:8). However, this is
speculative and not dogmatic.
Shared Themes and Interpretations
Solemn Pause:
Both scriptures suggest a moment of divine stillness, emphasizing the
gravity of God’s judgments and the Second Coming.
Transition:
The silence marks a shift from one phase of God’s plan (e.g., preparatory
judgments) to another (e.g., Christ’s return or final trumpets).
Symbolic Time:
The "half an hour" may not be literal but could represent a
brief period in God’s eternal timeline, though some interpret it more
literally based on prophetic time scales.
Contextual Notes
In Revelation, the silence
follows the opening of the seventh seal, suggesting it’s a prelude to the
trumpets of judgment (Revelation 8:2–6).
In D&C 88, the silence
is tied directly to the Second Coming, emphasizing the unveiling of Christ
and the resurrection.
The exact duration of the
"half an hour" is debated. Some take it literally (30 minutes),
while others, especially in LDS theology, interpret it symbolically using
the 1,000-years-as-a-day framework (e.g., 21 years).
Comparative Analysis
Aspect
LDS
Perspective
General
Christian (Evangelical/Dispensationalist)
Scriptural Basis
Revelation 8:1, D&C 88:95
Revelation 8:1
Context
Precedes Second Coming, tied to resurrection and unveiling
of Christ
Precedes trumpet judgments in the Tribulation
Nature of Silence
Sacred pause, divine preparation for Christ’s return
Solemn pause, liturgical moment, or calm before judgments
Duration
Often symbolic (~21 years, based on 2 Peter 3:8) or
literal (30 minutes)
Usually symbolic (brief, undefined period); rarely literal
Following Events
Christ’s appearance, first resurrection, Millennium begins
Trumpet judgments, escalation of Tribulation
Theological Focus
Second Coming, establishment of Zion,
Millennium
God’s wrath, prayers of saints, end-time judgments
Time Calculation
May use 1,000 years = 1 day formula
Rarely calculates specific duration
Overlap
Both view the silence as a
significant, solemn moment in God’s apocalyptic plan.
Both see it as a precursor
to major eschatological events (Second Coming for LDS, trumpet judgments
for evangelicals).
Both emphasize divine
sovereignty and the importance of spiritual preparation.
Differences
Scriptural Scope:
LDS theology integrates D&C 88, explicitly linking the silence to the
Second Coming, while evangelicals focus solely on Revelation and the
Tribulation.
Timing: LDS
often entertain a 21-year calculation, while evangelicals typically avoid
precise timelines.
Purpose:
LDS see the silence as tied to Christ’s immediate return and the Millennium,
while evangelicals view it as a pause before further judgments in the
Tribulation.
<<<<<<
end GROK: feedback>>>>>>>>>>>>
Date set alert: (according
to the dates set by Farrell
& Rhonda Pickering: using theMoedim template) 1290 days trumpets
10/1/2027-4/21/2031 >>>> 1st ½ 7 year period of Daniel …Tribulation
1st half
of Daniels 7 year period/ The Beginning of Sorrows or Birth Pains, The
Time of Deception or False Peace
Antichrist
confirms or strengthens a seven year "covenant with the many" (Daniel
9:24).
Start of the 3 1/2 years of false peace First half of seven year
period of the Antichrist
Steps leading to the rule of the Anti-Christ:
In Nov 2018 I came across the works of Joel
Richardson (pen name)regarding Daniel. His view of the Iron kingdom (Daniel 2) and the Beast
(Daniel 7) and the Goat(Daniel 8) Bring a new framework to look at Daniel 11.(I also found Tom
Bradford’syoutube
channel 8/10/25 where He
also compliments this view) According to Joel’s work both the legs of Iron and
feet of Iron mixed with Clay and the beast are Islam/Caliphate related not Rome.He also points out that Daniel 8 is all end
days related (Vs 17 ….. for at the time
of the end shall be the vision.19…what shall be in the last end of
the indignation: for at the time appointed the end shall be.) and not partially Historic as most look at this
chapter.He also points out that the
translation for the name of the 4th kingdom Greece
is not accurate. In Daniels age the proper translation should have been western
Turkey not Greece.With that in mind the 4th beast
would represent a restored Caliphate kingdom like what we see RecepTayyipErdoğanwanting to establish (we have new movement in this area with the Turkey
based fall on December 8, 2024, of the Assad
dictatorship), and the Horn on the Goat (Again the goat is not Greece but
Turkey) could even be Erdogan Himself or the one who
is in power after the Caliphate has been fully set up at the time when the push
back at the power of Iran comes.That
would put all the confusing (at this time at least for me) king of the north
and south and… from Daniel 11 into the restored Caliphate area/framework
limiting who we need to look for and a timeframe as well (I assume the Daniel
11 section will happen after the Goat pushes back Iran and the single horn is
removed and the 4 horns replace Him, if the division after Alexander the Great
was a type for the latter days and not just a reference point in the past…see
12/11/24 youtube update).
Or will it be easier to recognize when the Anti-Christ plucks
out 3 of the ten horns (Kings) from the Ten horned beast kingdom (restored Caliphate
or not) in Daniel 7?
We can gain some key insight from Tom Bradford’s approach to Daniel.I love His caution “..warns against holding too tightly to
preconceived doctrines, which can cause us to miss the true fulfillment of
prophecy..”, which we need to take to heart in this research on the Second
Coming. My 2025 view on how Daniel will play out is in line with item 3 of His
three primary theological interpretations of the 70 weeks prophecy: “…yet
future, relating to the second coming of Christ, the Antichrist, and the
Millennial Kingdom…”For me I’m looking
for a time and sequence of events that fulfill what Jesus taught in Mathew 24:
14-“…Gospel preached
in all the world…shall see the abomination of desolation, spoken of by Daniel the prophet…” so is even yet future for
our time 2025.
GROK Revised: The Establishment of the Government of Zion / Birth of the Man-Child
Scriptural References: Revelation 12:5, 13; Isaiah 66:7; see also Revelation 11:14–19; Joseph Smith Translation (JST)
Revelation 12:3–4; Doctrine and Covenants (D&C) 86:3; 87:6.
This
event symbolizes the birth and establishment of God's kingdom on earth in its
fullest form—a theocratic government that will ultimately replace the corrupt
systems of man. It marks a defining moment in the polarization phase, where the
Lord's people must choose between worldly allegiances and divine rule. As the
dragon (Satan) opposes this birth, it underscores the escalating conflict
between light and darkness, forcing individuals and nations to align with one side
or the other.
To
set the stage, we must first clarify what the "man-child" represents,
drawing from prophetic interpretations.
What the Man-Child Is Not
The
symbolism in Revelation 12 has led to various interpretations, but many miss
the mark. As Elder Bruce R. McConkie explained:
"A woman ('the church of God'!)gives birth to
a man child ('the kingdom of our God and his Christ' which shall hold sway
during the Millennial Era, the kingdom John has just seen in vision!). See Rev.
11:14-19. Such is the Prophet's inspired interpretation. Among Biblical
scholars of the world, the man child is presumed to be Christ, a speculative
conclusion which, though seemingly persuasive, is refuted by the obvious fact
that the Church did not bring forth Christ; he is the Creator of the Church.
Among Latter-day Saint scriptural exegetes, it is not uncommon to say that the
man child is the priesthood, a seemingly persuasive speculation, which again
however must be rejected by the same line of reasoning. The Church did not bring
forth the priesthood, but the priesthood is the power that brought the Church
into being." (Bruce R. McConkie, Doctrinal
New Testament Commentary, Vol. 3, p. 517)
This
clarifies that the man-child is neither Christ Himself nor the priesthood
alone. The Joseph Smith Translation (JST) of Revelation 12:3–4 further refines
the imagery: "And she brought forth a man child, who was to rule all
nations with a rod of iron; and her child was caught up unto God and his
throne" (JST Revelation 12:3). Here, the focus is on a kingdom that rules
with divine authority, not an individual figure.
What the Man-Child Represents:
The Kingdom of God
The
woman in Revelation 12 represents the Church of God (see New Testament Student Manual,
"Chapter 55: Revelation 12–16"; JST Revelation 12:7), and the
man-child she bears is the Kingdom of God—specifically, its political or
governmental manifestation. This kingdom will "rule all nations with a rod
of iron" (Revelation 12:5), symbolizing unyielding divine law and order.
According
to Richard D. Draper, quoting Brigham Young, the child represents the political
kingdom of God, whose laws will emanate from Zion:
"The
Church of Jesus Christ will produce this government and cause it to grow and
spread, and it will shield round about the church." (Richard D. Draper, Opening
the Seven Seals, p. 130)
This
aligns with Isaiah 66:7: "Before she travailed, she brought forth; before
her pain came, she was delivered of a man child." The birth is sudden and
miraculous, emphasizing God's direct intervention in establishing a theocracy.
Elder Orson Pratt described it as "the government of God set up on the
earth in power, glory, and dominion" (Journal of Discourses, Vol.
17, p. 58), a system where civil and ecclesiastical authority are unified under
Christ.
In
the broader context of polarization, this birth represents the Lord's response
to worldly corruption. As nations devolve into systems requiring allegiance
(e.g., the mark of the beast in Revelation 13:17), God's kingdom emerges as an
alternative, drawing the righteous and polarizing the wicked against it.
Dual Timing: Meridian of Time and Latter-Day Application
Revelation
12 has a dual fulfillment: one in the meridian of time (Christ's era) and
another in the latter days.
·Meridian Application: Monte S. Nyman and Robert L. Millet explain that the first
few verses describe the ancient Church: the woman (Church) gives birth to the
man-child (kingdom), but Satan (the dragon) devours it, leading to apostasy.
The woman flees into the wilderness (apostasy), and the child is "caught
up unto God" (Revelation 12:5) to await restoration.
"Now the imagery is consistent and logical. Eventually
there will be a political kingdom led by Jesus Christ which will rule all
nations with the word of God. That political kingdom will grow out of, and is
made possible by (that is, is given birth by) the Church of Jesus Christ. And
since the creation of the political kingdom of Christ signals the end to the kingdoms of the
world, it is little wonder that Satan seeks to destroy the man child. During
the meridian of time, the Church was not able to bring forth that political
kingdom, but itself was taken into the wilderness, or went into apostasy (see
JST Revelation 12:14; D&C 86:3). The man child, or
the political kingdom was thus taken to heaven to await the day of the
Restoration." (Monte S. Nyman and Robert L. Millet, The Joseph Smith
Translation, p. 267)
Note the wilderness timeframe: The JST changes 1,260 days to
1,260 years (JST Revelation 12:5), aligning with the Dark Ages apostasy
(approximately 570–1830 AD, per some interpretations).
·Latter-Day Application: Orson Hyde applied this to the restored Church
fleeing persecution in the 19th century:
"The woman spoken of by John the Revelator as being
driven or fleeing into the wilderness, after having brought forth the
man-child, is said to be the Church by our wise orthodox commentators upon holy
writ. Be it so. The Latter-Day Saints fled from the face of the serpent monster
into this vast wilderness and desert, and it appears the serpent cast out a
flood of water from his mouth to destroy the woman. This is highly figurative
language; yet is there any one present who can favour
us with a better solution of the matter than the waters or troops which the
United States are now sending here to destroy us? God grant that the earth and
the heavens also may help the woman!" (Journal of Discourses,
Vol. 5, p. 140)
In the latter days, the "return" of the man-child
coincides with the full restoration of priesthood keys and the establishment of
Zion. If the wilderness represents the
apostasy (Dark Ages), the child's return began with the priesthood restoration
in 1829–1830. However, given its theocratic nature, full manifestation awaits a
future crisis when worldly governments fail.
Both
applications may converge: the meridian birth was thwarted, but the latter-day
birth fulfills it completely, polarizing the world as Satan again seeks to
devour the child (Revelation 12:13–17).
The Nature of This Theocratic
Government
Joseph
Smith envisioned a divine replacement for flawed human systems, as detailed in
Daniel 2:44–45: a stone "cut out without hands" that rolls forth to
consume all nations. In April 1842, Joseph received keys for this kingdom
(D&C 110), describing it as a theocracy:
"The
government was a theocracy; they had God to make their laws, and men chosen by
Him to administer them... [They were led] in both civil and ecclesiastical
affairs... So will it be when the purposes of God shall be accomplished: when
'The Lord shall be King over the whole earth' and 'Jerusalem His throne.' … This is a preciously
limited description of Joseph Smith's precise ideas of the nature of the
Kingdom and he knew it, for he said a month later: 'I have the whole plan of
the Kingdom before me, and no other person has.'" (Andrew F. Ehat, "It Seems Like Heaven Began on Earth," BYU
Studies, Vol. 20, No. 3, p. 254–255)
John
Taylor echoed this: "…That the nations, having lost the Spirit of God,
will assemble to fight against the Lord's people, being full of the spirit of
unrighteousness, and opposed to the rule and government of God." (The
Gospel Kingdom, p. 215)
Elder
Bruce R. McConkie added: "… in due course the
Lord will make a full end of all nations. (D&C 87:6.) Then civil government
as found in all the kingdoms of this present world will cease, and the
theocratic millennial administration will begin in which the government of God
will be both spiritual and temporal." (Mormon Doctrine, p. 145)
This
government will be centered in Zion (likely the United States or the Americas, per Joseph's visions), blending
spiritual and civil authority under Christ. It contrasts sharply with Babylon's systems, polarizing humanity: the
righteous gather to it, while the wicked oppose it.
Connections to Other Events
and Speculative Timing
In
your timeline, this event follows the mark of the beast (Revelation 13:17), where global commerce demands corrupt
allegiance. Could the Church then counsel members to abstain, establishing the
United Order (a communal system) as an economic alternative? This withdrawal
might label Saints as extremists, escalating persecution and fulfilling the
dragon's opposition (Revelation 12:13–17).
Those
refusing the mark may flee to Zion for safety, not just religion (D&C
45:68–71). The birth of this kingdom could enable such refuge, providing a
theocratic haven amid chaos.
Revelation
12 is not sequential with chapter 11; John restarts with latter-day details
(Draper, Opening the Seven Seals, p. 126). We see the Church (woman),
the kingdom's birth (man-child), and Satan's opposition (dragon). Timing is
unclear but likely during the Great and Marvelous Work (post-Time of the
Gentiles) or early seventh seal, when Israel is restored and polarization
peaks. It may precede Adam-ondi-Ahman or align with
the New Jerusalem's full establishment.
As
D&C 101:23–24 promises, this kingdom prepares for the Millennium, when
"every corruptible thing... shall be consumed." In polarization, it
forces the choice: align with God's rule or perish with Babylon.
Questions
for Reflection:
Will this birth occur amid global collapse, like
economic fallout from the mark of the beast?
How might the United Order integrate into this
theocratic system?
Does Isaiah 66:7's "sudden birth" hint
at a rapid establishment during crisis?
This
event heralds the end of man's rule and the dawn of Christ's, a beacon in the
polarization mosaic.
<<< endGROK Revised section
>>>>>>>>>>
Mark of the Beast (666) A society in which you must belong in order to buy sale or
trade: Rev. 13:17
This
is an event that some have claimed started with the introduction of the Social
Security system with its assigned number. Others have sited the Bar code system
as being the fulfillment of this prophecy. I will not debate these speculative
thoughts at this time. We need only asked can one buy, sale or trade in the
world without them? When the time comes that generally accepted commerce is no
longer conducted without some type of mark or affiliation then the event can be
marked as happened. When this does happen, could it be that the church
tells the members to not participate in this society? And as a result the
United Order is set up to deal with the removal from the society. I continue
with my speculation to add the following question of what will the response
from the world be to this type of action? Would they label us as religious
fanatics of the type that require elimination for the good of society?
Could this lead us to the next few events?
<<<<< 6/9/25 Grok Expansion on the 666
topic>>>>>>>>>>>>>
Mark of the Beast (666)
Scriptural Reference: Revelation 13:17 – “And that no man might buy or sell,
save he that had the mark, or the name of the beast, or the number of his
name.”
The
concept of the "Mark of the Beast," often associated with the number
666 (Revelation 13:18), has long been a subject of intense speculation and debate
among theologians, scholars, and believers. This prophetic event envisions a
future society where participation in economic systems—buying, selling, or
trading—is contingent upon receiving a specific mark, name, or number linked to
a controlling authority or system, often interpreted as antithetical to God’s
kingdom. While the Book of Revelation provides vivid imagery, its symbolic
language invites varied interpretations, and the true nature of this
"mark" remains a mystery yet to be fully realized.
Historically,
some have pointed to systems like the Social Security number, introduced in the
1930s, as a potential precursor to the mark, citing its role in tracking
individuals within economic and governmental systems. Others have speculated
that the barcode system, with its ubiquitous presence in global commerce, could
symbolize the mark due to its numerical encoding and necessity for
transactions. More recently, advancements in technology—such as digital IDs,
biometric scans, or implantable microchips—have fueled discussions about
whether these could evolve into a system requiring universal compliance for
economic participation. However, these are speculative theories, and we must ask:
Can one currently buy, sell, or trade without these systems? In many
parts of the world, cashless transactions, digital payment platforms, and
government-issued IDs are increasingly necessary for everyday commerce, yet alternatives
like cash or bartering still exist in some contexts. Until a system emerges
where no commerce is possible without a specific mark or affiliation, the event
described in Revelation 13:17 remains unfulfilled.
When such a system does arise, it will likely be
unmistakable, characterized by a global or near-global mandate that excludes
those who refuse to comply. The mark could be physical (e.g., a tattoo, implant, or visible sign),
digital (e.g., a unique identifier tied to a global database), or even
ideological (e.g., an oath or affiliation with a system opposed to biblical
principles). The key question is not merely the form of the mark but its
implications: Will accepting it require a compromise of faith or allegiance
to God? Revelation suggests that the mark is tied to worship of the beast
(Revelation 13:15-16), implying a spiritual dimension beyond mere economics.
This raises the possibility that the mark could involve a public declaration of
loyalty to a system or authority that stands in opposition to Christ.
For
believers, particularly within the context of your webpage’s focus on
polarization events, the emergence of the mark could prompt significant
responses from religious communities. If the mark becomes a prerequisite for
participation in society, could churches counsel their members to abstain from
accepting it, citing fidelity to God over worldly systems? Such a stance might
lead to the establishment of alternative systems, such as the United Order (a
communal economic system practiced historically by some Christian groups,
notably early Latter-day Saints), to sustain those who opt out of the world’s
economy. This withdrawal could provide a means of survival but might also
provoke tension with the broader society. If a significant group refuses to
participate in a mandated system, how will the world respond? Could such
dissenters be labeled as religious extremists, threats to societal stability,
or even enemies of the state? History offers examples of religious groups
facing persecution for non-conformity, from early Christians in Rome to modern conscientious objectors.
Could this polarization—between those who accept the mark and those who reject
it—escalate into the kind of societal division that leads to further prophetic
events, such as persecution or tribulation?
Moreover,
the mark’s emergence could intersect with other polarizing issues, such as
debates over personal freedom, privacy, and global governance. In an
increasingly interconnected world, where technology enables unprecedented
surveillance and control, the infrastructure for a system like the mark already
exists in nascent forms. For instance, digital currencies controlled by central
banks or global entities could, in theory, restrict transactions to those who
comply with certain criteria. While these developments are not necessarily the
mark, they invite reflection on how close we might be to the conditions
described in Revelation. Conversely, some caution against over-literal
interpretations, suggesting the mark could symbolize a broader spiritual
compromise rather than a literal object or technology. The challenge lies in
discerning when a system crosses the threshold from convenience to coercion,
requiring believers to make difficult choices.
Questions for Reflection:
What will the mark look like when it arrives? Will it be a physical identifier, a digital
requirement, or a subtler form of allegiance that separates the faithful
from the world?
How will churches and believers respond? If participation in society requires compromising
one’s faith, will communities of faith create parallel systems, and at
what cost?
What will the world’s reaction be to those who
resist? Could refusal to accept
the mark lead to marginalization, persecution, or even martyrdom, as
hinted in Revelation 13:15?
How do we prepare spiritually for such a time? Discernment, grounded in scripture and prayer,
will be crucial to navigate the complexities of a world moving toward
greater control and conformity.
As we await the fulfillment of this
prophecy, vigilance and discernment are crucial. The mark of the beast
represents not only an economic barrier but a spiritual test, challenging
believers to remain steadfast in their faith amid increasing pressure. By
testing all things against God’s word, we can prepare for the challenges this
event may bring and consider how it fits into the broader narrative of
polarization and divine judgment.
<<<<< endGrok Expansion on
the 666 topic>>>>>>>>>>>>>
Possible Transhuman take on what the mark might be.
The believing/unbelieving of the house
of Israel rebuild the Temple in the Old Jerusalem. (This section was
part of the GMW. It may still belong there. For now it is here
needed for the next section and looking at current events (August 2017) I don’t
think the temple will be re-built until the peace treaty is in place.)
This
is a topic that requires close examination. At first look, and based on the
current reality in Jerusalem, this seems like an easy take. The Jews will
rebuild the Temple as old (Non-LDS Jews rebuilding the Old Temple). Also
comments from Wilford Woodruff backs this up.
"…
the Jews have got to gather to their own land in unbelief. They will go and
rebuild Jerusalem and their temple. …They do not believe in Jesus of Nazareth
now, nor ever will, until he comes and sets his foot on Mount Olivet and it
cleaves in twain, one part going towards the east, and the other towards the
west. ….. They will remain in unbelief until that day. This is one of the
events that will transpire in the latter day." (Wilford
Woodruff. The Discourses of Wilford Woodruff. p.118 -
p.119)
Intellectually
the Jews re-building the old temple is the correct take on this. The statement
by Wilford Woodruff "They will remain in
unbelief until that day" will be addressed later in this section. In order
to look at the whole picture let's continue our search. Richard and
Jessica Draper have taken a look at the doctrine as understood during the
Nauvoo period of the Church;
"Of
special note is the insistence that they return to rebuild not only the city but
the temple as well. However, the building of a temple by the Jews is
problematic. The declaration by the Quorum of the Twelve seems to authorize
them to begin the project. ….. Only Latter-day Saints would build such a
temple. A solution to that problem can be realized if Latter-day Saints of
Jewish descent build the temple under the direction and authority of the First
Presidency." (Richard D. Draper and Jessica E. Draper. The Gathering
of the Jews as Understood in the Nauvoo Period. Regional Studies, Illinois,
p.147)
According
to the full text comment quoted above Joseph was not talking about the New
Jerusalem but the Old. Further comments from Bro. McConkie
also spell this out quite clearly.
"…
the great gathering which will involve the ultimate
conversion and sanctification of the chosen of Judah. …Jewish people will be gathered
because they believe in the very Messiah … The great and coming gathering will
be under the direction of him who holds the keys of the gathering of Israel, the President of the
Church." (Bruce R. McConkie. Mormon Doctrine. p.856)
From this we add the understanding that the people building the Temple will be members of the Church and will
do so under the direction of the First Presidency. If one assumes I'm
reading to much into what Brother McConkie
has said, we need only to review the following:
"….
And so it is that the Jews shall build their temple, and the Jews who do it
will be Mormons; they will be Jews who are the converted and baptized saints of
the latter days." (Bruce R. McConkie. The
Mortal Messiah. Vol. 1, p.116)
It is clear what Brother McConkie
believed in this regard. Brother McConkie further
explains His belief and adds, what I think, are insightful comments as to what
is going on here that may help resolve the whole topic:
"Who
are those "that are far off" who shall come to Jerusalem to build the
house of the Lord? … There is only one place under the whole heavens where the
keys of temple building are found. … The temple in Jerusalem will not be built
by Jews who have assembled there for political purposes as at present. … The
temple in Jerusalem will be built by The Church of Jesus Christ of Latter-day
Saints. " (Bruce R. McConkie. The
Millennial Messiah. p.279 - p.280)
They
key point from the full article is the identification of two groups of Jews
(Members of the House of Israel, from the tribe of Judah of whom have
been called to return to the Old Jerusalem). Those that
have returned for political or social reasons.and
yet again those that have returned having been converted to the restored
Gospel. Putting this all into a last days setting McConkie
has said:
"…
The Jews, as an assembled people, will hear again the testimony of legal
administrators bearing record that salvation is in Christ and in his gospel.
Who will these witnesses be? … they will be members of The Church of Jesus
Christ of Latter-day Saints. It is reasonable to suppose… that they will be two
members of the Council of the Twelve or of the First Presidency of the Church."
(Bruce R. McConkie. The Millennial Messiah. p.390)
As I recall there is a good migration that brings all of the
comments above together. It goes something like this. Most of the House of
Israel gathered in Jerusalem will remain unbelievers until Christ returns to
the Mount of Olives after the 3 1/2 year war. However a small
group of LDS will be in their midst (To include the two Prophets) who may be
instrumental in rebuilding the Temple. This type of solution could bring both
views into closer compliance. To have full compliance we would need two Temples, one re-built by the Jews and another
built by converted Jews.
Well more food for thought than most would like regarding this, and the
speculation is much deeper and darker than most are willing to admit. My guess
is that in the end we will have a Hitchcockest twist
bringing all of this into one complete whole.
<<<<<<<<<<<<<<<<<<GROK feedback on
this section
>>>>>>>>>>>>>>>>>>>>>
1. Scriptural Descriptions of the Temple's Design and Role
(Ezekiel's Vision)
Missed Concept: A detailed blueprint for the ThirdTemple is provided in Ezekiel 40–48, which describes a massive,
millennial-era temple with specific measurements, gates, chambers, and
ordinances. This vision isn't just about rebuilding but symbolizes the
restoration of priesthood authority, holiness, and the division of the
land among Israel's tribes (Ezekiel 47–48). LDS commentators like
Joseph Fielding Smith (Doctrines of Salvation, vol. 3, pp. 58–59) tie this
directly to the latter days, emphasizing it as a post-gathering event
where the temple becomes a center for global worship (Zechariah 14:16–21).
Why It Matters for Your Page: Your section focuses on who builds it
and when (e.g., after the peace treaty, linked to the Great and
Marvelous Work). Adding Ezekiel's details could address what the
temple looks like and its purpose, resolving speculation about whether
it's a "traditional" Jewish temple or one adapted for restored
gospel ordinances. For instance, McConkie
(Mormon Doctrine, p. 792) notes this temple will facilitate the
"restitution of all things" (Acts 3:21), including animal sacrifices (see below).
Potential Addition: Contrast this with modern Jewish preparations
(e.g., the Temple Institute's blueprints), which align more with Solomon's
Temple than Ezekiel's, highlighting your "two
temples" idea.
2. Restoration of Animal Sacrifices and the Sons of Levi
Missed Concept: Linked directly to the ThirdTemple is the restoration of "an offering unto the Lord in
righteousness" by the sons of Levi (D&C 13:1; Malachi 3:3–4; 3
Nephi 24:2–4). Joseph Smith taught that sacrifices (as practiced from
Adam's time) will be reinstated in the temple during the dispensation of
the fulness of times, not as a return to the
full Mosaic Law but as a memorial (History of the Church, vol. 4, p. 211).
This is tied to the temple's role in purifying Israel and preparing for Christ's return. Orson Pratt
(Journal of Discourses, vol. 15, p. 277) suggested this occurs after the
gathering but before the abomination of desolation (Daniel 12:11), which
halts the sacrifices.
Why It Matters for Your Page: Your excerpt mentions the temple rebuild but
doesn't delve into its operational purpose. This concept bridges the
"unbelieving Jews" view (initial sacrifices might start without
full authority) and the "converted LDS" view (true righteousness
comes under priesthood keys). It also connects to your later sections on
the abomination of desolation and the two prophets, as the temple's
desecration (e.g., by the Antichrist in 2 Thessalonians 2:3–4) presupposes
active sacrifices.
Potential Addition: Note the debate on duration—sacrifices may be
temporary (ending at the abomination) or continue into the Millennium
(Ezekiel 43:18–27). This could tie into your polarization theme, as it
forces a choice between "righteous" (priesthood-led) vs.
"unrighteous" offerings.
3. Timing and Preconditions: The Peace Covenant and
Abomination of Desolation
Missed Concept: The temple's rebuild is often preconditioned on
a deceptive "peace covenant" with the Antichrist (Daniel 9:27), allowing construction amid geopolitical
tension (e.g., on the Temple
Mount). This covenant is broken at the midpoint of Daniel's 70th week,
leading to the abomination of desolation (Matthew 24:15; Joseph Smith—Matthew
1:12), where the temple is profaned (possibly by an
idol or self-deification, per 2 Thessalonians 2:4). Joseph Fielding Smith
(Signs of the Times, pp. 169–170) and Parley P. Pratt (Voice of Warning,
pp. 32–33) link this to the siege of Jerusalem and the two witnesses' ministry (Revelation 11).
Why It Matters for Your Page: You mention the peace treaty as a trigger but
don't expand on its prophetic role. This could strengthen your timing
analysis (e.g., post-gathering, pre-Armageddon) and reconcile Woodruff's
"unbelief" with McConkie's
"conversion"—initial building under a false peace, but true
dedication under Church keys. It also aligns with your Pre-Wrath View
(PWV) timeline, where the temple factors into the midpoint abomination
(around 2031 per the Pickerings).
Potential Addition: Include how this event polarizes Israel: unbelieving Jews may initially support the
temple, but converted ones (with the two prophets) defend it against
desecration.
4. Symbolic vs. Literal Interpretations and DualTemples
Missed Concept: Some LDS scholars (e.g., Sidney B. Sperry in
The Voice of the Lord, pp. 187–188) suggest the Third Temple has both
literal and symbolic layers—literal as a physical structure in Jerusalem,
symbolic of the New Jerusalem temple (D&C 84:4; Ether 13:3–8) or even
the hearts of the saints (D&C 97:15–17). Harold B. Lee (Conference
Report, April 1973) emphasized temples as refuges in the last days,
implying multiple centers (Old and New Jerusalem). Additionally, the
"two temples" idea you hint at is echoed in Zechariah 14:20–21
(holiness in both Judah and the nations) and Revelation 21:22 (ultimate temple is God Himself in the celestial
era).
Why It Matters for Your Page: Your "Hitchcockian
twist" already nods to this, but expanding on symbolism could address
critics who see the temple as unnecessary post-Christ's atonement. It also
ties into your flee-to-Zion theme, where temples become safe havens
(D&C 45:66–71).
Potential Addition: Reference the Church's global temple-building
program as preparatory, with the Jerusalem temple as the capstone under prophetic
direction.
5. Modern Prophetic Guidance and Current Events
·Missed Concept: Recent Church leaders like Russell M. Nelson (in "The
Future of the Church: Preparing the World for the Savior’s Second Coming,"
Ensign, April 2020) emphasize temple worship in the gathering of Israel but don't specify the ThirdTemple's details, focusing instead on personal
worthiness. However, Ezra Taft Benson (Teachings of Ezra Taft Benson, p. 579)
reiterated the gathering to Jerusalem and temple rebuild as signs of the
times. Non-LDS developments (e.g., the Temple Institute's red heifer breeding
program since 2018, or Israel's political shifts post-2023 Gaza conflict) are seen by some as
fulfillments, but LDS views caution against speculation without revelation.
·Why It Matters for Your Page: Your sources are mostly pre-2000;
updating with modern apostles could show continuity. It also addresses your
August 2017 note on current events—e.g., the 2024 fall of Assad
in Syria (mentioned elsewhere in your document)
might accelerate regional changes toward the prophesied covenant.
·Potential Addition: A table comparing historical LDS views:
Source
Key View on
Builders
Timing/Preconditions
Wilford Woodruff
Unbelieving Jews
Post-gathering, pre-Mount Olivet return
Bruce R. McConkie
Converted LDS Jews under Church keys
After restoration, during polarization
Joseph Fielding Smith
Gathered Israel
(mixed belief)
Linked to abomination and Armageddon
Modern (e.g., Nelson)
Emphasizes worthiness over specifics
Preparatory for Second Coming
<<<<<<<<<<<<<<<<<<end GROK
feedback on this section
>>>>>>>>>>>>>>>>>>>>>
The sons of Levi make an offering:
Daniel 8:11,11:31, 12:11 ,D&C 13:1, 3 Neph
24:2-4
Now let's take a look at
this from different angles here. If the formerly proposed Mosaic is correct and
the House of Israel has been restored to a prominent role (a key part of the
GMW) and as part of that, the Tribe of Levi officially recognized as the
guardian of Aaronic Priesthood rights, then the
restoration of animal sacrifice would be done "in righteousness" as
stated in D&C 13:1, 3 Neph 24:2-4. However if
what Daniel saw is an event not recognized by the proper authority ( I.E. the
Jews in Jerusalem rebuild their Temple and start sacrifice again as in olden
times) then the "in righteousness" portion would need to wait until
after official recognition and might not happen until after the full second
coming of Christ to the Mt. of Olivet.
The
restoration of the Tribe of Levi to its role is a significant event one which
will change much of the Church as we have come to know it. Maybe this will come
at a time when many things will change and be lost in the grand shuffle that
will be the millennial period but gone will be the days of young men moving up
through the ranks of the Aaronic priesthood. The
"in righteousness" event will mark the end of that period of
time. Once again the tribe of Levi will take their role as administers in
the priesthood of Church Administration. The Melchizedek Priesthood will
be on the earth until Christ comes and takes control of the Church during the
Millennium, but the Aaronic priesthood will be
limited to the tribe of Levi once the ""offering in
righteousness" event takes place.
I assumed this event would have two key components the beginning
and the end. The beginning (the restoration of sacrifice) would mark the
end of the period in which the Aaronic Priesthood is
given to all worthy males within the Church when it qualifies as having been
done "in righteousness". If the end of the Aaronic
Priesthood does happen at the same time of the restoration of the sacrifice of
animals, (meaning it is recognized by the proper authority) by the Tribe of
Levi, then that event should be easy to identify.
I guess it comes down to this question; When will the Tribe of
Levi be cleansed such that their offering will qualify as being "in
righteousness"? Does this happen at Adam-Ondi-Ahman
(AOA)? (For continuity of the Mosaic I will assume that it does and the
restoration of the Tribe of Israel has taken place during the first stages of
the GMW and the Tribe of Levi is now authorized at AOA to do the work . note: This section moved from prior to AOA to just after
based on this assumption on 4/22/05)
Some time after the restoration of animal sacrifice we will see it
come to an end. Let’s take a moment to look at the restoration of animal
sacrifice. I know many in the Church have a problem with this concept. Yes it
is true that Christ ended the practice of animal sacrifice with the ultimate
atoning sacrifice. But as Joseph Smith pointed out during the dispensation of
the fullness of times all things will be restored. Joseph Smith pointing out
the method of sacrifice and made it clear that animal sacrifice as practiced
since the time of Adam will continue (be restored).
"It
is a very prevalent opinion that the sacrifices which were offered were
entirely consumed. This was not the case; if you read Leviticus, second chap.,
second and third verses, you will observe that the priests took a part as a
memorial and offered it up before the Lord, while the remainder was kept for
the maintenance of the priests; so that the offerings and sacrifices are not
all consumed upon the altar--but the blood is sprinkled, and the fat and
certain other portions are consumed.
These sacrifices, as well as every ordinance belonging to the Priesthood, will,
when the Temple of the Lord shall be built, and the sons of Levi be purified,
be fully restored and attended to in all their powers, ramifications, and
blessings. This ever did and ever will exist when the powers of the Melchisedek Priesthood are sufficiently manifest; else how
can the restitution of all things spoken of by the holy Prophets be brought to pass?It is not to be understood that the law of Moses will
be established again with all its rites and variety of ceremonies; this has
never been spoken of by the Prophets; but those things which existed prior to
Moses' day, namely, sacrifice, will be continued." History of the Church,
Vol.4, Ch.11, p.211,(Jospeh Smith Jr. History of the
Church, Volume 4 Deseret Book Company.: Salt
Lake City, Utah. 1978)
In researching this topic you will find many comments that the
covenants made in the current LDS Temple, concerning sacrifice, are all that
will be required. Based on other quotes, like the one above, I believe
that the actual restoration of animal sacrifice will be practiced by the tribe
of Levi. Now this event will have a beginning and an end that mark
specific and significant changes. The ending of the sacrifice will start
a clock counting down 3.5 years until another key event the Abomination of
Desolation. (Daniel 12:11)
Now looking at the full event, beginning and end, Let’s try to
understand the timing of the event. Where should this event fall in the
timeline?
Looking wholly at the Daniel and Revelations sequence, that frame this
item, I find it difficult to place the sequence anyplace other than the last
days prior to the Battle of Armageddon. I do agree that portions of the
sequence do have a fulfillment around 70 AD (See section below dealing with the
Abomination of Desolation). Keeping on the topic of the offerings to be
righteously given by the tribe of Levi, as part of the dispensation of the
fullness of times, we must look at the total mosaic. From Daniel 12:11 we know
that between the time that the sacrifice is taken away and the Abomination of
Desolation is set up it will be 3.5 years or 1290 days. So let’s take a
look at the surrounding pieces of the mosaic. Since the time of the
destruction of the Temple in 70 AD the tribe of Levi hasn’t had a place to
offer sacrifice in accordance with the Mosaic law.
Many of the Jewish people are looking forward to
the day the Temple will be rebuilt so that they might resume their duties.
Joseph Smith jr. Also talked about the time when the Temple is rebuilt to facilitate this event.
Now we have a member of the House of Israel (Levi) acting in a prominent role
offering sacrifice as was done since the Time of Adam. This puts us clearly
beyond the Time of the Gentiles and into the portion of the Great and Marvelous
Work, just prior to the second coming, the period when the House of Israel will
be restored to their prominent role in the Plan of Salvation. It will also
precede the setting up of the Abomination of Desolation.
(Originally I had this event at the beginning of the Seven year period
of Daniel, however I moved it to just after the
building/re-building of the New Jerusalem and old JerusalemTemples. To me it makes sense that this
event would begin just after the completion of one of these Temples.)
This should be two events, one marking the restoration of offerings by
the tribe of Levi and the other marking the end of the offerings and the
beginning of the 3.5 year clock of the Abomination of Desolation. Until I
have a clear understanding on the latter I will keep the marker for both events
collocated. (8/8/17 PWV move based on the fact that at the Mid Trib. When the Anti-Christ sets himself up as
God.. The offerings are ended….)
<<<<<<<<<<<<<<<<<<GROK feedback on
this section
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1. Malachi's Prophecy and
Elijah's Role in Purifying the Levites
Missed Concept: The "offering in righteousness" is
explicitly tied to Malachi's prophecy (Malachi 3:1-4; 4:5-6), which
foretells the Lord's sudden coming to His temple and the purification of
the sons of Levi "as gold and silver." Elijah's return
(fulfilled at the KirtlandTemple dedication, D&C 110:13-16) restores the
sealing keys necessary for this purification, linking family history work
to the Levites' role. Joseph Fielding Smith (Doctrines of Salvation, vol.
3, pp. 9-10) explains that Elijah's mission enables the "turning of
the hearts" required for the Levites to offer acceptably, emphasizing
this as a prerequisite for the temple's full operation.
Why It Matters for Your Page: Your section mentions cleansing at Adam-ondi-Ahman (AOA) but doesn't connect it to Elijah,
which could clarify the "when" of righteousness—post-restoration
but pre-Millennium, aligning with your GMW phase. This bridges the
"unbelieving Jews" (initial impure offerings) and
"authorized" views, as Elijah's keys ensure proper authority.
Potential Addition: Note that without Elijah, offerings remain
symbolic (e.g., temple covenants today), but his keys activate literal
fulfillment, possibly at AOA or the Jerusalem temple dedication.
2. Symbolic vs.
Literal Interpretations of Sacrifices
·Missed Concept: While Joseph Smith emphasized literal restoration of Adamic-era sacrifices (blood sprinkling, memorial
portions), LDS teachings also highlight their symbolic nature as types of
Christ's atonement (Hebrews 10:1-10; Alma 34:10-15). Bruce R. McConkie (Mormon Doctrine, p. 666) clarifies they are
memorials, not for sin but to point to the Savior, and will be
"continued" briefly before being superseded by the ultimate sacrifice
of a "broken heart and contrite spirit" (3 Nephi 9:19-20; D&C
59:8). Orson Pratt (Journal of Discourses, vol. 15, p. 277) suggested sacrifices
resume post-temple rebuild but end at Christ's return, fulfilling Daniel's
timeline.
·Why It Matters for Your Page: You address the discomfort with animal
sacrifices post-Christ but could expand on symbolism to resolve it—e.g., they
teach humility and obedience during polarization. This ties to your Aaronic Priesthood shift, as Levites' exclusive role
symbolizes a return to ancient order amid millennial changes.
·Potential Addition: Contrast literal (Joseph Smith's quote) with symbolic
(e.g., current temple covenants as "all that will be required" per
some views), noting McConkie's view that they are
temporary, ending at the abomination (Daniel 12:11).
3. Ezekiel's
Millennial Temple and Ongoing Sacrificial System
·Missed Concept: Ezekiel 40-48 details a future temple with sacrificial
altars (Ezekiel 43:13-27; 45:17-25), including animal offerings for
purification and feasts (e.g., Passover lambs). Joseph Fielding Smith (Signs of
the Times, pp. 168-169) and Parley P. Pratt (Key to the Science of Theology,
pp. 109-110) interpret this as millennial, where sacrifices continue under
Christ's reign as memorials or for instructional purposes, not atonement. This
extends beyond the 3.5-year halt, suggesting resumption post-Armageddon.
·Why It Matters for Your Page: Your focus is pre-Armageddon
(beginning/end phases), but Ezekiel implies continuity into the Millennium,
refining your timeline (e.g., sacrifices paused at abomination but restored
when Christ cleanses the temple, Zechariah 14:21). It connects to your temple rebuild
section, as Ezekiel's vision requires a priesthood-authorized structure.
·Potential Addition: Include a brief table:
Phase
Sacrifices'
Status
Key Scriptures
Restoration (Beginning)
Resumed in righteousness by purified Levites
D&C 13:1; Malachi 3:3
Halt (End)
Stopped by abomination, starting 3.5-year clock
Daniel 12:11; Matthew 24:15
Millennium
Continued as memorials in Ezekiel's temple
Ezekiel 43:18-27; Zechariah 14:16-21
4. Connection to the
Two Witnesses and TempleDefense
Missed Concept: The two witnesses (Revelation 11:3-12; D&C
77:15) prophesy for 1,260 days (3.5 years) in Jerusalem, defending the temple during sacrifices. Bruce
R. McConkie (The Millennial Messiah, pp.
390-391) identifies them as Church leaders (possibly apostles) who protect
the sacred site until slain, linking to the
abomination (their deaths signal the halt). This overlaps with your
3.5-year clock, as the witnesses' ministry coincides with the Antichrist's
rise (2 Thessalonians 2:3-4).
Why It Matters for Your Page: It adds drama to the "end"
phase—sacrifices aren't just halted; they're contested, polarizing
believers (defending righteousness) vs. opposers.
This integrates with your PWV (mid-tribulation move) and abomination
section.
Potential Addition: Note the witnesses as "legal
administrators" ensuring offerings' validity, per McConkie.
5. Modern Jewish
Preparations and Signs of the Times
Missed Concept: Contemporary efforts by groups like the Temple
Institute to breed red heifers for purification ashes (Numbers 19:1-10)
are prerequisites for resuming sacrifices, seen by some LDS observers as
prophetic signs (e.g., Ezra Taft Benson, Teachings, p. 579, on gathering
and temple rebuild). As of August 11, 2025, the Temple Institute reports a recent
setback—all current red heifers disqualified (announced ~August 7,
2025)—but continues
work, with updates emphasizing the heifer's role in resuming temple
service (e.g., July 4, 2025 post: "the promise of the red
heifer"). A July 14, 2025 YouTube video
speculated on approval, but disqualification news supersedes it.
Why It Matters for Your Page: This provides real-time context for your
"unbelieving Jews" scenario—initial unauthorized attempts could
precede authorized ones. It aligns with your post-70 AD note, as red
heifer ashes are needed for Levite purification.
Potential Addition: Discuss as a "sign" (like the rainbow
withdrawal), cautioning that true righteousness requires priesthood keys,
not just ritual.
<<<<<<<<<<<<<<<<<<end GROK
feedback on this section
>>>>>>>>>>>>>>>>>>>>>
Mother of Abominations makes war with
the Saints: 1 Neph 14:13, Revelation 12:17, Dan
7:21-25 (part of D&C 112:25 "And upon my house shall it
begin, and from my house shall it go forth ?)
Notice
Daniel 7:21-22. I want to move this event to a place later on in the work
but find myself placing it here based on Daniel’s vision. The little horn
makes war with the saints and prevails against them until the Ancient of Days
comes.
(From
my previous view ……I placed that event within the cleansing phase well before
Adam OndiAhman. So
I’m thinking that this event needs to happen prior to the cleansing period in
enough time to allow the war to progress to a point where the Saints will be
overcome. The other reason for placing it here and probably the main reason is
the logical sequence from the mark of the beast, removal of the saints and now
reprisal for their actions. Whenever this happens you will see a change from
our current situation, indeed the current trend will be completely
reversed. We now enjoy the greatest time of peace, in general, that the
Church has ever seen. Under President Hinckley’s direction we have come to a point
that the Church is generally accepted in most countries and only in the
tightest groups rejected openly. This event will be the realization of
that all coming apart. We know that the Great and AbominableChurch will be large and cover the whole
earth. The Church of God will also cover the earth but will be
very small in comparison and this event will be an open world wide war against
the Church.)
I
say that that war has begun with Obama’s third term (Biden) and the take that religious groups are the true
threat to their democracy (democracy defined as equity through Marxist
doctrine) …
Flee unto Zion/ The might
of Zion shall go forth: 2 Neph 27:3, D&C
45:68-71, 75; 115:6; 133:12, Isa 2:3-4, 29:8
In fleshing out the gathering out theme
in the 5CP
web site, I have come to understand that the meat of what we
should look for is found in latter-day revelation like the Book of Mormon (BOM)
and D&C. The Bible, being a Jerusalem centered book, seems to focus on events
there, while the BOM and D&C include events that will also happen in North America.
A question I
have (Clint) is: will people who Flee unto Zion (are gathered out) need to be 100% debt
free to participate??
Is the fleeing unto Zion what allows for “..toescape all these things that shall come to pass..” found in Luke 21:36, which is the basis for the Pre-trib rapture misunderstanding?
And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy.”
all that fight against Zion shall be destroyed, 1 Ne. 22:14 (2 Ne. 10:16).
he will preserve the righteous, 1 Ne.
22:17 (2
Ne. 9:53).
call on the name of their God for protection, 3 Ne. 4:30.
New Jerusalem … a place of safety for the saints, D&C 45:
67 And the aglory of the Lord shall be there, and
the bterror of
the Lord also shall be there, insomuch that the wicked will not come unto it,
and it shall be called Zion.
68 And it shall
come to pass among the wicked, that every man that will not take his sword
against his aneighbormust needs flee unto bZion for safety.
69 And there shall
be agathered unto
it out of every bnation under
heaven; and it shall be the only people that shall not be at cwar one with another.
70 And it shall be
said among the wicked: Let us not go up to battle against Zion, for
the inhabitants of Zion are aterrible; wherefore we cannot stand.
saints also shall hardly escape; nevertheless, I, the Lord,
am with them, D&C 63:34.
… In this way, the stakes of Zion are “for a defense, and
for a refuge from the storm, and from wrath when it shall be poured out without
mixture upon the whole earth” (D&C
115:6).
<<<<Grok
feedback>>>>>
The
"Flee unto Zion"
and "The Might of Zion Shall Go Forth" from Polarization_events.htm
and the "Greater Exodus" from GE.htm are not the same event but are closely
related aspects of the same eschatological process in the last days. "Flee
unto Zion" aligns with the gathering phase of the Greater Exodus
(especially the return of Israel to Zion or the Promised Land), while "The
Might of Zion Shall Go Forth" corresponds to the subsequent influence or
triumph of Zion, reflected in the Greater Exodus’s global significance
(Jeremiah 16:14-15).
<<<<end Grok
feedback>>>>>
Five Cities speak
the language of Canaan: Isa19:18 ; Zephaniah 3:9 (Look at the theme within
all of Zephaniah. This is the wrath of God and 3:9 is linked to this idea)
I know this
event seems odd to most, however I feel that it has significant meaning. Does
this represent the gathering of covenant people or a group that actually speak
the language of Canaan? Will there be five specific locations
or does the number five have a significant meaning? (Take notice of the Fivegraftings in Jac 5. Could Egypt be symbolic for the
World at large/Babylon and the five cities
the same as the five grafted branches in Jacob 5?Zeph
3:10-20...From beyond the rivers of Ethiopia my suppliants, even the daughter
of my dispersed, shall bring mine offering...At that time will I bring you
again, even in the time that I gather you: for I will make you a name and a
praise among all people of the earth, when I turn back your captivity before
your eyes, saith the Lord...) What can be applied
from the Five cities of the plains? Good vs Evil? ) Also one city will have a reputation of being
great/terrible “The city of destruction”. I think this is tied to the flee unto Zion
section D&C 45:70 Zephaniah connects to the Day of the Lord, wrath,
and the restoration of His language (Zeph 3:9 “..turn to the people a pure alanguage, that they may all call upon the name of the Lord..”.
Also could the
study of Hebrew provide insight into what it takes to qualify for special treatment
(those gathered out, Church of the firstborn, etc.)
The Aleph Tavאֵת
(Alpha Omega)sign (left out of
translations) might provide key insight into what it takes to qualify (valid
covenant relationships: a covenant people אֶתְכֶ֔ם)
and the opposite, those left under the covenant curse as in Zephaniah 3.
<<<<<<<<<GROK :Feedback…..
>>>>>>>>>>>>>>>>>>>>
Expanded Analysis of the Five
Cities Prophecy
Scriptural Foundation
The
prophecy of the five cities is rooted in two key scriptures:
Isaiah 19:18: “In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called, The city of destruction.”
Zephaniah 3:9: “For then will I turn to the people a pure language, that they may all call upon the name of the
Lord, to serve him with one consent.”
You
also connect these to Zephaniah 3:10-20 and Jacob 5, suggesting the cities may
symbolize covenant gatherings or specific locations tied to the restoration of Israel. Let’s explore these connections and
expand on them.
Literal vs. Symbolic
Interpretation
Your
current section questions whether the five cities represent literal locations,
covenant gatherings, or a symbolic number. Let’s break this down:
Literal Interpretation:
Geographical Context: Isaiah 19:18 places the cities in “the land of Egypt,” which could refer to the historical region of
Egypt or a broader symbolic “Egypt” representing the world or Babylon (as you suggest). In LDS theology, Egypt often symbolizes captivity or worldliness (e.g.,
1 Nephi 1:13, Abraham 1:23-27).
Historical Precedent: Ancient Egypt had significant cities (e.g., Memphis, Thebes), but no historical record confirms five cities
speaking Hebrew or swearing allegiance to the Lord. This suggests a
future fulfillment.
LDS Context: The LDSChurch has established stakes and temples worldwide, including in
regions symbolically akin to Egypt (e.g., areas of spiritual captivity). Could
these cities be specific stakes or temple cities in the last days? For
example, the Church has temples in places like Cairo, Egypt (announced but not built as of 2025), which
could tie to a literal fulfillment.
Symbolic Interpretation:
Covenant Gatherings: Your reference to Jacob 5 (the allegory of the
olive tree) is insightful. The five graftings
in Jacob 5 represent the Lord’s efforts to gather and preserve His
covenant people across dispensations. The five cities could symbolize
five key gatherings or covenant communities in the last days, such as
stakes of Zion or groups of the elect (D&C 29:7-8).
Number Five: In scripture, the number five often carries
symbolic weight, representing grace, preparation, or completeness (e.g.,
five wise virgins in Matthew 25:1-13, five talents in Matthew 25:14-30).
The five cities could signify a complete or divinely ordained set of
covenant communities prepared for the Second Coming.
Pure Language: Zephaniah 3:9’s “pure language” aligns with
LDS teachings about the restoration of a unified language or priesthood
authority (D&C 90:11). This could imply that the five cities are
centers of restored gospel truth, speaking the “language” of divine
revelation.
City of Destruction:
Isaiah 19:18 mentions one city called “The city of destruction” (Hebrew: IrHaHeres).
Some translations render this as “City of the Sun” (Heliopolis), suggesting a textual variant. In LDS
theology, this could symbolize a city that rejects the gospel
(destruction) or one redeemed by divine light (sun). Your suggestion that
one city is “great/terrible” (D&C 45:70) aligns with Zion’s reputation as a place the wicked fear.
Possible Connection: Could this city be Jerusalem, New Jerusalem, or another key location?
Zephaniah 3:10-20 links the gathering to a time when the Lord restores
His people, suggesting the “city of destruction” may be transformed into
a place of praise.
LDS Theological Context
To
expand the section, integrate insights from LDS authorities and scriptures:
Bruce R. McConkie: In Mormon Doctrine (p. 290), McConkie discusses the gathering of Israel as a key last-days event, with Zion (the New Jerusalem) and Jerusalem as central hubs. The five cities could be
outposts of Zion, established as refuges for the elect (D&C
45:66-70).
Joseph Smith: In the History of the Church (Vol. 4,
p. 608), Joseph Smith emphasized the global gathering of Israel, which could include covenant communities in
unexpected places like Egypt. The five cities may represent stakes or temples
outside traditional Israel.
D&C 84:2-4: This passage describes the New Jerusalem as a
gathering place built by the “gathering of the saints.” The five cities
could be preparatory stakes or cities leading to the establishment of Zion.
3 Nephi 20:29-33: Jesus prophesies that the remnant of Israel will be gathered to Jerusalem and other lands, suggesting multiple centers of
covenant activity, which could include the five cities.
Connection to Your
Polarization Phase
Your
website places the five cities within the polarization phase, where individuals
must choose between righteousness and wickedness. The cities could represent:
Refuges of Righteousness: Places where the “pure language” of the gospel
is spoken, attracting those who swear allegiance to the Lord (Isaiah 19:18). This fits your theme of polarization, as these
cities would stand in contrast to Babylon’s influence.
Centers of Covenant Renewal: Zephaniah 3:9-10 links the pure language to
serving the Lord “with one consent,” suggesting these cities are where covenant people gather to prepare for the
Second Coming. This aligns with your fleeing to Zion section (D&C 45:68-70).
Opposition to Babylon: The “city of destruction” could symbolize a
place that resists or is destroyed by Babylon’s influence, reinforcing the polarization
between God’s kingdom and the world.
Aleph Tav
Connection
Your
mention of the Aleph Tav (אֵת)
as a marker of covenant relationships is intriguing. In Hebrew, Aleph Tav is often an untranslatable marker but is seen by some
scholars as a divine signature (e.g., Revelation 1:8, where Christ is the
“Alpha and Omega”). In LDS theology, this could symbolize:
Covenant Identity: The five cities may be marked by the Aleph Tav, indicating they are covenant communities under
Christ’s authority (Revelation 7:3, 14:1).
Protection from Wrath: Zephaniah 3:12-13 describes a remnant who
“trust in the name of the Lord” and are spared from destruction. The Aleph
Tav could signify those sealed for the rapture
or protection during the tribulation (D&C 88:96).
Possible Locations or Symbolic
Meanings
You
ask whether the five cities are specific locations or symbolic. Here are
possibilities:
Stakes of Zion: The LDS Church has established stakes
worldwide, with five key stakes or temple cities (e.g., Salt Lake City,
Kirtland, Nauvoo, Independence, Jerusalem) potentially fulfilling this
prophecy.
Global Covenant Centers: The cities could be in regions like North America, Israel, or even Egypt, where the Church has a presence. For example,
the announced CairoEgyptTemple (2022) could be one such city.
Five Tribes or Gatherings: The number five may correspond to five major
groups of Israel’s remnants (e.g., Judah, Ephraim, and three
others) gathered in the last days (D&C 110:11).
Symbolic of Completeness: The number five may represent a complete set of
covenant communities, not tied to specific locations but to their
spiritual role in the restoration.
Integration with Jacob 5
Your
reference to Jacob 5’s five graftings is a strong
connection. The allegory describes the Lord’s efforts to preserve His vineyard
(Israel) through multiple graftings, which
could parallel the five cities:
First Grafting: Early Israel (pre-exilic period).
Second Grafting: Post-exilic Judah and the Nephites.
Third Grafting: Early Christian era.
Fourth Grafting: Restoration through Joseph Smith.
Fifth Grafting: Final gathering in the last days, possibly
represented by the five cities as centers of covenant renewal.
This
connection suggests the five cities are the culmination of the Lord’s gathering
efforts, aligning with your polarization phase as places where the elect are
separated from the wicked.
Placement in the PWV Timeline
In
your timeline, the five cities appear in the first half of Daniel’s 70th week,
during the polarization phase. To refine this:
Timing: Place the establishment of these cities before the abomination of
desolation (2031 in the Pickerings’ timeline), as they serve as refuges during the
tribulation’s onset (D&C 45:66-68).
Role:
They could be preparatory centers for the rapture or the gathering to Zion, occurring before the great tribulation
(2031-2034).
Connection to Fleeing to Zion: The cities may be the destinations for those
fleeing Babylon (2 Nephi 27:3, D&C 133:12), reinforcing
their role as safe havens.
Addressing Your Questions
Covenant People or LiteralCities?:
Both are plausible. The cities could be literal stakes or temple cities
where covenant people gather, speaking the “pure language” of the restored
gospel. Symbolically, they represent the elect who align with God’s
covenant.
Five’s Significance: The number five likely symbolizes divine
completeness or grace, aligning with the five graftings
in Jacob 5 or the five wise virgins (Matthew 25:1-13).
City of Destruction: This could be a city transformed from
destruction to glory (e.g., Jerusalem or New Jerusalem) or one that resists Babylon and is targeted for destruction.
Hebrew Study and Aleph Tav: Studying Hebrew, particularly the Aleph Tav, could reveal covenant patterns. For example, its
use in Genesis 1:1 and Zechariah 12:10 (linked to Christ’s return) suggests the cities are marked by
divine authority, qualifying them as refuges.
Suggested Expanded Section for
Your Website
Below
is a revised and expanded version of your “Five Cities” section, incorporating
the above analysis while maintaining your voice and style:
Five Cities Speak the Language of Canaan Isaiah 19:18; Zephaniah 3:9; Jacob 5; Zephaniah 3:10-20
This
prophecy, found in Isaiah 19:18 and Zephaniah 3:9, foretells a time when five
cities in the land of Egypt will speak the “language of Canaan” and swear allegiance to the Lord, with
one called “The city of destruction.” This event, though seemingly obscure,
holds significant meaning in the polarization phase of the last days. Are these
literal cities, symbolic covenant gatherings, or both? What does the number
five signify, and how does it tie to the restoration of Israel and the Great and Marvelous Work?
Scriptural Context
Isaiah 19:18 states, “In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one
shall be called, The city of destruction.” Zephaniah
3:9 adds, “For then will I turn to the people a pure language,
that they may all call upon the name of the Lord, to serve him with one
consent.” These verses suggest a restoration of divine truth and covenant
fidelity, contrasting with the world’s descent into Babylon’s influence. Zephaniah 3:10-20 further
links this to the gathering of the Lord’s “dispersed” from beyond Ethiopia, who bring an offering and become “a
name and a praise among all people of the earth.”
Literal or Symbolic?
The “land
of Egypt” may refer to the historical region or
symbolize the world (Babylon), as Egypt often represents captivity in scripture
(1 Nephi 1:13). Literally, these could be five cities where the gospel flourishes,
such as stakes or temple cities established by the Church in the last days. For
example, the announced CairoEgyptTemple (2022) could be one such city,
signaling a foothold of Zion in a symbolic Egypt. Alternatively, the cities may represent
covenant communities worldwide, speaking the “pure language” of restored
priesthood authority (D&C 90:11). The number five may symbolize divine
completeness or grace, akin to the five wise virgins (Matthew 25:1-13) or the
five talents (Matthew 25:14-30), indicating a complete set of gatherings
prepared for the Second Coming.
The City of Destruction
One city is called “The city of destruction” (IrHaHeres), possibly a textual variant for “City
of the Sun” (Heliopolis). This city could be a place transformed
from destruction to glory, like Zion or Jerusalem (D&C 45:70), or one that resists Babylon and is targeted for destruction. Its
“great/terrible” reputation aligns with Zion’s fearsome glory, where the wicked dare
not stand (D&C 45:68-70).
Connection to Jacob 5 The allegory of the olive tree in Jacob 5 describes
five graftings, representing the Lord’s efforts to
gather Israel across dispensations. The five cities
may parallel the final grafting, where the elect are gathered into covenant
communities in the last days. These cities could be stakes of Zion, temple cities, or symbolic gatherings
of the remnant of Israel (3 Nephi 20:29-33), standing as refuges during the
polarization phase.
Aleph Tav and Covenant Identity
The Aleph Tav (אֵת),
often untranslated in Hebrew, may serve as a divine
signature marking covenant people (Revelation 7:3, 14:1). In Zephaniah 3:12-13,
the remnant who “trust in the name of the Lord” are spared from wrath,
suggesting the five cities are sealed by this mark, qualifying them as refuges
for the elect. Studying Hebrew, particularly the Aleph Tav
in verses like Genesis 1:1 and Zechariah 12:10, may reveal insights into valid
covenant relationships (אֶתְכֶ֔ם)
and the curse of those who reject them (Zephaniah 3:11).
Role in the Polarization Phase
In the polarization phase, these cities stand as beacons of righteousness,
where the “pure language” of the gospel is spoken, contrasting with Babylon’s corruption. They may serve as preparatory refuges
for those fleeing to Zion (D&C 45:68-70, 2 Nephi 27:3), aligning with the
gathering of the elect before the tribulation intensifies (D&C 29:7-8).
Their establishment likely precedes the abomination of desolation (circa 2031,
per the Pickerings’ timeline), marking them as key to the
Great and Marvelous Work.
Questions for Further Study
Are these five specific locations (e.g., Salt Lake City, Independence, Jerusalem) or symbolic covenant gatherings?
Does the number five signify a complete set of
elect communities, mirroring Jacob 5’s graftings?
Could the “city of destruction” be a transformed Zion or a city opposing Babylon?
How does the Aleph Tav
mark these cities as covenant centers, and what qualifies their
inhabitants for protection?
This
prophecy, though enigmatic, underscores the Lord’s plan to gather His people
into safe havens, speaking His truth, as the world polarizes between
righteousness and wickedness. As Zephaniah 3:20 declares, these gatherings will make
the Lord’s people “a name and a praise” before His return.
<<<<<<<<<end GROK :Feedback for 5 cities…..
>>>>>>>>>>>>>>>>>>>>
Mid point of Daniels 7 years/ Hour of Judgment
The
anchor point
According to the Pickerings this is a busy multi faceted event, a
time where the fate of Israel makes a major change or reversal like
that seen during the original exodus where Israel sees their freedom and the Army a
pharaoh is wiped out in the Red Sea.
Abomination of Desolation: :Dan 11:31, 12:11, Matt 24:15
What is the Abomination of Desolation?
To answer this question we must first focus on the placement of the quote. My
intent is to limit this to the latter day scenario, in and around the Battle of
Armageddon. I'm not sure which application Daniel used/saw this term in but the
Lord has used it in two different applications. This can cause a lot of wasted
effort debating the issue. To avoid this let’s try to frame the discussion. It
is clear that there was an event that met the prophecy of Daniel around 70 AD.
It was the act that led to the ultimate destruction of Jerusalem and their being displaced from that Holy Land. We may also find the actual event
itself instructive for our latter day application. We start with a section from
Talmage;
"The
"abomination of desolation" cited by the Lord from the prophecy by
Daniel was strictly fulfilled in the investment of Jerusalem by the Roman army (compare Luke 21:20, 21). To the Jews the ensigns and
images of the Romans were a disgusting abomination. Josephus (wars vi, ch. 6) states that the Roman
ensigns were set up inside the temple and that the soldiery offered sacrifices
before them." (James E. Talmage. Jesus the Christ. Ch. 32, p.588)
Again
to eliminate debate let's acknowledge the fulfillment of this prophecy with the
70 AD destruction of the Temple. I think it helps us in our understanding to use
this for a type of future events.
A piece from Keith Perkins also adds more to consider;
"….
In an earlier account of the Savior's prophecy concerning what was coming upon
Jerusalem, Luke records, "Thine enemies shall
cast a trench about thee, and compass thee round, and keep thee in on every
side, And shall lay thee even with the ground, and thy children within thee;
and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation" (Luke
19:43-44)." (Keith W. Perkins. The Joseph Smith Translation. Ed. Monte S. Nyman and Robert L. Millet. p.240)
The
statement of "they shall not leave one stone upon another" I think
points to the 70 AD event. let's now look at clarifications that lead us to the
latter-day application. George Horton points out;
"The
Joseph Smith-Matthew account reveals two distinct periods of time being that
are not recognized in the King James edition of Matthew. In the King James
Version, Matthew's account appears slightly out of sequence. …The account in
Joseph Smith-Matthew makes it abundantly clear that the events noted through
verse 20 relate to the early apostolic dispensation. The rest of the chapter
refers to latter-day happenings. ….. Joseph Smith-Matthew clearly implies that
some events mentioned will take place both in the meridian of time and again in
the latter-day dispensation, thus revealing the dual nature of the
prophecy." (George A. Horton, Jr. The Pearl of Great Price: Revelations From God. p.201-202)
And also from Bruce R. McConkie' we
have:
"Daniel
spoke prophetically of a day when there would be "the abomination that maketh desolate" (Dan. 11:31; 12:11), and the phrase was recoined in New Testament times to say, "the abomination of desolation, spoken of by Daniel the
prophet." (Matt. 24:15.) Aside from the prophetic setting and relying
solely on the plain meaning of words, we would conclude that this phrase
(abomination of desolation) would have reference to some great act or status of
corruption and befoulment, of contamination and
filthiness, which would bring to pass destruction, ruination, devastation,
desolation.
Such is the case. These conditions of desolation, born of abomination and
wickedness, were to occur twice in fulfilment of
Daniel's words. The first was to be when the Roman legions under Titus, in 70
A.D., laid siege to Jerusalem, destroying and scattering the people, leaving
not one stone upon another in the desecrated temple, and spreading such terror
and devastation as has seldom if ever been equalled
on earth. Of those days Moses had foretold that the straitness
of the siege would cause parents to eat their own children and great loathing
and evil to abound. (Deut. 28.)
And of the same events our Lord was led to say: "For then, in those days,
shall be great tribulation on the Jews, and upon the inhabitants of Jerusalem,
such as was not before sent upon Israel, of God, since the beginning of their
kingdom until this time; no, nor ever shall be sent again upon Israel. And
except those days should be shortened, there should none of their flesh be
saved." (Jos. Smith 1:12-20.)
Then, speaking of the last days, of the days following the restoration of the
gospel and its declaration "for a witness unto all nations," our Lord
said: "And again shall the abomination of desolation, spoken of by Daniel
the prophet, be fulfilled." (Jos. Smith 1:31-32.) That is: Jerusalem again
will be under siege ("For I will gather all nations against Jerusalem to
battle"); again the severity of the siege and the extremities of brutal
conflict, born of wickedness and abomination, will lead to great devastation
and desolation ("and the city shall be taken, and the houses rifled, and
the women ravished; and half of the city shall go forth into captivity"). (Zech. 14.) It will be during this siege that Christ will
come, the wicked will be destroyed, and the millennial era commenced."
(Bruce R. McConkie, Mormon Doctrine, p.12 ABOMINATION
OF DESOLATION)
We
now understand that there are two applications of this phrase. let's
continue our review with an article by Perkins;
"Once
again there will be the abomination of desolation which was predicted by Daniel
…. This will undoubtedly be the time when the two prophets (not young
missionaries, but General Authorities who hold the sealing power) will be
killed, left to lie in the streets for three and one-half days, and then be
resurrected." (Keith W. Perkins. The Joseph Smith Translation. Ed. Monte S. Nyman and Robert L. Millet. p.243)
Perkins
ties this event with the role of the two prophets during the battle of
Armageddon. So what is the future event? let's take a look.
"In
the language of the Scriptures, any object or custom, that is detested or
disliked for religious reasons, is called an abomination.. " (Reynolds and
Sjodahl, Commentary on the Book of Mormon, Vol. 1.,
p.224)
So
the event will be something that is detested or is disliked for religious
reasons. Brother McConkie adds to the
description;
"…
All the desolation and waste which attended the former destruction of Jerusalem is but prelude to the coming siege.
Titus and his legions slaughtered 1,100,000 Jews, destroyed the temple, and
ploughed the city. In the coming reenactment of this "abomination of
desolation," the whole world will be at war, Jerusalem will be the center of the conflict,
every modern weapon will be used, and in the midst of the siege the Son of Man
shall come, setting his foot upon the mount of Olives
and fighting the battle of his saints. (Zech. 12:1-9.)" (Bruce R. McConkie. Doctrinal New Testament
Commentary. Vol. 1, p.659)
The
past events will be a prelude to the coming event. At this point the
whole world will be at war, with Jerusalem as the center of the conflict.
Let's continue;
"…..
Solomon's Temple was in each case, as it had been in Jewish times, the last
redoubt; there alone neither side gave or asked for quarter; it was the
ultimate all-out objective, and each conqueror in turn entered the holy place
with songs of apocalyptic joy." (Hugh Nibley.
Collected Works of Hugh Nibley. Vol. 4, Ch. 9, p.405
- p.406)
Let's
consider the temple as the focal spot and the idea of profane feet in the Temple as a type of the future event.
Let's move this one step closer;
"The
servants of the Lord are called upon to warn the world and to set forth,
clearly and understandingly, the "desolation of abomination" in the
last days. …. It is, in other words, sin and transgression, and especially the
profanation of sacred things, for in the wake of sin follows destruction,
sooner or later. When the Roman standards were planted on the battlements of
the sacred precincts, desolation was near, but those pagan insignia were but
symbolical of the apostasy that had taken place, which was the abomination
which caused desolation." (Hyrum M. Smith and Janne
M Sjodahl. Doctrine and Covenants Commentary,
Sec. 84, p.524)
So
in summary, this will be an event that is in opposition to religious belief, an
event focused on the Temple, in fact within the Temple, in which someone or something
will be set in the Temple, Like the Roman standards of old, will be the
event. I look for the Antichrist setting himself up in the Temple, as God, as the polluting act in the
last days. (see II Thes
2:4) Now going back to the Temple issue; If this is an LDSTemple (John
Taylor has stated that it will be) who might this then infer the
antichrist could be? Please remember we started this section out with two
views on the subject and this latter exploration is an added twist that needs
to be looked at as only a possibility with one of the views and not as a
probability.We also Have
Michael B Rush’s take on this (This is done in LDS temple(s), not the rebuilt Jerusalem temple, and the “..take away the daily sacrifice,..” is relating to no longer allowing church
attendance)
<<<<<<<<<<<<<<<<
GROK feedback for this section
>>>>>>>>>>>>>>>>>
1. Antiochus Epiphanes as a Historical Type (Pre-70 AD Fulfillment)
·Missed Concept: Before the 70 AD Roman siege, Daniel's prophecy had an
initial fulfillment in 167 BC when Antiochus IV Epiphanes
desecrated the Second Temple by erecting a Zeus altar, sacrificing pigs, and
halting Jewish rites (1 Maccabees 1:54; 2 Maccabees 6:1-7; Daniel 11:31). Joseph Fielding Smith
(Doctrines of Salvation, vol. 3, p. 46) and Bruce R. McConkie
(Mormon Doctrine, p. 12) reference this as a "type" of escalating
abominations, showing a pattern: pagan idolatry → temple pollution →
divine judgment. This triple fulfillment (Antiochus, Titus, latter-day)
underscores prophetic duality.
·Why It Matters for Your Page: Your focus starts at 70 AD, but
including Antiochus strengthens the "type" argument, illustrating
progression toward the ultimate Antichrist event. It ties to your Daniel
ambiguity, clarifying multiple applications.
·Potential Addition: A timeline table:
Fulfillment
Event
Key Scriptures
Antiochus (167 BC)
Pagan altar in temple, swine sacrifice
Daniel 11:31; 1 Maccabees 1:54
Titus (70 AD)
Roman standards in temple, destruction
Matthew 24:15; Luke 21:20
Latter-Day
Antichrist in temple, global siege
Joseph Smith—Matthew 1:32;
Zechariah 14:2
2. The Antichrist's
Role and "Man of Sin" Identity
Missed Concept: The abomination is explicitly the Antichrist
("man of sin") exalting himself as God in the temple (2
Thessalonians 2:3-4; Revelation 13:5-8). Parley P. Pratt (Voice of
Warning, pp. 32-33) and Joseph Fielding Smith (Signs of the Times, pp. 169-170)
describe him as a political/religious figure (possibly from a restored
caliphate or global coalition) who halts
sacrifices and demands worship. McConkie (The
Millennial Messiah, pp. 390-391) links this to the two witnesses'
opposition, their deaths marking the abomination's peak.
Why It Matters for Your Page: You mention the Antichrist but could expand on
his identity (e.g., not just profane feet but self-deification via the
mark of the beast, Revelation 13:16-18). This addresses your speculative twist (LDS temple involvement
implying an internal betrayer) and Rush's view.
Potential Addition: Clarify Rush's interpretation—based on recent
searches (e.g., his book A Remnant Shall Return, 2018 ed., pp.
3-4, and online discussions like Facebook groups
on Neal A. Maxwell quotes), Rush argues the abomination occurs in LDS
temples worldwide (not just Jerusalem), with "daily sacrifice"
symbolizing halted church/temple attendance due to internal apostasy or
external persecution, fulfilling Daniel via modern "desolation"
like spiritual emptiness.
3. Link to the Mark of
the Beast and Global Polarization
Missed Concept: The abomination extends beyond the temple to
enforce the mark of the beast (Revelation 13:16-18), polarizing humanity into worshipers of God
vs. the beast (Revelation 14:9-11). Ezra Taft Benson (Teachings, p. 579)
and Neal A. Maxwell (in Facebook group posts
from June 19, 2025, referencing his quotes) tie this to latter-day
signs, where refusal leads to economic/spiritual desolation, not just
physical siege.
Why It Matters for Your Page: This broadens your "opposition to
religious belief" definition, connecting to your polarization phase
and flee-to-Zion themes (D&C 45:68-71). It resolves debates on
"daily sacrifice" (literal animals vs. symbolic attendance, per
Rush).
Potential Addition: Note the mark as a "modern weapon"
(your McConkie quote), with digital IDs or
loyalty oaths as precursors, aligning with current global trends.
4. Fleeing Judea and Signs for the Elect
Missed Concept: Jesus warns to flee Judea upon seeing the abomination (Matthew 24:16-21; Joseph
Smith—Matthew 1:13-20), a sign for the elect to gather to Zion (D&C 133:12-14). Wilford
Woodruff (Journal of Discourses, vol. 18, p. 192) and Harold B. Lee
(Conference Report, April 1973) emphasize this as a literal exodus amid
tribulation, with stakes as refuges (D&C 115:6).
Why It Matters for Your Page: Your section focuses on the event's
nature/timing; adding the response (fleeing) integrates with your mosaic's
gathering events, emphasizing preparation over speculation.
Potential Addition: Link to current events—as of August 11,
2025, TempleMount tensions (e.g., recent disqualifications of red heifers for
sacrifices, per Temple Institute updates) could foreshadow unauthorized
acts leading to desolation.
5. Millennial
Resolution and Christ's Cleansing
Missed Concept: Post-abomination, Christ cleanses the temple at
His Mount Olivet return (Zechariah 14:3-5; Malachi 3:1-3), ushering in
millennial peace where no abomination remains (Ezekiel 43:7). Joseph Fielding
Smith (Doctrines of Salvation, vol. 3, p. 47) describes this as the
ultimate reversal, with the temple becoming a house of prayer for all
nations (Isaiah 56:7).
Why It Matters for Your Page: It provides closure to your "prelude to
coming event," shifting from desolation to restoration, tying to your
Armageddon sections.
Potential Addition: Contrast with Rush's view: If in LDS temples,
cleansing involves internal Church purification, per D&C 112:25.
<<<<<<<<<<<<<<<<
end GROK feedback for this section
>>>>>>>>>>>>>>>>>
2nd half of Daniels 7 year period /
Great tribulation/Wrath of God
Date
set alert: (according to the dates set by Farrell & Rhonda Pickering: using theMoedim template) 1260 days Atonement 4/21/2031-9/23/2034 >>>>> 2nd ½ Daniel.Farrell states that this whole period is the wrath
and the rapture happens prior to this event…
Second half of the seven year period, start of the 3 1/2 years of war of the
Antichrist:
Battle of Armageddon (Gog and Magog ) 3 1/2 year RELIGIOUS war: ( Start of) : Ezek
38, Joel 3, Zech 14, Rev 16:16
Many Christian groups view the
battle of Gog and Magog as
a separate event from the Battle of Armageddon. As you can see from the Manual
below the LDS take is they are the same event.
“…….It is not surprising, considering
its great importance in the winding-up scenes of the earth’s telestial existence, to find that the prophets, ancient and
modern, have spoken at great lengths and in much detail about this final war
that will usher in the Millennium. Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah,
John, Joseph Smith, and others have all talked
about the battle and the events associated with it. Elder Joseph Fielding
Smith, after quoting from several of these prophets, said: “Now I have read
these passages of Scripture from these various prophets. Here you will find
Isaiah saying the Lord will pour out war upon all the world; Jeremiah saying
the same thing and speaking of these terrible things; Daniel saying so; Ezekiel
saying so. We find Joel, Zephaniah, Zechariah, all proclaiming that in this
last day, the day when the sun shall be darkened and the moon turned to blood
and the stars fall from heaven, that the nations of
the earth would gather against Jerusalem. All of them speak of it; and when that
time comes, the Lord is going to come out of His hiding place.” (The Signs of the Times, p. 170.)………And
one would be hard put to find a more appropriate name for the last great battle
of the world before the Savior comes. It was John who named it when he said:
“And he gathered them together into a place called in the Hebrew tongue
Armageddon” (Revelation 16:16). From that statement the name has
come to be applied to the entire great war, although
the phrase “battle of Armageddon” is not found in the scriptures. Some
erroneously conclude that the final battle of the war will be fought there,
but, as Elder Bruce R. McConkie pointed out, the
final struggles will center around Jerusalem, though they may extend to Megiddo….
“One thing we are given by these prophets definitely to
understand is that the great last conflict before Christ shall come will end at
the siege of Jerusalem. …
“So we are
given to understand that when the armies gather in Palestine will be the time when the Lord shall
come in judgment and to make the eventful decision which will confound the
enemies of his people and establish them in their ancient land forever.” (Doctrines of Salvation, 3:46–47.)
Obviously, this is an event of great importance to the world,
and the Lord has given a wealth of detail so that those who will listen can be
prepared and comforted as the greatest war in the history of the world begins
to unfold.
(I-3)
Armageddon: The Setting
According to the prophets, some important events must take
place before the battle actually begins:
1.The house of Israel will be gathered from among the heathen
(the Gentiles) and returned to their own land (see Ezekiel 36:24; 37:21).
2.The land of Israel will be rebuilt and reinhabited
by the covenant people (see Ezekiel 36:10–12, 33–36).
3.The land will become highly productive and fruitful, even
like the Garden of Eden (see Ezekiel 36:8, 29–30, 34–35).
4.There will be one nation in the land of Israel again (see Ezekiel 37:22).
5.Jerusalem will be reestablished as the capital
city of the Israelites (see Zechariah 1:16–17; 2:12; 12:6; 3 Nephi 20:46). (Current point…last item fulfilled in: The
embassy was officially opened in Jerusalem on May 14, 2018,)
7.A great combination of organizations serving Satan will arise
in the last days. This combination has several names: the “beast … out of the
sea” (Revelation 13:1), representing the kingdoms of the
earth (see JST, Revelation 13:1; 17:8–14; Bruce R. McConkie, Doctrinal New Testament Commentary3:520); the “great
and abominable church,” “the church of the devil,” “the great whore,” and “the
mother of … abominations” (Revelation 17:1, 5).
Elder George Q. Morris of the Quorum of the Twelve
stated that some of the totalitarian regimes of the 20th century were part of
this coalition:
“The Savior recognized the domination of Satan over the world
generally, and called him the prince of the world, but in a special way—in the
way that Brother [Ezra Taft] Benson has referred to—he has entered into the
politics of the world among the nations of the world, and already subjugated
about one billion people of the world, and by a dire, sanguinary, and deadly
philosophy has brought death to millions and has brought slavery to almost a
billion people.” (In Conference Report, Apr. 1960, p. 100.)
(I-4)
Armageddon: The Participants
Ezekiel and Jeremiah indicated areas that will be involved
and named Israel as the target of the war:
1.Ezekiel named Gog of the land of Magog, the prince of Meshech
and Tubal, as the leader of the forces that would
come against Israel (see Ezekiel 38:1–3). Magog, Meshech, and Tubal were ancient
peoples in the northern part of Asia Minor (see Notes and Commentary on Ezekiel 38:2–6). Gog is a symbolic name for the leader or
leaders of this great evil power that will arise in the last days.
These
designations refer to general areas of the ancient world, so a list of modern
nations fighting in Armageddon cannot be compiled from these sources. Elder
Bruce R. McConkie said: “The prophecies do not
name the modern nations which will be fighting for and against Israel, but the
designation Gog and Magog
is given to the combination of nations which are seeking to overthrow and
destroy the remnant of the Lord’s chosen seed.” (Mormon Doctrine,p. 298.)
<<<<
Grok take on who these are: The most
commonly cited modern-day countries in the Gog and Magog coalition from Ezekiel 38 are Russia (Magog, possibly Rosh), Turkey (Meshech,
Tubal, Gomer, Beth-Togarmah), Iran (Persia), Sudan/Ethiopia (Cush), Libya (Put), and possibly Central Asian states
(parts of Magog). Germany is
occasionally included as Gomer, but this is less
common. Saudi Arabia and
Western nations (like Spain or Britain) may be
observers (Sheba, Dedan, Tarshish).
However, these identifications are speculative, based on historical and
linguistic analysis, and vary depending on interpretive frameworks. The
prophecy’s timing and exact players remain uncertain, and some view it as
symbolic rather than literal. For further study, sources like the Scofield Reference Bible, Mark Hitchcock’s works, or
websites like carljosephministries.com provide detailed evangelical
perspectives, though critical examination of all views is advised.Also: Joel Richardson identifies the Gog and Magog coalition of
Ezekiel 38–39 as a Turkey-led invasion of Israel, with Iran, Sudan/Ethiopia,
Libya, and
potentially other Middle Eastern/North African nations as allies. Gog, in his view, is the Antichrist, and the battle occurs
at Armageddon, coinciding with Jesus’ return. He firmly rejects Russia as Magog, arguing that Turkey aligns with
historical, biblical, and geographical evidence. His interpretation, detailed
in works like Mideast Beast and Joel’s Trumpet,
emphasizes a consistent historical-grammatical method and challenges popular
Russia-centric views. For further reading, see his articles on joelstrumpet.com
or his book Mideast Beast.>>>>>>>>>>>>>
(I-6)
Gog Will Be Thwarted by the Power of Two Witnesses
….In what will be one of the blackest moments of Israel’s history, just
as it appears that they are about to be annihilated, the Lord’s fury will be
unleashed upon the kingdoms of the world (see Ezekiel 38:18), and the Lord will “go forth, and
fight against those nations” (Zechariah 14:3).
The two
prophets, lying dead in the streets of Jerusalem, will be resurrected in the
sight of the people (see Revelation 11:11–12): “After three days and a half,
on a sudden, the spirit of life from God will enter them; they will arise and
stand upon their feet, and great fear will fall upon them that see them. And
then they shall hear a voice from heaven saying, ‘Come up hither,’ and they
will ascend up to heaven in a cloud, with their enemies beholding them.”
(Pratt, Voice of Warning, p. 33.)……… [Christ’s] next
appearance [after coming to his temple] will be among the distressed and nearly
vanquished sons of Judah. At the crisis of their fate, when the hostile troops
of several nations are ravaging the city and all the horrors of war are
overwhelming the people of Jerusalem, he will set his feet upon the Mount of
Olives, which will cleave and part asunder at his touch. Attended by a host
from heaven, he will overthrow and destroy the combined armies of the Gentiles,
and appear to the worshipping Jews as the mighty Deliverer and Conquerer so long expected by their race; and while love,
gratitude, awe, and admiration swell their bosoms, the Deliverer will show them
the tokens of his crucifixion and disclose himself as Jesus of Nazareth, whom
they had reviled and whom their fathers put to death. Then will unbelief depart
from their souls, and ‘the blindness in part which has happened unto Israel’ be
removed.” (“The Second Advent,” Millennial Star, 10 Sept.
1859, pp. 582–83.)
(I-9)
Armageddon: The End or the Beginning?
Armageddon
signals the end of the world, which is defined as “the destruction of the
wicked” (JS—M 1:4). But it prepares the way for the ushering
in of the millennial reign of Christ and the era of peace that will endure for
a thousand years. Mankind will enter a remarkable period of righteousness,
health, education, prosperity, and security. (see Isaiah 65:17–25; Zechariah 14:9, 16–20; D&C 84:98–102; 101:23–24; 133:52–56.)
The millennial
era could not begin without the widespread destruction of the wicked.
Therefore, while the battle of Armageddon is in and of itself a thing horrible
to contemplate, it is necessary because of the wickedness of the world, and
ultimately it will play an important part in the Lord’s plan for redemption of
the world. President Joseph Fielding Smith observed:…”
Book of Isaiah made plain: 2 Neph 25:7-8
Two Prophets in
Israel (two witnesses): Revelation 11, D&C 77:15
This is the start of the 3
1/2 year period of the two Servants (Prophets)
Neal
A. Maxwell, Things As They Really Are, p.94 - p.95
Consider, too, as a part of those engulfing and ending episodes the parallel
accounts of the two prophets who will testify in Jerusalem in the last bloody
and climactic days there. John speaks of two witnesses, duly appointed
emissaries of the Lord and of his church, who will witness to the besieged city
and then will be slain: "And their dead bodies shall lie in the street of
the great city . . . three days and a half." (Revelation 11:8-9.) Joseph
Smith identified these two individuals in a revelation given in 1832 as being
"two prophets that are to be raised up to the Jewish nation in the last
days, at the time of the restoration, and to prophesy to the Jews after they
are gathered and have built the city of Jerusalem in the land of their
fathers." (D&C 77:15.) Here we see once again the tight fit and
perfect matching that carries on from prophet to prophet. Should we be
surprised?
Bruce R. McConkie, Mormon Doctrine, p.733 SIGNS OF THE TIMES
48. SPECIAL MISSION IN JERUSALEM OF TWO LATTER-DAY
PROPHETS. -- There
are to be "two witnesses, ... two prophets that
are to be raised up to the Jewish nation in the last days, at the time of the
restoration." They are "to prophesy to the Jews after they are
gathered and have built the city of Jerusalem in the land of their fathers." (D.
& C. 77:15.) "And I will give power unto my two witnesses," the
Lord says, "and they shall prophesy a thousand two hundred and threescore
days, clothed in sackcloth."
Bruce R. McConkie, The Millennial
Messiah, p.390
In this setting, however, the word that comes from the Lord is: "I will
give power unto my two witnesses, and they shall prophesy a thousand two
hundred and three score days, clothed in sackcloth." Who are these
witnesses, and when will they prophesy? "They are two prophets that are to
be raised up to the Jewish nation in the last days, at the time of the
restoration, and to prophesy to the Jews after they are gathered and have built
the city of Jerusalem in the land of their fathers." (D&C 77:15.)
Their ministry will take place after the latter-day temple has been built in
Old Jerusalem, after some of the Jews who dwell there have been converted, and
just before Armageddon and the return of the Lord Jesus. How long will they
minister in Jerusalem and in the Holy Land? For three and a half years, the
precise time spent by the Lord in his ministry to the ancient Jews. The Jews,
as an assembled people, will hear again the testimony of legal administrators
bearing record that salvation is in Christ and in his gospel. Who will these
witnesses be? We do not know, except that they will be followers of Joseph
Smith; they will hold the holy Melchizedek Priesthood; they will be members of
The Church of Jesus Christ of Latter-day Saints. It is reasonable to suppose,
knowing how the Lord has always dealt with his people in all ages, that they
will be two members of the Council of the Twelve or of the First Presidency of
the Church.
FARMS, Journal of Book of Mormon Studies, Vol.4, Number 2, p.153
....... John the Revelator told of "two prophets that are to be raised up
to the Jewish nation in the last days" (D&C 77:15; see Revelation
11:3–12), likely "members of the Council of the Twelve or of the First Presidency
of the Church,"5 to testify of their wickedness. Their words too would
torment carnal minds until the only resort for those who will not heed their
counsel to repent is to kill the prophets. In this case as well, the wicked
people will feel they are free from the hard truth, even so much as to send
gifts to each other commemorating the slayings (Revelation 11:10). Once again
they will be wrong, though, as "after three days and an half the Spirit of
life from God [enters] into them" possibly by one holding the keys of
resurrection exercising that power, "and they [the two prophets] stood
upon their feet; and great fear fell upon them [the wicked people who had slain
them or consented to their death] which saw them" (Revelation 11:11). "What
happens when the murdered do not stay dead? The ultimate power of the
unrighteous fails, and with it all other forms of coercion and
intimidation."6
Role of two prophets in the battle or
Armageddon
https://www.lds.org/manual/old-testament-student-manual-kings-malachi/enrichment-i?lang=eng
“,,,After a struggle of three years and a half, they [Gog’s army] will at length succeed in destroying these two
prophets and then overrunning much of the city”
<<<<<<GROK insight
>>>>>>>>>>>>>>
explores potential links between
the "two witnesses" (or two prophets) described in Revelation 11 and
Doctrine and Covenants (D&C) 77:15, and the concepts of the "First
Fruits" and the "Rapture" as the initial stage of resurrection
events, drawing from various biblical and Latter-day Saint (LDS) scriptures.
These ideas are rooted in Christian eschatology (end-times prophecy), with
unique interpretations in LDS theology. I'll first summarize each element based
on the referenced scriptures, then discuss possible
connections.
The Two Witnesses/Prophets
Biblical Description (Revelation 11): These are two figures who prophesy for 1,260
days in Jerusalem during a time of tribulation. They have
miraculous powers (e.g., shutting heaven to prevent rain, turning water to
blood, striking with plagues). They are killed by "the beast,"
their bodies lie in the streets for 3.5 days, and then they are
resurrected and ascend to heaven amid a great voice saying, "Come up
here" (Rev. 11:11-12). Their ministry and resurrection occur before
the seventh trumpet, which signals God's kingdom reigning (Rev. 11:15).
LDS Interpretation (D&C 77:15): This verse clarifies that the two witnesses are
"two prophets that are to be raised up to the Jewish nation in the
last days, at the time of the restoration, and to prophesy to the Jews
after they are gathered and have built the city of Jerusalem in the land of their fathers." In LDS
teachings, they are often seen as elders or leaders from The Church of
Jesus Christ of Latter-day Saints (possibly from the Quorum of the Twelve
Apostles or First Presidency) who will minister in Jerusalem, calling people to repentance during the final
days before Christ's Second Coming. Their powers are likened to those of
Elijah and Nephi (from the Book of Mormon).
The Rapture and First Fruits
Biblical Description: The "Rapture" refers to believers
being "caught up" to meet Christ in the air, as in 1
Thessalonians 4:15-18 (the dead in Christ rise first, then living
believers are caught up together amid a trumpet sound and the Lord's shout).
Matthew 24:31 describes angels gathering the elect with a great trumpet. 1
Corinthians 15:51-52 speaks of transformation "in the twinkling of an
eye" at the last trumpet. First Fruits (e.g., 1 Cor.
15:20-23) metaphorically refers to Christ as the initial
"harvest" of resurrection, extending to the first wave of
resurrected believers. Matthew 24:39-42 and Luke 17:29-36 emphasize sudden
separation (one taken, one left), akin to events in Noah's and Lot's days.
LDS Interpretation: The Rapture aligns with the "morning of
the first resurrection," where righteous saints (living and dead) are
caught up to meet Christ at His coming (D&C 45:45-46; 88:96; 133:56).
D&C 88:96-98 describes this as the first trump: living saints are
"quickened" (transformed), the dead rise, and both are caught up
as "Christ’s, the first fruits." This is the initial stage of
four resurrection "trumps" in D&C 88:
First trump: Celestial saints (first fruits,
morning of first resurrection).
Second: Terrestrial saints (afternoon of first
resurrection).
Third: Telestial (end
of first resurrection).
Fourth: Sons of Perdition (second resurrection,
for judgment). In LDS doctrine, the first resurrection began with
Christ's resurrection but culminates at His Second Coming for the just.
Possible Connections
While
there is no explicit scriptural statement directly linking the two witnesses to
the Rapture/First Fruits in either the Bible or D&C, several interpretive
connections emerge from theological discussions, timing of events, and symbolic
parallels. These are "possible" ties based on eschatological
frameworks, with variations between general Christian views and LDS
perspectives. I'll outline them below, noting that interpretations can differ
widely among scholars and denominations.
Timing in End-Times Sequence:
Both events occur in the "last days"
or tribulation period leading to Christ's return. The two witnesses
minister for 1,260 days (about 3.5 years), are killed, and resurrect just
before the seventh trumpet in Revelation 11. The Rapture is often placed
around trumpet sounds (e.g., 1 Thess. 4:16; 1 Cor. 15:52; Matt. 24:31), and in D&C 88, the first
trump signals the catching up of first fruits saints. In some views, the
witnesses' ministry precedes or overlaps with the Rapture, positioning
them as heralds of resurrection events.
In LDS context, the witnesses are raised
"at the time of the restoration" (ongoing in the last days) and
prophesy in Jerusalem amid gathering Israel, aligning with pre-Second Coming preparations
that include the first resurrection. Their work could signal the imminent
"morning of the first resurrection."
Resurrection and Ascension as a Type or Preview
of the Rapture:
The witnesses' resurrection (Rev.
11:11-12)—where breath enters them, they stand, and ascend to
heaven—mirrors Rapture language: being "caught up" (1 Thess. 4:17), transformed instantly, and ascending amid a divine call
("Come up here"). This is seen as a microcosm or symbolic
foreshadowing of the broader Rapture. In mid-tribulation Rapture
theories, the witnesses' ascension coincides with the church's Rapture.
As "first fruits," the witnesses could
represent an initial wave of resurrected faithful (like Christ as the
ultimate First Fruit). Their public resurrection demonstrates God's power
over death, paralleling the sudden, visible catching up in the Rapture
scriptures. In LDS terms, as righteous prophets, they would participate
in the first trump's resurrection of celestial saints.
Link Through the 144,000 and First Fruits:
Revelation 7 and 14 describe 144,000 sealed
servants from Israel's tribes as "first fruits unto God and to
the Lamb" (Rev. 14:4). Some interpretations connect the two
witnesses to this group, viewing them as leaders (e.g., like Moses and
Elijah) who direct the 144,000's evangelistic ministry during
tribulation. The 144,000's sealing and role tie into gathering the elect
(Matt. 24:31), which aligns with Rapture themes.
In LDS doctrine, the gathering of Israel (including Jews in Jerusalem) is central to the witnesses' mission (D&C
77:15), and the 144,000 are sealed high priests who assist in this
(D&C 77:11). This could indirectly link the witnesses to first fruits
via preparatory work for the resurrection harvest.
Post-Rapture Ministry in Tribulation Views:
In pre-tribulation Rapture theories (common in
evangelical Christianity), the church is raptured
first, leaving the two witnesses to minister during the ensuing
tribulation as God's remnant witnesses to Israel. Their resurrection then serves as a mid- or
late-trib event, distinct from but echoing the
earlier Rapture.
LDS views don't emphasize a "secret"
pre-trib Rapture; instead, the catching up
occurs at Christ's visible coming (D&C 45:45; 88:96). Here, the
witnesses' resurrection might integrate into the first trump's events, as
part of the saints' collective rising.
Symbolic and Thematic Overlaps:
Both emphasize trumpet sounds (Rev. 11's seventh
trumpet; 1 Thess. 4:16; D&C 88's trumps), divine intervention amid
chaos, and separation of the righteous (witnesses ascend while enemies
watch; Rapture takes the elect while others are left). In feasts-based
interpretations, the witnesses tie to Rosh Hashanah (Feast of Trumpets),
symbolizing resurrection and judgment, with the "last trump"
linking to the Rapture.
Summary Table of Key Parallels
Aspect
Two Witnesses
(Rev. 11, D&C 77:15)
Rapture/First
Fruits (Referenced Scriptures)
Timing
Last days, 3.5-year ministry in Jerusalem;
resurrection before final judgments.
Last days, at Christ's coming; first stage of
resurrections (morning/first trump).
Resurrection Element
Killed, then revived and ascend to heaven.
Dead rise first, then living
transformed and caught up.
Trumpet Involvement
Precedes seventh trumpet announcing kingdom.
Occurs at "last trump" or angel's trump (1 Cor. 15:52;
Matt. 24:31; D&C 88:96).
Role in End Times
Prophesy, call repentance, witness
to Jews.
Gathering elect, first harvest of
righteous saints.
Possible Link
Their ascension as a preview or part of first fruits
resurrection.
Collective catching up includes faithful like the
witnesses.
These
connections are interpretive and not dogmatic; they depend on one's eschatological
framework (e.g., pre-millennial, LDS-specific).
<<<<<<end GROK insight
>>>>>>>>>>>>>>
Rainbow: :Gen.
9:12-13: The rainbow will be taken from the sky (HC 6:254)
Now a look at a little know event. I
have yet to see this included on other Last-Day's events but it is of such a
magnitude that I feel it needs to be included. let's review that which
was given to Jospeh Smith;
"
I have asked of the Lord concerning His coming; and while asking the Lord, He
gave a sign and said, "In the days of Noah I set a bow in the heavens as a
sign and token that in any year that the bow should be seen the Lord would not
come; but there should be seed time and harvest during that year: but whenever
you see the bow withdrawn, it shall be a token that there shall be famine,
pestilence, and great distress among the nations, and that the coming of the
Messiah is not far distant." (Joseph Smith Jr.. History of the
Church. Vol. 6, Ch. 10, p.254)
The
question that arises is, will this be limited to a region on the earth or will
it be world wide? If world wide the magnitude of the event will not be
debated, indeed it would play right into the view of events portrayed by
Anthony Larson ( See reference material section of this work). There
would be little question to the beginning of this event, either lack of
moisture in the air or sunshine is what it would take to fulfill this
worldwide. A catastrophic event like being hit by a comet would fit the
bill. Or a nuclear winter would also do the trick. This little event
I think should stand out in the mosaic like a beacon.
Dead sea healed: Ezekiel 47:1
Zech 14:8
This is an item
that may belong in the Christ’s millennial reign section but based on
Joseph Smith’s statement I have placed it here.Other have speculated this is simple a spiritual event not literal but
as you can see that is not what Joseph was talking about.
Joseph Smith, the
founder of the Church of Jesus Christ of Latter-day Saints, specifically taught
that the passages in Ezekiel 47:1 and Zechariah 14:8—which describe water
flowing from the temple in Jerusalem and healing the waters of the Dead
Sea—refer to real future events tied to the Second Coming of Jesus Christ.
According to Joseph Smith:
·Judah must return, Jerusalem must be rebuilt, and the temple restored.
·Water will flow out from under the temple and the Dead Sea will be healed, becoming
alive again with fish and vegetation.
·He emphasized that “it will take some time to rebuild
the walls of the city and the temple, etc.; and all this must be done before
the Son of Man will make His appearance.”
Joseph Smith’s teachings interpret the prophecy quite literally—the Dead Sea will physically
be healed as part of the preparations for Christ’s return. However, modern
Latter-day Saint instructional materials also suggest that Ezekiel’s vision has
a symbolic meaning: the flowing waters represent the blessings and healing
power that come from the temple and the gospel, bringing spiritual life and
renewal to those who receive them.
In summary, Joseph Smith taught a literal fulfillment: the Dead Sea will be “healed”
by water flowing from Jerusalem’s temple as
prophesied in Ezekiel and Zechariah, and this event is a precursor to Christ’s
Second Coming.