We are amused and entertained by
the quote from Ezekiel 37 made into song about the head bone to the neck bone
and so on. Dramatic song producing though this tale of restoration may be, to
me it does not exceed in quality the thoughts portrayed in verses 15 through 20
of the same chapter.
Being somewhat attracted to the
text, I was gratified when I procured the New English Bible and turned
anxiously to find how the subject would be treated by the newer translators.
Perhaps a quote of the text would provide fruit for thought if not justifying
note for those who read:
Ezekiel 37:15-20 NE: "These
were the words of the Lord to me: Man, take one leaf of a wooden tablet and
write on it, 'Judah and his associates of Israel.' Then take another leaf and
write on it, 'Joseph, the leaf of Ephraim and all his associates of Israel.'
Now bring the two together to form one tablet; they will be a folding tablet in
your hand. When your fellow-countrymen ask you to tell them what you mean by
this, say to them, These are the words of the Lord God: I am taking the leaf of
Joseph, which belongs to Ephraim and his associate tribes of Israel, and
joining to it the leaf of Judah. Thus I shall make them one tablet, and they
shall be one in my hand. The leaves on which you write shall be visible in your
hand for all to see."
The text goes on to tell of the
restoration of the Israelites from their places of exile and the
re-establishment of a unified Israel. Whether the foreseen re-establishment
will prove viable in the face of modern day politics is a question by itself.
The question of that which precedes the unification is what interests us at
this point.
Did you notice that the
"Sticks" of the King James Version are rendered in this case
"Leaves of a wooden tablet"? Also their unification? Also, did you
become aware how that the leaf of Joseph was to be taken and joined to the leaf
of Judah? Would this imply a prior possession of the leaf of Judah? Does the
fact that the matter would be readable become evident to you?
While the balance of the Chapter
portrays the unification of the restored families, this re-establishment does
not occur until the instance of the tablet-leaves is a completed thing, for the
text proceeds with, "Then say to them," etc, denoting a prior
completion of the legible instruments and their unification.
Interesting to note also is the
fact that a gathering "to their own soil" would come after the
literate incident, suggesting that it should be for one moment felt that the
historically current advent of a peopled Israel is the resolution of at least
the beginning of that restoration prophesied, we can safely concede that the
event of the tablet must have already occurred. The door is closed now for any
new event to which the tablet incident might relate!
Whether my gratification at the
portrayal was hinged upon wishful thinking or upon a lack of stiff neckedness
is for history and the one who reads to judge.
For me, my faith in the Book of
Mormon as the "Leaf of Joseph" has been justified. He who judges,
though his decision may be adverse is party to the same thinking or pliability
as am I. If there be truth, let the Spirit of God witness. (Thomas S. Maley, “Ezek.
37,” The Book of Mormon Foundation [April-June 1971]: 1)
In attempting to answer this
question it is necessary to ask two more: 1. Whence came they? 2. Why did they
come?
It seems fitting that the search
for answers should start in Genesis with Jacob as he blesses his children,
beginning with Judah, 49:8-12.
"Judah thou art he whom thy
brethren shall praise: thy hand shall be in the neck of thy enemies; thy
father's children shall bow down before thee.... Judah is a lion's whelp: from
the prey, my son, thou art gone up: he stooped down, he couched as a lion, and
as an old lion; who shall rouse him up? The sceptre shall not depart from
Judah, nor a lawgiver from between his feet until Shiloh come: (The lawgiver
is, of course, Jesus Christ.) and unto him shall the gathering of the people
be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he
washed his garments in wine, and his clothes in the blood of grapes. His eyes
shall be red with wine and his teeth white with milk."
Then to verses 22-27:
"Joseph is a fruitful bough, even a fruitful bough by a well; whose
branches (plural) run over the wall. The archers have sorely grieved him, and
shot at him, and hated him. But his bow abode in strength, and the arms of his
hands were made strong by the hands of the mighty God of Jacob: (From thence is
the Shepherd, the stone of Israel:)—(Is not this also a reference to Jesus
Christ? If so, is he not of Judah and of Joseph?)—even by the God of thy
father, who shall help thee; and by the Almighty, who shall bless thee with
blessings of heaven above, blessings of the deep that lieth under, blessings of
the breasts, and of the womb: The blessings of thy father have prevailed
above the blessings of my progenitors unto the utmost bounds of the everlasting
hills: They shall be on the head of Joseph, and on the crown of the head of
him that was separate from his brethren."
Ephraim, given the choice of
blessing, is the crown, the heir, since the birthright of Reuben, the
first-born, was given to Ephraim and Manasseh. But included is the blessings on
both Ephraim and Manasseh. This point is very important.
Jacob says, in Gen. 48:15-22,
"The angel which redeemed me from all evil, bless the lads, and let my
name (Israel) be named on them." Since the birthright was taken from
Reuben and was given to them, they were to be Israel. This is why Judah is not
called Israel. It is important to note that the greater blessing was to Joseph,
and in turn was passed on to his two sons.
Concerning Ephraim, the crown, we
turn to the prophet in Ez. 37:16. "...take another stick, and write upon
it, for Joseph, the stick of Ephraim, and for all the house of Israel his
companions:" To write for Joseph it must be for both the sons, and a
record "for all the house of Israel." The first stick was "for
Judah and for the children of Israel his companions." The first was to
include children of Israel; the second was for Joseph entirely, and all
the house of Israel.
Of great importance is the
statement, "whose branches (plural) run over the wall." There is no
doubt Lehi was of Manasseh, and therefore of Joseph, (see Alma 8:3), and he
came to this, "the land of promise" which was to be Joseph's land;
(see Ether 6:6-8 and III Nephi 9:50); therefore the land of both Ephraim and
Manasseh, for the blessing of Joseph was put upon both his sons. It is
indicated in Gen. 49:26 that his blessing would be at the "utmost bound of
the everlasting hills." Deut. 33:13-17 describes Joseph's land further,
mentioning "the ends of the earth." These blessings were pronounced
in Egypt and the land of Canaan, which is geographically situated so that the
land farthest in any direction is the American continent. The same description
of his land found in Deut. 33 is repeated over and over in the Book of Mormon
as the writers describe the precious things found in their promised land.
Let us consider the fact that
there were other blood-lines besides Lehi's who came to Joseph's land, also.
Among them were Zoram, the servant of Laban, (I N. 1:35–1:41); Ishmael and his
family (I N. 2:7–11); and Lehi's wife, Sariah, of whose genealogy there is no
record of reference. Then there was Mulek who also came out of Jerusalem to the
promised land. (Hel. 3:55–57) and Omni 1:26). He was a son of Zedekiah, king of
Judah. By reading II K. 24:1–18 we learn that Zedekiah's original name before
he was made king of Judah, was Mattaniah, and that he was an uncle of
Nebuchadnezzar, the king of Babylon; and his mother was Hamutal, the daughter
of Jeremiah of Libnah. Who is to say that, among all these, there were not some
who were descended of Ephraim?
It seems reasonable to assume
that with these, or among these, there might have been some descendants of
Ephraim, even as some of the house of Israel were among Judah, for Chronicles
describes how Ephraim mingled among all the tribes, and even among the gentiles.
There was jealousy and enmity
between Judah and Ephraim because of Ephraim's prevalence. Eventually Ephraim
was conquered in 721 B.C. by Shallmaneser through the internal divisions of the
Kingdom of Samaria. From here on Ephraim began to lose his identity, to be lost
among the multitude of gentile nations. Being divided and lost, he kept no
records.
Lehi's people kept a record and
also recorded the records of others who came here of the house of Israel. This
record is only an abridgement of the whole. Lehi (of Manasseh) did become a
nation, and great. Those who search the ruins of that great nation only
partially reveal how truly great he was. Yet to be unfolded is the whole story,
filled with wonder and awe.
We note that Ez. 37 mentions two
sticks on which a great deal of writing would be placed. It is obvious that
very little could be written on a wooden stick, but history indicates that
records were kept on a scroll which was rolled on a stick making it possible to
write extensively with much room to keep the record intact yet without bulk.
This item was customarily referred to as a stick. (See History of the Holy
Bible, John Kitto, D.D., F.S.A., pp. 403).
Ephraim is still hid among the
multitude of nations and is not yet identified as Israel. But at a future time
he is to be gathered in from the four quarters of the earth and be one nation,
Israel again, as the Lord said, "I will take the children of Israel from
among the heathen, whither they be gone, and will gather them from every side,
and bring them into their own land. I will make them one nation." (Ez.
37:21-22; also II N. 9:46-50.)
Judah's record is in the Bible;
also records of the children of Israel his companions, but not "... all
the house of Israel his companions."
After Joseph was blessed by
Jacob, there is very little more written of his personality; and shortly the
record announces Joseph's death. Then follows the record of Ephraim for awhile
until he is conquered and scattered and loses his identity; after which it is
promised he will become a multitude of nations among the heathen and gentiles.
Hosea 8 tells us that Ephraim was to be swallowed up and shall be among the
gentiles. Therefore Ephraim, when gathered from among them, will need to be
marked or identified for separation or designation.
Ezekiel says the stick of Joseph
is in the hand of Ephraim, not that it was written by him since he was
scattered. Thus it fell to Manasseh to keep the record of Joseph that it might
be found in, or given into, the hand of Ephraim, this being a mark, or designation
of his identity. The gentiles now have the Book of Mormon, which is Joseph's
record kept by, or written by, Manasseh. This nation was set up for the
specific purpose that this record might come forth unto a gentile nation.We
are a gentile (that is, not Jewish) nation. Ephraim was lost among the
gentile nations. Will any dispute these facts?
Now, I believe no one will
condemn the mistakes and false doctrines of Joseph Smith more than myself. They
have been a great stumbling block, a rock of offense. But to say that the idea
or theory that Joseph Smith may have projected was error simply because he
presented it is equally a stumbling block. Perhaps one of the most common
mistakes, and most discouraging, is to keep Joseph Smith's misadventures and
false revelations constantly before the people to his discredit. I believe it
is enough to say he fell. It is better that we put what precious time we have
into joining these two books one to another in our hands and let them be one in
God's hands.
It is good to note that the
Apostles had Ez. 37 in mind when asking Jesus questions in Acts 1:6: "When
they therefore were come together they asked him, saying, Lord wilt thou at
this time restore again the kingdom of Israel?" Then Jesus explains that
after they receive the Holy Ghost, they must go forth as witnesses that he has
set the stage for this "restoring again," by his teachings, death and
resurrection. This witnessing will be even to the uttermost part of the earth,
which, as we have pointed out, is the American continent.
There are some closely related
statements in Ez. 37, I N. 3 and II N. 2 and 12:42-63. Please turn, now, and
read them as space will preclude my quoting them in entirety.
Verse 42 of II N. 12 refers to
the same thought as Ez. 37:21. "And say unto them, thus saith the Lord
God; Behold, I will take the children of Israel from among the heathen, whither
they be gone, and will gather them on every side, and bring them into their own
land..." "I shall proceed to do a marvelous work among them, that I
may remember my covenants which I have made unto the children of men, that I
may set my hand again the second time to recover my people, which are of the
house of Israel." The harmony becomes ever more apparent as we read
all of this reference. "Moreover, thou son of man, take thee one stick for
Judah, ... and another for Joseph, the stick of Ephraim ... join them together
... and they shall be one in thine hand." (Ez. 37:16-17). Then verse 19,
"I will take the stick of Joseph, which is in the hand of Ephraim (among
the gentiles)... and will put them...with the stick of Judah, ... and they
shall be one in mine hand."
It is necessary to read all of 1
N. 3 to get a clear picture; but I quote verses 195-196, “And the words of the Lamb
shall be made known in the records of thy seed, as well as in the records of
the twelve apostles of the Lamb; wherefore they both shall be established
in one.” (Joined one to another into one stick). II N. 2:19-21: “Wherefore
the fruit of thy loins shall write and the fruit of the loins of Judah
shall write; (the sticks of Joseph and of Judah) and that which shall be written
by the fruit of thy loins (Joseph) and also that which shall be written by the
fruit of the loins of Judah shall grow together." (Established in one ---
joined one to another into one stick.) The purpose also is set forth:
"unto the confounding of false doctrines, and laying down of contentions,
and establishing peace among the fruit of thy loins." II N.2:21.
When they are joined, then will
be the time of the fulfilling of Ez. 37:26-28: "Moreover I will make a
covenant of peace with them; it shall be an everlasting covenant with them: and
I will place them, and multiply them, and will set my sanctuary in the midst of
them for evermore. My tabernacle also shall be with them, yea, I will be
their God, and they shall be my people. And the heathen shall know that I the
Lord do sanctify Israel, when my sanctuary shall be in the midst of them for
evermore."
Remember that Jacob, in blessing
his sons, Joseph's blessing was greater, and that upon Ephraim and Manasseh
Jacob bestowed his name, Israel. In fact examination will show that the
blessing upon Joseph and his offspring required about 777 words in English while
the blessing upon all the other eleven sons together was made with 403 words
only. Then, too, Joseph's land was to be a choice land above all other lands.
(Ether 6:6-8) Can there be any doubt then that this is Ephraim's and Manasseh's
land? If not, then the final conclusion remains; that is, to reunite Israel, to
prove, "Then shall ye know that I the Lord have spoken it, and performed
it, saith the Lord." (Ez. 37:14.)
It is so urgently necessary that
all effort be confined to the purpose of joining these two books—records—sticks
that came from God through Joseph (Ephraim and Manasseh) and Judah, to guide
all the house of Israel back to God from out of the heathen nations where they
have gone, to be "one nation in peace", to restore the kingdom to
Israel again, that they shall be "one in mine hand."
An important step, perhaps the
first to be taken, is to lay aside or put away all so-called
"revelations" that attempt to place attachments or interpretations on
these ancient records. Such superlatives have been the millstone around the
neck of would-be believers in the Book of Mormon. The greatest potential danger
and the most satanically successful is, that in trying to prove some fallacy in
latter-day revelation, which in fact has no connection with the Book of Mormon
and its purpose, many have been caused to turn against even the Book of Mormon
itself. It is to be hoped that my efforts to clarify the identity of the
"stick of Judah" and the "stick of Joseph" will in some
measure dilute the doubts that may have been recently implanted in the hearts
of some.
Our questions answered, we
conclude by stating that Ez. 37, I N. 3 and II N. 2:42-63 summarizes the
matter, as does Deut. 33:13-18. I quote verse 17: "His glory is like the
firstling of his bullock, and his horns (plural) are like the horns of unicorns:
(Bible and Book of Mormon), with them he shall push the people together to the
ends of the earth: and they are the ten thousands of Ephraim, and they are the
thousands of Manasseh." This is what shall be accomplished by the joining
of the two sticks in God's hand. And God's purpose is to "restore again
the kingdom of Israel".
I urge that we confine ourselves
solely to this end. (Rolland D. Sprague, “Two Sticks” The Book of Mormon
Foundation [April-June 1971]: 1-4)
