4. The Names "Elias" and "Elijah."—The following statement which appears in Smith's Bible Dictionary is supported by authorities in general: "'Elias'" is "the Greek and Latin form of 'Elijah' given in the Authorized Version of the Apocrypha and New Testament."

5. "The Spirit and Power of Elias."—That John the Baptist, in his capacity as a restorer, a forerunner, or as one sent to prepare the way for a work greater than his own, did officiate as an "Elias" is attested by both ancient and latter-day scripture. Through him water baptism for the remission of sins was preached and administered, and the higher baptism, that of the Spirit, was made possible. True to his mission, he has come in the last dispensation, and has restored by ordination the Priesthood of Aaron, which has authority to baptize. He thus prepared the way for the vicarious labor of baptism for the dead, the authority for which was restored by Elijah, (see page 149 herein), and which is preeminently the work by which the children and the fathers shall be united in an eternal bond.

On the 10th of March, 1844, the Prophet Joseph Smith gave the following exposition of the power of Elias as compared with higher authority: "The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the temple to the cap-stone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His temple, which is last of all."

"Messiah is above the spirit and power of Elijah, for He made the world, and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it."—Hist. of the Church, under date named.

6. Mention of the Lord's Approaching "Decease."—Of the three synoptists, Luke alone makes even brief mention of the matter upon which Moses and Elijah conversed with the Lord at the Transfiguration. The record states that the visitants, who appeared in glory, "spake of his decease which he should accomplish at Jerusalem" (Luke 9:31). It is significant that the decease, which the Lord should accomplish, not the death that He should suffer or die, was the subject of that exalted communion. The Greek word of which "decease" appears as the English equivalent in many of the MSS. of the Gospels, is one connoting "exodus," or "departure," and the word occurring in other early versions signifies glory. So also the Greek original of "accomplish," in the account of the Transfiguration, connotes the successful filling out or completion of a specific undertaking, and not distinctively the act of dying. Both the letter of the record and the spirit in which the recorder wrote indicate that Moses and Elijah conversed with their Lord on the glorious consummation of His mission in mortality—a consummation recognized in the law (personified in Moses) and the prophets (represented by Elijah)—and an event of supreme import, determining the fulfilment of both the law and the prophets, and the glorious inauguration of a new and higher order as part of the divine plan. The decease that the Savior was then so soon to accomplish was the voluntary surrender of His life in fulfilment of a purpose at once exalted and foreordained, not a death by which He would passively die through conditions beyond His control. (See pp. [418], and [662]).

FOOTNOTES:

[775] [Note 1], end of chapter.

[776] [Note 2], end of chapter.

[777] [Note 3], end of chapter.

[778] Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36.