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Isaiah Prophecies the Birth of Christ in Chapter 9 / 2 Nephi 19

By
Darryl Alder
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Click here to read the Isaiah Chapters in the Book of Mormon

Isaiah prophesies the birth of Christ; Jesus is the “light of the world.” A Son, the Messiah, will be born and rule with justice forever. Judgments are pronounced against the northern kingdom of Israel 

“This is a continuation of the topic in chapter 8. King Ahaz of Judah ignored the Lord’s counsel and made an alliance with Assyria anyway. The symbolism here can include that Assyria would represent the devil and his evil, prideful ways. King Ahaz could symbolize foolish and wicked people who make alliances with the devil or his evil ways and naively think that they are thus protected from destruction spiritually and often physically.

In this chapter [Isaiah 9 ], Isaiah gives one of the most famous and beautiful of all his messianic prophecies. He prophesies that Christ will come. Handel’s “Messiah” puts some of this chapter to magnificent music.”1

“Unto us a child is born;” his prophetic promise of a “special child who would bring light into a darkened world and be the prince of peace provides comfort to readers of all generations.”2

 THE BOOK OF THE PROPHET
ISAIAH

CHAPTER 9

Isaiah speaks about the Messiah—The people in darkness will see a great Light—Unto us a Child is born—He will be the Prince of Peace and reign on David’s throne—Compare 2 Nephi 19

King James Version

Book of Mormon
2 Nephi 19

Expanded Notes and Commentary

 Joseph Smith Translation (JST) corrections in the Book of Mormon are in RED; commentary and notes are GREEN 

In some Bible translations, the split between Isaiah 8 and 9 occurs one verse earlier, with the last verse of Isaiah 8 becoming the first verse of Isaiah 9. Medieval scribes developed the earliest division of Isaiah’s writings into chapters and verses, and later translators continue with minor adjustments to the numbering.—Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Bookshelf

1 aNevertheless the dimness shall not be such as was in her vexation, bwhen at the first he lightly afflicted the land of cZebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.x

x

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1 aNevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the bland of cZebulun, and the land of dNaphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations.

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 [This verse] is somewhat complex and basically prophesies that the Savior will come to earth and prepare a way for people to escape from spiritual darkness and despair. It helps to know that two of the twelve tribes of Israel, the tribes of Zebulun and Naphtali, were located in what became known as Galilee in the Savior’s day. Thus, verse 1 says that the humbling of haughty Israel, which took place when the Assyrians swept down upon them, will someday be softened when the Savior walks and teaches there during His mortal mission—Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition.

Verses 1–7 Isaiah Prophecies the Birth of Christ

As the Assyrians swept down against the alliance of Israel (Ephraim) and the Syrians, they
destroyed Damascus and captured the northern region of Israel, later called the Galilee (see 
2 Kings 15:27–31).
In spite of this invasion and the threat it posed for the rest of Israel and for Judah in the south,
Isaiah prophesied of the coming of the Messiah as the coming of a light. The lands inherited by
the tribes of Zebulun and Naphtali were in northern Israel, or the Galilee, where Jesus was raised
and spent most of His ministry. The Keil and Delitzsch translation of verse 1 shows more clearly
what is promised: 

“‘For it does not remain dark where there is now distress: in the first time He brought into
disgrace the land of Zebulun and the land of Naphtali, and in the last He brings to honour the
road by the sea, the other side of Jordan, the circle of the Gentiles’” (Commentary,7:1:243).

They added this explanation: “The reason assigned for the fact that the unbelieving people of
Judah had fallen into a night without morning, is, that there was a morning coming, whose light,
however, would not rise upon the land of Judah first, but upon other parts of the land. … The
meaning is, There is not, i.e. there will not remain; a state of darkness over the land, … which
is now in a state of distress; but those very districts which God has hitherto caused to suffer
deep humiliation He will bring to honour by and by. … The height of the glorification would
correspond to the depth of the disgrace.” (Commentary, 7:1:243.)

Isaiah Prophesies the Birth of Christ

Matthew saw the fact that the Messiah dwelt in the area of Galilee as the fulfillment of Isaiah’s
prophecy (see Matthew 4:12–16)—Old Testament Student Manual (OTSM)
2 The people that walked in adarkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

 This verse  “likens the Messiah to a ‘great light’ that will shine in the lands of Zebulun and Naphtali, which in the Savior’s time were the areas around Nazareth and the Sea of Galilee” —ibid.
x

3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.

The inconsistency of verse 3 is corrected when the purer Book of Mormon text is used. The word not does not appear (see 2 Nephi 19:3).

3 Thou hast multiplied the nation, and aincreased the joy—they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.x

 

 

x

 Isaiah describes a great joy accompanying the arrival of the “great light” (v. 2). He compares the prosperity and gladness of the people to “the joy in harvest” and their rejoicing when dividing the spoil. Anciently, the harvest was a joyful time—a time of receiving abundance from the land. God not only provides abundance in an annual harvest, but He also shares eternal gifts.—Victor Ludlow, Unlocking Isaiah in the Book of Mormon. Deseret Book, p 146
x
4 For thou hast broken the ayoke of his bburden, and the staff of his shoulder, the crod of his oppressor, as din the day of eMidian.  4 For thou hast broken the yoke of ahis burden, and the staff of his shoulder, the rod of his boppressor.
x		 The prophecy promises that the Messiah will break the yoke, staff, and rod of the “oppressor” and ultimately reign in power and glory (9:6–8).— Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Bookshelf
5 aFor every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with bburning and fuel of fire.

x
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 5 For every battle of the warrior is with confused noise, and garments rolled in blood; but athis shall be with burning and fuel of fire.

 

 Isaiah “wrote in this chapter of Christ’s coming as ‘a great light’ (v. 2), His first appearance, and as a ‘burning’ (v. 5), the cleansing and destruction by fire that will accompany His coming in glory—(OTSM)
bThis ‘burning’ is to be the cleansing of the earth by fire prior to the setting up of the Messianic kingdom

6 For unto us a achild is bborn, unto us a cson is given: and the dgovernment shall be upon his shoulder: and his name shall be called Wonderful, eCounsellor, The fmightygGod, The heverlasting Father, The Prince of iPeace. x

x

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6 For unto us a achild is born, unto us a son is given; and the bgovernment shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The cMighty God, The dEverlasting Father, The Prince of ePeace.x

x

x

x

x

x

x

x

xx

 

x

 Isaiah prophesies the birth of Christ. The angels at the time of the Messiah’s birth declared “peace on earth” with His coming (see Luke 2:14).  President J. Reuben Clark, Jr., discussed this important title and its meaning:

“Heralded centuries before his birth as the ‘Prince of Peace’ (Isaiah 9:6), heavenly angels announced his coming. …

“Modern man sometimes vainly thinks that Jesus’ mission was to wipe out war; and scoffers have cried that since war still curses the earth, Christ’s mission has failed and Christianity is a blight.

“Yet Christ himself sent forth his Twelve, saying:

“‘Think not that I am come to send peace on earth: I came not to send peace, but a sword.’ (Matt. 10:34.)“Christ did proclaim a peace—the peace of everlasting righteousness, which is the eternal and mortal enemy of sin. Between righteousness and sin, in whatever form, there can only be unceasing war, whether in one man, among the people, or between nations in armed conflict. This war is the sword of Christ; whatever its form this war cannot end until sin is crushed and Christ brings all flesh under his dominion. Righteousness is peace wherever it abides; sin in itself is war wherever it is found.”(OTSM)
President Joseph Fielding Smith wrote about the Savior’s various titles:

“Isaiah … speaks of Christ as ‘Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.’ (Is. 9:6)

“These titles, and the sayings that Jesus was the Creator and all things were made by him, have proved to be a stumbling block to some who are not well informed. The question arises, ‘How could he, if he had not body and flesh and bones, before he was born of Mary, accomplish these things as a spirit?’ Jesus had no body of flesh and bones until he was born at Bethlehem. This he fully explained to the brother of Jared. The answer to this question is simply that he did these wonderful works because of the glory his Father had given him before he was born(John 17:5–24) and because at that time he was God. In an epistle issued by the First Presidency and Council of Twelve Apostles in 1916, these matters are clearly explained. (see Era, Vol. 19:34.) From this epistle the following is taken:“‘… scriptures that refer to God in any way as the Father of the heavens and in the earth are to be understood as signifying that God is the Maker, the Organizer, the Creator of the heavens and the earth. 

“‘With this meaning, as the context shows in every case, Jehovah, who is Jesus Christ, the Son of Elohim, is called “the Father,” and even “the very eternal Father of heaven and earth.” (See … Mosiah 16:15.) With analogous meaning, Jesus Christ is called “The Everlasting Father,” (Isaiah 9:6; compare 2 Nephi 19:6.) The descriptive titles “Everything” and “eternal” in the foregoing texts are synonymous.

“‘That Jesus Christ who we also know as Jehovah, was the executive of the Father, Elohim, in the work of creation is set forth in the book Jesus the Christ, Chap. 4. Jesus Christ, being the Creator, is constantly called the Father of heaven and earth in the sense explained above; and since his creations are of eternal quality, he is very properly called the Eternal Father of heaven and earth.’” (Church History and Modern Revelation, 1:168).— (OSTM)
7 Of the increase of his agovernment and peace there shall be no bend, upon the throne of cDavid, and upon his kingdom, to order it, and to establish it with judgment and with djustice from henceforth even for ever. The ezeal of the Lord of hosts will perform this.  7 Of the increase of agovernment and peace bthere is no end, upon the throne of cDavid, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will perform this.
x

A prophecy of the Savior’s dominion in the Millennium when he will reign personally upon the earth over all nations—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition.

xx

x

x
8 ¶ The Lord sent a word into Jacob, and it hath lighted upon aIsrael.
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x		 8 The Lord sent his word unto Jacob and it hath lighted upon Israel.
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x		 The Book of Mormon retains the identifying “his word” rather than “a word” in the KJV. This retention broadens the meaning to include the gospel rather than just a single prophecy.—Monte S. Nyman, Horizon, “Great Are the Words of Isaiah,” Cedar Fort, Inc., p 68
9 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the apride and stoutness of heart,
x		  9 And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and stoutness of heart: The first evil which is to bring the judgments of God upon Ephraim is the pride of their hearts—Monte S. Nyman, Horizon, “Great Are the Words of Isaiah,” Cedar Fort, Inc., p 68
x
10 The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars.

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10 The bricks are fallen down, but we will build with hewn astones; the sycamores are cut down, but we will change them into bcedars.
x
x

 Isaiah comments on the arrogance and pride of the people when facing the judgments of the Lord. They seem to be saying, “If you knock us down, we’ll show you—we’ll just rebuild with better materials—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition.
x
11 Therefore the Lord shall set up the adversaries of aRezin against him, and join his enemies together;  11 Therefore the Lord shall set up the adversaries of aRezin against him, and join his enemies together; The Syrians from the east and the Philistines from the west will attack the kingdom of Israel.—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition.  
12 The Syrians abefore, and the Philistines bbehind; and they shall devour Israel with open mouth. For all this his canger is not turned away, but his dhand is estretched out still.x
x

x
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x		  12 The Syrians before and the Philistines behind; and they shall adevour Israel with open mouth. For all this his banger is not turned away, but his hand is stretched out still.

x
x

x
x

x
x		 a IE on the east.
b IE on the west.
d IE In spite of all, the Lord is available if they will turn to him (also v. 17, 21)
“His hand is stretched out still” (Isa. 9:12). To the rebellious, the Lord’s hand is a hand of chastening justice—to the repentant it is a beckoning hand of tender mercy.”—Christensen, Reg. Unlocking Isaiah, Covenant Communications Inc. Kindle Edition.
The Lord “rebukes them for their pride and warns that Syria and the Philistines will devour them”— Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Bookshelf
13 ¶ For the people aturneth not unto him that smiteth them, neither do they bseek the Lord of hosts. 13 For the people turneth not unto ahim that smiteth them, neither do they seek the Lord of Hosts.
x
x		 He chastises them for their widespread hypocrisy and evil doings and describes the equally widespread destruction they can expect (9:13–21)— Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Bookshelf
14 Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day.xx
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x		 14 Therefore will the Lord cut off from Israel head and tail, branch and rush ain one day.x
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x		 head [leaders]
tail [false prophets]
branch [palm branch, meaning triumph and victory in Hebrew culture]
rush [reed, meaning people low in social status in the Hebrew culture]
—Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition. 
15 The aancient and honourable, he is the head; and the bprophet that teacheth lies, he is the tail.
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15 The aancient, he is the head; and the prophet that teacheth lies, he is the tail.

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 The phrase “and honourable” is not given in the Book of Mormon as characteristic of the head. Under the government of Israel, the Lord’s prophet was to instruct the king or the government leaders (for example, Isaiah taught Ahaz, as Nathan had taught David), but Israel’s future prophets will cause her to err.—Monte S. Nyman, Horizon, “Great Are the Words of Isaiah,” Cedar Fort, Inc., p 69

16 For the aleaders of this people cause them to err; and they that are led of them are bdestroyed.x

x

16 For the aleaders of this people cause them to err; and they that are bled of them are destroyed.

x

 Since the leaders cause the people to stray from truth and justice, and since the people choose to follow, both will be destroyed—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition
17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an ahypocrite and an evildoer, and every mouth bspeaketh folly. For all this his anger is not turned away, but his hand is stretched out still.x
x

17 Therefore the Lord shall have no joy in their young men, neither shall have amercy on their fatherless and bwidows; for cevery one of them is a hypocrite and an devildoer, and every mouth speaketh efolly. For all this his anger is not turned away, but his fhand is stretched out still. x

 Verse 17, next, shows us that the entire society was corrupt through and through.—Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition.

The devastation predicted for Ephraim is disastrous, with no “mercy on their fatherless and widows”—Joseph Spencer, The Vision of All, p, 197True to His character of mercy and abounding love, “His hand is stretched out still” (Isa. 9:17).—Christensen, Reg. Unlocking Isaiah, Covenant Communications Inc.. Kindle Edition.
18 ¶ For wickedness burneth as the fire: it shall devour the briers and athorns, and shall kindle in the bthickets of the forest, and they shall mount up like the lifting up of smoke.
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18For awickedness burneth as the fire; it shall devour the briers and thorns, and shall kindle in the thickets of the forests, and they shall mount up like the lifting up of smoke.
x

 wickedness burneth as the fire [wickedness destroys like wildfire]
the briers and thorns [the people of apostate Israel]
the thickets of the forest [destroy the people]—Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition.
x
19 Through the wrath of the Lord of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall aspare his bbrother.
x

 19 Through the wrath of the Lord of Hosts is the aland darkened, and the people shall be as the fuel of the fire; bno man shall spare his brother.

 Their “briars and thorns” will be burned up, but by their own folly, since their “wickedness burneth as the fire” (v. 18). They themselves will be “the fuel of the fire”—Joseph Spencer, The Vision of All, p, 197
x
20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall aeat every man the bflesh of his own arm:x

 20 And he ashall snatch on the right hand and be hungry; and he shall beat on the left hand and they shall not be satisfied; they shall eat every man the flesh of his own arm—x

 Wickedness inevitably destroys a society and nation. Verse 20, next, describes the desperate conditions that eventually overtake a wicked people.—Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition.x
x
x
21 Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.

 21 Manasseh, aEphraim; and Ephraim, Manasseh; they together shall be against bJudah. For all this his anger is not turned away, but his hand is stretched out still.

 With each rebuke, he assures the people that God’s displeasure will last as long as they persist in iniquity. “For all this, his anger is not turned away, but his hand is stretched out still” (9:21). — Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Bookshelf

1 Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition.
2 Victor Ludlow, Unlocking Isaiah in the Book of Mormon, Deseret Book, p 14

 

Shon Hopkin – Is Isaiah Talking About His Day or Our Day?

By
Ken Krogue
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The Search Isaiah team asked Shon Hopkin, is Isaiah talking about his day or our day?

Ken Krogue:  So, there’s a major, major question in Isaiah that we’re…all our rookies are in… you guys are living in this, but you’ve dedicated your life’s work to this, and the main question that keeps coming up, is Isaiah about his day or our day.  Is it history, or…those gold plates were pretty expensive real estate.

Shon Hopkin: Yeah.

Ken Krogue: Why in the world did Nephi, Jacob, the Savior, Mormon, Moroni put in so much Isaiah? What are your thoughts on that? Is it historical? Is it us? Is it both?

Shon Hopkin: Yeah, so…

Ken Krogue: Is that a fair question?

Shon Hopkin: Yeah, I think it’s a very fair question.  It’s sort of what we’ve been discussing, and that is Nephi recognizes both that Isiah, because he was speaking to the house of Israel, will have power in multiple situations, but there are times when Isaiah clearly isn’t’ talking about his day.

Ken Krogue: Interesting.

Shon Hopkin: He is jumping forward to talk about the end times as other Christians might call them.

Ken Krogue: Would they have put it in if it was merely historical, do you think?

Shon Hopkin: Well, you do see…so I think you would be inclined to say no, but I might disagree with that a little bit…

Ken Krogue: I want to hear it.

Shon Hopkin:  So, for example, the Book of Mormon starts with Lehi, the heavens are opened, and God is seated on a throne surrounded by concourses of angels.  This is what starts the Book of Mormon.  Well then, here’s Isaiah’s very historical experience where he has this vision of God surrounded by angels, God’s seated on his throne, and so I do think Nephi is understanding his situation, and he is saying, and how does our dispensation open.  It opens with the veil parting and Joseph Smith sees God, and so some of it absolutely points directly to our day, but a lot of it, it really is that Isaiah provides a prophetic foundation for us to understand what’s going on in our day. The New Testament opens the same way.  Gabriel comes, he stands right at the veil, which has angels stitched on it, and he says, God’s going to be with you, God’s going to descend now, here’s how you enter into the presence of God, and then Jesus comes down, an angel brought a message from God right there at the veil, just like in Isaiah’s vision.  And so, I don’t know if they would have or not.  I do think a lot of it is historical, but historical in a way that says, look, now you can understand what God is doing with you, because look at what he did with his prophet Isaiah, and it provides some context for what’s going on today.  Because this is what God does.  This is how he acts with the house of Israel.

Shon Hopkin – Burning Questions of Isaiah

By
Ken Krogue
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Search Isaiah ask Shon Hopkin if there are any questions that one should be asking about the Book of Isaiah

Ken Krogue:  Ok, one last question.  This is always the hard one.  When I go to a restaurant, I always ask the waiter, what would you get if you were here? So what question about Isaiah should I have asked, because I didn’t, that if you were in my chair, you were like, well, this one’s obvious.  What’s just a burning issue on Isaiah or a question or something we need to capture?

Shon Hopkin: Well, so I brought it up already and I’ll mention it again, and that is, we are somewhat familiar with those Book of Mormon Isaiah chapters, but there are powerful gems throughout Isaiah, that are just overwhelmingly beautiful.  I think of…

Ken Krogue: That are in the Book of Mormon, or…

Shon Hopkin: They aren’t in the Book of Mormon…

Ken Krogue: Ok, so they go beyond the Book of Mormon?

Shon Hopkin: Yeah, so I think of Isaiah 22, talking about Eliakim and he’s a type of Christ.  His name means he shall be lifted up.  And it’s saying, he will become, quoting straight from the text, as a nail in a sure place, there in Isaiah 22, and for Christians that of course is going to point us straight to the crucifixion, and to Christ’s role, the Messiah’s role in our lives.  There are just some real gems that we miss, that have for us sacred implications.

Ken Krogue: Ok, that’s good.

Shon Hopkin: And then there are also some real gems about the nature of God.  I think of Isaiah 26 and what I like to call the parable of the ploughman, where he is saying, God instructs the ploughman to put this seed here and that seed there, and that seed there, why?  Because this is how God works with us, right? He plants us where we are going to be best challenged and blessed.  And I think these are beautiful and profound nuanced views of the nature of God.  Sometimes it catches us by surprise in someone who wrote three thousand years ago.  You think, no, he understands God better than I do.

Ken Krogue: Wow.

Shon Hopkin:  And I can really gain strength from the way he views God.

Ken Krogue: Thank you.  That’s beautiful.

Seven Simple Steps to Understanding Isaiah

By
Victor Ludlow
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Victor Ludlow Shares Seven simple Steps to Understand Isaiah

To more effectively study Isaiah, do NOT try to “eat the whole elephant” all at once. This book has  66 chapters, with each containing valuable insights, teachings, and prophecies. Mentally digest Isaiah one chapter at a time and study each chapter in its smaller units, such as individual paragraphs or sections.

Victor Ludlow instructs us to read all Isaiah chapter headings, no more and definitely no less as instructed by Victor Ludlow.☛  First, read all the 66 chapter headings of Isaiah in your LDS edition the King James Version of the Bible. Read just the chapter headings; NOT any verses or footnotes. This is almost impossible! Select the key chapters that you want to study first. Note – Isaiah chapters are not in chronological order. Different topics are scattered throughout the book – so select those of greatest interest to you.

Finally an Easy Isaiah Study Guide that will help every type of learner.☛ Second,  select the single chapter you want to study first and read that chapter in its entirety, without stopping. Then, read the chapter again. And if that chapter is quoted in the Book of Mormon, read it again and note any differences between the KJV Bible and the Book of Mormon.Finally an Easy Isaiah Study Guide that will help every type of learner.

Finally an Easy Isaiah Study Guide that will help every type of learner.☛ Third, identify the smaller sections of the chapter, such as the individual paragraphs (noted with a ¶ symbol in the KJV). read the chapter again and select the key section that highlights the chapter’s major message for you.  It might even be the least understood portion of the chapter, or just a portion which you want or need to study in greater depth.

Finally an Easy Isaiah Study Guide that will help every type of learner.☛  Fourth, this step is very important, study that one key section of the chapter in depth! First, Reread all the verses of that key section in their context and use the footnotes to clarify. Note any Hebrew (heb) clarifications or Joseph Smith Translation (jst) insights. Note the scripture verses cross referenced in the footnotes and read them in their context. Look up the topical guide (tg) entries and note some other scripture passages in the Standard Works that deal with the same theme you are studying; then read these passages to gain additional insights. (As you read the section, consider if there might be any terms, names, places, etc. which might be in the Bible Dictionary; see if they are listed.)  Then, prepare a brief outline of the major ideas or keywords of that section.  Try to identify any poetic patterns or parallelisms of the ideas. Reread the section and write down your summary of its message in just one brief sentence. To review — read, study, reread and summarize that key section.

☛  Fifth, study the other sections of the chapter following the suggestions above. Try to identify how the sections connect with your key section. Review the chapter’s major or important ideas in your mind and write them down. What for you, at this time in your life, are the significant concepts?  Highlight the verses of greatest value in your scriptures. Ponder how can you “liken Isaiah’s words unto yourself”? (See 1 Ne 19:23-24.)  Pray for insights as you seek to apply relevant messages into your own life.  Record key ideas in the margins of your scriptures. You may also want to write your feelings in your journal. Try to bring Isaiah’s words and thoughts into your own mind and heart!

Note: Reading Isaiah is often like camping in the woods and walking through a strange forest at night – it’s not until after the third or fourth time that it begins to feel comfortable for you.

Finally an Easy Isaiah Study Guide that will help every type of learner.☛  Sixth, after a brief break and a fresh drink, sit down in a comfortable chair and reread that chapter in its entirety, without stopping. Or, you could read along with an audio version. You might also try reading that chapter in a complementary (that is, ‘enhancing each other’!) modern English translation such as the New International Version (NIV) or the New English Translation (NET).

☛  Finally, during this and future Isaiah study, follow Moroni’s admonition on how to study the scriptures as you read, remember, ponder, and pray. (See Moroni 10:3-5.)

You will be pleasantly surprised how much you can learn in your studies of Isaiah!

Check out more of Victor Ludlow’s Insight.

Shon Hopkin – Controversy Surrounding the Book of Isaiah

By
Ken Krogue
-
Search Isaiah sits down with Shon Hopkin and ask if there's any controversy surrounding the book of Isaiah.

Ken Krogue:  There are some pretty big differences in point of view.

Shon Hopkin: Sure.

Ken Krogue: We found that there are some very controversial things.  We thought Isaiah was going to be boring.  It’s not.

Shon Hopkin: No.

Ken Krogue: What are some of the main issues, the main things we have got to be aware of?

Shon Hopkin: So, the controversy mostly comes when someone makes a modern-day interpretation.  Look at what he’s saying here and look how this proves this, right.  And I don’t know that we need to do those kinds of things.  My personal preference is to say, look at how we can understand it in our day and how it can support this view point without it being, hey, I am trying to nail down this thing and prove it so that you now know this is true.  I just don’t know that that’s what God is going for even, right?  I don’t know that that’s what His goals are, to prove something and now you’ve got to believe it, right?

Ken Krogue: Yes.

Shon Hopkin: And so, I think that’s where the controversy comes in.  It’s sort of unique interpretations that are now taken as iron clad evidence of a certain position, and I don’t know that the controversy needs to be there because most of the things, not all of them, that I read in other scholars, I think, yeah, they’re doing good work there. I’m going to do different things with Isaiah than what they care about doing.  So, they’re just sticking in the historical.  I want to start historical and come modern.  They don’t…a lot of them don’t care.

Ken Krogue: It seems like scholars have to publish, they have to get the word out.

Shon Hopkin: Sure.

Ken Krogue: So, they pick some pretty unique…

Shon Hopkin: Sometimes.

Ken Krogue: Sometimes some answering.  So, if we were Baskin-Robbins and there were thirty-one flavors of scholarship, what would be the three or four or five of yours, the things that pull you?

Shon Hopkin: Yeah.

Ken Krogue: Around Isaiah.  Do you mind just…could you say bullet points about Sean, what would they be?  Uniqueness.

Shon Hopkin: Yeah.  Well, so, before I go to that…answer that question, which is a great question, let me just say the other real challenge of latter day saint scholars and others is, when was this written?  Who is the author of Isaiah?  That’s the huge issue.

Ken Krogue: That’s the big one.

Shon Hopkin: That is the big issue, yeah, and latter-day saints are usually going to come down…

Ken Krogue: They says it was multiple authors?

Troy Fulmer:  Absolutely.  Multiple authors at different times, because if you’ve got Isaiah talking very clearly about future events, it’s more complex than this, but a lot of scholars are going to say, well, clearly somebody’s writing after those events happened, right.  And so then once that happens, then once you’re set in stone, well had to happen, and this was written after, like in 300BC, well then what’s it doing in the Book of Mormon, right?  And latter-day saints, it came with Lehi, in 600BC right?

Ken Krogue: So, the multiple authorship question?

Shon Hopkin: That’s the real challenge.

Ken Krogue: Are there any other big ones like that?

Shon Hopkin:  I think that’s probably the main one.

7 Reasons Why Christ Called Isaiah’s Words Great

By
Darryl Alder
-
Why Would Jesus Call Isaiah’s Words Great?

The LDS Bible Dictionary describes a major theme of the Book of Isaiah: “God requires righteousness of His people, and until they obey Him they will be smitten and scattered by their enemies. But in the end, Israel will be restored; the barren land will be made fruitful and able to support a large population; and the Lord, the Holy One of Israel, will dwell in the midst of His people, who will be called Zion.”

That entry in the dictionary ends saying, “The reader today has no greater written commentary and guide to understanding Isaiah than the Book of Mormon and the Doctrine and Covenants. As one understands these works better, he will understand Isaiah better, and as one understands Isaiah better, he more fully comprehends the mission of the Savior and the meaning of the covenant that was placed upon Abraham and his seed by which all the families of the earth would be blessed.” (Bible Dictionary, “Isaiah.”)

Speaking of the words of Isaiah, Jesus commanded, “Ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah” (3 Nephi 23:1). Here are eight reasons why Christ called Isaiah’s words “great”:

  1. Elder Jeffrey R. Holland of the Quorum of the Twelve Apostles writes, “Isaiah is by every standard the messianic prophet of the Old Testament and as such is the most penetrating prophetic voice in that record” (see Christ and the New Covenant: The Messianic Message of the Book of Mormon).
  2. Nephi used Isaiah’s writings to “more fully persuade [his brethren] to believe in the Lord their Redeemer” (1 Nephi 19:23).
  3. Isaiah is the most often quoted prophet by Jesus, Paul, Peter, and John than any other Old Testament prophet. The Savior quotes Isaiah in the New Testament at least 7 times and the Apostles quote Isaiah at least 40 times.
  4. Similarly, Isaiah has been quoted by Church authorities more than 4,215 times in this dispensation. According to BYU’s Citation Index, Isaiah is bested only by Matthew, John, and Luke, putting him in fourth place for scripture quotes in conference talks.
  5. Likewise, the Book of Mormon quotes from Isaiah more than from any other prophet; the Book of Mormon quotes 32% of the book of Isaiah and paraphrases an additional 3%.
  6. The Doctrine and Covenants makes at least 100 references to the writings of Isaiah; specifically, sections 113 and 133 offer interpretations and clarifications of some of Isaiah’s prophecies.
  7. Isaiah understood our times, the last days. He wrote about many of the signs for which to look before the Second Coming of the Savior, so that faithful people could recognize God’s plan, be warned, and prepare. These include:

 

The Secret To Understanding Colors In Isaiah Is Revealed

By
Kelsey Wilding
-
The Secret To Understanding Colors In Isaiah Is Revealed

The Secret To Understanding Color In Isaiah Is Revealed

Isaiah Chapter 8 / 2 Nephi 18

By
Darryl Alder
-
Barren Vineyard explained in Isaiah Chapter 8
Click here to read the Isaiah Chapters in the Book of Mormon

Much like the previous chapter, in Isaiah 8, the prophet continues to admonish the Judah to put their faith in God and not to trust alliances with other nations. The section starts with instructions for Isaiah’s new son to be named Maher-shalal-hash-baz as a sign to the Jews.

Isaiah made sure all knew about it by the scroll or banner he posted with the meaning of his son’s name: “to speed to the spoil, he hasteneth the prey,” predicting the imminent destruction of both Israel and Syria (8:1–4; compare 7:14–16). Then he bears witness that he plans to sit back and wait for the Lord to do his work.

Around 701 B.C. Assyria invaded Judah and conquered the region around Jerusalem, fulfilling this prophecy. Isaiah’s names and his sons’ names served as signs sent from the Lord (8:17–18). Isaiah closes the chapter affirming his conviction that the people should look to God for direction and inspiration and warns that those who do not will find themselves forsaken, hungry, and in the dark (8:19–22).

 THE BOOK OF THE PROPHET
ISAIAH

CHAPTER 8

Christ will be as a stone of stumbling and a rock of offense—Seek the Lord, not muttering wizards—Turn to the law and to the testimony for guidance—Compare 2 Nephi 18.

King James Version

Book of Mormon
2 Nephi 18

Expanded Notes and Commentary
 Joseph Smith Translation (JST) corrections in the Book of Mormon are in RED; commentary and notes are GREEN 

1 Moreover the Lord
said unto me, Take
thee a great aroll,
and bwrite in it with
ca man’s pen
concerning
dMaher-shalal-hash-baz.

 


x


x

1 Moreover, the word of the Lord said unto me: Take thee a great aroll, and write in it with a man’s pen, concerning bMaher-shalal-hash-baz.x

 


x


x

 aroll, In the ancient Near East, rolls (scrolls) were made by sewing sheets of papyrus or leather together, forming a long, pliable strip suitable for columns of writings—Victor Ludlow, Unlocking Isaiah in the Book of Mormon. Deseret Book, p 134
dMaher-shalal-hash-baz. HEB To speed to the spoil, he hasteneth the prey. This is the longest proper name in the Bible, and in the Hebrew, it has a meaning that was a message of warning to Judah. …The Lord commanded the prophet to give this name to his newborn son.—Old Testament Student Manual

2 And I took unto me
faithful witnesses to
record, Uriah the
priest, and Zechariah
the son of Jeberechiah.

 

x

2 And I took unto me faithful awitnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.

 

x

 The scroll that Isaiah was commanded to write on was supposed to be large—perhaps like a banner. The banner was to be prepared in the presence of two associates of Isaiah, Uriah (a religious leader) and Zechariah (a political leader (v. 2). These witnesses were called to fulfill God’s divine law of witnesses—Old Testament Student Manual

3 And I went unto athe
prophetess; and she
conceived, and bare a
son. Then said the
Lord to me, Call his
name bMaher-shalal-
hash-baz.

 3 And I went unto the prophetess; and she conceived and bare a son. Then said the Lord to me: aCall his name, Maher-shalal-hash-baz.
x
x		 The expression “prophetess” is used here only to designate the prophet’s wife, not a prophetic office or gift—Young, Book of Isaiah, 1:273
This son and Shear-jashub were both given prophetic names to dramatize Isaiah’s message.—Old Testament Student Manual

4 For abefore the child
shall bhave knowledge
to cry, My father, and
my mother, the riches
of Damascus and the
spoil of cSamaria
shall be dtaken away
before the king of Assyria.
x

 4 For behold, athe child shall bnot have knowledge to cry, My father, and my mother, before the riches of Damascus and the cspoil of dSamaria shall be taken away before the king of eAssyria.
x		 Isaiah prophesies that his wife would conceive and have a son, and that …that before his son would be old enough to call out for his mother or father, the riches (“booty”) of Damascus (the capital of Syria) and the good (“spoil”) of Samaria (the capital of Israel) would be taken away by the king of Assyria—Victor L. Ludlow, Unlocking Isaiah in the Book of Mormon. Deseret Book, p 134

5 ¶ The Lord spake also
unto me again, saying,

 5 The Lord spake also unto me again, saying:
x		 zzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzz

6 Forasmuch as this
people refuseth the
waters of aShiloah that
go softly, and rejoice
in bRezin and
Remaliah’s son;


x

 6 Forasmuch as this people refuseth the waters of aShiloah that go softly, and rejoice in bRezin and Remaliah’s son;
x
x
x
x
x		 Through Isaiah the Lord warns that because the people refuse to trust Him and His covenant, symbolized by the gentle waters of Shiloah, He will send upon them a very different kind of water, even the decimating deluge of Assyria that would overflow them and reach even to their neck (8:5–8) —Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121

7 Now therefore, behold,
the Lord bringeth up
upon athemthe bwaters
of the river, strong and
many, even the king of
cAssyria, and all his
glory: and he shall come
up over all his channels,
and go over all his banks:

 7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of aAssyria and all his glory; and he shall come up over all his channels, and go over all his banks.
x		 Isaiah uses the metaphor of a calm pool or spring and a strong overflowing river to symbolize the king of Assyria. Since Judah has rejected the still, small voice of the Spirit, the force of Assyria will come upon them and completely devastate the land.—Monte S. Nyman, “Great Are the Words of Isaiah,” Horizon, p 64x
x

8 And he shall apass
through Judah; he shall
overflow and go over, he
shall reach even to the
bneck; and the stretching
out of his wings shall fill
the breadth of thy land,
O cImmanuel.

 8 And he shall pass through Judah; he shall overflow and go over, he shall areach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.
x

The Lord will bring up Assyria like a mighty river overflowing all the land—Monte S. Nyman, “Great Are the Words of Isaiah,”  Horizon, p 62

 

x
x

9 ¶ aAssociate yourselves,
O ye people, and ye shall
be broken in pieces; and
give ear, all ye of far
countries: gird yourselves,
and ye shall be broken in
pieces; gird yourselves,
and ye shall be broken in
pieces.

9 aAssociate yourselves, O ye people, and ye shall be broken in pieces; and give ear all ye of far countries; gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.xx
x		 In plain words Isaiah warns the people that if they make confederacies or associations or counsel with other nations rather than trusting the Lord, they will be “broken” and “come to nought”  —Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121xx
x

10 Take acounsel
together, and it shall
come to nought; speak
the word, and it shall
not stand: for bGod is
with us.

x

x

x

10 Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us.
x

x

x

x

 These two verses (9–10) are acknowledged to be difficult. They seem to be a declaration against the countries coming upon Israel (“all ye of far countries”) that they also will be broken in pieces because God is with Israel and will eventually deliver her from all her enemies. This seems acceptable, as God holds “the destinies of all the armies of the nations of the earth” (D&C 117:6).—Monte S. Nyman, “Great Are the Words of Isaiah,”  Horizon, pp 64–65

11 ¶ For the Lord spake
thus to me awith a strong
hand, and instructed me
that I should not walk in
the way of this people,
saying,
x

11 For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying:

x

 It’s at this point that Isaiah decides to lay out what the Lord has told him about this whole affair. He explains that the Lord’s guided him “with a strong hand” (2 Ne. 18:11) [continued in next verse]
x

12 Say ye not, A 
aconfederacy, to all them
to whom this people shall
say, A confederacy;
neither fear ye their fear,
nor be afraid.

 12 Say ye not, A confederacy, to all to whom this people shall say, A aconfederacy; neither fear ye their fear, nor be afraid.
x		 …and guided him away from supporting the confederacy of nations: “Say ye not ‘A confederacy!’ to all to whom this people shall say ‘A confederacy!’”—Joseph Spencer, The Vision of All, p, 196
x

13 Sanctify the Lord of
hosts himself; and alet
him be your fear, and let
him be your dread.x
x
x
x
x
x
x
x
x
x
x

 13 Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread.x
x
x
x
x
x
x
x
x
x
x
x		 There is a feeling both of tender pleading and of stern warning in Isaiah’s admonition, “Sanctify the Lord of hosts himself; let him be your fear, and let him be your dread” (8:13). The prophet promises that if we fear, or reverence, the Lord, He will be a sanctuary for us. In times of adversity, suffering, or turmoil, those blessed with a testimony and an understanding of Jesus Christ can find peace, perspective, and hope in their faith—a refuge and a sanctuary from the storms of life.—Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121

14 And he shall be for a 
asanctuary; but for a 
bstone of cstumbling and
for a drock of eoffence to
both the houses of Israel,
for a gin and for a fsnare
to the inhabitants of
Jerusalem.
x
x

x

14 And he shall be for a sanctuary; but for a astone of bstumbling, and for a crock of doffense to both the houses of Israel, for a gin and a esnare to the inhabitants of Jerusalem.

x
x
x

 The Messiah is referred to in the scriptures as a “stone” (see Genesis 49:24; Psalm 118:22) and also as a “rock” (see Deuteronomy 32:4, 15; 1 Samuel 2:2). The prophet here uses this expression to describe the rejection of the Savior, the stumbling and offence, by the unbelieving of Israel and Judah. The New Testament writers also cited this passage in showing how the Jews, for the most part, rejected the Savior (see Romans 9:33; 1 Peter 2:8)—Old Testament Student Manual

15 And many among
them shall stumble, and
fall, and be broken, and
be snared, and be taken.

 

15 And many among them shall astumble and fall, and be broken, and be snared, and be taken.

x

 Note Isaiah’s great skill with words as he describes the downfall of Judah with hammerlike driving force, next, in verse 15—Ridges, David J., The Old Testament Made Easier Part 3  Cedar Fort, Inc., Kindle Edition 

16 aBind up the
testimony, bseal the claw
among my disciples.

 

x

16 aBind up the testimony, seal the law among my disciples.

 

x

 Because Isaiah’s people won’t hear any of this, he’s now told—we’ve talked about this passage already several times—to “bind up the testimony” he’s offered, to “seal the law” for a later people that’ll finally be ready to receive his message —Joseph Spencer, The Vision of All, p, 196 

17 And I will wait upon
the Lord, that ahideth his
face from the house of
Jacob, and I will look for
him.

 

x
x

17 And I will wait upon the Lord, that ahideth his face from the house of Jacob, and I will look for him.

x 

x

x

 Did the Lord “hide his face” from covenant Israel? Footnote 17a gives the answer from Isaiah 54:8: “In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee.” This verse is repeated to the Nephites by the Savior in 3 Nephi 22:8.—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition. 

18 Behold, I and the
children whom the Lord
hath given me are for
asigns and for wonders in
Israel from the Lord of
hosts, which dwelleth in
mount Zion.x

 

x

18 Behold, I and the children whom the Lord hath given me are for asigns and for wonders in Israel from the Lord of Hosts, which dwelleth in Mount Zion.

 

x

 Isaiah’s and his sons’ names were signs of the great things the Lord would do for Israel. Their names represent three themes that are prevalent in Isaiah’s writings: the destruction the people would face if they persisted in wickedness, the eventual gathering of Israel back to the promised land and God’s covenant, and the power of Jesus Christ to save His people.—Old Testament Study Guide

19 ¶ And when they shall
say unto you, Seek unto
them that have afamiliar
spirits, and unto bwizards
that peep, and that
mutter: should not a
people seek unto their
God? cfor the living to
the dead?

 

x

x

x

x

x

x

x

19 And when they shall say unto you: Seek unto them that have afamiliar spirits, and unto bwizards that peep and mutter—cshould not a people seek unto their God for the living to hear from the dead?

 

x

x

x

x

x

x

x

 The expression “familiar spirits” is not an accurate term to convey the significance of the Hebrew term used anciently. The Hebrew word ‘ob means “a leather bottle or bag” (see William Gesenius, A Hebrew and English Lexicon of the Old Testament, p. 15). This object was used by the practitioners of necromancy, a deceptive craft of pretended communication with the dead. The art involved a kind of ventriloquism wherein the voice or message of the “departed spirits” was called forth from the bag or sometimes a pit. (See G. Johannes Botterweck and Helmer Ringgren, Theological Dictionary of the Old Testament, 1:131, 133–34.) The peeping (chirping) and muttering (twittering) somewhat like birds were intended to invoke the departed spirits or to convey the pretended message (see Young, Book of Isaiah, 1:318). The Lord warned Israel and Judah of such deceptions early in their history (see Leviticus 19:31; 20:27; Deuteronomy 18:10–11).—Old Testament Study Guide

President Joseph Fielding Smith in commenting on these ancient practices gave this warning that applies even today: “To seek for information through …any way contrary to the instruction the Lord has given is a sin. The Lord gave positive instruction to Israel when they were in the land of their inheritance that they were to go to him for revelation and to avoid the devices prevalent among the heathen nations who occupied their lands. …All through the Bible, the New Testament as well as the Old, the Lord and his prophets have expressed their displeasure when the people turned from the Lord to ‘familiar spirits.’” —Answers to Gospel Questions, 4:33.

20 To the alaw and to the
testimony: if bthey speak
not according to this word,
it is because there is no
clight in them.

x

x

 20 To the alaw and to the testimony; and if they speak not according to this word, it is because there is no light in them.

x

x

x

 Isaiah testifies that spiritual light comes from the Lord through the Law (the first five books of the Old Testament) and the testimony of the prophets—(whose words are also contained in books of the Old Testament). The New Testament often refers to certain Old Testament writings as “the law and the prophets” (Matthew 22:40)—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition. 

21 And athey shall pass
through it, hardly
bestead and hungry:
and it shall come to pass,
that when they shall be
hungry, they shall fret
themselves, and bcurse
their king and their God,
and look upward.

 21 And they shall pass through it hardly bestead and hungry; and it shall come to pass that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.
x
x

He affirms his conviction that the people should look to God for direction and inspiration and warns that those who do not will find themselves forsaken, hungry, and in the dark  —Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book

x
x

22 And they shall look
unto the earth; and behold
trouble and adarkness,
bdimness of anguish; and
they shall be driven to
darkness.x

x
x
x
x

 22 And they shall look unto the earth and behold trouble, and adarkness, dimness of anguish, and shall be driven to darkness.
x
x
x
x
x
x		 He hopes such fools will recognize that the answers they seek are to be found in the sealed writings of Isaiah, in a text directed to the surviving remnant. Unfortunately, such misguided people will “curse . . . their God” (v. 21) and then “be driven to darkness” (v. 22). They won’t seek out Isaiah’s writings or join those who will be preserved to read them when they can be opened again.—Joseph Spencer, The Vision of All, p, 196

THE BOOK OF THE PROPHET
ISAIAH

CHAPTER 9
 1 aNevertheless the dimness shall not be such as was in her vexation, bwhen at the first he lightly afflicted the land of cZebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. 1 aNevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the bland of cZebulun, and the land of dNaphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations.

Verse 1 is positioned as the last verse of chapter 8 in the Hebrew Bible. It serves as a transition from the end of chapter 8 to the topic of the Savior’s mortal mission, in chapter 9—Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc., Kindle Edition.

x

Other Chapter Links to the Book of Isaiah (those in blue are posted others are pending)

1 2 3 4 5 6 7 8 9 10 11 12
13 14 15 16 17 18 19 20 21 22 23 24
25 26 27 28 29 30 31 32 33 34 35 36
37 38 39 40 41 42 43 44 45 46 47 48
49 50 51 52 53 54 55 56 57 58 59 60
61 62 63 64 65 66

 

Shon Hopkin – What are Millennials Asking?

By
Ken Krogue
-
Search Isaiah ask Shon Hopkin, what are questions are Millennials asking about Isaiah.

Ken Krogue:  We’ve been watching who is going to our website, who is reading and right now, it’s us old guys.  Old gals. We’re trying to get to… you’re teaching this younger generation.  What are the main, maybe two, three questions that they bring up as you’re teaching Isaiah?  What are the things in their heads that you have to help them get around quickly?

Shon Hopkin:  Well, so this is one of them, right.  It’s very hard…

Ken Krogue: Related to us in our days…

Shon Hopkin:  Yes.  Because we are most geared…so if you’re talking Nephi’s language likening, or you’re talking types of shadows, right, we care if y is similar to x.

Ken Krogue: Yeah.

Shon Hopkin: Well, we care more about y, because y is us, right?

Ken Krogue: Yeah.

Shon Hopkin: And to try to help them start with x and move to y, but they just want to see y, you know.

Ken Krogue: Yeah.

Shon Hopkin: There’s great power in doing both, I think increased power in doing both, but that’s not to say, well how do I understand, is Isaiah seeing me or is he seeing his day or is he seeing both, and I don’t answer that question fully for them, because I don’t want to control the way they read the scripture text, right.

Ken Krogue: Yeah.

Shon Hopkin: But that is a challenge, right, understanding is Isaiah talking in my day.  And the answer is absolutely yes.

Ken Krogue: Yes.

Shon Hopkin: Right.  Is Isaiah talking to his day, and the answer from my perspective is absolutely yes, right.  But anyway, so that’s one.  We learn pretty quickly some tools and skills, how to read the way Isaiah is talking, and then all of a sudden, things that seem so mystical and so foreign make sense.  And that’s one of the values of seeing the historical context, you’re like, well what weird things is he describing here.  Well, actually you can pretty well see what he is describing when you start with x then move to y.  So, we work on those things.  There are other challenges.  It is hard for modern readers to read what feels like harshness or violence, the strength of Isaiah’s condemnations, but I show them some things, ok, look, this chapter has a chiastic balance and so you’ve got condemnation for wickedness on the corners, but in the middle is what Isaiah really cares about.

Ken Krogue: So, Isaiah is calling us out?

Shon Hopkin: He is, and really a truth teller, this is not somebody who is like, hey, you guys are awesome, it’s all good.  This is somebody who is saying, sin hurts you, and God loves you, therefore he hates sin.  He is angry against sin, because He loves you.

Ken Krogue: Yes.

Shon Hopkin: It’s not because He hates you or…He wants to bless you.  So, the thing that I was talking about in Isaiah 16, actually Moabites historically sinned to Judah saying please help us and there’s this beautiful Messianic prophecy, His throne will be established in peace, but then the very next verse, Judah says no, I refuse to help you.  They don’t help and so I asked them would God ever say no when we come for help.  And as we talked about it, I think what the students came to is, well, no, He always longs to help, but He is not playing the short game here, just hey, you need me in this moment, so let me be the genie in a bottle and give you the stuff you want.  He is playing the long game with us, that sometimes when the parable of the ten virgins, and the five come and knock on the door, He is going to say, we need a relationship here.  He’s playing the long game, so He says no, but not because He doesn’t love us, but because He loves us so much that He is not willing to just give in to our short-term view.  He loves us more than our short-term view.  He is playing the long game.

Do You Recognize the Signs of the Times in the News?

By
Flora Alby
-
Recent Events like the shooting last week at Marjory Stoneman Douglas High makes us question do you recognize the signs of the times in the news?

You don’t have to read very far in Isaiah to follow along in this blog, as it relates to three things which happened last week.  The news covered them, but all three broke my heart.  In Isaiah Chapter one, verse 4 he talks about God.  God has already told him that although he brought up his children and nurtured them, they rebelled against him.  God said in verse 4:

“Ah sinful nation, a people laden with iniquity (wickedness), a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backwards.”

My thoughts on Isaiah have always been that it shows the real fight of good against evil.  I worried because Isaiah never mentioned Satan, specifically.  But Satan can be defined as wickedness or iniquity.  So our news of last week was really about God vs. Satan.  We the followers of the Lord need to put the world on alert about this ongoing war.

Let’s start with the mass murders in Florida.  At first, I thought, why did God allow all these innocent children and their protectors to die.  Aha, it was not God, it was Satan.  He seems to get stronger and people begin to accept evil and just wait for it to happen again.  They just go back to their everyday lives of school and social media. These survivors are at least speaking up, but about the wrong thing.  It is not about gun control, it is about returning to the laws of goodness and morality which the Lord wants for his children.

The second thing which truly broke my heart involved our very Christian Vice President.  He is a man who loves the Lord and has never denied it.  The “VIEW” is an ABC popular TV program, watched by too many, in my opinion.  It is a group of four outspoken liberal women, Joy Behar, being one of them.  I heard someone say she is a comedian, but what is funny about a person’s beliefs.  She spoke of Vice President Pence and how Jesus speaks to him.  Then, she said he claims to talk to Jesus and if that is the case he belongs in a mental institution.  Do not the present day followers of Jesus all speak to him and God in the form of prayer.

I wonder whose wickedness is evident in this program.  I bet you got it right this time.  It is sad that the good are being maligned with impunity.  Same old, same old, and Satan appears to be winning.  Please join us in stopping it by stopping ABC and making your voice loud enough to dismiss Joy Bahar.

My third heartbreaking moment last week was the abduction of a sweet four-year-old girl.  The kidnapper had spotted her with her Mom in a grocery store.  He followed them home and broke in, battered the Mother and took the four-year-old.  No amber alert was issued, as they had no vehicle to tie it to.  The entire neighborhood searched, the lake nearby had divers in it.  By the next night, a great many people held a candlelight prayer vigil.  As they were praying, they received word she was found several States away, unharmed.  A vehicle was noticed parked with a man and a child in it.  The police were called and the Chief gently took the little girl out of the car.  The kidnapper got away but was soon caught.  The child is now at home.  SCORE ONE FOR THE GOOD GUYS.

Let’s all work together to be on the Lord’s side.   Even if you have strayed at times, repentance will put you back on the right path.  Isaiah says so!

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