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How Most Christians Got “His Hand Stretched Out Still” All Wrong

By
Search Isaiah
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His Hand Stretched Out, We Still Get it Wrong

This phrase: “His hand stretched out still”, is a Jewish idiom, that appears in Isaiah 9 three times and again with variations in 2 Nephi 15:25; 19:12, 17, 21; 20:4. For many Christians, this is a simple description of the Lord’s hand stretched out in mercy. However, it may have other meanings such as God’s hand outstretched ready to strike the wicked.

John Gee, an LDS Egyptologist, wrote in  A Different Way of Seeing the Hand of the Lord, “The English sentence is constructed to say that in spite of the punishments afflicted (‘for all this’), the punishments do not satisfy the Lord’s anger (‘his anger is not turned away’). …In other words, to the contrary (‘but’), the hand of the Lord is still ‘stretched out.’…Whatever ‘stretching out the hand’ is, it occurs in the context of punishing the wicked [and] by any careful reading of the English, is a hand administering punishment,” or, at least, poised to do so.

When we apply these four keys to Isaiah’s writings, a message unfolds there that is immediately applicable and recognizable to Latter-day Saints. …Knowing these four Book of Mormon keys, we understand Isaiah in a new light. Isaiah speaks to us—to our generation—like a voice from the dust.—Avraham Gileadi

So why the confusion in meanings? This is a good example of why knowing “the manner of prophesying among the Jews” (2 Nephi 25:1) is helpful in understanding Isaiah’s words.

In their KnoWhy: “Why is the Lord’s Hand ‘Stretched Out Still?'” at, Book of Mormon Central, the authors write that Nephi’s people struggled with Isaiah precisely because they did not know “the manner of prophesying among the Jews.” In their explanation, they make reference to a number of scholars, including Avraham Gileadi’s “Isaiah-Key to the Book of Mormon.”

In this BYU publication, Gileadi explains how the Book of Mormon offers four essential keys to “understanding Isaiah:

  1. the spirit of prophecy or the Holy Ghost
  2. the letter of prophecy or the manner of the Jews
  3. diligent searching of Isaiah’s words; and
  4. types, or the idea that events in Israel’s past foreshadow events in the latter days.”

Gileadi explains that Isaiah identifies the main players in our modern life drama using “ancient names and keywords. Matching these with their latter-day counterparts resembles putting together a jigsaw puzzle—every piece fits and adds to the picture.” He continues to explain that Isaiah predicted a new Passover, where the Lord destroys a world ripening in sin and offers a “glorious salvation on the earth for the Lord’s long-suffering people.”

This changes the meaning of God’s outstretched hand. Just as a parent might discipline a wayward child with a raised hand, that same parent can embrace the child in contrition.

The lesson here, of course, is to learn more about the ways of the Jews and their manner of prophesying, so that we may get a fuller interpretation of Isaiah’s intent.

Ann Madsen – Why the Writings of Isaiah are Difficult to Understand

By
Kelsey Wilding
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Search Isaiah - Ann Madsen - Why the Writings of Isaiah are Difficult to Understand

Kelsey Wilding:  Why is Isaiah written in poetic form?

Ann Madsen:  Because all revelation in the Old Testament is written in poetic form.

Kelsey Wilding: Really?

Ann Madsen: Almost all of it yeah. Jeremiah, all of it.

Kelsey Wilding: So why is Isaiah more difficult to understand than the other?

Ann Madsen: Well, I don’t think it is so much, because I think it’s got bad press. They talk about not understanding the metaphors. Well, the metaphors are the everyday items that were part of his world and he talked about them, he used them, he talked about water. In his world, water…it would rain, in the early rains and the late rains, which were empty dry gulches would fill up with water in the spring and would be empty the rest of the year. Dry, like a desert, and so he could use that metaphor wonderfully if there were water that you could be drowned in it, or you could be given it because you’re in an oasis, and those people knew what thirst was, because they lived in a desert country.

Easy Instapot Isaiah Stew Recipe

By
Kelsey Wilding
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Easy Pressure Cooker Isaiah Stew Recipe
Healthy Isaiah Stew

Have you ever wondered what foods were popular in ancient Israel? We know that in Ancient Mesopotamia and in pre-Biblical times onions, celery and carrots were harvested. Spices and herbs including: parsley, sumac, cilantro and cumin were used to add flavor by early cooks. Lentils and grains were a meal staple. We wanted to create a recipe that exuded ancient flavors, but used a modern quick method of cooking.

Make Isaiah Stew with an Instapot.

Ingredients for Isaiah Stew in the pressure cooker

Isaiah Stew Ingredients:

  • 1 carrot
  • 1/2 yellow onion
  • 1 celery stalk
  • 1 clove of crushed garlic
  • 1 bay leaf
  • 1/4 cup chopped cilantro
  • 1 tbsp olive oil
  • 3/4 tsp cumin
  • 1/4 tsp sumac
  • 1/2 tsp dried parsley
  • 5 cups vegetable stock
  • 1 cup red lentils

How to cook Isaiah Stew:

  1. Dice carrot, celery, onion, garlic and cilantro
  2. Turn pressure cooker onto brown and add 1 tbsp of olive oil
  3. Add carrot, celery, onion, salt and pepper and soften vegetables, about 5 minutes
  4. Add garlic, sumac, cumin, parsley and red lentils sauté for 1 minute
  5. Add vegetable stock and cilantro dash or salt and pepper, stir
  6. Close lid and cook on high pressure for 15 mins
  7. Let sit for 5-10 min before releasing pressure
  8. Optional – Top with additional cilantro and black pepper

Overview:

  • Servings: 4 servings
  • Prep Time: 10 minutes
  • Cook Time: 20 minutes

*If you’d like a thicker consistency add 2 tbsp of pearl barley when you add lentils

Process:

Diced celery, carrots, onions in 1 tbsp of olive oil with salt and pepper

Instapot with diced vegetables for Isaiah stew

Softened vegetables, added garlic and spices

All ingredients for Instapot Isaiah Stew

Added lentils and browned for a minutes, add vegetable stock, cilantro and bay leaf

Isaiah Stew - browned diced carrot, celery & onion

Let us know what you think of the recipe and leave any recommended variations in the comments. We’d love to know if you have any Biblical recipes.

 

Isaiah Chapter 5

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

In this chapter, I found familiar territory regarding the Lord’s vineyard, which “is the only parable found in Isaiah’s writings.”1 Personally, I’ve spent plenty of time with the parables of the olive garden in Jacob and again in D&C 101, so this chapter wasn’t quite so foreign to me. Also, Madsen and Hopkin pointed out: “Jesus relied upon this vineyard imagery in many of his parables: Matt 20:1; 21:28, 33–41; Mark 12:1; Luke 20:9–16; 13:6; John 15:1. See also Jacob 5 in the Book of Mormon.”2

Victor Ludlow previews Isaiah 5 with this brief overview by writing:”Isaiah presents new literary techniques and teaching patterns in this unusual chapter. Using a parable with a surprise ending, six snapshots of woeful human behavior, and a prophecy with a pleasant promise, he foreshadows the scattering of the children of Israel, recounts their multiple disappointments, and foretells their eventual gathering.”3

However, as often is the case with Isaiah, the last five verses at the end of the chapter offer several possible meanings. The first could teach about how nations would gather against the Israelites in Isaiah’s day, and the second teaches about how the Lord would gather Israel in the last days.

 THE BOOK OF THE PROPHET
ISAIAH

CHAPTER 5

The Lord’s vineyard (Israel) will become desolate, and His people will be scattered—Woes will come upon them in their apostate and scattered state—The Lord will lift an ensign and gather Israel—Compare 2 Nephi 15.
King James Version  Book of Mormon
2 Nephi 15		  Expanded Notes and Commentary
Joseph Smith Translation (JST) corrections are in RED; commentary is GREEN and when not otherwise noted comes from Old Testament Study Guide for Home-Study Seminary Students
1 aNow will I bsing to my wellbeloved a song of my beloved touching his cvineyard. My wellbeloved hath a vineyard din a very fruitful hill: 1 aAnd then will I sing to my well-beloved a song of my beloved, touching his bvineyard. My well-beloved hath a vineyard in a very fruitful hill. Verses 1–2 are known as the Song of the Vineyard, it “…demonstrates Isaiah’s literary skill and is well known for its beautiful language and poetic structure. This is the only parable found in Isaiah’s writings—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 103.
“The Book of Mormon version of the Isaiah text, this song is presented as something sung “then” (2 Ne. 15:1)—that is, at that day when the word of promise from Isaiah 4 is fulfilled. (This is a consequence of the way the Book of Mormon makes Isaiah 2–4 and Isaiah 5 into a single chapter.)…but it curiously projects the song into the future, making it something that will need to be sung once Israel has been reduced to just a remnant.—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record (Part 2 of 2), Greg Kofford Books. Kindle Edition.
2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest avine, and built a tower in the midst of it, and also made a wine-press therein; and he looked that it should bring forth grapes, and it brought forth wild grapes.

Isaiah details careful preparations for the vineyard. The master chooses fertile soil on a “fruitful hill,” cultivates the soil, selects good stock, protects the crop, and prepares for the crop’s harvest and storage. In chronological sequence, Isaiah describes that he “fenced [the vineyard],” “gathered out the stones,” “planted it,” “built a tower in the midst of it,” and “made a wine-press.” The master invests time, energy, and money into this project, and by building his own winepress in the garden, he shows that he anticipates a fruitful yield from his crop.—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 103.

Blair Van Dyke, my eveing Institute teacher, pointed out in modern terms the four sides of the fence are temples, stakes, homes, and faithful saints.
 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. I’ll give you the facts; you be the judge.—Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc.. Kindle Edition
 4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth awild grapes? 4 What could have been done more to my vineyard that I have not done in it? Wherefore, when I looked that it should bring forth grapes it brought forth wild grapes. This is “the main question—compare with Jacob 5:47, 49]? wherefore [why], when I looked [planned] that it should bring forth grapes [the desired result, faithful people], brought it forth wild grapes [wicked people; apostasy]?—Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc.. Kindle Edition.
5 And now go to; I will tell you what I will do to my avineyard: I will btake away the hedge thereof, and it shall be eaten up; and break down the cwall thereof, and it shall be trodden down: 5 And now go to; I will tell you what I will do to my vineyard—I will atake away the hedge thereof, and it shall be eaten up; and I will break down the wall thereof, and it shall be trodden down; The loss of protection for the vineyard, the neglect, and the effects of famine would result from Israel’s transgression (see vv. 5–7). OTSM
6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

The lack of cultivation resulting from broken covenants leads to briars and thorns. Compare Gen 3:18.—Madsen & Hopkin, Opening Isaiah, p 18 
7 For the avineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for bjudgment, but behold oppression; for righteousness, but behold ca cry.   7 For the avineyard of the Lord of Hosts is the house of Israel, and the men of Judah his pleasant plant; and he looked for bjudgment, and behold, coppression; for righteousness, but behold, a cry. Israel was carefully established by the Lord, and He looked to see them repeat Abrahamic behavior. All he could see, though, was their imitation of wrongdoing by the nations Abraham was called to minister to.—Spencer, Joseph M., The Vision of All, Greg Kofford Books. Kindle Edition.
The parable of the vineyard condemns Israel for failing to serve the Lord. Isaiah now presents evidence for this accusation through six pronouncements of “woe and judgment” upon the house of Israel. Each “woe” outlines the Israelites’ evil actions and specifies the antithetic punishment that will befall them because of their choices.—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 105
 8 ¶ Woe unto them that ajoin bhouse to house, that lay field to field, till there be no place, that they may cbe placed alone in the midst of the earth! 8 Wo unto them that join ahouse to house, till there can be no place, that they may be placed alone in the midst of the earth!x

Beginning here Isaiah lists the first of six woe-oracles

This verse condemns the purchase of large tracts of land for one dwelling place while ignoring the needs of many poor.—Madsen & Hopkin, Opening Isaiah, p 18 

“‘They, the insatiable, would not rest till, after every smaller piece of landed property had been swallowed by them, the whole land had come into their possession, and no one beside themselves was settled in the land’ [Job 22:8]. Such covetousness was all the more reprehensible because the law of Israel had provided so very stringently and carefully, that as far as possible there should be an equal distribution of the soil, and that hereditary family property should be inalienable.”—Keil and Delitzsch, Commentary, 7:1:166

 9 In mine ears said the Lord of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.

x

x

9 In mine ears, said the Lord of Hosts, of a truth many houses shall be desolate, and great and fair cities without inhabitant.

x

x

 Isaiah describes the ironic punishment of these selfish landlords—their houses and vast lands (their source of pride and success) will be made desolate, and their once fruitful fields (prosperity) will yield pathetic harvests (income).—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 105 
10 Yea, ten acres of vineyard shall yield one abath, and the seed of an homer shall yield an ephah. 10 Yea, ten acres of vineyard shall yield one abath, and the seed of a homer shall yield an ephah. An acre is the amount a yoke of oxen could plow in a day. A bath is about 5.5 gallons. A homer is about 6.5 bushels, and an ephah is one-tenth of a homer. These measurements show how unproductive the land would become because of this wickedness. OTSM 
11 ¶ Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till awine inflame them! 11 Wo unto them that rise up early in the morning, that they may afollow strong drink, that continue until night, and bwine inflame them!

Begining with this verse through 17 Isaiah is the second woe.

Drunkenness and partying prevail, with no regard for God. OTSM
12 And the harp, and the aviol, the btabret, and pipe, and wine, are in their feasts: but they cregard not the dwork of the Lord, neither consider the operation of his hands. 12 And the harp, and the aviol, the tabret, and pipe, and wine are in their feasts; but they bregard not the work of the Lord, neither consider the operation of his hands. There is no knowledge of truth and true principles. Ignorance is a hindrance in any field of endeavor, but especially in spiritual things. The Prophet Joseph Smith gave instruction on this important principle: “The Church must be cleansed, and I proclaim against all iniquity. A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God.” (Teachings,p. 217.) OTSM
13 ¶ Therefore my people are gone into acaptivity, because they have no bknowledge: and their honourable men are famished, and their multitude dried up with thirst. 13 Therefore, my people are gone into acaptivity, because they have no bknowledge; and their honorable men are famished, and their multitude dried up with thirst.

Famine is a result of how little the land produces because of the lack of rain.—Madsen & Hopkin, Opening Isaiah, p 18 

 
14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their apomp, and he that rejoiceth, shall descend into it. 14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their apomp, and he that rejoiceth, shall descend into it. I love Ridges commentary on this verse: “they’ve had to add on to hell to make room for you [wider] …than anyone thought possible”—Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc.. Kindle Edition. 
 15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the alofty shall be humbled: 15 And the mean man shall be abrought down, and the bmighty man shall be humbled, and the eyes of the clofty shall be humbled. A mean man could be average, common or poor—Madsen & Hopkin, Opening Isaiah, p 18 
16 But the Lord of hosts shall be exalted in ajudgment, and God that is bholy shall be sanctified in righteousness. 16 But the Lord of Hosts shall be exalted in ajudgment, and God that is holy shall be sanctified in righteousness.
17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. 17 Then shall the lambs feed after their manner, and the waste places of the afat ones shall strangers eat. Isaiah concludes this woe with a prophecy that “lambs” will feed in the Israelites’ once fertile lands and “strangers” will partake of the Israelite’s labor, This pronouncement parallels Moses’ words: “The Lord shall bring a nation against thee…: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed” (Deuteronomy 28:49, 51). Isaiah’s prophecy may also refer to the Gentiles or “other sheep” who will partake of the fruits of the gospel because of the Israelites’ disobedience to God’s commandments (John 10:16; 3 Nephi 15:17, 21). —Ludlow, Unlocking Isaiah in the Book of Mormon, p. 105  
18 Woe unto them that adraw iniquity with cords of bvanity, and sin cas it were with a cart rope: 18 Wo unto them that draw iniquity with cords of avanity, and sin as it were with a cart rope;

The third woe is in verses 18–19

“If I were to ask you what is the heaviest burden one may have to bear in this life, what would you answer? The heaviest burden that one has to bear in this life is the burden of sin”—President Harold B. Lee, “Stand Ye in Holy Places,” Ensign, July 1973, 122

They draw sin and iniquity with ropes of vanity. Isaiah 5:18c helps explain Isaiah’s idiomatic expressions: “They are tied to their sins like beasts to their burdens.” OTSM
19 That say, aLet him make bspeed, and chasten his work, that we may dsee it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 19 That say: Let him amake speed, bhasten his work, that we may csee it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it. Isaiah 5:19 records that because the people were lacking in faith, they were sign seekers who demanded that God demonstrate His power (see 2 Peter 3:3–4)  OTSTM

 20 ¶ Woe unto them that call aevil bgood, and good evil; that put cdarkness for dlight, and light for darkness; that put bitter for sweet, and sweet for bitter!

Scripture Mastery—Answer the following questions in your scripture study journal:

    1. What are some examples of evil things or behaviors that are being called good in our day?

    2. How can you tell what is really evil and what is really good?

    3. Where can we turn to learn what is really evil and what is really good?

 20 Wo unto them that acall bevil good, and good evil, that put cdarkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter!

This is the fourth woe

“Political campaigns and marketing strategies widely employ public opinion polls to shape their plans. Results of those polls are informative. But they could hardly be used as grounds to justify disobedience to God’s commandments! Even if ‘everyone is doing it,’ wrong is never right. Evil, error, and darkness will never be truth, even if popular” —Russel M. Nelson, “Let Your Faith Show,” Ensign, May 2014, 30–31

They pervert righteousness and goodness, calling them evil, and try to pass off evil things as good. It is the nature of sinners to reject the reality of the consequences of their transgressions, and so they attempt to explain them away. OTSM
 21 Woe unto them that are awise in their own beyes, and cprudent in their own sight!

21 Wo unto the awise in their own eyes and bprudent in their own sight!

 

This is the fifth woe

They are “wise in their own eyes.” President N. Eldon Tanner illustrated the necessity of heeding this warning. He noted that when people “become learned in the worldly things such as science and philosophy, [they] become self-sufficient and are prepared to lean unto their own understanding, even to the point where they think they are independent of God; and because of their worldly learning they feel that if they cannot prove physically, mathematically, or scientifically that God lives, they can and should feel free to question and even to deny God and Jesus Christ. Then many of our professors begin to teach perverse things, to lead away disciples after them; and our youth whom we send to them for learning accept them as authority, and many are caused to lose their faith in God. …How much wiser and better it is for man to accept the simple truths of the gospel and to accept as authority God, the Creator of the world, and his Son Jesus Christ, and to accept by faith those things which he cannot disprove and for which he cannot give a better explanation. He must be prepared to acknowledge that there are certain things—many, many things—that he cannot understand.” (In Conference Report, Oct. 1968, pp. 48–49.) OTSM 
 22 Woe unto them that are mighty to adrink bwine, and men of strength to mingle strong drink:

22 Wo unto the mighty to drink awine, and men of strength to mingle strong drink;

 Isaiah’s sixth and final woe (vv. 22–23) chastises those who “are mighty to drink wine, and . . . mingle strong drink.” The Revised Standard Version of the Bible clarifies this passage: “Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink.” This verse mocks and rebukes those who find fame in sinful festivities, and who acquire success through intoxication of body and spirit.  
  23 Which ajustify the bwicked for reward, and ctakeaway the righteousness of the righteous from him! 23 Who justify the wicked for areward, and take away the righteousness of the righteous from him! They “justify the wicked for reward.” Those who were guilty of crimes were declared innocent by bribed judges and other officials, whereas the innocent were found guilty so that they could be silenced or their property exploited. Obviously, the dark evils that prevailed among the Israelites of the ancient kingdom of Judah help modern readers understand why the judgments of God come upon them. But today’s world can also learn a great lesson, for one need only look to see the same evils prevailing on many sides. The effects of sin today are as devastating as they were anciently. That is the message of Isaiah for today.— OTSM 
 24 Therefore as the fire devoureth the astubble, and the flame consumeth the chaff, so their broot shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. 24 Therefore, as the afire devoureth the bstubble, and the flame consumeth the cchaff, their droot shall be rottenness, and their blossoms shall go up as dust; because they have cast away the law of the Lord of Hosts, and edespised the word of the Holy One of Israel.

The stubble and chaff are routinely left in a field to be burned after the harvest. A rotten root decays, killing the plant and leaving a dry blossom.—Madsen & Hopkin, Opening Isaiah, p 18 

 

 
25 Therefore is the aanger of the Lord kindled against his people, and he hath bstretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.  25 Therefore, is the aanger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them; and the hills did tremble, and their carcasses were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. The phrase “his hand is stretched out still” can represent both the justice and mercy of God—justice (destruction and punishment) for the wicked and mercy for the repentant if they will turn to God. From the context of the surrounding verses, the reader can often determine which meaning was intended by the scripture author. OTSTM (see chart below for more passages about His hand being out in justice and mercy)
Passages with “his hand is stretched out still” that likely refer to God’s justice:

Isaiah 9:12,* 17, 21(2 Nephi 19:12, 17, 21)
Isaiah 10:4 (2 Nephi 20:4)
Isaiah 10:13–14(2 Nephi 20:13–14)
Isaiah 14:26–27(2 Nephi 24:26–27)
Isaiah 23:11

* Isaiah 9:12, footnote d, indicates that the phrase in this verse can refer to both justice and mercy.

 Passages with “his hand is
stretched out still” that likely
refer to God’s mercy:Exodus 6:6
Deuteronomy 5:15
Deuteronomy 7:19
Psalm 136:10–14
Jeremiah 32:21
Ezekiel 20:33–34
2 Nephi 28:32
Jacob 5:47
Jacob 6:4–5
Alma 5:33–34
Alma 19:36
3 Nephi 9:14
Mormon 6:17
D&C 136:22
Isaiah 5:26–30. “…and their wheels like a whirlwind’ than in the modern train? How better could ‘their roaring … be like a lion’ than in the roar of the airplane? Trains and airplanes do not stop for night. Therefore, was not Isaiah justified in saying: ‘none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken’? With this manner of transportation the Lord can really ‘hiss unto them from the end of the earth,’ that ‘they shall come with speed swiftly.’ Indicating that Isaiah must have foreseen the airplane, he stated: ‘Who are these that fly as a cloud, and as the doves to their windows?’ (Isaiah 60:8.)”—Elder LeGrand Richards of the Quorum of the Twelve Apostles, Israel! Do You Know? [1954], 182  

 26 ¶ And he will lift up an aensign to the nations from far, and will bhiss unto them from the cend of the earth: and, behold, they shall dcome with speed swiftly:

x

 26 And he will lift up an aensign to the bnations from far, and will hiss unto them from the cend of the earth; and behold, they shall dcome with speed swiftly; none shall be weary nor stumble among them. bhiss :This expression describes a signal, such as a whistle, to summon or alert someone to an event. (see Isaiah 5:26b and Isaiah 7:18a.)
27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: 27 None shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken;
28 Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:  28 Whose arrows shall be sharp, and all their bows bent, and their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind, their roaring like a lion.
29 Their roaring shall be like a lion, they shall roar like young alions: yea, they shall roar, and lay hold of the bprey, and shall carry it away safe, and none shall deliver it. 29 They shall roar like young alions; yea, they shall roar, and lay hold of the prey, and shall carry away safe, and none shall deliver.
30 And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the alight is bdarkened in the heavens thereof. 30 And in that aday they shall roar against them like the roaring of the sea; and if they look unto the land, behold, darkness and sorrow, and the light is darkened in the heavens thereof.

Joseph Spencer and entirely different interpretation of the last five verses:

“…Isaiah 5 ends, then, with a prophecy of war against Israel. Oddly, there’s a longstanding tradition among Latter-day Saints of reading this concluding prophecy here as about missionary work, but it’s about war. You’ll hear people refer to the bent bows and sharp arrows of Isaiah’s prophecy, the whirlwind of wheels and the flinty hooves of horses, and they’ll say that Isaiah’s struggling here to describe trains or planes or whatever other modern means of transportation, carrying missionaries out to the world to preach the gospel. Missionaries, such argue, are those who “lay hold of the prey” and “carry away safe” (2 Ne. 15:29). We can grant that this sort of interpretation is imaginative and inventive, but it makes very little sense of the passage.

“Isaiah concludes this chapter with a prophecy of war and destruction. It opens with devouring fire and consuming flame, a response to those who ‘have cast away the law of the Lord of Hosts’ (v. 24). And we’re then told that ‘the anger of the Lord’ is ‘kindled against his people,’ such that ‘their carcasses were torn in the midst of the streets’ (v. 25).

“It’s to accomplish this that the Lord here ‘will lift up an ensign to the nations from far’ (v. 26). He’s waving a banner to invite the armies of the nations to come and devastate Israel. This isn’t the ensign you find elsewhere in scripture—elsewhere, in fact, in Isaiah—that signals a gathering place for Israel. It’s a flag that’s meant to signal the start of a war.

“And so Isaiah prophesies destruction. Armies ‘come with speed swiftly’ (2 Ne. 15:26). Their bows are bent with sharp arrows on the string. They come in their chariots (used only for war, remember), pulled by tireless horses (see 2 Ne. 15:28). And as they come to the battle, they do what all ancient armies did; they ‘roar like young lions’ (2 Ne. 15:29). Sadly for Israel, they ‘lay hold of the prey . . . , and none shall deliver’ (v. 29). The whole prophecy ends on an unmistakably dour note: ‘If they look unto the land, behold, darkness and sorrow, and the light is darkened in the heavens thereof’ (v. 30). War and destruction, devastation and death, and all that’s left at the end is darkness.”—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books. Kindle Edition.

1 Victor L. Ludlow,  Unlocking Isaiah in the Book of Mormon, p. 102
2 Ann Madsen and Shon Hopkin, Opening Isaiah: A Harmony, p.16
3Ludlow, Unlocking Isaiah in the Book of Mormon, p. 102.

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

Chapters of Isaiah Quoted in the Book of Mormon
1 Nephi 20 21
2 Nephi  7  8  12  13 14 15  16  17
18 19 20 21 22 23  24  27
Mosiah  14
3 Nephi  20  22

 

David Ridges – Discusses “Isaiah Made Easier”

By
Kelsey Wilding
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Isaiah Made Easier Presented by David Ridges in Podcast 6

Kelsey Wilding:  So, this is your first book, Isaiah Made Easier.

David Ridges:  Yes, that’s right.

Kelsey Wilding: Why did you write this?

David Ridges: I did it because of the Institute students that were in my Isaiah verse by verse class, when they would miss a day, they were very distraught that they had all the other chapters up to that point marked, technicolor and with various notes, and then completely blank. It was a blow to their ego to not have it marked, it really was. And so, I just began downloading them, and then taking my own preparation time and typing in the little notes just like you find in there within the verses and between the verses with some background and explanation of terms that Isaiah used. And then I would just give it to them as a hand out and they could make every class that way and write those notes better in their own scriptures.

Kelsey Wilding: You are a nice man. I wish all of my teachers and professors did this.

David Ridges: Well, yeah, I had a heart for them.

Kelsey Wilding: That’s what it is.

David Ridges: Poor kids, so that’s what I did. That’s how we got it.

Isaiah and the Messiah: Isaiah’s Prophecies Concerning Christ

By
Search Isaiah
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Terry B. Ball-Prophecies Concerning Christ-searchisaiah.orgDuring the 2010 BYU Campus Education Week, Terry B. Ball shared his thoughts on Isaiah as a Messianic prophet. As he opened his remarks, by quoting the Savior in 3 Nephi 23:1 when He commanded:

“Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah.”

Then Brother Ball confessed that he had not always been good at following that command. Finally some years ago he decided to change his attitude and try harder to understand why Isaiah is so essential. “That has proven to be a life-changing decision for me,” he said. “I have come to gain a great love for this prophet—so grateful his words have been preserved for our use. I love what he wrote; I love the way he said it; I love his doctrine. It has become part of who I am. It made me a better person, a better father, a better husband, a better student, a better saint and come to my rescue in some of my most difficult times; so grateful for this prophet.”

He reminded listeners that Nephi loved Isaiah too, quoting him in 1 Nephi 20-21 and 2 Nephi 12–24. In 2 Nephi 25, Nephi tells us how to understand Isaiah. Quoting verse 4 in Nephi 25, Brother Ball read:

2Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy.

Then he reminded his listeners that “the testimony of Jesus is the spirit of prophecy.” (Rev 19:10). He said that Isaiah had that testimony of the Savior too. Isaiah wrote of the premortal Messiah as Jehovah, the mortal Messiah as Jesus and the Millennial Messiah as the Prince of Peace.

In his remarks, Brother Ball divided his favorite chapters of Isaiah into two parts: the mortal Christ followed by the Millennial Messiah. He began with Isaiah 7:14:

Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

He followed this with Isaiah 9:2:

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.

Referencing maps in our LDS Bibles, he explained that on the one hand Christ’s ministry mostly centered in and near Capernaum, Nazareth and Cana, all places of darkness. “But on the other, it tells us what He will do, as He will bring light to people that are in darkness and hope, I believe, to people who live in the fear of death.”

As he wrapped up his remarks on the mortal Christ, Brother Ball cited Isaiah 53, which is a favorite of his. Reading of Christ’s lowly beginnings and painful suffering, Brother Ball described how personally he has pondered how that shaped the Savior’s mission and wondered if He could have enjoyed more regal conditions. “I think you and I know that the answer has to be no, He couldn’t have,” he said. “We know that He came not only to die for us, but also to live for us — to show us how to go through all the hardships and difficulties and trials in life and still do the will of the Father.”

Turning to the Millennial Messiah,  he chose three chapters of Isaiah. First was Isaiah 2, he said, “When the millennial Messiah comes, there is an end to violence.” In this chapter Isaiah describes a peaceful time where all nations will have access to “the mountain of the Lord’s house” (temples). It will be a time where Christ shall judge the nations, “and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.”(Isaiah 2:4)

Next, in Isaiah 11, which prophesies that Christ will reign in righteousness and equity, Brother Ball suggested there will be peace extended to all creatures. “They shall not hurt nor destroy in all my holy mountain, or the earth shall be full of the knowledge of the Lord, as the waters cover the sea.”(Isaiah 11:2)

Lastly, Brother Ball taught that “we must become millennial individuals,” as described in Isaiah 33, eschewing “violence and evil if you want to be part of the millennial people.” He read verse 15  as a description of those who will abide Christ’s coming: “He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from the holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil.”

He closed with, “How grateful I am for Isaiah, for his testimony of the mortal and millennial Messiah.”

Terry B. Ball-Prophecies Concerning Christ-searchisaiah.orgDr. Terry B. Ball was the Dean of Religious Education when he delivered this address. He served in this position from 2006 to 2013. He is now a professor of religious education at BYU. His degrees include a BS in botany and education from BYU, an MA in ancient Near Eastern studies, and a Ph.D. in archaeobotany with an emphasis in the ancient Near East. He has taught and traveled extensively in the Holy Land, including at the BYU Jerusalem Center for Near Eastern Studies. He and his wife, DeAnna, have six children.

 

Ann Madsen – Shares Her Experiences & Studies of Isaiah

By
Kelsey Wilding
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1 Minute Isaiah Challenge

Kelsey Wilding:  And what book is it?

Ann Madsen: It’s called, ‘Opening Isaiah, a Harmony’. And it lines up five different columns of versions of Isaiah. One of them is the Dead Sea scrolls version, which most people wouldn’t know too much about, but it begins with the King James Version, the Joseph Smith translation, the Book of Mormon, Isaiah, which is not quite all what’s in the Old Testament. The Dead Sea scrolls, it is all that’s in the Old Testament, and then a book of modern scripture that has it in poetry form, so that you can look at the lines lined up. Then you can really study Isaiah because Hebrew poetry does line up lines like that.

Kelsey Wilding: Is there anything else you’d like to add about ‘Opening Isaiah’?

Ann Madsen: Oh no, except…

Kelsey Wilding: Promotion time now. Come on.

Ann Madsen:  I know, well it’s the…I think…I’m hoping that people will use it as a tool to let them into Isaiah because the footnotes and the maps make a big difference. I mean every time it mentions a place, there’s a map, and so you see where it is in connection to Isaiah at that time. And every time it mentions a Hebrew word that has a…like hineni, that means behold, here I  that am, there’s a footnote that doesn’t’ tell you what you need to think about it, but it tells you what it means, so that when he says, behold here I am, you say, in the footnote, it says something like, in the Hebrew the word is hineni, which means, behold I am here, I am at your service, which is what he says when they say, who shall we send.  Notice it’s we. Who shall we send. And it’s the Father and the Son who do all their sending together, as we know, because we have other experiences that teach us that.

Why Are Parallelisms Sometimes Difficult to Recognize?

By
Victor Ludlow
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Hebrew Bible displaying the parallelism in the book of Isaiah

In his book, Isaiah: Prophet Seer and Poet, Victor Ludlow answers this question. However, if you don’t understand parallelism as a Semitic writing form, you may want to read one of these posts first:

Dr. Ludlow, who received a Ph.D. in Near Eastern and Judaic Studies from Harvard and Brandeis Universities, points out that, “Hebrew poetic parallelisms, as they are found in the English translations of the Bible, are often hard to identify and understand”. Then he lists six reasons for this difficulty:

  1. English readers are often unfamiliar with the forms of speech and symbolism used by the biblical authors.
  2. The cultural settings differ so much between ancient and modern times that the context and original application of the messages are sometimes unclear to contemporary readers.
  3. Poets and prophets do not usually explain everything in clear, black-and-white terms, and they often use imagery and symbols to convey complex ideas. They purposefully leave the clarification and applications of their messages up to us, the readers, as they apparently want us to study and ponder their words before we can say that we understand them.
  4. Whenever a message is delivered in highly structured patterns, (such as in chiastic parallelism) it may lose its clarity and power as concepts and words are stretched and forced by the author to fit the pattern. Thus, the message may be stilted or awkward even though it is presented in an organized and polished poetic form.
  5. Sometimes a reader misinterprets some words or reads more into the passage than the author originally intended. The reader then becomes confused and frustrated at what, to him, appears to be a difficult part of the work.
  6. Any new field of learning is difficult at first. For example, American teenagers are usually confused in their high school English classes as they are initially introduced to the sonnet, with its characteristic fourteen lines which are, on the one hand, “made up of an octave and a sestet embodying the statement and the resolution of a single theme” (American Heritage Dictionary, p. 1232), but on the other hand contain “typically five-foot iambics rhyming according to a prescribed scheme” (Webster’s Third New International Dictionary,p. 2173). However, with patience, through careful explanations, and after studying many examples, the students can understand the sonnet as a form of poetry. Soon many of them begin to appreciate how the sonnet is used, and some may even try their hand at writing one.Likewise, these patterns of parallelism described earlier are difficult to recognize and understand—especially at first. Be patient, for as you study this poetic form and see examples of it scattered throughout the scriptures, you will appreciate the beauty and power it gives to the inspired words of the prophets and poets.

In summary, he writes, “For the people of Old Testament times, parallelism served not only as an oral memory device, but it also enriched the messages of the prophets. Today, an awareness of parallelism aids the reader in his comprehension of vague and repetitive biblical passages. Although one should not attempt to rigidly identify each Bible verse as an example of parallelism, an understanding of this poetic style can increase one’s appreciation of the literary qualities and religious messages to be found in the scriptures.”

You can, of course, get a much deeper understanding of this writing style by reading this chapter “Parallelsim in Old Testament Poetry and Prophecy” in hisbook, Isaiah: Prophet Seer and Poet.

Latest Isaiah Fashion Trends

By
Kelsey Wilding
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Isaiah Fashion News and Trends

Isaiah Fashion – Great Looks, What They Wore

Isaiah Chapter 4

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

In this chapter, Isaiah prophesies the events of the last days:  “Isaiah foresaw the Lord’s cleansing of the earth of wickedness and the cleansing and redemption of His people in the millennial day—Old Testament Seminary Teacher Manual.

 THE BOOK OF THE PROPHET
ISAIAH

CHAPTER 4

Zion and her daughters will be redeemed and cleansed in the millennial day—Compare 2 Nephi 14.
King James Version
 Book of Mormon
2 Nephi 14
Expanded Notes and Commentary
 Joseph Smith Translation (JST) corrections are in RED; commentary is GREEN and when not otherwise noted comes from Old Testament Study Guide for Home-Study Seminary Students

1 And in that day aseven women shall take hold of one bman, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy cname, to take away our dreproach.

 

1 aAnd in that day, seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel; only let us be called by thy name to take away our breproach.

 

 Both the Joesph Smith Translation and the Hebrew Bible put verse one of chapter 4 at the end of chapter 3, which puts it in the context of Jerusalem’s destruction and the scarcity of men resulting fromthe war prophesied in Isaiah 3:25–26. Footnote 4:1a in your Bible, says “IE because of scarcity of men due to wars. See Isa. 3:25.” Footnote b likewise refers the reader to Isa. 3:25 (24–25).—Ridges, David J., The Old Testament Made Easier Part 3. Cedar Fort, Inc. Kindle Edition.

2 In that day shall the abranch of the Lord be bbeautiful  and glorious; the cfruit of the earth excellent and comely to them that are descaped of Israel.

 

 

 

 

 

 

2 In that day shall the abranch of the Lord be beautiful and glorious; the fruit of the earth excellent and comely to them that are escaped of Israel.

 

 

 

 

 

 

 

abranch This may refer to a remnant of covenant Israel, or to the Messiah who is called “a righteous Branch” in Jeremiah 23:5–6.”—Bytheway, John. Isaiah For Airheads Deseret Book Company. Kindle Edition.

cfruit The earth will be renewed, and will be productive, prosperous, and beautiful.

“Fruit is a common metaphor in the scriptures. Covenant Israel has been counseled to ‘bring forth fruit meet for repentance’ (Alma 13:13), and Jesus taught that the key to identifying false prophets is ‘by their fruits’ (Matthew 7:16). Fruits are often referred to as the results of our labors in the Lord’s vineyard, but this reference to fruit could also be literal.—Bytheway, John. Isaiah For Airheads Deseret Book Company. Kindle Edition.
 3 And it shall come to pass, that he that is aleft in bZion, and he that remaineth in cJerusalem, shall be called holy, even every one that is dwritten among the living in Jerusalem:

3 And it shall come to pass, they that are aleft in Zion and remain in Jerusalem shall be called holy, every one that is written among the living in Jerusalem—

 

aThose who escaped the destruction of the wicked or those who rely on the Lord and not their former captors/rulers for sustenance (see 2 Nephi 20:10). Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition.

 
 4 aWhen the Lord shall have bwashed away the filth of the daughters of Zion, and shall have cpurged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of dburning. 4 When the Lord shall have awashed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of bburning.

This passage describes the purification of Zion in preparation for the establishment of God’s kingdom in the last days (see also Isaiah 4:4a). Through chastisement and various judgments, Israel will finally be purged of wickedness and turn back to God (compare Isaiah 5:16; Zechariah 13:9; Helaman 12:1–3). Old Testament Student Manual (OTSM) 

 

 5 And the Lord will create upon every dwelling place of mount aZion, and upon her assemblies, a bcloud and smoke by day, and the shining of a flaming cfire by night: for upon all the glory shall be a defense.

 

 

 

 

 

 

 

 

5 And the aLord will create upon every dwelling-place of mount Zion, and upon her assemblies, a bcloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defense.

 

 

 

 

 

 

 

 

In Doctrine and Covenants 45:66–72, the sacred and protected status of “Zion” for the gathered Israel in the latter days is described. Doctrine and Covenants 105:31–32speaks of how the glory of Zion shall be her defense. Isaiah compared the protecting divine influence with that experienced by Moses (see Exodus 14:19–20; Deuteronomy 1:33). (OTSM) 

The angel Moroni quoted verses 5 and 6 to Joseph Smith in reference to the last days. (See Messenger and Advocate, April 1835, page 110.)

The imagery in verse five can symbolize the presence of the Lord in the meetings of the saints as well as upon the homes of the righteous in the last days, as well as the presence of the Lord on earth during the Millennium. It is very encouraging to know that, in spite of the gross wickedness upon the earth in the final days before the Second Coming, the righteous can be assured of having the presence of the Lord in their homes and in their church meetings—Ridges, David J.. The Old Testament Made Easier Part 3, Cedar Fort, Inc.. Kindle Edition. 

 6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of arefuge, and for a covert from storm and from rain.

 

 

 

 

 

 

 

 

 

 

 

 

 

6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of arefuge, and a covert from storm and from rain.

 

 

 

 

 

 

 

 

 

 

 

 

 

“The time is to come when God will meet with all the congregation of his Saints, and to show his approval, and that he does love them, he will work a miracle by covering them in the cloud of his glory. I do not mean something that is invisible, but I mean that same order of things which once existed on the earth so far as the tabernacle of Moses was concerned, which was carried in the midst of the children of Israel as they journeyed in the wilderness. … But in the latter days there will be people so pure in Mount Zion, with a house established upon the tops of the mountains, that God will manifest himself, not only in their Temple and upon all their assemblies, with a visible cloud during the day, but when the night shall come, if they shall be assembled for worship, God will meet with them by his pillar of fire; and when they retire to their habitations, behold each habitation will be lighted up by the glory of God,—a pillar of flaming fire by night.

“Did you ever hear of any city that was thus favored and blessed since the day that Isaiah delivered this prophecy? No, it is a latter-day work, one that God must consummate in the latter times when he begins to reveal himself, and show forth his power among the nations.”—Elder Orson Pratt,  Journal of Discourses, 16:82.

About the last two verses, Bruce R. McConkie wrote: “Since it takes a first and a second coming to fulfill many Messianic prophecies, we of necessity must consider them here, and in the case of the Davidic-Messianic utterances show also how they apply to our Lord’s Second Coming. Christ is the Son of David, the Seed of David, the inheritor, through Mary his mother, of the blood of the great king. He is also called the Stem of Jesse and the Branch, meaning Branch of David. Messianic prophecies under these headings deal with the power and dominion he shall wield as he sits on David’s throne, and have reference almost exclusively to his second sojourn on planet earth.

“Jesse was the father of David. Isaiah speaks of the Stem of Jesse, whom he also designates as a branch growing out of the root of that ancient worthy. He recites how the Spirit of the Lord shall rest upon him; how he shall be mighty in judgment; how he shall smite the earth and slay the wicked; and how the lamb and the lion shall lie down together in that day—all of which has reference to the Second Coming and the millennial era thereby ushered in. (Isa. 11.) As to the identity of the Stem of Jesse, the revealed words says: ‘Verily thus saith the Lord: It is Christ.’ (D&C 113:1–2.) This also means that the Branch is Christ, as we shall now see from other related scriptures.

“By the mouth of Jeremiah, the Lord foretells the ancient scattering and the latter-day gathering of his chosen Israel. After they have been gathered ‘out of all countries whither I have driven them,’ after the kingdom has been restored to Israel as desired by the ancient apostles in Acts 1:6, then this eventuality, yet future and millennial in nature, shall be fulfilled: ‘Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.’ (Jer. 23:3–6.) That is to say, the King who shall reign personally upon the earth during the Millennium shall be the Branch who grew out of the house of David. He shall execute judgment and justice in all the earth because he is the Lord Jehovah, even him whom we call Christ.

“Through Zechariah the Lord spoke similarly: ‘Thus saith the Lord of hosts: … I will bring forth my servant the BRANCH. … I will remove the iniquity of the land in one day [meaning that the wicked shall be destroyed and the millennial era of peace and righteousness commence]. In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig tree.’ (Zech. 3:7–10.) Of that glorious millennial day the Lord says also: ‘Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne.’ (Zech. 6:12–13.)

“That the Branch of David is Christ is perfectly clear. We shall now see that he is also called David, that he is a new David, an Eternal David, who shall reign forever on the throne of his ancient ancestor. ‘It shall come to pass in that day, saith the Lord of hosts, ‘that is, in the great millennial day of gathering, that ‘they shall serve the Lord their God, and David their king, whom I will raise up unto them.’ (Jer. 30:8–9.)

“‘In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness,’ which is to say that because the Great King himself reigns in her midst, even the city shall be called after him. ‘For thus saith the Lord; David shall never want a man to sit upon the throne of the house of Israel. … If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne.’ (Jer. 33:15–21.) David’s temporal throne fell long centuries before our Lord was born, and that portion of Israel which had not been scattered to the ends of the earth was in bondage to the iron yoke of Rome. But the promises remain. The eternal throne shall be restored in due course with a new David sitting thereon, and he shall reign forever and ever. …

“Through Ezekiel, the Lord speaks of this One Shepherd in this way: ‘I will save my flock. … And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them.’ When that day comes, ‘I will make with them a covenant of peace,’ the Lord says, meaning they shall have again the fulness of the everlasting gospel. Then ‘there shall be showers of blessing’; all Israel shall dwell safely and know that the Lord is their God. (Ezek. 34:22–31.)

“Through Ezekiel, the Lord also tells of the coming forth of the Book of Mormon, which becomes the instrument in his hands to bring to pass the gathering of Israel. Of that day of gathering he says, ‘I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.’ In that day he promises to ‘cleanse them,’ by baptism, ‘so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever.’

“Then the Lord restates that his gathered people shall have his everlasting gospel with all its blessings; that he will set his sanctuary, meaning his temple, in their midst forevermore (as Zechariah recorded); and all Israel shall know that the Lord is their God. (Ezek. 37:15–28.)

“How glorious shall be the coming day when the second David, who is Christ, reigns on the throne of the first David; when all men shall dwell safely; when the earth shall be dotted with temples; and when the gospel covenant shall have full force and validity in all the earth!”—Bruce R McConkie, The Promised Messiah,pp. 192–95. 

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