For Holy Week Isaiah Reveals Ways to Remember Christ Mosiah 14 and Isaiah 53

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Click here to read the Isaiah Chapters in the Book of Mormon

Today, Palm Sunday, was the perfect time for members of the Church of Jesus Christ of Latter-day Saints to give the ‘Hosanna Shout.’ The shout used most often as part of temple dedications recalls Jesus’ triumphant entry into Jerusalem when the people there laid down cloaks and palm leaves in His path. This was a joyous shout for the Messiah and rightly so as He was the Savior of all humankind.

Most Jewish scholars of that day did not see Jesus as the fulfillment of Isaiah 53, at least not as we do today. Yet the common people of Jerusalem recognized Him as such and as recorded by Matthew in fulfillment of both Isaiah 62:11 and Zechariah 9:9–11

The study of Isaiah 53 and Mosiah 14 can be a good part of making Jesus Christ your focus during Holy Week. Especially since the prophet Isaiah reveals a special Easter message as he describes the future death and atonement of our Savior.

This is also the chapter that Abinadi recited to evil King Noah and his wicked priests who killed Abinadi, “who had come to deliver a message that would have saved them had they the courage to follow the example of Alma.”¹

It is also interesting that the twelve verses of this chapter are the fourth and final of Isaiah’s Servant Songs (see Isaiah 42:1–6, Isaiah 49:1-13 and Isaiah 51:3 commentary)²

THE BOOK OF THE PROPHET ISAIAH CHAPTER 53 Isaiah speaks about the Messiah—His humiliation and sufferings are described—He makes His soul an offering for sin and makes intercession for the transgressors—Compare Mosiah 14
King James Version	Book of Mormon Mosiah14	Expanded Notes and Commentary
Joseph Smith Translation (JST) corrections in the Book of Mormon are in RED; commentary and notes are GREEN
1 Who hath ^abelieved our report? and to whom is the arm of the Lord revealed?	1 Yea, even doth not Isaiah say: “Who hath ^abelieved our report, and to whom is the arm of the Lord revealed?”	Those who reject the gospel and become darkened by sin and rebellion do not receive the blessing of sweet healing. Wondering at man’s inability to see the Savior for what He was, Isaiah questioned, “Who hath believed our report? and to whom is the arm of the Lord revealed? (Isa. 53:1). Reiterating Isaiah, John later taught, “But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them” (John 12:37–40).—Reg Christensen, Reg, Unlocking Isaiah, Covenant Communications Inc., Kindle Edition.
2 For he shall grow up before him as a tender ^aplant, and as a ^broot out of a ^cdry ground: he hath no form nor comeliness; and when we shall see him, there is no ^dbeautythat we should desire him.	2 For he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him.	When Isaiah spoke of the Savior as being a “tender plant” without form and comeliness, he meant that Jesus was born as a small, helpless infant just as all people are. Jesus grew as other people do.—Old Testament Student Manual (OTSM) Did not Christ grow up as a tender plant? There was nothing about him to cause people to single him out. In appearance, he was like men, and so it is expressed here by the prophet that he had no form or comeliness, that is, he was not so distinctive, so different from others that people would recognize him as the Son of God. He appeared as a mortal man.—President Joseph Fielding Smith, Doctrines of Salvation,1:23
3 He is ^adespised and rejected of men; a man of ^bsorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we ^cesteemed him not.x	3 He is ^adespised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not.x	Further, Isaiah saw how the Savior of the world would be viewed as a mere mortal, even one to be scorned, by those whose hearts were hardened against Him:—Reg Christensen, Reg, Unlocking Isaiah, Covenant Communications Inc., Kindle Edition.
4 ¶ Surely he hath ^aborne our ^bgriefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.	4 Surely he has ^aborne our ^bgriefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.	This may be the single greatest verse of scripture in the Old Covenant (the Old Testament) on the essential principle of the Atonement: substitution, or proxy. In his vicarious sacrifice the Savior took upon himself not only all of our sins but also our pains and sorrows—in this way he knows how to succor his followers in their hour of emotional and spiritual need (compare Alma 7:11–12; 2 Corinthians 5:21; Hebrews 2:18).—Ogden, D. Kelly, Verse by Verse, Old Testament: Volume Two, Deseret Book Company, Kindle Edition.
5 But he was ^awounded for our ^btransgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his ^cstripes we are ^dhealed.	5 But he was ^awounded for our ^btransgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are ^chealed.	Now, this is poetic language of course. Why should it not be? But can’t you get the true picture? Was he not wounded for our transgressions and bruised for our iniquities? Was he not chastised for us, and if we will believe on him, are we not healed with his stripes?—President Joseph Fielding Smith, Doctrines of Salvation,1:23
6 All we like ^asheep have gone ^bastray; we have turned every one to his ^cown way; and the Lord hath laid on him the ^diniquity of us all.	6 All we, like ^asheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all.	Does not the gospel teach us that he carried the burden of our sins and that we as sheep have strayed away? —President Joseph Fielding Smith, Doctrines of Salvation,1:23
7 He was ^aoppressed, and he was ^bafflicted, yet he ^copened not his mouth: he is brought as a ^dlamb to the ^eslaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.	7 He was oppressed, and he was afflicted, yet he ^aopened not his mouth; he is brought as a ^blamb to the slaughter, and as a sheep before her shearers is dumb so he opened not his mouth.	These images prophetically foreshadow events during the hearings or “trials” of Jesus before Jewish and Roman leaders. While being accused and interrogated by the chief priests, Jesus gave no answer (Mark 15:3; John 19:9), and while standing before Herod Antipas, Jesus answered him nothing (Luke 23:9). When the time came to be brought as a lamb to the slaughter, “the Lamb slain from the foundation of the world” (Revelation 13:8) opened not his mouth—just as a sheep is dumb, or mute, in the hands of the shearers.—Ogden, D. Kelly, Verse by Verse, Old Testament: Volume Two, Deseret Book Company, Kindle Edition.
8 He was taken from prison and from judgment: and who shall declare his ^ageneration? for he was cut off out of the land of the living: for the ^btransgression of my people was he stricken.	8 He was taken from prison and from judgment; and who shall declare his generation? For he was cut off out of the land of the living; for the transgressions of my people was he stricken.	But few details of the actual crucifixion are given us. We know however that our Lord was nailed to the cross by spikes driven through the hands and feet, as was the Roman method, and not bound only by cords as was the custom in inflicting this form of punishment among some other nations. Death by crucifixion was at once the most lingering and most painful of all forms of execution. The victim lived in ever increasing torture, generally for many hours, sometimes for days. The spikes so cruelly driven through hands and feet penetrated and crushed sensitive nerves and quivering tendons, yet inflicted no mortal wound. The welcome relief of death came through the exhaustion caused by intense and unremitting pain, through localized inflammation and congestion of organs incident to the strained and unnatural posture of the body.—James E. Talmage, Jesus the Christ, p. 655. (Listen to c hapter 35: Death and Burial)
9 And he made his grave with the ^awicked, and with the rich in his ^bdeath; ^cbecause he had done no ^dviolence, neither was any ^edeceit in his mouth.	9 And he made his grave with the wicked, and with the ^arich in his death; because he had done no ^bevil, neither was any deceit in his mouth.	Parry points to two part of this prophecy which, “may have been fulfilled when Christ was crucified between two thieves (Matt. 27:38). It may also mean that his grave was with those who had sinned, unlike him, who had not sinned.” Regarding the rich, “this prophecy …was fulfilled when he was buried in the tomb of the wealthy Joseph of Arimathea (Matt. 27:57–60).—Parry, Donald W., Understanding Isaiah, Deseret Book Company, Kindle Edition
10 ¶ Yet it pleased the Lord to ^abruise him; he hath put himto grief: when thou shalt make his soul an ^boffering for sin, he shall see his ^cseed, he shall prolong his days, and the ^dpleasure of the Lord shall prosper in his hand.	10 Yet it pleased the Lord to ^abruise him; he hath put him to grief; when thou shalt make his soul an offering for sin he shall see his ^bseed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.	In that hour I think I can see our dear Father behind the veil looking upon these dying struggles until even he could not endure it any longer; and, like the mother who bids farewell to her dying child, has to be taken out of the room, so as not to look upon the last struggles, so he bowed his head, and hid in some part of his universe, his great heart almost breaking for the love that he had for his Son. Oh, in that moment when he might have saved his Son, I thank him and praise him that he did not fail us, for he had not only the love of his Son in mind, but he also had love for us. I rejoice that he did not interfere and that his love for us made it possible for him to endure to look upon the sufferings of his Son and give him finally to us, our Savior and our Redeemer. Without him, without his sacrifice, we would have remained, and we would never have come glorified into his presence. And so this is what it cost, in part, for our Father in Heaven to give the gift of his Son unto men.—Elder Melvin J. Ballard, New Era, Jan. 1976, p 11
11 He shall see of the travail of his soul, and shall be satisfied: by his ^aknowledge shall my righteous ^bservant ^cjustify many; for he shall ^dbear their iniquities.	11 He shall see the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall ^abear their iniquities.	Jesus suffered so mightily in the Garden of Gethsemane in the process of bearing our iniquities that he bled from every pore (Luke 22:44; Mosiah 3:7; D&C 19:18). The suffering that Christ will undergo in performing the Atonement—which will result in his “seeing his seed,” or those spiritually reborn in Christ—is likened to the travail, the pain, and suffering, of a woman which precedes her being able to see her own seed or her newborn child. …Christ carries their sins metaphorically on his shoulders. This use of bear is the same as that in 53:4, “hath borne our griefs.” The Israelite high priest symbolically bore the sins of Israel (Lev. 10:17), pointing forward to Christ’s atonement.—Parry, Donald W., Understanding Isaiah, Deseret Book Company, Kindle Edition
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto ^adeath: and he was numbered with the ^btransgressors; and he bare the sin of many, and made ^cintercession for the transgressors.	12 Therefore will I divide him a portion with the ^agreat, and ^bhe shall divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bore the sins of many, and made ^cintercession for the transgressors.	By saying that he poured out his soul unto death, Isaiah may be suggesting why it was important for him to die on the cross—for this manner of death allowed him time to do the pouring out. If he had been beheaded, hanged, run through with a sword, or stoned, he would have died instantaneously without having had any time to use his volition in giving up his life. When they put him on the cross to see that he died, all they needed to satisfy their desires was time. Given time, he would die. But by giving him time, they gave him control over the giving. He could decide at what point to lay down his life. Thus, as a priest sacrificing a lamb, he performed the sacrifice. And as a Lamb, he became his own victim. (Heb. 8:1–2; 9:11–16, esp. v. 14.) This crucial detail was known to Isaiah when he said that the righteous servant would pour out his own soul unto death.—Keith H, Meservy, “Isaiah 53: The Richest Prophecy in the Old Testament on Christ’s Atonement,” Richard D. Draper, ed., A Witness of Jesus Christ: The 1989 Sperry Symposium on the Old Testament, Deseret Book Co., 1990, p. 171

Five refrains were taken from Isaiah 53 are featured in Handel’s Messiah by

Join us this Friday, Good Friday 2020, as we conclude our world-wide fast for relief from the COVID-19 pandemic and remember in whose hands we place our trust, the Messiah.

In fact, more than a quarter of the biblical verses sung are from the Book of Isaiah; and in the coming days and weeks, you can sing along with the Mormon Tabernacle Choir and Orchestra.the Mormon Tabernacle Choir on YouTube. It was a rewarding experience for us, but more so this year because of our study of Isaiah.

Five refrains were taken from Isaiah 53 (in bold below),

¹ Reg Christensen, Reg, Unlocking Isaiah, Covenant Communications Inc., Kindle Edition.
²Isaiah’s Servant Songs (see Isaiah 42:1–6, Isaiah 49:1-13 and Isaiah 51:3 commentary)

Other Isaiah Verses that celebrate the Savior’s coming and His death.

Isaiah 40:1–3
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. The voice of him that crieth in the wilderness, “Prepare ye the way of the Lord, make straight in the desert a highway for our God.”

Isaiah 40:4
Every valley shall be exalted, and every mountain and hill made low, the crooked straight, and the rough places plain.

Isaiah 40:5
And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it.

Isaiah 7:14
Behold, a virgin shall conceive, and bear a son, and shall call His name Emmanuel. “God with us.”

Isaiah 40:9
O thou that tellest good tidings to Zion, get thee up into the high mountain. O thou that tellest good tidings to Jerusalem, lift up thy voice with strength: lift it up, be not afraid: say unto the cities of Judah, Behold your God!

Isaiah 60:1
Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.

Isaiah 9:2
The people that walked in darkness have seen a great light, and they that dwell in the land of the shadow of death, upon them hath the light shined.

Isaiah 9:6
For unto us a child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.

Isaiah 35:5–6
Then shall the eyes of the blind be opened, and the ears of the deaf unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing.

Isaiah 40:11
He shall feed His flock like a shepherd, and He shall gather the lambs with His arm, and carry them in His bosom, and gently lead those that are with young.

Isaiah 50:6
He gave His back to the smiters, and His cheeks to them that plucked off the hair: He hid not His face from shame and spitting.

Isaiah 52:7
How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

Biblical Criticism and Isaiah in the Book of Mormon

By

Gregorio Billikopf

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I do not like the expression Biblical Criticism as it may appear as an attack on sorts on the Bible, so I prefer the expression Biblical Text Evaluation. We will here introduce the topic of Biblical Text Evaluation and the specific issue of Isaiah in the Book of Mormon. I want to say, at the outset, that I know the Book of Mormon to be the word of God; that I know that Joseph Smith translated the text through the power of the Holy Ghost, regardless of what additional tools may have been available to him; and that I know that Jesus is the Christ, our beloved Redeemer.

Certainly, some individuals have set out to diminish testimonies and plant the seeds of doubt. I hope this article will do the very opposite.

The field of Biblical Text Evaluation is often divided into (1) lower criticism or textual criticism (we will prefer the latter term) and (2) higher criticism or literary criticism. In these contexts, the word criticism means analysis or evaluation (as compared to censure and disapproval).

Textual criticism is the attempt to determine what the original Scriptures (also called an autograph) may have looked like. No autograph of any portion of the Bible exists today. Not a single one. Instead, we have copies of copies of copies, etc. These copies are corruptions of the original autographs.

The one autograph that exists and has not deteriorated, is that of the Book of Mormon, and the Lord required that the Prophet Joseph Smith return that to the Angel Moroni for a wise purpose. What is that wise purpose? That we might turn our hearts and minds to God. That we may seek Him for answers.

The Prophet Joseph Smith explained: “I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors” (History of the Church 6:57.),”

The textual critic is interested in comparing ancient manuscripts or textual variants in an effort to improve the text, through such ancient resources as the Masoretic text (𝕸), Syriac (𝔖), and Peshitta (𝔖), Targum (𝔗), LXX (𝔊), Vulgate (𝔙), and Dead Sea Scrolls (DSSB) (𝔔). Such records are not composed of a single representative text, but of multiple sources or variants.

My own interest in textual criticism is not so much to reconstruct the original text, I will be forever indebted to the Inspired Version for that, but to find proof of the corrections made by the Prophet Joseph Smith as well as proofs that indeed the best of scholarship can only come to the same conclusions than those of the prophet, namely, that without the originals we are merely guessing as to what those autographs may have looked like.

The Book of Mormon, Doctrine and Covenants, and Pearl of Great Price are priceless sources of more accurate texts. For instance, one of my favorite scriptures is: “And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends” (Zechariah 13:6).

Almost without exception, modern translations have made every attempt to erase the Messianic meaning of this verse, and to erase the allusion to the atonement, and have twisted it beyond recognition. In another article, we will look at the Hebrew and explain in more detail why this verse has been correctly translated in the King James Version, but for now, we will just be grateful that the correct version was captured in the Doctrine and Covenants:

“Then shall they know that I am the Lord; for I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God” (D&C 45:52).

Ignorant translators, careless transcribers, or designing and corrupt priests

If someone wished to come to a better understanding of what the Prophet Joseph Smith meant regarding the flawed transmission of the Biblical text, I would recommend Textual Criticism of the Hebrew Bible by Emanuel Tov (Judah Leon Magnes[1] Professor of Bible at the Hebrew University of Jerusalem). I also commend Invitation to the Septuagint by Karen H. Jobes and Moisés Silva, for a book focused on the LXX (𝔊).

Emanuel Tov well says about textual criticism: “This procedure is subjective as subjective can be … In modern times, scholars are often reluctant to admit the subjective nature of textual evaluation, so that an attempt is often made, conscious or unconscious, to create a level of artificial objectivity by the frequent application of abstract rules” (2^nd Edition, p. 310). Elsewhere he notes that “textual traditions have all been influenced by abstract assumptions and prejudices” (2^nd Edition, p. 181). Tov speaks extensively about textual corruption, false conclusions, dogmatic approaches, subjective opinions, and the like.

Much scholarship is affected by personal opinion. We simply cannot get away from bias in translating or analyzing Scripture, any more than we can in conducting most scholarly work.

Higher criticism

In contrast to textual criticism, higher criticism deals with the authenticity, inspiration, and genuineness of these Biblical texts. Some higher critics, though not of our faith, are faithful believers in God and strong advocates for the divinity of Jesus Christ and the inspiration of Scripture. I have a large collection of such books and love reading them.

There are other higher critics—often wolves in sheep’s clothing—that do not believe that God reveals Himself to humans—not now, not formerly, not ever. What is worrisome is that their theories are making their way into the homes of Christian families and even into the hearts of some members of The Church of Jesus Christ of Latter-day Saints.

When it comes specifically to Isaiah, I have gained much from books written from multiple perspectives.

There is safety in holding on to the Standard Works and the words of our Prophets, Seers, and Revelators—that is my bias. Always pay attention to what the Prophet, the First Presidency, and the Quorum of the Twelve have to teach us. Never cease to call upon God, the Eternal Father, in the name of Jesus Christ, pouring out our questions and letting Him know of our desire to learn. And remember, some things we not know now: “Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things—Things which have passed, and hidden things which no man knew, things of the earth, by which it was made, and the purpose and the end thereof” (D&C 101:32–33).

I have made every effort to make my articles on Isaiah’s teachings uplifting, faith-promoting experiences. But there is much I have to learn. We can learn together.

Isaiah in the Book of Mormon

In 1903 President Joseph F. Smith received an inquiry as to why there were portions of the Isaiah chapters in the Book of Mormon that were identical to those in the King James Version. The letter came from a Mr. H. Chamberlain, of Spencer, Iowa. Chamberlain noticed that even the words “supplied by the translators” were included in the KJV. In the Gathering of Israel article series, we review the fact that italics in the Authorized Version stand for ellipses, that is, words or expressions not found in the Hebrew text but that are supplied by the translators to help us understand the Bible. Chamberlain rightly points out that it is unimaginable for two translators of the same text to coincide perfectly with each other—and even more improbable when we are dealing with different text sources (i.e., the Book of Mormon plates vs. the Masoretic text (𝔐). Chamberlain fittingly maintains that the only way that this could be so was if the Prophet Joseph Smith made use of the KJV in translating the Book of Mormon.

President Joseph F. Smith delegated the task of answering Mr. H. Chamberlain’s concerns to Elder B. H. Roberts who agreed with Chamberlain’s concerns and deductions. Elder Roberts responded in part: “While Joseph Smith obtained the facts and ideas from the Nephite characters through the inspiration of God, he was left to express those facts and ideas, in the main, in such language as he could command; and when he found that parts of the Nephite record closely paralleled passages in the Bible, and being conscious that the language of our English Bible was superior to his own, he adopted it, except for those differences indicated in the Nephite original which here and there make the Book of Mormon passages superior in sense and clearness. Of course, I recognize the fact that this is but a conjecture …”[2]

Dr. Sidney B. Sperry likewise wrote: “There are 433 verses of Isaiah in the Nephite record. Of these, 234 verses were changed or modified by the Prophet Joseph Smith so that they do not conform with the King James version. Some of the changes made were slight, others were radical. However, 199 verses are word for word the same as the old English version. We therefore freely admit that Joseph Smith used the King James version when he came to the text of Isaiah on the gold plates. As long as the familiar version substantially agreed with the text on the gold plates record he let it pass; when it differed too much, he translated the Nephite version and dictated the necessary changes.”[3]

Dr. Sperry elsewhere elucidated: “When Joseph Smith came to these quotations he very wisely followed the King James Version except in points where the record before him differed sufficiently, whereupon he made the appropriate changes to conform to the ancient version. The fact that he made changes is in itself quite remarkable. No real evidence exists that he had at that time been expertly taught about textual criticism and the history of the Bible text. My own experience has been that very few intelligent people in the Church even today recognize fully the implications that follow from the presence of Isaiah texts in the Book of Mormon. Any Bible scholar knows the text followed by the King James Version contained corruptions.”[4] Brother Sperry goes on to give numerous examples of how the Prophet Joseph Smith’s translation is supported either by other ancient manuscripts or by more literal translations. As we study Isaiah together, we will note some of the discoveries I have made that give support to the Prophet Joseph Smith’s translation.

BYU Professor Daniel H. Ludlow, one of the LDS giants among the scholars, also explained: “When Joseph Smith translated the Isaiah references from the small plates of Nephi, he evidently opened his King James Version of the Bible and compared the impression he had received in translating with the words of the King James scholars. If his translation was essentially the same as that of the King James Version, he apparently quoted the verse from the Bible; then his scribe, Oliver Cowdery, copied it down. However, if Joseph Smith’s translation did not agree precisely with that of the King James scholars, he would dictate his own translation to the scribe. This procedure in translation would account for both the 234 verses of Isaiah that were changed or modified by the Prophet Joseph and the 199 verses that were translated word-for-word the same. Although some critics might question this procedure of translation, scholars today frequently use this same procedure in translating the biblical manuscripts among the Dead Sea Scrolls.”[5]

This is exactly how most new translations are carried out. The interpreter compares the original text to the available translations. As I write this article I have been working on the Aramaic Targums on the book of Zechariah. There were two main scholarly translations of that text into English: The Aramaic Bible (Volume 14, Minor Prophets, Kevin J. Cathcart, and Robert P. Gordon) translation of Zechariah and the translation of Zechariah by Dr. Jerome Lund (part of the Targum Onqelos, Jonathan and the Writings project), both of them frequently identical.

This is how our own LDS Spanish Reina Valera 2009 version was translated. The same technique was also clearly used by the Authorized Version translators as they compared the text of previous Bibles to the Hebrew.

So, as we embark in the study of Isaiah, keep in mind that we do not always have the original text available to us. And that is OK. The Dead Sea Scrolls, for instance, show that the changes from the Masoretic text have not been very large, compared to those of the Qumran findings. Sometimes the little details, however, will be of vital importance. We will try and point out where the ancient records or the revealed records of the restored Church give weight to a particular translation.

Notes

[1] My great-grandmother’s sister (or great-grandaunt) on my Jewish side of the family, Beatrice Lowenstein, was the wife of Judah Magnes. See both 2nd and 3rd editions of Emanuel Tov, Textual Criticism of the Hebrew Bible, 2001, 2012, respectively.

[2] B. H. Roberts, Defense of the Faith and the Saints, 2 vols., 1:269–274.

[3] Dr. Sidney B. Sperry, The “Isaiah Problem” in the Book of Mormon by Dr. Sidney B. Sperry), Improvement Era 1939-1

[4] Sidney B. Sperry, Evidence of Translation: Comparison with Ancient Versions, Journal of Book of Mormon Studies 4/1 (Spring 1995): 211–14.

[5] Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p.141.

Husbands, Love your Wives

By

Gregorio Billikopf

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While each of us is responsible for our own happiness—a joy that grows as we increasingly become true disciples of Jesus Christ—there are many things that a husband can do to make his wife happier. And interestingly, his own joy will increase with hers.

In Ephesians 5:25 we read: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it.” What a beautiful message!

Elder Eyring

“If a husband will put his wife’s needs above his own, his love for her will increase. That’s the counsel given by President Henry B. Eyring … who repeats a three-word teaching often given to husbands by prophets and apostles: ‘Love your wife.’ It will take faith and humility to put her interests above your own in the struggles of life” (Ensign, January 2014, emphasis added).

I testify to the veracity of President Eyring’s words. When we are truly attentive to our wives, and when we impart small acts of service and words of affection, we can not only help them to be happier, but our love for them will increase, our own happiness will surge and we will fall deeper in love with our eternal companions than ever before. I would also like to stress, as President Eyring says, that this requires humility and faith.

Elder Scott

Elder Richard G. Scott teaches: “Do you tell your wife often how very much you love her? It will bring her great happiness. I’ve heard men tell me when I say that, ‘Oh, she knows.’ You need to tell her. A woman grows and is greatly blessed by that reassurance. Express gratitude for what your spouse does for you. Express that love and gratitude often” (Ensign, January 2014).

Notice the resistance of some husbands to Elder Scott’s suggestion, “Oh, she knows.” Throughout my academic career working in organizational psychology, mediation and as a member The Church of Jesus Christ of Latter-day Saints, I have noticed that there are individuals who find it very challenging to either receive or offer words of praise and affection. I suspect that some of these, in their formative childhood stages, did not hear many words of approval in their homes. Certainly, people grow up in diverse family cultures in terms of words of love, affection and approval.

The good news is that we can improve our culture of expressing approval and affection, both in our families and elsewhere, and break away from negative cycles. I know Church members who in their youth saw family behaviors they did not like and have taken important steps not to repeat them in their own families now that they are adults. In other words, we can do much to transform the cultures we participate in, into positive ones. When people are complaining, for instance, all it often takes is for one person to say something kind and positive to turn around a conversation.

President Kimball

Some find it more comfortable to praise individuals outside their family circle, but this may also be corrected. Others notice it is easier to love their children over their spouses, as love for the children is generally unconditional.

President Spencer W. Kimball quoted D&C 42:22 in this context: “‘Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else.’ … The words none else eliminate everyone and everything’” including children and parents (Teachings of the Prophet Spencer W. Kimball, Chapter 18).

President Nelson

President Russell M. Nelson affirms that of all priesthood duties, none of them are of greater import than our responsibility to our wives (Ensign, January 2014).

Words of approval are compelling

One brother, upon hearing me speak on this topic of loving our wives and showing affection for them, asked, “But what if my marriage is not working out so well?” I would like to stress that words of affection, tenderness and appreciation, as well as loving actions towards our wives must exist without them having to pay a price or earn it in some way. Every marriage has its challenges, but there are excellent ways to dialogue and talk about these. Trials must not, cannot, mean that we stop expressing love and affection for our wives. Occasionally, I can see the pain in sisters who do not feel appreciated by their husbands.

As a university academic, I developed a model that revolutionized performance appraisals in some enterprises. How? Incorporating, as a pillar of the process, sincere and well-studied praise, avoiding certain bad habits that destroy sentiments of approval. Such as giving a half-baked compliment or implying that we want something in return for our tenderness or kind actions. The idea was to put praise in appraisals.

“I had never been praised in such a positive manner,” one supervisor expressed, moved by the kind words of owner of the enterprise, during one such Negotiated Performance Appraisal (NPA). She then added with feelings of regret, “And I haven’t praised my subordinates that way either.” The effect of the NPA process often causes people to return to work the next day with renewed energy and improved performance.

It is not the praise which caused these changes, however. Praise is not given by the supervisors in the hope of getting improved performance. No, but the positive comments pave the way for improved dialogue—where people feel free to talk about anything including those matters that they often do not speak about—between supervisor and subordinate. So, at the end, both the praise and the dialogue help people feel valued and injects them with a desire to improve.

Tenderness and love in our marriages

When it comes to our marriage, we also do not praise our wives in view of getting something in return. Rather, we permit the pure love of Christ to burst forth in our hearts for them. In marriage, I insist, we increase our tenderness and love to bring happiness to our wives. And of course, nothing prevents us from having these productive conversations. But let’s remember that the only person we can change in our lives is ourselves. We may have great dialogues and conversations, but we cannot change others.

Just as the Spirit invites, but never compels—because that would take away our agency—we can set a selfless example to those around us. Inviting through our examples, but never compelling.

Returning to our topic, how much does it cost to give sincere praise? It is pride that stands in the way of prayer, and it is also the same pride that keeps us from praising our wives. Or, of allowing the erroneous idea that we will wait until she deserves it. Thus, the importance of President Eyring’s teachings about humility in this context.

We will know that we have truly succeeded in our praise when our wife joins the celebration about what she has done well or asks us to repeat the compliment or words of affection. The most typical way they will do so is by asking something like, “What did you say?” Sincere praise fills an important void in the lives of our wives.

Priesthood Blessings

What do we imagine Jesus Christ would say if He spoke to us? I think we would first feel of His love and realize that He has more confidence in us than what we have for ourselves. When I have the sacred privilege of exercising the priesthood through a blessing of health or comfort, I first try to focus on feeling that pure love of Christ for that person and I try to transmit it by speaking very slowly, in a paused fashion, and allowing the Spirit to be able to confirm those words of love and affection in the person who receives the blessing. When I say pause, this often means that I stop speaking completely for several seconds as directed by the Spirit. This opens the line of communication directly between the Spirit and the recipient of the blessing.

A wonderful Stake President, when he came to the last question in the temple recommend interview, arguably the most difficult, asked my daughter-in-law to ask God to help her answer that question. Terry shared that the feelings of love that poured over her from the Spirit where overwhelming and beautiful, and she was able to answer in the affirmative. Likewise, when giving a blessing, we are permitting the Lord to manifest His love for the person directly through these pauses where the Spirit can more fully permeate.

I invite you to offer a blessing of comfort to your eternal companion and begin with those words of love and affection as moved by the Spirit—without rushing this part of the blessing.

I also like to interview the person who asks for a blessing and listen to the desires of her heart before beginning. On one occasion, just before his martyrdom, the Prophet Joseph Smith asked his beloved Emma to write down all the desires with the idea that he would then sign the blessing. He knew that she would not ask for anything inappropriate. She took this assignment very seriously and her words are very poetic:

“First of all that I would crave as the richest of heaven’s blessings would be wisdom from my Heavenly Father bestowed daily, so that whatever I might do or say, I could not look back at the close of the day with regret, nor neglect the performance of any act that would bring a blessing. I desire the Spirit of God to know and understand myself, that I desire a fruitful, active mind, that I may be able to comprehend the designs of God, when revealed through his servants without doubting. I desire a spirit of discernment, which is one of the promised blessings of the Holy Ghost. I particularly desire wisdom to bring up all the children that are, or may be committed to my charge, in such a manner that they will be useful ornaments in the Kingdom of God, and in a coming day arise up and call me blessed… that I may wear a cheerful countenance, live to perform all the work that I covenanted to perform in the spirit-world and be a blessing to all who may in any wise need aught at my hands. I desire with all my heart to honor and respect my husband … ever to live in his confidence and by acting in unison with him retain the place which God has given me by his side … I desire that whatever may be my lot through life I may be enabled to acknowledge the hand of God in all things.”

Over the decades, I have never experienced, in these preliminary interviews with those who have requested a blessing, an individual who has asked for something inappropriate. As we give these blessings, then, let us not forget that we should immerse ourselves with the Holy Ghost and first speak the words of love and affection that our Savior feels for that person. I think this is the most paramount part of any priesthood blessing, whether of health or comfort. Let us never forget that we are speaking, after all, through divine investiture given to us by our Savior.

Conclusion

Let us begin today, or continue if we are already doing so, to shower our wives with words of love and affection. We can leave them a poem in their scriptures; give them flowers or chocolates; bring them breakfast in bed, and the like. The Spirit will help us once we take the first step and accept this challenge. When we pray vocally as a family and as a couple, let us pray for our wife’s needs. Also, we can do the same in our private prayers.

Elder David A. Bednar explained: “We should remember that saying ‘I love you’ is only a beginning. We need to say it, we need to mean it, and most importantly we need consistently to show it. We need to both express and demonstrate love” (Ensign, January 2014).

And of course, prophets and apostles have also addressed similar words to our wives. They must also work to improve and become better wives. Therefore, “He that hath ears to hear, let him hear” (Matthew 11:15).

May your wife never feel like a “woman forsaken and grieved in spirit” (Isaiah 54:6), but instead, may she ever experience life as a “wife of youth” (Isaiah 54:6), as the day you took her before the altar in the sealing room in the House of the Lord, to make her your eternal companion. May the Holy Spirit of Promise seal your marriage for all time and for all eternity.

Photo credit: Ryan Franco -unsplash

Isaiah in 2 Nephi 27

By

Darryl Alder

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Isaiah 29 and 2 Nephi 27; the Marvelous Work and a Wonder

SearchIsaiah Posts to Help With Your Come, Follow Me Study in the Book of Mormon

Week of Study	Book of Mormon	Come, Follow Me Lesson Manuals	Study Aids for Understanding Isaiah in the Book of Mormon
February 24–March 1	2 Nephi 26–30	•Individual and families •Primary •Sunday Schoo l	• 2 Nephi 27/ Isaiah 29

Click here to read the Isaiah Chapters in the Book of Mormon

Isaiah 29 in the Book of Momon has more content than what we find in the King James Version of Isaiah 29. Nephi expanded the 24 verses in the Bible’s version of Isaiah 29 by thirty, making a total of fifty-four. Thus adding many parts missing from the biblical record.

Victor Ludlow offers several explanations for this difference:

“Isaiah’s original record may have been longer than the King James Version is today. Multiple biblical copying and revisions (and even errors) may have resulted in missing portions of the Isaiah text. Nephi’s version of the book of Isaiah, obtained from the brass plates of Laban, was therefore less edited and corrupted than our earliest available copies today, such as the Dead Sea Scrolls. Thus, the more ancient and complete version is recorded in Nephi’s copy of Isaiah’s words.

“Isaiah’s record may not have been edited and tampered with substantially and was essentially the same size during Nephi’s day as it is today. Nephi simply elaborated upon Isaiah’s words by writing the additional thirty verses of inspired insight. Thus, the Book of Mormon rendition provides both the original prophetic text accompanied by the revealed commentary of another prophet.”¹

Ludlow explained that while “either explanation may be correct …some combination of the two probably provides an accurate representation of fact. Whichever set of facts best explains how the Isaiah text was expanded in the Book of Mormon, Nephi’s adaptation of Isaiah 29 is highly pertinent to us today.“²

In addition, Nephi uses 2 Nephi 25 and 26 to develop his idea of a marvelous work and a wonder. Specifically, he used those words in 2 Nephi 25 when he wrote:

17 And the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, he will proceed to do a marvelous work and a wonder among the children of men.

Explaining that his work on the plates would become the marvelous work and a wonder that Isaiah had seen in his own vision and recorded in verse 14

14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.

Isaiah foresaw that God would do “a marvellous work and a wonder” in the latter days (Isaiah 29:14). Those words of Isaiah echoed in the ears of inhabitants of ancient America: “The Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, he will proceed to do a marvelous work and a wonder among the children of men” (2 Nephi 25:17). That marvelous work would include the coming forth of the Book of Mormon and the Restoration of the gospel. Isaiah was quoted frequently in the Book of Mormon.—Russell M Nelson, Scriptural Witnesses, Nov 2007

As members of The Church of Jesus Christ of Latter-day Saints, we see some of Isaiah’s most important prophecies about the restoration of the Gospel in the last days in our Church venacular.

From 2 Nephi we take phrases like “marvelous work and a wonder” (27:26); “speech [or records] …out of the dust” (26:16); “words of the book which were sealed” (27:11); “three witnesses …shall testify to the truth of the book” (27:12); and “people draw near unto me with their mouth, and with their lips… but… their hearts [are] far from me” (27:25). Obviously, key gospel doctrines and latter-day prophecies come from Isaiah 29.

However, in trying to compare 2 Nephi 27 with Isaiah 29 there is some confusion. First, Nephi does not keep the verses in the same order as the King James Version (KJV). Then he adds his own commentary and likens or applies “passages from Isaiah 29 concerning the destruction of Jerusalem to the destruction of his own people in the Americas… While Nephi applied certain Isaiah passages concerning the inhabitants of Judah to his own people, Isaiah clearly saw events specific to the latter days. In these chapters, Isaiah foretells the coming forth of the Book of Mormon, the visit of Martin Harris to Charles Anthon, the three witnesses, and other events of the Restoration. The prophet Isaiah is a wonderful Old Testament witness of the coming forth of the Book of Mormon.“²

The study material I’ve included below is often referred to as a marvelous work and a wonder, but it might be something more. See if you think so as you think about the concluding question in the Come, Follow Me study material for this week:

What are some of the “marvelous” works that God is accomplishing in the world and in your life through the Book of Mormon?
February 24–March 1. 2 Nephi 26–30: “A Marvelous Work and a Wonder”

Isaiah 29 (2 Nephi 25, 26, 27) a Marvelous Work and a Wonder

Isaiah 29: Part I

Gregorio Billikopf – President Russell M. Nelson has asked that we especially study those portions of the Bible that testify of the Book of Mormon.

Isaiah 29:1-8 Part II

Gregorio Billikopf – This is Part II of the series. Ok, so this is not your one-minute version of Isaiah, even though I have abridged it.

Isaiah 29:9-16 Part III

Gregorio Billikopf —The coming forth of the Book of Mormon and establishment of The Church of Jesus Christ of Latter-day Saints is the marvelous work and a wonder in Isaiah 29 verses 9–16. As members of The Church of Jesus Christ of Latter-day Saints, we certainly understand this verse to be associated with Scripture, and more specifically, the coming forth of the Book of Mormon, which was written for the “convincing of both Jew and Gentile that Jesus is the Christ.”

Isaiah 29:17–24 Part IV

Gregorio Billikopf – This is the fourth and final installment on Isaiah 29, the coming forth of the Book of Mormon, comprising of verses 17–24.

Footnotes

¹Victor Ludlow, Unlocking Isaiah in the Book of Mormon, Deseret Book Company, Chapter 20
²ibid.

Isaiah in Second Nephi 12–24

By

Darryl Alder

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It is interesting that this week’s Come, Follow Me study is all from the Book of Isaiah in the Book of Mormon, and its witness of Christ. Jacob used two chapters of Isaiah (50–52:2) to teach his people about the Savior and the latter-day gathering of Isreal. Then in 2 Nephi 11, Nephi explains that he is including “more of the words of Isaiah,” because he delights in them, likens them to his people and uses them as a third witness of Christ.

He wrote that Isaiah “saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word… And my soul delighteth in proving unto my people that save Christ should come all men must perish.”

Week of Study	Book of Mormon	Come, Follow Me Lesson Manuals	Study Aids for Understanding Isaiah in the Book of Mormon
17–23 FEB	2 Nephi 11–25	• Individual and families • Primary • Sunday School	• 2 Nephi 12 / Isaiah Chapter 2 In spite of the promised apocalyptic ending, Isaiah Chapter 2 is a poignant love story where the God of Heaven shares his vision of the final, happy outcome of things in Isreal. (Also Discover with Darryl)
			• 2 Nephi 1 3/ Isaiah Chapter 3 • 2 Nephi 14/ Isaiah Chapter 4 • 2 Nephi 15/ Isaiah Chapter 5
			• Isaiah Chapter 6 / 2 Nephi 16 Isaiah’s vision of God and his commission as a prophet • Isaiah Chapter 7 / 2 Nephi 17 Isaiah prophesies to the king that a virgin will conceive and bring forth a son called Immanuel • Isaiah Chapter 8 / 2 Nephi 18 Christ will be a stone of stumbling, seek Him, not muttering wizards, turn to a testimony of Him. • 2 Nephi 19/ Isaiah 9 • 2 Nephi 20/ Isaiah 10 • 2 Nephi 21/ Isaiah 11 • 2 Nephi 22 / Isaiah 12 • 2 Nephi 23/ Isaiah 13 • 2 Nephi 24/ Isaiah 14

Because Isaiah often used symbolic language, you can miss his powerful witness of Jesus Christ. Here are some Christ-centered verses you will find written by Isaiah in Second Nephi:

• 13:13
• 14:4–6

• 15:1–7
• 16:1–7

• 17:14
• 18:14–15

• 19:6–7
• 21:1–5
• 22:2

In the comment section below, tell us how Isaiah works as a witness to your personal testimony of Christ.

Darryl Alder, blogs for Abigail’s Oven, The Voice of Scouting, The Boy Scout, EternalCore.org and SearchIsaiah.org. His hobbies include gardening vegetables, annuals, and perennials; and baking artisan sourdough bread. You can follow him on Facebook, Instagram, and Twitter.

2 Nephi 8 / Isaiah 51-52:2 Awake, and Remember All the Things the Lord Has Done

By

Darryl Alder

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Chapter Summary

John Bytheway offers this chapter overview: “Messiah shall be a light to the Gentiles and shall free the prisoners—Israel shall be gathered with power in the last days—Kings shall be their nursing fathers—look to your origins—you are Abraham’s seed! The Lord will comfort Zion and bring judgment, righteousness, and salvation. Awake, and remember all the things the Lord has done. The redeemed will return to Zion. The cup of God’s wrath will be on Jerusalem, but it will eventually be saved and protected.”¹

2 Nephi 8 Jacob continues reading from Isaiah: In the last days, the Lord will comfort Zion and gather Israel—The redeemed will come to Zion amid great joy—Compare Isaiah 51 and 52:1–2. About 559–545 B.C.	Isaiah 51-52:2 In the last days, the Lord will comfort Zion and gather Israel—The redeemed will come to Zion amid great joy—Compare 2 Nephi 8. x	Key to markings: Variants in KJV Isaiah are in VIOLET Variants in the Book of Mormon are bold in RED Notes and commentary are GREEN x
1 ^aHearken unto me, ye that follow after righteousness. Look unto the ^brock from whence ye are hewn, and to the hole of the pit from whence ye are digged.x x	1 ^aHearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the ^brock whence ye are hewn, and to the hole of the pit whence ye are digged. x x	The Lord is now speaking to the righteous… the good, solid rock— …[you are cut from] the rock quarry…consider your origins; you are really somebody!—Ridges, David J, The Book of Mormon Made Easier, Part 1 Cedar Fort, Inc., p. 220
2 Look unto Abraham, your ^afather, and unto ^bSarah, she that bare you; for I called him alone, and blessed him. x x	2 Look unto ^aAbraham your ^bfather, and unto Sarah thatbare you: for I called him ^calone, and ^dblessed him, and increased him. x x	Isaiah is reminding covenant Israel to look to their origins, Abraham and Sarah. The promises made to them for their righteousness are available to us as well, and God always keeps his promises.—Bytheway, John. Isaiah For Airheads, Deseret Book Company, Kindle Edition.
3 For the Lord shall ^acomfort ^bZion, he will comfort all her waste places; and he will make her ^cwilderness like ^dEden, and her desert like the garden of the Lord. Joy and gladness shall be found therein, thanksgiving and the voice of melody.x x x	3 For the Lord shall ^acomfort ^bZion: he will comfort all her waste places; and he will make her wilderness like ^cEden, and her desert like the ^dgarden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody.x x x	The blessings pronounced upon Zion’s waste places, wilderness, and deserts are reminiscent of the physical blessings which the Lord has promised those who keep the Sabbath in the land of Zion. These things will be given “to please the eye and to gladden the heart,” and will all come “according to the law and the prophets” (D&C 59:16-19, 22)—Nyman, Monte S., Great are the Words of Isaiah, Cedar Fort, Inc., Kindle Edition.
“Jerusalem of old, after the Jews have been cleansed and sanctified from all their sin, shall become a holy city where the Lord shall dwell and from whence he shall send forth his word unto all people. Likewise, on this continent, the city of Zion, New Jerusalem, shall be built and from it, the law of God shall also go forth. There will be no conflict, for each city shall be headquarters for the Redeemer of the world, and from each, he shall send forth his proclamations as occasion may require. Jerusalem shall be the gathering place of Judah and his fellows of the house of Israel, and Zion shall be the gathering place of Ephraim and his fellows, upon whose heads shall be conferred ‘the richer blessings.’…These two cities, one in the land of Zion and one in Palestine, are to become capitals for the kingdom of God during the millennium.”—Joseph Fielding Smith, Doctrines of Salvation, vo, 3, Bookcraft, pp 3: 69-71
Isaiah’s Third Servant Song “The latter chapters of Isaiah contain a series of beautiful poetic prophecies about a servant who would bless the world through his life, labors, and suffering …these prophecies are known as the “Servant Songs” or the “Servant Psalms.” …a typical list of the Servant Songs includes Isaiah 42:1–6; 49:1–6; 50:4–9; 52:13–15; and 53:1–12 …The Servant again speaks in the first person in this song. He acknowledges God’s hand in preparing for and supporting him in the work, giving him the “tongue of the learned,” wakening and opening his ears so that he could learn (50:4–5). The testimony reminds us of the boy Jesus’s remarkable ability to learn and understand his Father’s will, even to the point of astonishing the “doctors” as he heard and questioned them in the temple when he was just twelve years old (Luke 2:42–52)—Terry B. Ball, “Isaiah’s ‘Other’ Servant Songs,” in The Gospel of Jesus Christ in the Old Testament, BYU Religious Studies Center, 2009
4 Hearken unto me, my people; and give ear unto me, O my nation; for a ^alaw shall proceed from me, and I will make my judgment to rest for a ^blight for the people.x xx	4 ¶ Hearken unto me, my people; and give ear unto me, O my nation: for a ^alaw shall proceed from me, and I will make my judgment to rest for a light of the people. x	Continuing the theme of the Lord’s deliverance, Isaiah speaks for the Lord and calls upon Israel to hearken and give ear, to listen to what the Lord says — Victor L Ludlow, Isaiah: Prophet, Seer, and Poet, Deseret Book Shelf x
5 My righteousness is near; my ^asalvation is gone forth, and mine arm shall ^bjudge the people. The ^cisles shall wait upon me, and on mine arm shall they trust.x xx	5 My righteousness is near; my ^asalvation is gone forth, and mine arms shall ^bjudge the people; the ^cisles shall wait upon me, and on mine arm shall they trust. x x x x x	The Servant then speaks of the persecution he would endure as he would willingly allow himself to be smitten and spat upon (see Isaiah 50:5–6),[14] foreshadowing the cruel treatment he would receive at the hands of Pilate and the Roman soldiers commissioned to scourge and crucify him (see Matthew 26:31)—ibid, Ball
6 Lift up your eyes to the ^aheavens, and look upon the earth beneath; for the heavens shall ^bvanish away like smoke, and the earth shall ^cwax old like a garment; and they that dwell therein shall die in like manner. But my salvation shall be forever, and my righteousness shall not be abolished.	6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall ^avanish away like smoke, and the earth shall ^bwax ^cold like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. xx	Israel’s task is to do the works of Abraham, of course, but they seldom do anything like that. So they’re reminded of the Lord’s perpetual faithfulness, his righteousness that “shall not be abolished”—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books, Kindle Edition. x x
7 Hearken unto me, ye that know righteousness, the people in whose heart I have written my law, ^afear ye not the ^breproach of men, neither be ye afraid of their ^crevilings. xxx x x x	7 ¶ Hearken unto me, ye that know righteousness, the people in whose ^aheart is my law; ^bfear ye not the ^creproach of ^dmen, neither be ye afraid of their ^erevilings. x xxx x x x x	The Servant closes the song by testifying of his confidence that God would sustain and support him, while his adversaries would “wax old” and be eaten up (Isaiah 50:7–9), a prophecy fulfilled as the Roman Empire and the Jewish leaders who condemned him faded in infamy, while the redeeming work of the Servant is praised and persists through eternity—ibid, Ball
8 For the ^amoth shall eat them up like a garment, and the worm shall eat them like wool. But my righteousness shall be forever, and my salvation from generation to generation. x x x x x	8 For the ^amoth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation. xx x x x x x	Isaiah admonishes those who do accept the Lord not to fear the insults of men (v. 7). He knows that they will have opposition in following the Lord and warns them not to fear, because those who brandish such insults will pass like an old garment, like wool before a moth. But salvation will uphold those who endure and follow the servant, for God’s victory endures forever (v. 8).— Ludlow, ibid.
9 ^aAwake, awake! Put on ^bstrength, O arm of the Lord; awake as in the ancient days. Art thou not he that hath cut ^cRahab, and wounded the ^ddragon? x x x x x x x x x x x x	9 ¶ Awake, awake, put on ^astrength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the ^bdragon?x x xx x x x x x x x	In the midst of reporting these imperatives to the covenant people Isaiah issues one to the Lord himself, pleading with God to awaken and put on strength to conquer enemies and control the elements as He had in times past, thereby preparing the way for the redeemed to return with joy upon their head, causing sorrow and mourning to flee away (51:9–11). These admonitions all remind us of what our God can do, has done, and will yet do for us if we will but trust and follow Him.— Winn and Ball, Understanding Isaiah, Deseret Book Shelf, chapter 51
10 Art thou not he who hath dried the sea, the waters of the great deep; that hath made the depths of the sea a ^away for the ransomed to pass over?x x x x x x x x x x	10 Art thou not it which hath ^adried the sea, the waters of the great deep; that hath made the depths of the sea a ^bway for the ^cransomed to pass over?x x x x x x x x x x	In this review of God’s power, the speaker remembers that God made the sea and also dried it so the children of Israel could cross.—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition ^cransomed: Christ has “bought [us] with a price” (1 Cor. 7:23; see 1 Cor. 6:20). We were sold into sin (Rom. 7:14), but the Lord paid the price to set us free (Isaiah 35:10).—Parry, ibid.
11 Therefore, the ^aredeemed of the Lord shall ^breturn, and come with ^csinging unto Zion; and everlasting joy and holiness shall be upon their heads; and they shall obtain gladness and joy; sorrow and ^dmourning shall flee away.x	11 Therefore the ^aredeemed of the Lord shall ^breturn, and come with singing unto Zion; and everlasting ^cjoy shall be upon their head: they shall obtain gladness and joy; and sorrow and ^dmourning shall flee away, x	Notice the words, singing, joy, holiness, gladness. These describe a great event that is happening as missionaries gather covenant Israel (see D&C 101:18–19).—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition.x x x
Also, see footnotes 11^a and 11^b. They refer to Topical Guide headings “Israel, Restoration of” and “Israel, Gathering of.” How are these things different? The restoration of Israel refers more to their coming to Jesus Christ and recognizing him as the Messiah. Many Jews recognize Jesus as a great teacher or rabbi, but not as the promised Messiah. When they begin to recognize him as the Messiah, that will be the restoration of Israel. For example, Jacob, …says that Isaiah has spoken to the Jews “until the time comes that they shall be restored to the true church and fold of God” (2 Nephi 9:2). The “gathering of Israel” may refer to physical gathering only, returning to their lands, but not necessarily to the spiritual gathering, or restoration to the true Church.—Bytheway, ibid. In verses 12–13 “the Lord asks Israel three questions: Why do you fear mortal man? Have you forgotten your creator? Why fear your oppressors? He then answers them (in reverse order) [in verses 14–16]: You will be freed from your oppressors. I am the great creator. You are my people; I will teach and protect you. Although these promises seem to be extended to all types of Israelites, they apply more particularly to those who become a part of covenant Israel, members of The Church of Jesus Christ of Latter-day Saints. Joseph Smith foretells that one group of Israelites, the remnants of the Ten Tribes, will come to Ephraim at “the boundaries of the everlasting hills.” (See D&C 133:32-35.) The parallels between these three verses and Isaiah 51:9-16 are evident. They help us to understand Isaiah’s words and to see their fulfillment in those who join the Church in this dispensation.— Victor L Ludlow, Isaiah: Prophet, Seer, and Poet, Deseret Book, p 429
12 ^aI am he; yea, I am he that comforteth you. Behold, who art thou, that thou shouldst be ^bafraid of man, who shall die, and of the son of man, who shall be made like unto ^cgrass? x x x x x x x x x x x	12 I, even I, am he that comforteth you: who art thou, that thou shouldest be ^aafraid of a man that shall die, and of the son of man which shall be made as grass; x x x x x x x x x	The Lord now replies to righteous Israel’s request in verse 9, above.—Ridges, David J., The Book of Mormon Made Easier, Part 1 Cedar Fort, Inc. Kindle Edition, p. 221 Occasionally an east wind, heated by the desert sands of Arabia, will sweep across the country, withering the vegetation as if in a furnace. In Isaiah, this phenomenon is used as a type of the brief existence of mortality— Terry Ball, “Isaiah’s Imagery of Plants and Planting, Thy People Shall Be My People and Thy God My God, Deseret Book, pp, 24–25.
13 And ^aforgettest the Lord thy maker, that hath ^bstretchedforth the heavens, and laid the foundations of the earth, and hast feared continually every day, because of the fury of the ^coppressor, as if he were ready to destroy? And where is the fury of the oppressor?	13 And ^aforgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the ^bearth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?	How could you forget Me, your Creator? …why should you live in fear of mortal men? …the day will come when their fury won’t be able to touch you?—Ridges, David J., The Old Testament Made Easier Part 3 Cedar Fort, Inc., Kindle Edition. x
14 The ^acaptive exile hasteneth, that he may be loosed, and that he should not die in the pit, nor that his bread should fail. x x	14 The captive exile hasteneth that he may be loosed, and that he should not die in the ^apit, nor that his bread should fail. x x	The Lord, who showed forth His power to divide the sea, can also divide and move seas of evil and unbelief.—Christensen, Reg. Unlocking Isaiah, Covenant Communications Inc., Kindle Edition.
15 But I am the Lord thy God, whose ^awaves roared; the Lord of Hosts is my name. x x	15 But I am the Lord thy God, that divided the ^asea, whose waves roared: The Lord of hosts is his name. x x	The Lord, who showed forth His power to divide the sea, can also divide and move seas of evil and unbelief.—Christensen, Reg. Unlocking Isaiah, Covenant Communications Inc., Kindle Edition.
16 And I have ^aput my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens and lay the foundations of the earth, and say unto Zion: Behold, thou art my ^bpeople. x	16 And I have put my ^awords in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.x x x	As a final promise of comfort, the words of the prophets, God’s creations, and even the Lord Himself testify to the inhabitants of Zion, “Behold, thou art my people”—Victor Ludlow, Unlocking Isaiah in the Book of Mormon. Deseret Book, Kindle Edition
17 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the ^acup of his ^bfury—thou hast drunken the dregs of the cup of trembling wrung out— xxx	17 ¶ Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the ^acup of his ^bfury; thou hast drunken the dregs of the ^ccup of trembling, and wrung them out. xxx	Apparently disappointed in mediocre displays of divine power, they call on God to be like he was in the time of the Exodus. A few words of encouragement from the Lord follow, but then he returns the favor to his wayward hearers: “Awake! Awake!” he says right back to Jerusalem.—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books, Kindle Edition.
*Awake.* The Jews are called to awaken from spiritual sleep. stand up. Arise, as a prisoner arises in a courtroom to receive judgment. In God’s court, the Lord himself “pleadeth the cause of his people” (51:22). *Jerusalem.* The city symbolizes the people of Israel, particularly the Jews. *Hand of the Lord.* The Lord’s hand represents the Lord himself, from whom Jerusalem and the Jews received judgment. *Cup of his fury/cup of trembling.* cup is a symbolic expression for a bitter or poisonous potion typifying experiences of suffering. *Dregs…wrung out.* The last drops of the cup of wrath will be wrung out for Israel to drink, including the sediment in the bottom of the cup which may symbolize the bitterest trials.—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition
18 And none to guide her among all the sons she hath brought forth; neither that taketh her by the hand, of all the sons she hath brought up. xx	18 There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.x	Because Judah’s sons are without the priesthood, there is no proper leadership. This is the same thought contained in Isaiah 50:2, as interpreted in Doctrine and Covenants 133:67; both refer to Judah—Nyman, Monte S., Great are the Words of Isaiah, Cedar Fort, Inc., Kindle Edition.
19 These two ^asons are come unto thee, who shall be sorry for thee—thy desolation and destruction, and the famine and the sword—and by whom shall I comfort thee? x x x x	19 These ^atwo things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? x x x x	God has sent two priesthood holders to assist and bless her. These two are the two witnesses spoken of in Revelation 11:3–12, who will testify in Jerusalem for three and a half years, who will be killed and left dead in the streets, and who then will be resurrected and lifted up to meet Jesus Christ when he returns to make his appearance to the Jews.—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition
20 Thy sons have fainted, save these two; they lie at the head of all the streets; as a wild bull in a net, they are full of the fury of the Lord, the rebuke of thy God. x x x x	20 Thy sons have fainted, they lie at the head of all the streets, as a ^awild bull in a net: they are full of the fury of the Lord, the rebuke of thy God. x x x x	Because Israel has lost the gospel of Jesus Christ and its power to guide, direct, and save, God has sent two priesthood holders to assist and bless them. These two are the same “two witnesses” spoken of in Revelation 11:3. They will testify in Jerusalem for three and a half years, will be killed and left dead in the streets, and then will be resurrected and lifted up to meet Jesus Christ as he returns to make his appearance to the Jews.—Dennis L. Largey, Book of Mormon Reference Companion, Deseret Book, p 356
21 Therefore hear now this, thou afflicted, and ^adrunken, and not with wine: x	21 ¶ Therefore hear now this, thou afflicted, and drunken, but not with wine: x	Thou afflicted, and drunken [out of control], but not with wine [rather with wickedness]—Ridges, David J., The Old Testament Made Easier Part 3 Cedar Fort, Inc., Kindle Edition.
22 Thus saith thy Lord, the Lord and thy God ^apleadeth the cause of his people; behold, I have taken out of thine hand the cup of trembling, the dregs of the cup of my fury; thou shalt no more drink it again.	22 Thus saith thy Lord the Lord, and thy God that ^apleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:	Elder Orson Hyde applied verses 22 and 23 to the persecutors of the Church in the early days of the Restoration (see JD, 10:73-74). While the application was certainly valid, these verses refer to those who come against Judah in the last days—Nyman, Monte S., Great are the Words of Isaiah, Cedar Fort, Inc., Kindle Edition.
23 But ^aI will put it into the hand of them that afflict thee; who have said to thy soul: Bow down, that we may go over—and thou hast laid thy body as the ground and as the street to them that went over.	23 But I will put it into the ^ahand of them that ^bafflict thee; which have said to thy soul, ^cBow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.	The judgments that Israel has suffered at the hands of the unrighteous will be brought upon the unrighteous. …In some ancient societies, the vanquished were forced to lie on the ground while the victor walked over them (Josh. 10:24; Ps. 110:1). …These terms symbolize the depths of humiliation.—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition
	Isaiah 52
24 ^aAwake, awake, put on thy ^bstrength, O ^cZion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall ^dno more come into thee the uncircumcised and the unclean.	1 ^aAwake, awake; put on thy ^bstrength, O ^cZion; put on thy ^dbeautiful ^egarments, O ^fJerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.	He comes once more to the same injunction: “Awake! Awake!” he says again (v. 24). Using their words against them, pointing out that they’re the ones who’re sleeping through everything, the Lord calls on Israel to get serious.—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books, Kindle Edition.
25 Shake thyself from the dust; arise, sit down, O Jerusalem; loose thyself from the ^abands of thy neck, O captive daughter of Zion. xxxxxxxxxxxxxxxxxxxxxxxxx	2 ^aShake thyself from the dust; ^barise, and sit down, O Jerusalem: loose thyself from the ^cbands of thy neck, O captive daughter of Zion.	And there the quotation ends, with the Lord calling Israel to put on “beautiful garments,” to “sit down” on a throne, and to be free, finally, of its captive status (vv. 24–25).—Spencer, ibid.
The Prophet included in his history some answers from the Lord to questions on the book of Isaiah. …The final questions came from Elias Higbee. Section 113 was first published in the 1876 edition of the Doctrine and Covenants 113:7–10. 7 Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion—and what people had Isaiah reference to? 8 He had reference to those whom God should call in the last days, who should hold the ^apower of ^bpriesthood to bring again ^cZion, and the redemption of Israel; and to put on her ^dstrength is to put on the ^eauthority of the ^fpriesthood, which she, Zion, has a ^gright to by lineage; also to return to that power which she had lost. 9 What are we to understand by Zion loosing herself from the bands of her neck; 2d verse? 10 We are to understand that the ^ascattered ^bremnants are exhorted to ^creturn to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, or give them revelation. See the 6th, 7th, and 8th verses. The ^dbands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles.

Monte S. Nyman, in his “Great are the Words of Isaiah“ writes that this chapter has ” a message of hope to the whole house of Israel, showing how the covenant of Abraham will be extended to them in the last days through two great gathering places, Zion and Jerusalem.” He also informs us that Isaiah 50:4-9 has been designated as the second of the servant songs. Nyman wrote: “The servant in Isaiah 42:1-4 was identified as Christ.

“The servant in chapter 49 was definitely identified as latter-day Israel. The servant here is also latter-day Israel, but the passage has a dual meaning as it also describes the mission of the Savior among the Jews (and possibly the other tribes of Israel) in the meridian of time. There are also those who feel, with some justification, that the servant spoken of in these verses is Isaiah himself. The dual meaning of the servant as Israel and Christ fits into the context of the overall message, as outlined below.

¹Bytheway, John. Isaiah For Airheads, Deseret Book Company, Kindle Edition.

2 Nephi 7 / Isaiah 50—the Third Servant Song A Companion to Your "Come, Follow Me" Study

By

Darryl Alder

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Jesus Christ's scourged back discussed in 2 Nephi 7

Like his older brother Nephi, Jacob seems to love Isaiah and beginning in 2 Nephi 7, Jacob reads Isaiah 50 to testify of Jesus Christ and to shed his thoughts on what Nephi had shared in 1 Nephi 20 and 21. Then in 2 Nephi 8, he continues by reading Isaiah 51–52:2.

“As with many other portions of Isaiah, this chapter speaks of the future as if it had already taken place. A major question here is who has left whom when people apostatize and find themselves far away from God spiritually. Another question that Isaiah asks is, essentially, ‘Why don’t you come unto Christ?'”¹

As I study this chapter this week, I am looking for reasons why Jacob used these verses; I want to understand what points he is trying to make with this extended family now that Lehi is dead and Nephi is leading the group.

So we are going back just a few verses to see what Jacob said so that he can share some of his own thoughts about Isaiah 49 in 2 Nephi 6:8-18.

8 And now I, Jacob, would speak somewhat concerning these words [Isaiah 49:22–23].

(1) exile and subsequent return of Judah²

For behold, the Lord has shown me that those who were at ^aJerusalem, from whence we came, have been ^bslain and ^ccarried away captive.
9 Nevertheless, the Lord has shown unto me that they should ^areturn again.

(2) appearance and crucifixion of the Holy One of Israel³

And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should ^bscourge him and ^ccrucify him, according to the words of the angel who spake it unto me.
10 And after they have ^ahardened their hearts and ^bstiffened their necks against the Holy One of Israel,

(3) subsequent destruction and scattering of Judah⁴

behold, the ^cjudgments of the Holy One of Israel shall come upon them. And the day cometh that they shall be smitten and afflicted.
11 Wherefore, after they are driven to and fro, for thus saith the angel, many shall be afflicted in the flesh, and shall not be suffered to ^aperish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated;

(4) recognition by Judah of the Redeemer and a resultant gathering⁴

nevertheless, the Lord will be merciful unto them, that ^bwhen they shall come to the ^cknowledge of their Redeemer, they shall be ^dgathered together again to the ^elands of their inheritance.

(5) Gentile responses of two sorts with appropriate consequences⁵

12 And blessed are the ^aGentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to that great and ^babominable church, they shall be saved; for the Lord God will fulfil his ^ccovenantswhich he has made unto his children; and for this cause the prophet has written these things.
13 Wherefore, they that fight against Zion and the covenant people of the Lord shall lick up the dust of their feet; and the people of the Lord shall not be ^aashamed. For the people of the Lord are they who ^bwait for him; for they still wait for the coming of the Messiah.

(6) final messianic recovery of Judah and globally visible manifestation of the Messiah.⁷

14 And behold, according to the words of the prophet, the Messiah will set himself again the ^asecond time to recover them; wherefore, he will ^bmanifest himself unto them in power and great glory, unto the ^cdestruction of their enemies, when that day cometh when they shall believe in him; and none will he destroy that believe in him.
15 And they that believe not in him shall be ^adestroyed, both by ^bfire, and by tempest, and by earthquakes, and by ^cbloodsheds, and by ^dpestilence, and by ^efamine. And they shall know that the Lord is God, the Holy One of Israel.
16 ^aFor shall the prey be taken from the mighty, or the ^blawful captive delivered?

Joseph Spencer explains: “As a result, it opens with talk of the Lord contending with Israel’s contenders, with a promise that he can recover “the captives of the mighty” (2 Ne. 6:17 below).⁸
17 But thus saith the Lord: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; ^afor the ^bMighty God shall ^cdeliver his covenant people. For thus saith the Lord: I will contend with them that contendeth with thee—
18 And I will feed them that oppress thee, with their own flesh; and they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I the Lord am thy Savior and thy ^aRedeemer, the ^bMighty One of Jacob.

Spencer says: Jacob then ties this all to the questions that Isaiah opens in chapter 50: ‘Have I put thee away, or have I cast thee off forever?”⁹And, so our reading begins there.

Isaiah 50

2 Nephi 7

Expanded Notes and Commentary

Book of Mormon variants are in RED; King James ,ariants are STRUCK THROUGH; commentary is GREEN

Isaiah speaks as the Messiah—He will have the tongue of the learned—He will give His back to the smiters—He will not be confounded—Compare 2 Nephi 7.

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Jacob continues reading from Isaiah: Isaiah speaks messianically—The Messiah will have the tongue of the learned—He will give His back to the smiters—He will not be confounded—Compare Isaiah 50. About 559–545 B.C.

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The Lord employed the figure of a divorce and the sale of a slave to teach that though Israel’s past apostasy scattered them among the nations, the Lord had not set aside the original covenant He made with His people. Chapter 50 continues the theme begun in chapters 48 and 49 that in the last days Israel would be gathered and established again. — Old Testament Student Manual (OTSM)

1 ^aThus saith the Lord, Where is the bill of your mother’s ^bdivorcement, whom I have put away? or which of my creditors is it ~~to whom~~ I have sold you? Behold, for your ^ciniquities have ye sold yourselves, and for your transgressions is your ^dmother put away.

1 ^aYea, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the ^bbill of your mother’s ^cdivorcement? To whom have I put thee away, or to which of my ^dcreditors have I ^esoldyou? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

Under Mosaic law, a man who divorced his wife was required to give her a written bill of divorce. She was then free to marry again (see Deuteronomy 24:1–4). Likewise, under the ancient laws, a man could sell himself or his children into slavery to satisfy his creditors. But the Lord had no creditors; neither had He divorced His “wife,” Israel. Instead, Israel had separated herself from the Lord by her sins and was in debt to her evil creditors. “For your iniquities have ye sold yourselves, and for your transgressions is your mother put away” (Isaiah 50:1).—(OTSM)
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2 Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.

2 Wherefore, when I came, there was no man; when I ^acalled, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? Behold, at my rebuke I ^bdry up the ^csea, I make their ^drivers a wilderness and their ^efish to stink because the waters are dried up, and they die because of thirst.

But the Lord has power both to redeem Israel from their creditors and to forgive their transgressions against Him. This He assured them He will do. Speaking of the future as if it were already past, He reminded them that He tried to do so once before when He, Jehovah, came to earth as Jesus Christ. This statement is a messianic passage since Jesus is both Redeemer from sin and Deliverer from evil ways. Yet when He appeared on earth, there was no man ready to receive Him; when He called upon men to repent, there was none to answer (see v. 2).—(OTSM)

Isaiah 50:2 compared with 2 Nephi 7:2:
KJV: “their fish stinketh, because there is no water, and dieth for thirst”
BM: “and their fish to stink because the waters are dried up, and they die of thirst”
From the perspective of the English, there seems to be no real justification for Book of Mormon to reword this passage. But the Hebrew is again helpful. There are, in fact, two variants for the first verb in this passage, as found in ancient texts:

Hebrew Masoretic text (=Vulgate )	tb’š	“shall stink”
Great Isaiah Scroll (=Septuagint)	tybš	“shall dry up”

The Book of Morom has both of these meanings, deriving from words which closely resemble one another. It is likely that the other early Hebrew versions lost one or the other of the original two verbs by haplography.—John A. Tvedtnes, “Isaiah Variants in the Book of Mormon,” in Isaiah and the Prophets: Inspired Voices from the Old Testament, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1984), 165–78.

3 I clothe the heavens with blackness, and I make sackcloth their covering.x

3 I clothe the heavens with ^ablackness, and I make ^bsackcloth their covering.

Isaiah 50:2–3 are repeated, with changes, in D&C 133:66–69, which puts this passage in the context of the Second Coming. …These phrases may refer to drought and to the smoke of war (which, although perpetrated by man, can also be a judgment of God) that obscures the sky, and they remind us of the miracles of Moses in Egypt—Parry, Donald W., Understanding Isaiah, Deseret Book Company, Kindle Edition

4 The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season t~~o him that is weary~~: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.

4 The Lord God hath given me the ^atongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned.

This verse has been interpreted as a reference to the twelve-year-old Christ as he sat in the temple in the midst of the doctors, who were “astonished at his understanding and answers” (Luke 2:46-47). Others, citing 2 Chronicles 36:15-16, have said that the verse refers to prophets’ being called to preach to Jerusalem, …[this] also fits the calling and mission of Joseph Smith and the elders of restored Israel, who were to cause the wisdom of the wise men to perish (see Isaiah 29:14). It would be consistent with chapter 49 to identify the servant “me” as restored Israel.—Nyman, Monte S., Great are the Words of Isaiah, Cedar Fort, Inc., Kindle Edition.
To illustrate His love and compassion for them, the Lord again assumes the voice of the Servant, speaking in another Servant Song to describe what He will experience, endure, and accomplish in mortality in behalf of His children (50:4–9).In the song the Servant acknowledges God’s hand in preparing for the work and supporting Him in it, giving Him the tongue of the learned, wakening and opening His ears so that He could learn (50:4–5).— Winn and Ball, Understanding Isaiah, Deseret Book, chapter 47

5 ¶ The Lord God hath opened mine ^aear, and I was not ^brebellious, neither turned away back.

5 The Lord God hath opened mine ^aear, and I was not rebellious, neither turned away back.x

In the song the Servant acknowledges God’s hand in preparing for the work and supporting Him in it, giving Him the tongue of the learned, wakening and opening His ears so that He could learn (50:4–5). The Servant then speaks of the persecution He will endure as He willingly allows Himself to be smitten and spat upon (50:5–6), foreshadowing the cruel treatment He would receive at the hands of Pilate and the Roman soldiers commissioned to scourge and crucify Him (Matthew 26:31). The Servant closes the song by testifying of His confidence that God will sustain and support Him, whereas His adversaries will wax old and be eaten up (50:7–9), a prophecy fulfilled as the Roman empire and the Jewish leaders who condemned Him have faded in infamy, while the redeeming work of the Servant is praised and persists through eternity.— Winn and Ball, Understanding Isaiah, Deseret Book, chapter 47

In verses 6–7, next, Isaiah prophesies some details surrounding Christ’s crucifixion. In verse 6, especially, He speaks of the future as if it is past.—Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc., Kindle Edition.

6 I ^agave my ^bback to the ^csmiters, and my ^dcheeks to them that plucked off the hair: I ^ehid not my face from ^fshameand ^gspitting.

6 I gave my back to the ^asmiter, and my cheeks to them that plucked off the hair. I hid not my face from ^bshame and spitting.

He gave His “back to the smiters” (He was scourged) and hid not His face “from shame and spitting” (v. 6; compare Matthew 26:67; 27:26). But in spite of such rejection and treatment, He still did not divorce Israel or sell her as a slave. The covenant was still in effect, and Israel would be restored to the status of a free and faithful wife of Jehovah.—(OTSM)

7 ¶ For the Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.

7 For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ^aashamed

The foregoing imagery may also refer to scattered Israel, for Israel, too, has been smitten and spat upon and scourged through the centuries. Still, Israel is represented as saying that “the Lord will help me; … I know I shall not be ashamed” (Isaiah 50:7).—(OTSM)

8 He is near that ^ajustifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.

8 And the Lord is near, and he ^ajustifieth me. Who will contend with me? Let us stand together. Who is mine adversary? Let him come near me, and I will ^bsmite him with the strength of my mouth.

Israel’s confidence and trust in God appears unbounded. “He is near that justifieth me; who will contend with me?” (v. 8). The “he” in this verse is clearly “the Lord” in a parallel verse in 2 Nephi 7:8. “Behold, the Lord God will help me; who is he that shall condemn me?” (Isaiah 50:9). Israel then asks a question, as if they have learned something by their past experiences.—(OTSM)

9 ~~Behold~~, the Lord God will help me; ~~who is he that~~ shall condemn me? lo, they all shall wax ^aold as a garment; the ^bmoth shall eat them up.

9 For the Lord God will help me. And all they who shall ^acondemn me, behold, all they shall ^bwax old as a garment, and the moth shall eat them up.

These verses, comprising the third servant song, portray the “servant” as the epitome of righteousness. As with the other servant songs, controversy surrounds the interpretation of these verses. The servant could be any number of people or peoples. Perhaps it is the prophet Isaiah …, or perhaps it is the nation of Israel … The most acceptable identification is Christ, because these verses describe events in the life of Jesus. In reading this servant song, however, we should not limit these references to the life of Christ, but should try to apply them to many of God’s chosen servants.—Victor Ludlow, Isaiah Prophet, Seer, and Poet, Deseret Book

10 ¶ Who is among you that feareth the Lord, that obeyeth the ^avoice of his ^bservant, that walketh in ^cdarkness, and hath no ^dlight? ~~let him ^etrust in the name of the Lord, and ^fstay upon his God.~~

10 Who is among you that feareth the Lord, that obeyeth the ^avoice of his servant, that ^bwalketh in darkness and hath no light?

Isaiah 50 closes with the Lord’s warning that those who choose to walk in the light of their own fires rather than in the light of the Lord will lie down in sorrow (50:10–11). —(OTSM)

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11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the ^alight of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in ^bsorrow.

11 Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of ^ayour fire and in the sparks which ye have kindled. ^bThis shall ye have of mine hand—ye shall lie down in sorrow.

People trust in themselves; they do not trust in God. Instead, they “walk in the light of [their own] fire, and in the sparks that [they themselves] have kindled” (v. 11). They who refuse God’s revelations and put their trust in their own reason “shall lie down in sorrow” (v. 11).—(OTSM)
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Footnotes

¹Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc., Kindle Edition.
^2-9Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books, p 134 Other Isaiah passages quoted in the Book of Mormon

Darryl Alder, blogs for Abigail’s Oven, The Voice of Scouting, The Boy Scout, EternalCore.org and SearchIsaiah.org. His hobbies include gardening vegetables, annuals, and perennials; and baking artisan sourdough bread. You can follow him on Facebook, Instagram, and Twitter.

1 Nephi 21 / Isaiah 49—The Servant Song

By

Darryl Alder

-

Summary

Isaiah continues his prophecy about the servant in this Second Servant Song (There are four Servant Songs in Isaiah). He prophesies the gathering of scattered Israel in the last days and how “governments of many nations will assist in this gathering. In the last days, Israel will finally do the work she was originally called to do but failed to accomplish.
“…Isaiah sets the stage for this prophecy by having us think of Israel as a person who is thinking about her past and feels like she has been a failure as far as her calling and mission from the Lord is concerned. Then she is startled by her success in the last days.”¹

1 Nephi 21: A Servant Song for Scattered Israel

1 Nephi 21 presents a fascinating case within the Book of Mormon’s appropriation of Isaiah’s writings. Nephi, keenly aware of his people’s exile and dispersion (“broken off,” “driven out,” and “scattered abroad” upon the “Isles” – 1 Nephi 21:1), identifies a specific passage from Isaiah as particularly relevant (cf. 2 Nephi 10:21).

This passage, part of a broader collection known as Isaiah’s “servant songs” (e.g., Isaiah 42:1-4; 49:1-6; 50:4-11; 52:13-15; & 53:1-12), speaks of a chosen servant who, despite potential suffering or insignificance, will ultimately accomplish a great work for the Lord (1 Nephi 21:1-3). The preeminent fulfillment of this servant archetype is, of course, Jesus Christ (Luke 2:32).
The concept of a servant of the Lord extends beyond a single figure. Many individuals throughout history, particularly those from the House of Israel, have embodied Christ-like qualities in their service to others.

“The latter chapters of Isaiah contain a series of beautiful poetic prophecies about a servant who would bless the world through his life, labors, and suffering. Collectively these prophecies are known as the “Servant Songs” or the “Servant Psalms.” Though an issue of some debate, a typical list of the Servant Songs includes Isaiah 42:1–6; 49:1–6; 50:4–9; 52:13–15; 53:1–12.[1a & b]
Terry B. Ball, Dean of Religious Education at Brigham Young University

This includes prophets like Isaiah, who called the Israelites back to righteousness (e.g., Isaiah 1:17-20). It even encompasses non-Israelites like Cyrus, the Persian king who facilitated the return of the Jews from Babylonian captivity and was designated by God as a “shepherd” and “anointed one” (Isaiah 43:28; 44:1). In the latter days, Joseph Smith emerged as another key servant, chosen by God to restore the gospel and initiate the gathering of scattered Israel. However, Nephi offers a unique twist.

In 1 Nephi 21:2-3, the servant is identified not as an individual figure but as Israel itself. This servant-Israel will not only be regathered but also become a source of light for the Gentiles, sharing the Abrahamic covenant blessings of the gospel and priesthood with all nations (1 Nephi 21:4-12; 22:9; Abraham 2:9-11). This mission aligns with the broader concept of Israel as a blessing to the world, a concept established earlier in the Book of Mormon (1 Nephi 15:13-18).

The chapter unfolds with the servant song establishing the chosen one’s preparation, power, and preservation for the future purpose of glorifying God (1 Nephi 21:1-3). This servant will fulfill the Lord’s work by gathering, restoring, and saving both scattered Israel and the Gentiles (1 Nephi 21:4-12). The passage concludes with a note of joy associated with this redemptive work (1 Nephi 21:3).

The remainder of the chapter (1 Nephi 21:14-26) explores the dialogue between Zion and the Lord, offering assurances of remembrance and future defense (1 Nephi 21:14-17, 24-26). It also delves into the significance of the Gentiles’ role in facilitating and participating in the gathering of Israel (1 Nephi 21:18-23; 22:9; cf. 2 Nephi 6:6-18). Nephi’s subsequent chapter (1 Nephi 22) serves as an inspired commentary on this passage and its antecedent in Isaiah (1 Nephi 20 // Isaiah 48).

In conclusion, 1 Nephi 21 offers a unique interpretation of Isaiah’s servant songs. By identifying Israel itself as the servant, the chapter underscores the ongoing Abrahamic covenant and the eventual role of a restored Israel in sharing the gospel with the world.

1 Nephi 21	Isaiah 49	Notes and Expanded Commentary:
Joseph Smith Translation (JST) corrections in the Book of Mormon are in RED; commentary and notes are GREEN
Again before reading this chapter, we have to ask why Nephi is including it. Joseph Spencer thinks, “First Nephi is an extended introduction to Second Nephi, and it does its work of introduction by getting us acquainted with the two prophetic sources he brings together in 2 Nephi 6–30: Isaiah’s writings from the brass plates, and the prophetic tradition that began with his father. What’s more, it shows its readers at least preliminarily how those two sources are interrelated“— The Vision of All, Greg Kofford Books
1 ^aAnd again: Hearken, O ye house of Israel, all ye that are broken off and are driven out because of the wickedness of the pastors of my people; yea, all ye that are broken off, that are scattered abroad, who are of my people, O house of Israel. Listen, O ^bisles, unto me, and hearken ye people from ^cfar; the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.	x x x x x 1 ^aListen, O isles, unto me; and ^bhearken, ye people, from far; The Lord hath ^ccalled me from the womb; from the bowels of my mother hath he made mention of my name.	The preface may be outlined like this: And again: A Hearken, B O ye house of Israel, C all ye that are broken off D and are driven out E because of the wickedness of the pastors of my people D’ yea, all ye that are broken off, C’ that are scattered abroad B’ who are of my people, O house of Israel. A’ Listen…

Here the Book of Mormon “adds a preface to the KJV verse. Because the preface is in chiasmus, a poetic style used in biblical Hebrew wherein parallel lines form an “X” shape when diagrammed [see above in red], it is good evidence of the authenticity of the account on the brass plates, even though there is no support from the versions. …The Hebrew of this addition would begin with the word smw,* “hearken,” which also begins the section to follow. The loss of the preface in Hebrew Masoretic text was probably due to haplography because of the resemblance of the two parts beginning with the same word.—John A. Tvedtnes, Isaiah Variants in the Book of Mormon, in Isaiah and the Prophets: Inspired Voices from the Old Testament, Religious Studies Center, Brigham Young University, 1984, 165–78. The Book of Mormon text opens with forty-eight words [see above in red] that don’t appear in the biblical text …we can interpret this in at least three rather different ways. it could, of course, be that these words appear right on the brass plates, that these were at one point part of the writings attributed to Isaiah but were subsequently deleted or somehow lost. … Nephi might have deliberately added these words …in an attempt to shape the text for his immediate audience, his rebellious brothers. …these words are simply to be read as an introductory word, entirely Nephi’s own, that precedes the quotation of Isaiah 49—something he meant to be understood as a separate, introductory word rather than an interpolation directly into the Isaianic text.” — Joseph Spencer, The Vision of All, Greg Kofford Books First Nephi 21 (Isaiah 49) presents the scattering of Israel as a result of breaking the covenant and specifically addresses “all ye that are broken off and are driven out because of the wickedness of the pastors of my people” (verse 1). If Israel is scattered, then is the Lord’s work for the house of Israel all in vain? (see verse 4). No, because the Lord will gather them again through the Gentiles, and all the nations of the earth will be blessed by his ministry, ‘that thou mayest be my salvation unto the ends of the earth’ (see verses 5–6). The Lord will remember his covenant to those scattered, even to the ‘isles of the sea’ (see verses 8–9, 15–16).—Garold N. Davis, “Pattern and Purpose of the Isaiah Commentaries in the Book of Mormon.” As Nephi quoted this Servant Song to his brothers, he included several lines of text in the first verse not found in other current versions of the Old Testament. [in red] It is not clear whether these additional lines were in the ancient text of Isaiah that Nephi knew, or if these lines are his own commentary, added to help his brothers understand that “isles,” to whom this song is addressed, refers to that part of the house of Israel who had been “broken off,” “driven out,” and “scattered abroad” (1 Nephi 21:1)—a part of Israel that included the descendants of Lehi. — Terry B. Ball, “Isaiah’s ‘Other’ Servant Songs” “Note also that in this first the word Isles ‘refers not only to islands but also to the continents of the earth (2 Nephi10:20). It may also mean any place not immediately accessible to Israel by land.'”—Jay Parry, Donald Parry, and Tina M Peterson, Understanding Isaiah, p 425 “‘The Lord hath called me from the womb’ Clearly, this servant was foreordained to do the Lord’s work.” — John Bytheway, Isaiah For Airheads, Deseret Book
2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;	2 And he hath made my mouth like a sharp ^asword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;	“The word of God is often compared to a sword, as in Ephesians 6:17: ‘and [take] the sword of the Spirit, which is the word of God’ (see also D&C 6:2).” Bytheway, John. Isaiah For Airheads“The reference in Isaiah 49:2 to the mouth of the Servant of the LORD being ‘like a sharpened sword’ is a prophetic image that crops up several times in the New Testament (Ephesians 6:17; Hebrews 4:12; Revelation1:16; 2:12, 16; 19:15).” gotQuestions.org
3 And said unto me: Thou art my ^aservant, O Israel, in whom I will be glorified.	3 And said unto me, Thou art my ^aservant, O Israel, in whom I will be ^bglorified.	The capstone or climax of the short, profound poem is in verse three, where the servant is promised that he will be one in whom God “will be glorified.” The Savior’s atoning sacrifice brought forth our deliverance from death and hell as he fulfilled heavenly father’s glorious plan of salvation
4 Then I said, I have labored in ^avain, I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God.x	4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God.	He appears to observe that while on one hand his strength and labor seem to have been spent in vain, for “Israel hath not been gathered,” on the other hand he will have accomplished God’s work and is to be judged of the Lord. — Terry B. Ball, “Isaiah’s ‘Other’ Servant Songs” “Many servants of the Lord have felt this way at times. ‘What could I have done more for my vineyard?’ asked the Lord of the vineyard in Jacob 5:49. Someone once said, ‘We are not called to be successful in all things, we are called to be faithful in all things.’ Although the servant is discouraged, he trusts the Lord to judge righteously his best efforts by concluding, ‘surely my judgment is with the Lord, and my work with my God.'” —Bytheway, John. Isaiah For Airheads
5 And now, saith the Lord—that ^aformed me from the womb that I should be his servant, to bring Jacob again to him—though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my ^bstrength.	5 ¶ And now, saith the Lord that ^aformed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.	In response to the Servant’s observation, God assures him that though Jacob may not yet be “gathered,” his efforts would still be pleasing and “glorious” to the Lord, and God will strengthen him— Terry B. Ball, “Isaiah’s ‘Other’ Servant Songs” “Not only will the servant be called to gather covenant Israel (a ‘light thing,’ or small task), but will also bring salvation to the Gentiles and ‘the ends of the earth.'” Bytheway, John. Isaiah For Airheads
6 And he said: It is a light thing that thou shouldst be my servant to raise up the ^atribes of Jacob, and to restore the preserved of Israel. I will also give thee for a ^blight to the ^cGentiles, that thou mayest be my salvation unto the ends of the earth.	6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a ^alight to the ^bGentiles, that thou mayest be my ^csalvation unto the end of the earth.	“In the second Servant Song, the Messiah restores God’s people and in addition to being the One to restore the land of Israel (verse 8), the Messiah is chosen to redeem the Gentiles. In this way, God’s salvation is brought to all people. Christ Jesus is ‘the light of the world’ (Luke 2:30–32; John 8:12; 9:5) and the fulfillment of Isaiah’s prophecies. On their first missionary journey, Paul and Barnabas bring the gospel to the Gentiles in Antioch, and they quote Isaiah 49:6. The response of the Gentiles in Antioch is pure joy: ‘When the Gentiles heard this, they were glad and honored the word of the Lord’ (Acts 13:48). In Christ, both Jews and Gentiles are made one (Ephesians 2:11–18).” gotQuestions.org It is interesting to note that the Hebrew term translated as “salvation” in 49:6 is Yeshua, from which the Greek name Jesus is derived, further identifying the Servant as Jesus Christ.— Brown, Driver, and Briggs, Hebrew and English Lexicon, 447.
Not all scholars agree on when this Servant Song ends. According to gotQuestions we should include the next seven verses, which we have here:
1 Nephi 21	Isaiah 49 KJV	Notes:
7 Thus saith the Lord, the Redeemer of Israel, his Holy One, to him whom man despiseth, to him whom the nations abhorreth, to servant of rulers: Kings shall see and arise, princes also shall worship, because of the Lord that is faithful ~~and the Holy One of Israel, and he shall choose thee.~~.	7 Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee.	“The Book of Mormon version of the text drops two whole clauses: ‘and the Holy One of Israel, and he shall choose thee.’ Why drop all these words? In context, it seems that they’re meant to make Isaiah 49 speak directly and perhaps only to Israel exiled in Babylon. With its removal, the passage seems actually to speak to Israel in whatever condition or conditions it might be—including a widely scattered or dispersed condition.’ Spencer, Joseph M. The Vision of All Although this servant shall be despised by some, eventually he will be recognized by kings and princes. Perhaps this is a reference to the Millennium when “every knee shall bow, and every tongue confess” that Jesus is the Christ and when the Lord will “reign personally upon the earth” (see Mosiah 27:31; Philippians 2:10–11; Articles of Faith 1:10). Bytheway, John. Isaiah For Airheads
8 Thus saith the Lord: In an acceptable time have I heard thee, O isles of the sea, and in a day of salvation have I helped thee; and I will preserve thee, and give thee ^amy servant for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;	8 Thus saith the Lord, In an acceptable ^atime have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a ^bcovenant of the people, to establish the earth, to cause to ^cinherit the desolate heritages;	As Nephi quoted the eighth verse of this passage, he also retained or added the words “my servant,” thereby helping us understand that the Servant was given “for a covenant” and that this Servant Song likely extends at least through verse 9 rather than ending at verse 7 as is commonly thought.— Terry B. Ball, “Isaiah’s ‘Other’ Servant Songs” Right after removing a bit of text that seems to make the focus of the prophecy quite narrow and specific, the Book of Mormon version adds a bit of text that generalizes the prophecy’s application to Israelites scattered on all the “isles of the sea.—”Spencer, Joseph M. The Vision of All The Servant of the Lord will oversee the restoration of the land and the establishment of a peaceful kingdom (verses 8–13) gotQuestions.org Malachi referred to Jesus Christ as the “messenger of the covenant” (Malachi 3:1), and each of us makes a covenant with Christ at the sacrament table and in other sacred places. —Bytheway, John. Isaiah For Airheads Other commentaries suggest that this servant could also refer to the Prophet Joseph Smith through whom the gospel covenants were restored — Ridges, Isaiah Made Easier, 132
9 That thou mayest say to the ^aprisoners: Go forth; to them that sit in ^bdarkness: Show yourselves. They shall feed in the ways, and their ^cpastures shall be in all high places.	9 That thou mayest say to the ^aprisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.	This passage likely has more than one meaning. It may refer to those who are set free from the bondage and darkness of sin and false traditions by the light of the restored gospel of Jesus Christ (see D&C 45:28). It could also refer to Jesus Christ’s visit to the spirit world while His body lay the tomb. During this visit, He organized the righteous spirits to “carry the light of the gospel to them that were in darkness” ( D&C 138:30). The Book of Mormon for Latter-day Saint Families, p 63 D&C 45:28 speaks of a time when “a light shall break forth among them that sit in darkness, and it shall be the fulness of my gospel.“
10 They shall not hunger nor thirst, neither shall the heat nor the sun smite them; for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.	10 They shall not hunger nor ^athirst; neither shall the heat nor ^bsun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.	To those scorched by the spiritual famine of apostasy, the Lord offers protection from the sun, springs of fresh water, and verdant pastures in high places.—Bytheway, John. Isaiah For Airhead. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx .
11 And I will make all my mountains a way, and my ^ahighways shall be exalted.	11 And I will make all my mountains a way, and my ^ahighways shall be exalted.xxxx.	Isaiah …promises the children of Israel that a great highway through the mountains will be established to lead the children of Israel to exaltation. This highway can be either symbolic or literal. A highway …has certainly been established for this church through the often daunting and seemingly impassable mountains of the world. Ludlow, Unlocking Isaiah, p. 56
12 And then, O house of Israel, behold, ^athese shall come from far; and lo, these from the north and from the west; and these from the land of Sinim. .	12 Behold, these shall come from far: and, lo, these from the ^anorth and from the west; and these from the land of Sinim.	Here there’s a prediction of Israel’s return to the promised land, which in the original seems to be directly from Babylon to Palestine. But the Book of Mormon version opens with “And then, O house of Israel,” which suggests that it’s less to the empty land that Israel as a whole returns than to the non-scattered house of Israel that scattered Israel comes in an event of gathering. (This strongly highlights the already implicit sense of this verse, by the way, which seems to imply a scattered condition on Israel’s part, despite the narrow focus of the prophecy in its biblical form.) —Spencer, Joseph M. The Vision of All
13 ^aSing, O heavens; and be joyful, O earth; for the feet of those who are in the east shall be established; and ^bbreak forth into singing, O mountains; for they shall be smitten no more; for the Lord hath comforted his people, and will have mercy upon his ^cafflicted.x	13 ¶ ^aSing, O heavens; and be joyful, O earth; and break forth into ^bsinging, O mountains: for the Lord hath ^ccomforted his people, and will have ^dmercy upon his ^eafflicted.	The gathering is described as a time of joy for the inhabitants of the earth as well as for the earth itself. Verse 13 concludes the “servant song.” Bytheway, John. Isaiah For Airheads

Of interest, President Wilford Woodruff, in ” The Latter-day Saints’ Millennial Star mentioned a reason this chapter is important to Latter-day Saints:

“The revelations that are in the Bible, the predictions of the patriarchs and prophets who saw by vision and revelation the last dispensation and fullness of times plainly tell us what is to come to pass. The 49th chapter of Isaiah is having its fulfillment.”

Isaiah scholar Donald Parry states:

“We are of the house of Israel, and here the Lord calls us to hearken. He has sent a servant (see Isaiah 49: The Servant Song) to testify of truth and to help restore Israel to her promised blessings. Through the efforts of such servants, the Lord will gather Israel from all parts of the earth.

“We in the latter days are privileged to help in this gathering work. As we stand as missionaries to our neighbors, inviting them to come and partake of the blessings of the gospel, we are joining the Lord’s servant in his work and helping to bring to pass the prophecies about the deliverance and the gathering of Israel.

“Those who are so gathered will be greatly blessed. The Lord will open the way for them to return to him; he will lead and guide them and provide for their every spiritual need. This passage has a wonderful message of comfort to all who suffer and feel lost in the world. ‘Can a woman forget her sucking child?’ the Lord asks. ‘Yea, they may forget, yet will I not forget thee’ (49:15) In the gathering, the Lord will send many helpers: kings and queens will bring in their arms and on their shoulders those who have been lost.⁴

1 Nephi 21

King James Version
Isaiah 49

Expanded Notes and Commentary

The Lord Will Not Forget His Children⁵God Remembers All His Covenants and Promises⁶

14 But, behold, Zion hath said: The Lord hath forsaken me, and my Lord hath forgotten me—but he will show that he hath not.
x

14 But Zion said, The Lord hath ^aforsaken me, and my Lord hath forgotten me.

x

The children of Israel, blinded by self-pity, truly believe that they have been betrayed by Jehovah.—Victor Ludlow, Unlocking Isaiah in the Book of Mormon,
Deseret Book, p 57

15 For can a ^awoman forget her sucking child, that she should not have ^bcompassion on the son of her womb? Yea, they may ^cforget, yet will I not forget thee, O house of Israel.

15 Can a ^awoman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not ^bforget thee.

Isaiah (speaking for the Lord) responds to Israel’s outrageous claims of abandonment, using symbolism that compares the Lord to a doting mother. The Lord’s love is incomprehensible—it goes beyond even the love of a mother for her newborn child. The image of mother and child is also significant because it portrays the house of Israel as little children, helpless and dependent upon the Lord for their care.—Victor Ludlow, Unlocking Isaiah in the Book of Mormon,
Deseret Book, p 57

16 Behold, I have graven thee upon the ^apalms of my hands; thy walls are continually before me.

16 Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.

In effect, I will be crucified for you. Just as a workman’s hands bear witness of his profession, his type of work, so shall nail prints in My hands bear witness of My love for you.—Ridges, David J., The Old Testament Made Easier Part 3 Cedar Fort, Inc., Kindle Edition.
^aZech. 13: 6 .And one shall say unto him, What are these ^awounds in thine hands? Then he shall answer, Those with which I was ^bwounded in the house of my friends.
In Isaiah’s imagery, the Lord could not use His hands without being reminded of Israel” Brewster, Isaiah Plain and Simple, 199

President Wilford Woodruff, Journal of Discourses, 15:8–9 — President Wilford Woodruff

“This Zion of the Lord, in all its beauty, power and glory is engraven upon the hands of Almighty God, and it is before his face continually; his decrees are set and no man can turn them aside.

“There never was a dispensation on the earth when prophets and apostles, the inspiration, revelation and power of God, the holy priesthood and the keys of the kingdom were needed more than they are in this generation. There never has been a dispensation when the friends of God and righteousness among the children of men needed more faith in the promises and prophecies than they do to-day; and there certainly never has been a generation of people on the earth that has had a greater work to perform than the inhabitants of the earth in the latter days. That is one reason why this church and kingdom has progressed from its commencement until today, in the midst of all the opposition, oppression and warfare which have been waged against it by men inspired by the evil one. If this had not been the dispensation of the fulness of times—the dispensation in which God has declared that he will establish his kingdom on the earth never more to be thrown down, the inhabitants of the earth would have been enabled to overcome the kingdom and Zion of God in this as well as in any former dispensation. But the set time has come to favor Zion, and the Lord Almighty has decreed in the heavens that every weapon formed against her shall be broken.” — President Wilford Woodruff, Journal of Discourses, 15:8–9

17 Thy children shall make haste against thy destroyers; and they that made thee ^awaste shall go forth of thee.

x

17 Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee.
xx

Note the addition of the word against in the Book of Mormon). The account in Nephi suggests that while God’s ancient people were “wasted” by their enemies, the tables will be turned in the latter days.— OTSM

18 Lift up thine eyes round about and behold; all these ^agather themselves together, and they shall come to thee. And as I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on even as a bride.x

x

18 ¶ Lift up thine eyes round about, and behold: all these ^agather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth.

x

Let our anxiety be centered upon this one thing, the sanctification of our own hearts, the purifying of our own affections, the preparing of ourselves for the approach of the events that are hastening upon us. …Seek to have the spirit of Christ, that we may wait patiently the time of the Lord, and prepare ourselves for the times that are coming.—Brigham Young, Deseret News, May 1, 1861, 65

19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants; and they that swallowed thee up shall be far away.

19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.x

x

Israel’s promised land has been laid waste and made empty, but when the gathering occurs, the available land will be too small for the great influx of those who are gathered (54:1–3). The waste places of Zion are symbolic of Israel’s loss—both spiritual and physical—that shall be restored (58:12; D&C 101:75; 103:11–12). The restoration of the waste places thus brings joy and comfort (51:3; 52:9). …Israel’s enemies, or our spiritual enemies, will be far from us.—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition

20 The children whom thou shalt have, after thou hast lost the first, shall ^aagain in thine ears say: The place is too strait for me; give place to me that I may dwell.

x

20 The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too ^astrait for me: give place to me that I may dwell.

x

Covenant Israel will one day discover that other members of the house of Israel, the newly gathered, are also part of their covenant family. There will be so many that Isaiah characterizes covenant Israel’s response as “the place is too strait for me” (strait meaning “restricted” or “narrow”).—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition.

 The Gentile Nations Shall Help Gather the House of Israel⁷

21 Then shalt thou say in thine heart: Who hath begotten me these, seeing I have lost my children, and am ^adesolate, a captive, and removing to and fro? And who hath brought up these? Behold, I was left alone; these, where have they been?x

21 Then shalt ^athou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am ^bdesolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?

x

Here we have repeated the moment from the first part of Isaiah 49, where Israel, wallowing in exile, whines that all its work in seeking its own redemption has yielded nothing. …there’s a much bigger picture Israel fails to see, a story that’s as much about the non-covenantal Gentiles as about covenantal Israel. …The forsaken land looks in the faces of the approaching people, gathered from all over, and she recognizes none of them.—Joseph Spencer, The Vision of All, Greg Kofford Books, Kindle Edition

22 Thus saith the Lord God: Behold, I will lift up mine hand to the ^aGentiles, and set up my ^bstandard to the people; and they shall bring thy sons in their ^carms, and thy daughters shall be carried upon their shoulders.

22 Thus saith the Lord God, Behold, I will ^alift up mine hand to the ^bGentiles, and set up my ^cstandard to the people: and they shall bring thy ^dsons in their arms, and thy daughters shall be carried upon their shoulders.

x

The fulfillment was to commence with the Lord’s “standard” being raised up to the Gentiles.—Nyman, Monte S.,“Great Are the Words of Isaiah,” Cedar Fort, Inc., Kindle Edition.

x

These verses have been interpreted for us by both Nephi and Jacob. Nephi spoke of their fulfillment by the Lamanites in the land of America, but he also included all of the house of Israel, and Jacob spoke of their fulfillment through both the Jews and the Lamanites (see 1 Nephi 22:6-9; 2 Nephi 6:8-12; 10:1-22 below).—Nyman, Monte S.,“Great Are the Words of Isaiah,” Cedar Fort, Inc., Kindle Edition.

1 Nephi 22:6-9	2 Nephi 6:8-12
6 Nevertheless, after they shall be nursed by the Gentiles, and the Lord has lifted up his hand upon the Gentiles and set them up for a standard, and their children have been carried in their arms, and their daughters have been carried upon their shoulders, behold these things of which are spoken are temporal; for thus are the covenants of the Lord with our fathers; and it meaneth us in the days to come, and also all our brethren who are of the house of Israel. 7 And it meaneth that the time cometh that after all the house of Israel have been scattered and confounded, that the Lord God will raise up a mighty nation among the Gentiles, yea, even upon the face of this land; and by them shall our seed be scattered. 8 And after our seed is scattered the Lord God will proceed to do a marvelous work among the Gentiles, which shall be of great worth unto our seed; wherefore, it is likened unto their being nourished by the Gentiles and being carried in their arms and upon their shoulders. 9 And it shall also be of worth unto the Gentiles; and not only unto the Gentiles but unto all the house of Israel, unto the making known of the covenants of the Father of heaven unto Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. x x x x	8 And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive. 9 Nevertheless, the Lord has shown unto me that they should return again. And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should scourge him and crucify him, according to the words of the angel who spake it unto me. 10 And after they have hardened their hearts and stiffened their necks against the Holy One of Israel, behold, the judgments of the Holy One of Israel shall come upon them. And the day cometh that they shall be smitten and afflicted. 11 Wherefore, after they are driven to and fro, for thus saith the angel, many shall be afflicted in the flesh, and shall not be suffered to perish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated; nevertheless, the Lord will be merciful unto them, that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance. 12 And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to that great and abominable church, they shall be saved; for the Lord God will fulfil his covenants which he has made unto his children; and for this cause the prophet has written these things.
2 Nephi 10:1-22
1 And now I, Jacob, speak unto you again, my beloved brethren, concerning this righteous branch of which I have spoken. 2 For behold, the promises which we have obtained are promises unto us according to the flesh; wherefore, as it has been shown unto me that many of our children shall perish in the flesh because of unbelief, nevertheless, God will be merciful unto many; and our children shall be restored, that they may come to that which will give them the true knowledge of their Redeemer. 3 Wherefore, as I said unto you, it must needs be expedient that Christ—for in the last night the angel spake unto me that this should be his name—should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him—for thus it behooveth our God, and there is none other nation on earth that would crucify their God. 4 For should the mighty miracles be wrought among other nations they would repent, and know that he be their God. 5 But because of priestcrafts and iniquities, they at Jerusalem will stiffen their necks against him, that he be crucified. 6 Wherefore, because of their iniquities, destructions, famines, pestilences, and bloodshed shall come upon them; and they who shall not be destroyed shall be scattered among all nations. 7 But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance. 8 And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance. 9 Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute? 10 But behold, this land, said God, shall be a land of thine inheritance, and the Gentiles shall be blessed upon the land. 11 And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles. x x x x	12 And I will fortify this land against all other nations. 13 And he that fighteth against Zion shall perish, saith God. 14 For he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words. 15 Wherefore, for this cause, that my covenants may be fulfilled which I have made unto the children of men, that I will do unto them while they are in the flesh, I must needs destroy the secret works of darkness, and of murders, and of abominations. 16 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God. 17 For I will fulfil my promises which I have made unto the children of men, that I will do unto them while they are in the flesh— 18 Wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel. 19 Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for the land of their inheritance; for it is a choice land, saith God unto me, above all other lands, wherefore I will have all men that dwell thereon that they shall worship me, saith God. 20 And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. 21 But great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren. 22 For behold, the Lord God has led away from time to time from the house of Israel, according to his will and pleasure. And now behold, the Lord remembereth all them who have been broken off, wherefore he remembereth us also.x

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23 And ^akings shall be thy ^bnursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that ^cwait for me.

x

23 And kings shall be thy ^anursing fathers, and their queens thy nursing ^bmothers: they shall ^cbow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ^dashamed that wait for me.

x

In 1947 the United Nations voted to partition Palestine and create a Jewish state in the land for the first time in nearly two thousand years. Thus, the Gentiles participated in the fulfillment of this prophecy, although there may yet be future fulfillment.—OSTM
Leaders of nations will help gather Israel; for instance, …Great Britain sponsored the return of the Jews to Palestine in 1948—Ridges, David J., The Old Testament Made Easier Part 3 Cedar Fort, Inc., Kindle Edition.

24 For shall the prey be taken from the mighty, or the ^alawful captives delivered?

x

24 ¶ Shall the prey be taken from the mighty, or the lawful captive delivered?

x

The “prey” mentioned [here] is the house of Israel in her scattered condition. She is “prey” or “captive” because she has been unable throughout the centuries to return to her promised home or to claim her gospel blessings.—OSTM

25 But thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children.x

25 But thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will ^acontend with him that contendeth with thee, and I will save thy children.

x

The Lord will take them away from their captors, and he will “contend with him that contendeth with thee” (49:25). Captives might be those in bondage to political systems, to false religions, or to sin.—Parry, Donald W., Understanding Iaiah, Deseret Book Company. Kindle Edition

26 And I will ^afeed them that oppress thee with their own flesh; they shall be drunken with their own blood as with sweet wine; and all flesh shall ^bknow that I, the Lord, am thy ^cSavior and thy Redeemer, the ^dMighty One of Jacob.x

26 And I will feed them that ^aoppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall ^bknow that I the Lordam thy ^cSaviour and thy ^dRedeemer, the ^emighty One of Jacob.

x

As Nephi commented on Isaiah 49 in 1 Nephi 22, he quoted or paraphrased three verses from ‘the prophet,’ obviously Isaiah. We do not have these verses in the present Bible text, but they fit very well into the context of Isaiah 49 and 50. We can illustrate this by placing [1 Nephi 22:15–17] between the last verse of chapter 49 and the first verse of chapter 50.—Nyman, Monte S., “Great Are the Words of Isaiah,” Cedar Fort, Inc., p. 191

In Isaiah 49, we get the same story twice over, the story of Israel’s redemption from exile. And in each telling of the story, the point is to correct Israel’s terribly narrow view of the covenant that binds them to the Lord. Their focus is consistently on just their own redemption, their own benefit. But each telling of the story finds Israel corrected by the Lord on this point. It turns out that their covenantal status is part of a larger project, one that’s meant to make of their eventual redemption a kind of beacon to the whole world. Here the nations can find a God who keeps covenant and redeems people. Here the nations can find a God who seeks to establish real peace. Here the nations can find a God who would have all people reconciled in genuine worship. Israel’s task is to let God redeem them in a way that puts God’s grace on display before the whole world. And that’s to happen, in each telling of the story, right in Israel’s miraculous return from Babylon.⁸

Additional Study

Andrew C. Skinner, a Hebrew scholar and professor of ancient scripture at BYU, asks, “Who is this servant whom Isaiah announces in Isaiah 49:1, which Nephi quotes in 1 Nephi 21?”¹ He then lists twelve characteristics of the servant, as found in Isaiah 49:1–9 and 1 Nephi 21:1–9. Skinners characteristics are adapted by Book of Mormon Central this way:

1. The servant is “called … from the womb” (1 Nephi 21:1; Isaiah 49:1).
2. His “mouth [was] like a sharp sword” (1 Nephi 21:2; Isaiah 49:2).
3. He was hidden “in the shadow of [the Lord’s] hand” (1 Nephi 21:2; Isaiah 49:2).
4. He was “made … a polished shaft” tucked away in the Lord’s quiver (1 Nephi 21:2; Isaiah 49:2).
5. He will feel that he “labored in vain” (1 Nephi 21:4; Isaiah 49:4).
6. He could speak with the authority of the Lord (1 Nephi 21:5; Isaiah 49:5).
7. He knew he had been foreordained, or from the “womb” (1 Nephi 21:5; Isaiah 49:5).
8. His life’s work would be “to bring Jacob again to [the Lord]—though Israel be not gathered” (1 Nephi 21:5; Isaiah 49:5).
9. He would “raise up the tribes of Jacob, and to restore the preserved of Israel” (1 Nephi 21:6; Isaiah 49:6).
10. He would be “a light to the Gentiles” (1 Nephi 21:6; Isaiah 49:6).
11. He would be despised by men and abhorred by nations, yet, “Kings shall see and arise, princes also shall worship” (1 Nephi 21:7; Isaiah 49:7).
12. He will be given to Israel “for a covenant of the people to establish the earth, to cause to inherit the desolate heritages,” he will free prisoners and enlighten “them that sit in darkness” and shepherd the chosen people (1 Nephi 21:8–9; Isaiah 49:8–9).³

Many scholars and Jews suggest that the servant represents the nation of Israel as a whole, while other Christian scholars traditionally interpret the servant reference to the Savior. Skinner, on the other hand, makes a case for the servant being Joseph Smith (see “Who is the Servant of Isaiah 49/1 Nephi 21?”). Still, others suggest the servant is a great prophet yet to come.

After reading this section and considering the list above, tell us who you think the servant is in the comment section below.

¹Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc., Kindle Edition
^1aTerry B. Ball, “Isaiah’s ‘Other’ Servant Songs,” in The Gospel of Jesus Christ in the Old Testament, The 38^th Annual BYU Sidney B. Sperry Symposium (Provo, UT: Religious Studies Center, Brigham Young University, 2009).
^1bCompare, for example, Barry L. Bandstra, Reading the Old Testament: An Introduction to the Old Testament (Belmont, CA: Wadsworth/Thomson Learning, 2004), 327–28; and Stephen L. Harris and Robert L. Platzner, The Old Testament: An Introduction to the Hebrew Bible (Sacramento: McGraw Hill, 2008), 282–83.
²Andrew C. Skinner, “Nephi’s Lessons to His People: The Messiah, the Land, and Isaiah 48–49 in 1 Nephi 19–22”
³Who is the Servant of Isaiah 49/1 Nephi 21?
⁴Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition.
⁵Valletta, Thomas R., The Book of Mormon for Latter-day Saint Families, Bookcraft. p. 64
⁶Old Testament Student Manual, Religion 320 Student Manual, p 194
⁷Valletta, Thomas R., The Book of Mormon for Latter-day Saint Families, Bookcraft. p. 64
⁸Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books. Kindle Edition.

Isaiah in First Nephi 20–21

By

Darryl Alder

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SearchIsaiah Posts to Help With Your Come, Follow Me Study in the Book of Mormon

Week of Study	Book of Mormon	Come, Follow Me Lesson Manuals	Study Aids for Understanding Isaiah in the Book of Mormon
27 JAN–2 FEB	1 Nephi 16–22	• Individual and families • Primary • Sunday School	• 1 Nephi 20 and Isaiah 48—The Furnace of Affliction John Bytheway shares his insights on these two chapters • 1 Nephi 21 / Isaiah 49—The Servant Song • What Do We Get From 1 Nephi 21-22?

About 588–570 B.C. Nephi had begun recording their family history on plates of ore. Of high importance on that records was his witness that Christ would be born in Israel 600 years from the time that they left Jerusalem. He told his readers of the Savior’s sufferings and crucifixion.

Turning to the words of Isaiah, in 1 Nephi 19 he introduces his thoughts with these words:

“22 Now it came to pass that I, Nephi, did teach my brethren these things; and it came to pass that I did read many things to them, which were engraven upon the plates of brass, that they might know concerning the doings of the Lord in other lands, among people of old.
23 And I did read many things unto them which were written in the books of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning.
24 Wherefore I spake unto them, saying: Hear ye the words of the prophet, ye who are a remnant of the house of Israel, a branch who have been broken off; hear ye the words of the prophet, which were written unto all the house of Israel, and liken them unto yourselves, that ye may have hope as well as your brethren from whom ye have been broken off; for after this manner has the prophet written.”—1 Ne 19:23-24

Following this introduction, Nephi turns to Isaiah 48-49 (1 Ne 20-21) and then concludes with 3 more verses, presumably from Isaiah to conclude his long quote about the later days.

By way of background for these two chapters of Isaiah, as Joseph translated this part of the Book of Mormon, were dictated as a single chapter. Only later in 1879, by assignment from President John Taylor, Orson Pratt made much shorter chapters in the Book of Mormon. This sometimes broke up the continuity of the author’s message, which is true of his chapter (see Royal Skousen, Journal of Book of Mormon Studies).

For that reason, I suggest you read the three verses beginning at 1 Ne 19:22 and continue to the end of 1 Ne 21.

1 Nephi, Chapter 20	King James, Isaiah Chapter 48	Notes and Commentary
The Lord reveals His purposes to Israel—Israel has been chosen in the furnace of affliction and is to go forth from Babylon—Compare Isaiah 48. About 588–570 B.C. (Changes made by Joseph Smith are in [brackets] or are ~~stricken through~~)	The Lord reveals His purposes to Israel—Israel has been chosen in the furnace of affliction and is to depart from Babylon—Compare 1 Nephi 20.	A major difficulty in understanding the book of Isaiah is his extensive use of symbolism, as well as his prophetic foresight and literary style; these take many local themes (which begin in his own day) and extend them to a latter-day fulfillment or application. Consequently, some prophecies are probably fulfilled more than one time and/or have more than one application” (Bible Dictionary, “Isaiah”). Jehovah’s servant calls on Jacob/Israel to forsake its idols and return in a new exodus out of Babylon.⁴

Judah’s Apostasy (Isaiah 48:1–8)Verses 1–2: Covenant Israel Has Apostatized 1

1^a Hearken and hear this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judah, or out of the waters of ^b baptism, who ^cswear by the name of the Lord, and make mention of the God of Israel, yet they swear ^dnot in truth nor in righteousness.	1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the ^awaters of Judah, which ^bswear by the name of the Lord, and make ^cmention of the God of Israel, but not in truth, nor in righteousness.	^bDaniel Ludlow says the phrase “or out of the waters of baptism” did not appear in the first edition of the Book of Mormon. (A Companion To Your Study of the Book of Mormon, p120) McConkie and Millet said that it first appeared in the 1840 and 1842 editions this way [in red]: “(or out of the waters of baptism)” and then again without parentheses in the 1920 editions and all editions thereafter. They state it is prophetic commentary by Joseph Smith to call “our attention to the fact that the ordinance of baptism was as common to the people of the Old Testament as it was” to those of the Book of Mormon—Doctrinal Commentary on the Book of Mormon 1:151–52
2 Nevertheless, they call themselves of the ^aholy city, but they do ^bnot stay themselves upon the God of Israel, who is the Lord of Hosts; yea, the Lord of Hosts is his name.	2 For they call themselves of the ^aholy city, and ^bstay themselves upon the God of Israel; The Lord of hosts is his name.	^aholy city: Jerusalem ^bstay themselves upon: IE pretend to rely upon. This is similar to the condemnation of Jerusalem made by Lehi and other Prophets (see 1 Nephi 1:13, 18–19). Knowing Why, p. 57, and could be a form of condemnation of Laman and Lemuel. ^bnot TG Hypocrisy. W. Cleon Skousen writes: “Notice that the absence of the word “not” in the King James translation almost makes the verse meaningless. The Book of Mormon corrects this error. (Isaiah Speaks to Modern Times, p. 603 )Ludlow says: “In these two verses [1–2], Isaiah identifies various parties who should be honoring their vows with God.” (Unlocking Isaiah in the Book of Mormon, p. 38)

Reading just these two verses makes me want to ask why Nephi quoted this to his brothers and to his people? Was he warning them not to apostatize like the people back in Jerusalem? Is he speaking to us as Latter-day Saints to warn us of apostasy too?

Verses 3–8:The Lord Knowing All, Uses That Power to Show Us He is God

3 Behold, I have declared the ^aformer things from the beginning; and they went forth out of my mouth, and I showed them. I did show them suddenly,	3 I have ^adeclared the ^bformer things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass.	He said, “I have declared … things from the beginning,” that is, He spoke of them before their occurrence, and then “shewed them … suddenly” by bringing them to pass (Old Testament Student Manual, “The Gathering of Isreal and the Coming of the Messiah (Isaiah 48–54)
4 And I did it because I knew that thou art obstinate, and thy ^aneck is an iron sinew, and thy brow brass;	4 Because I knew that ^athou art ^bobstinate, and thy ^cneck is an iron sinew, and thy brow brass	These opening comments, “though addressed to all Israel, seem to speak directly to the rebellious and stubborn members of Nephi’s family” and “fits Nephi’s older brothers Laman and Lemuel perfectly.”(Andrew Skinner, Isaiah in the Book of Mormon p 100)
5 And I have even from the beginning declared to thee; before it came to pass I ^ashowed them thee; and I showed them for fear lest thou shouldst say—Mine idol hath done them, and my graven image, and my molten image hath commanded them.	5 I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.	This He had done, He said, lest the apostates should say, “Mine idol hath done them” (v. 5) (Old Testament Student Manual, “The Gathering of Isreal and the Coming of the Messiah (Isaiah 48–54)
6 Thou hast seen and heard all this; and will ye ^anot declare them? And that I have showed thee new things from this time, even hidden things, and thou didst not know them.	6 Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them.	^a1 Cor 9: 16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
7 They are created now, and not from the beginning, even before the day when thou heardest them not they were declared unto thee, lest thou shouldst say—Behold I knew them.	7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.	“Behold, I knew them” (v. 7), that is to say, “I already knew that.” The Lord then promised to defer His anger but utterly refused to give His glory to false gods or to suffer His name to be polluted (compare v. 11 with 1 Nephi 20:11). Thus the Lord’s purpose for revealing the future unto man is partly made clear: it is the solid proof that He is truly God, for no mute idol could possibly duplicate such a feat. (Old Testament Student Manual, Kings–Malachi, “The Gathering of Isreal and the Coming of the Messiah (Isaiah 48–54)
8 Yea, and thou heardest not; yea, thou knewest not; yea, from that time thine ear was not opened; for I knew that thou wouldst deal very treacherously, and wast called a ^atransgressor from the womb.	8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the ^awomb.	^awomb: Ps 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

We are just 8 verses into 1 Ne 20 and have seen how Israel was warned of God’s foreknowledge of their apostasy and how Nephi warns his people of the same potential, especially his older brothers. At the same time, he is inviting them to start anew as a covenant people.

Verses 9–11: Through Our Afflictions, the Lord Make Us His Chosen People; The Lord Loves Covenant Israel

9 Nevertheless, for my ^aname’s sake will I defer mine anger, and for my praise will I refrain from thee, that I cut thee not off.	9 ¶ For my ^aname’s sake will I defer mine ^banger, and for my praise will I refrain for thee, that I cut thee not off.	Elder James E. Talmage quoted Smith’s Comprehensive Dictionary of the Bible, to explain: “Name in the scriptures not only [means] that by which a person is designated, but frequently [means] all that is known to belong to the person having this designation, and the person himself. Thus ‘the name of God’ or ‘of Jehovah,’ etc., indicates His authority (Deut. 18:20; Matt. 21:9, etc.), His dignity and glory (Isa. 48:9, etc.), His protection and favor (Prov. 18:10, etc.), His character (Exo. 34:5, 14, compare 6, 7, etc.), His divine attributes in general (Matt. 6:9, etc.), etc. The Lord is said to set or put His name where the revelation or manifestation of His perfections is made (Deut. 12:5, 14:24, etc.).
10 For, behold, I have refined thee, ~~but not with silver;~~ I have chosen thee in the furnace of ^aaffliction.	10 Behold, I have refined thee, but not with silver; I have chosen thee in the ^afurnace of ^baffliction.	Most of us experience some measure of what the scriptures call “the furnace of affliction” …Through the justice and mercy of a loving Father in Heaven, the refinement and sanctification possible through such experiences can help us achieve what God desires us to become. Dallin H. Oaks, Ensign, Nov. 2000 “…if we were to close the doors upon sorrow and distress, we might be excluding our greatest friends and benefactors. Suffering can make saints of people as they learn patience, long-suffering, and self-mastery. …I love the verse of ‘How Firm a Foundation’When through the deep waters I call thee to go, The rivers of sorrow shall not thee o’er flow For I will be with thee, thy troubles to bless, And sanctify to thee thy deepest distress.Spencer W. Kimball, Faith Precedes the Miracle. p 98 (Also see: “The flame shall not hurt thee; I only design, thy dross to consume and thy gold to refine” Hymns, no. 85)

Note how Isaiah’s metaphor introduced back in verse 4 still applies—those whose necks are iron and whose brows are brass need to be melted down and made pliable in the furnace of affliction—Bytheway, Isaiah for Airheads, Kindle Edition
The Savior’s “mission is to cleanse, purify, and refine the human soul so that it can return to his Father’s kingdom in purity, free from dross. (3 Ne. 27:19–21.) His cleansing power ‘is like a refiner’s fire, … And he shall sit as a refiner and purifier of silver’ in that great day when he comes to judge the world. (Mal. 3:2–3; 3 Ne. 24:2–3; D.&C. 128:24)” Bruce R. McConkie, Mormon Doctrine, 2nd ed. [1966], 624

11 For mine own sake, yea, for mine own sake will I do this, for I will not suffer my ^aname to be polluted, and I will ^bnot give my glory unto another.

11 For mine own ^asake, even for mine own sake, will I do it: for how should my ^bname be polluted? and I will not ^cgive my glory unto another.

The Luther Bible translates this: “lest my name be slandered for not keeping my promise.” David J. Ridges, Isaiah in the Book of Mormon Made Easier, p 130The names of God the Father and his Son, Jesus Christ, are sacred. The prophet Isaiah taught that the Lord will not suffer these names to be dishonored—“polluted” as the scriptures say. (See 1 Ne. 20:11; Isa. 48:11.) Dallin H. Oaks, Ensign, May 1986, p 49

Verses 12–21: The Lord Is All-Powerful (He Is Omnipotent)

12 Hearken unto me, O Jacob, and Israel my called, for I am he; I am the first, and I am also the last.	12 ¶ Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.	“I am He” The Lord reaffirms His identity. The Lord told Moses that his name was “I AM” (Exodus 3:14), and the phrase “I am” appears three times in verse 12. The Lord is the creator of the earth and the heavens. All the elements in the universe listen to and obey the Lord.—Bytheway, Isaiah for Airheads, Kindle Edition
13 Mine hand hath also laid the foundation of the earth, and my right hand hath spanned the heavens. ~~: when~~ I call unto them and they stand up together.	13 Mine hand also hath laid the foundation of the ^aearth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.	In the previous verse “The Lord declares He is the First and the Last” then in this verse, ” He is the God of the Old Testament—Jehovah—as well as the Savior of the New Testament—Jesus Christ! By His right, or covenant, hand He has created all things. He reminds His chosen (called) people that His creations obey Him.” —Hoyt W. Brewster, Isaiah Plain & Simple, p 181
14 All ye, assemble yourselves, and hear; who among them hath declared these things unto them? The Lord hath loved him; yea, and he will fulfil his word which he hath declared by them; and he will do his pleasure on Babylon, and his arm shall come upon the Chaldeans.	14 All ye, assemble yourselves, and hear; which among them hath declared these things? The Lord hath loved him: he will do his ^apleasure on ^bBabylon, and his arm shall be on the Chaldeans.	The most important point in this verse is that the Lord will fulfill his word which his servants and prophets have declared, and “will do his pleasure on Babylon.” In D&C 133:14, the Lord’s people are told to “go ye out from among the nations, even from Babylon, from the midst of wickedness, which is spiritual Babylon.”—Bytheway, Isaiah for Airheads, Kindle EditionThe LDS Bible footnote ^aGod will use the Persian King Cyrus will do his desire, or wish.
15 Also, saith the Lord; I the Lord, yea, I have spoken; yea, I have called him to declare, I have brought him, and he shall make his way prosperous.	15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.	In addition to “him” being Cyrus, Monte Nyman believes “him” could be Israel. Great are the Words of Isaiah p 171. Victor Ludlow believes the description best fits the Lord Jesus Christ himself. Isaiah, Prophet, Seer and Poet, 405 David J. Ridges, suggests it “could also mean that Heavenly Father called Christ to prophesy; also that Christ called Isaiah prophesy.—Isaiah in the Book of Mormon Made Easier, p 131
16 Come ye near unto me; ~~hear ye this;~~ I have not spoken in secret; from the beginning, from the time that it was declared have I spoken; and the Lord God, and his Spirit, hath sent me.	16 ¶ Come ye near unto me, hear ye this; I have not spoken in ^asecret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath ^bsent me.	The intent in the Book of Mormon is that the Lord has spoken openly and not in secret, and that his spoken openly from the time that the prophecies were first declared. The intent is again that Israel shall have no excuse for not knowing that the Lord was the source of the prophecies. H. Clay Gorton, The Legacy of the Brass Plates of Laban, p 102
17 And thus saith the Lord, thy Redeemer, the Holy One of Israel; I have sent him, the Lord thy God who teacheth thee to profit, who leadeth thee by the way thou shouldst go, hath done it.	17 Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am the Lord thy God which teacheth thee to profit, which ^aleadeth thee by the way that thou shouldest go.	In these verses, the Lord is speaking of His prophets who have “declared” what the Lord has revealed to them. He loves them and will “fulfil” all his words which they have spoken. Thomas R. Valletta, The Book of Mormon for Latter-day Saint Families, p 62 The Lord’s counsel and commandments are always for the blessing (profit) of the obedient, while they who reject his words sow the seeds of sorrow and disappointment. (See Hymns 239, Choose the Right)—Hoyt W. Brewster, Isaiah Plain & Simple,p 183
18 O that thou hadst hearkened to my commandments—then had thy peace been as a river, and thy righteousness as the waves of the sea.	18 O that thou hadst hearkened to my commandments! then had thy ^apeace been as a river, and thy righteousness as the waves of the sea:	In verses 18 and 19, Isaiah, speaking for the Lord, laments the wonderful blessings that the wicked Israelites are throwing away. He compares the peace of righteousness that the Israelites could obtain to an endlessly flowing river and to infinitely rolling waves of the sea. Ludlow, Unlocking Isaiah in the Book of Mormon, p 46
19 Thy seed also had been as the sand; and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.	19 Thy ^aseed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.	We will be heirs to the Abrahamic promises: we will have descendants as numerous as the sands of the seashore, and an everlasting name before God—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition.
20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye: The Lord hath redeemed his servant Jacob.	20 ¶ Go ye forth of ^aBabylon, flee ye from the ^bChaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob.	[Verse 19] is unmistakable Abrahamic language, language we’re all quite familiar with. …cast somewhat negatively here, since Israel hasn’t kept the Lord’s commandments to them, and so they haven’t yet seen anything of the fulfillment of these promises. But Israel has another chance. Always another chance. They’re given a new commandment: “Go ye forth of Babylon! Flee ye from the Chaldeans!”—Spencer, Joseph M., The Vision of All, Greg Kofford Books. Kindle Edition.
21 And they thirsted not; when he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also and the waters gushed out.	21 And they thirsted not when he led them through the deserts: he caused the ^awaters to flow out of the rock for them: he clave the rock also, and the waters gushed out.	Perhaps Isaiah is reminding covenant Israel what Jehovah did for them when Moses led them out of bondage—another example of his power (see Exodus 17:1–6; Numbers 20:11). Water from a rock could be a symbol of the Living Water that comes from Christ, who is also the “rock of our salvation” (Psalm 95:1).—Bytheway, Isaiah for Airheads, Kindle Edition

Verses 22: The Lord Warns Covenant Israel

22 And notwithstanding he hath done all this, and greater also, there is no peace, saith the Lord, unto the wicked.	22 There is no ^apeace, saith the Lord, unto the wicked.	Despite seeing great miracles of deliverance, some in Israel continue in wickedness. Miracles do not bring peace of soul to those who continue in sin (57:21; 1 Ne. 20:22; Alma 41:10).—Parry, Donald W., Understanding Isaiah, Deseret Book Company. Kindle Edition.
		Click here to begin Isaiah 49 →

¹Bytheway, John, Isaiah For Airheads, Deseret Book Company. Kindle Edition.
²Royal Skousen, Journal of Book of Mormon Studies 7/1 (1998)
³Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books

Darryl Alder, blogs for Abigail’s Oven, The Voice of Scouting, The Boy Scout, EternalCore.org and SearchIsaiah.org. His hobbies include gardening vegetables, annuals, and perennials; and baking artisan sourdough bread. You can follow him on Facebook, Instagram, and Twitter.

Isaiah in the Book of Mormon

By

Darryl Alder

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Chapters of Isaiah Quoted in the Book of Mormon

As we start our study of the Book of Mormon this year in Come, Follow Me we will soon be faced with those pesky Isaiah chapters. However, we have worked the last two years to help readers better understand those chapters and hope you will find our posts helpful as you uncover what Isaiah intended us to know.

Calendar of Study for 2020 that Include Chapters from Isaiah

Week	Scripture Study	Isaiah Chapters
January 27–February 2	1 Nephi 16–22	1 Ne 20, 21
February 10-16	2 Nephi 6–10	2 Ne 7, 8
February 17–23	2 Nephi 11–25	2 Ne 12, 1 3, 14, 15,16, 17, 18, 19, 20. 21, 22, 23, 24
February 24–March 1	2 Nephi 26–30	2 Ne 27
May 4–10	Mosiah 11–17	Mosiah 14
October 12–18	3 Nephi 20–26	3 Nephi 20, 22

Table of Isaiah Chapters in The Book of Mormon

1 Nephi	20	21
2 Nephi	7	8	12	1 3	14	15	16	17
	18	19	20	21	22	23	24	27
Mosiah	14
3 Nephi	20	22

Other Isaiah passages quoted in the Book of Mormon

Interestingly, there are many other places in the Book of Mormon that Isaiah is quoted. Clearly the Brass Plates of Laban afforded them access to that prophet’s works and was part of their scriptural understanding, perhaps even part of their day-to-day conversations.

1 Nephi 22:15–17
2 Ne 6:6–7
2 Ne 6:16-18
2 Ne 8:24-25
2 Ne 9:50-51
2 Ne 30:9
2 Ne 30:11-15
Mosiah 12:21-24
Mosiah 15:29-31
3 Ne 16:18-20

(does not exist in the King James Version)
Isa 49:23
Isa 49:24-26
Isa 52:1-2
Isa 55:1-2
Isa 11:4
Isa 11:5-9
Isa 52:7-10
Isa 52:8-10
Isa 52:8-10

Chapter Links to the Book of Isaiah Reviewed by the SearchIsaiah Team

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

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

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

THE BOOK OF THE PROPHET ISAIAH

CHAPTER 53

King James Version

Book of Mormon Mosiah14

Expanded Notes and Commentary

Other Isaiah Verses that celebrate the Savior’s coming and His death.

Further Reading and Viewing:

SearchIsaiah Posts to Help With Your Come, Follow Me Study in the Book of Mormon

Footnotes

Chapter Summary

2 Nephi 8

Isaiah 51-52:2

Key to markings:

Isaiah 52

Isaiah 50

2 Nephi 7

Expanded Notes and Commentary

Footnotes

Summary

1 Nephi 21: A Servant Song for Scattered Israel

1 Nephi 21

King James VersionIsaiah 49

Expanded Notes and Commentary

Additional Study

SearchIsaiah Posts to Help With Your Come, Follow Me Study in the Book of Mormon

Judah’s Apostasy (Isaiah 48:1–8)Verses 1–2: Covenant Israel Has Apostatized 1

Verses 3–8:The Lord Knowing All, Uses That Power to Show Us He is God

Verses 9–11: Through Our Afflictions, the Lord Make Us His Chosen People; The Lord Loves Covenant Israel

Verses 12–21: The Lord Is All-Powerful (He Is Omnipotent)

Chapters of Isaiah Quoted in the Book of Mormon

Calendar of Study for 2020 that Include Chapters from Isaiah

Table of Isaiah Chapters in The Book of Mormon

Other Isaiah passages quoted in the Book of Mormon

Chapter Links to the Book of Isaiah Reviewed by the SearchIsaiah Team

THE BOOK OF THE PROPHET
ISAIAH

King James Version
Isaiah 49

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