Isaiah Gets Personal - Second Book of Nephi, Chapter Eighteen (2 Nephi 18 and Isaiah 8)

You can read the entire chapter at the following links: https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/18?lang=eng and https://www.churchofjesuschrist.org/study/scriptures/ot/isa/8?lang=eng

Isaiah continues his prophecy about the perils of the Lord’s people allying themselves with outside kingdoms. It’s interesting to think that in George Washington’s farewell address as America’s first president, he warned against what he (and the speech’s ghostwriter, Alexander Hamilton) called “entangling alliances” with foreign countries. Occasional cooperation with other earthly powers is one thing, but too close a relationship can be dangerous because it can erode self-reliance and reliance on the Lord.

The prophecy comes in very specific details from the Lord to Isaiah. The Lord warns that what may seem logical to the people of Judah—an alliance with Assyria—is exactly what they should avoid. If they “associate themselves,” they’ll be “broken to pieces” (verse 9). It doesn’t matter how much effort they put into it if they don’t follow the Lord’s instruction.

There’s a very personal element here for Isaiah. The Lord is encouraging him to be stronger than the rest of Judah. Remember, Isaiah may be a prophet, but he’s also a man subject to frailties and the same temptations everyone else faces. Think how difficult it must be for someone to explain to the people around him what the Lord wants them to do, especially when that instruction conflicts with what they initially see, hear, and feel. Mindful of Isaiah’s dilemma, the Lord reminds Isaiah that he need not “fear ye their fear” (verse 12). Instead, Isaiah is to fear and sanctify the Lord (verse 13). If he does this, the Lord promises to be a sanctuary, but with that promise comes a caution that the Lord will just as soon become a “stone of stumbling” (verse 14) to Isaiah or anyone else who prioritizes earthly considerations over divine counsel.

Those familiar with the New Testament will recognize that the Lord often uses the image of a rock or stone to represent his status as a strong foundation for the faithful and righteous—as Paul says (in his letter to the Ephesians 2:20), our “chief cornerstone.” Isaiah’s words here show us that refusing to heed that cornerstone can’t make it go away. Either we build on it by making choices in line with what is right, or we find ourselves tripped up by it. No matter how clever our schemes to gratify our selfish and prideful desires, the Lord’s perfect plan of love, justice, and mercy is stronger than those schemes and the only way to happiness and contentment.

The Lord uses another metaphor to depict for Isaiah the dangers for Judah of abandoning Him and His protecting power. The Lord likens Himself to the soft waters of Shiloah (or Siloam) that run through Jerusalem and sustain life. He warns Isaiah that if the people abandon this protection in search of earthly alliances, they will find that the waters will run over their banks and threaten to drown them. In verses 7 and 8, the Lord clearly likens these floodwaters to the armies of Assyria reaching “even to the neck” of Judah. This prophecy is later fulfilled when the Assyrians overrun Judah around 700 B.C. and nearly (but not quite) seize Jerusalem.

The Lord seems to know that Isaiah and his people need constant reminders that God’s power is real and can be effective in their lives. This is no less true for Nephi more than 150 years on or for us more than 2,700 years on. And just as the people of Judah faced a difficult choice about whether to rely on arrangements with the earthly powers around them or on the Lord, Nephi and his budding civilization probably faced a similar dilemma as they pondered threats from the Lamanites and maybe from others who lived in the surrounding area. Certainly, this problem exists for us in our day. We face many decisions about whether to tolerate or even work hand in hand with people engaged in unrighteous causes in order to “live another day.” Sometimes this may be necessary, but the main factor in our decision should be whether it is sanctioned by our communication with God through the delicate impressions of the Holy Ghost on our minds and hearts.

God knows that for us to turn to Him, we need to remember Him. So it is important to reinforce his reality in our everyday lives. For example, we see the Lord instruct Isaiah to give his son a specific name (Maher-shalal-hash-baz, which refers to a hastening destruction), probably so that whenever he uses the name, his mind will be turned to the Lord as a reminder of His power. We also read repeated pleas from the Lord for his people to look continually to the “law and to the testimony,” which are records from several witnesses over many generations about the reality of God’s existence and power. The Lord warns in verse 19 against trusting people who claim to be spiritual mediums and make a big show of their supposed link with the afterlife. He says “should not a people seek unto their God for the living to hear from the dead?”

Ally Yourself with the Lord - Second Book of Nephi, Chapter Seventeen (2 Nephi 17 and Isaiah 7)

You can read the entire chapter at the following links: https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/17?lang=eng and https://www.churchofjesuschrist.org/study/scriptures/ot/isa/7?lang=eng.

This chapter is rooted in a very specific historical context. Isaiah finds himself counseling with Ahaz, the King of Judah. For those who know their Biblical history, Israel split into two kingdoms—Ephraim (sometimes known as the kingdom of Israel) in the north and Judah in the south—after Solomon’s reign in around 975 B.C.

Now it is around 740-735 B.C. (don’t be confused by the 2 Nephi 17 chapter heading—its reference to 559-545 B.C. is to when Nephi decided to transcribe these excerpts from Isaiah’s preexisting record onto the metal plates Nephi created), and we see some of the perils that have come about because of the disunity among the Lord’s covenant people (the house of Israel). The northern kingdom of Ephraim and its king, Pekah, have made an alliance with Syria (located northward from Ephraim) and its king, Rezin.

This alliance threatens Judah. Even though verse 1 tells us that Ephraim and Syria do not have success in overthrowing Jerusalem (Judah’s capital), the insecurity that King Ahaz presumably feels from this persistent threat makes him feel as though he needs to make his own alliance with another kingdom. Although this chapter does not make specific reference to Ahaz’s possible ally, the historical record confirms at this time that Judah became close with the Kingdom of Assyria (also well to the north of Judah and Israel, and a little east of Syria).

By the normal rules of the world, Ahaz’s strategy makes sense. Whether it’s the ancient or the modern Middle East, the basic rules of geopolitics teach weak countries surrounded by enemies to make an arrangement with a stronger country to ensure its survival. But of course, nothing comes for free, and usually such alliances cost the weaker country much of its independence, as the stronger country dictates the terms of the pact.

And so, the Lord sends Isaiah to Ahaz with a very clear and direct message. Don’t worry about the world’s rules here. The threat you think you see from Syria and Ephraim is a mirage. As verse 7 says, “It shall not stand, neither shall it come to pass.” Why? Because, in Isaiah’s words, even though these two kingdoms are plotting against Judah, they are “smoking firebrands.” Their power is waning, being snuffed out. Isaiah even shares the very specific prophecy (in verse 8) that Ephraim will be “broken” within 65 years, and the historical record bears out that this is the time where Ephraim and its ten tribes of Israel are overrun by the Assyrians and largely scattered abroad. (Incidentally, those left behind mixed with non-Israelite people, producing the Samaritans—with their hybrid of traditional Mosaic and heathen beliefs and practices—whom Jesus was to know 700+ years later.)

Isaiah doesn’t directly forbid King Ahaz from joining with the Assyrians, but the meaning seems pretty clear when he warns Ahaz (in verse 9) that if he does not heed Isaiah’s words about Syria and Ephraim, Judah “shall not be established.” The concern appears to be that making alliances with heathen kingdoms does not reduce Judah’s vulnerability, but increases it, because putting one’s trust in mortal man is a fool’s game.

What’s the alternative? Isaiah comes to this in verse 11 when he asks Ahaz to turn to God for a sign. Instead of trusting man, we need to have faith in the Lord. Ahaz tries to justify his reluctance in turning to the Lord by saying that he doesn’t want to “tempt” the Lord, but Ahaz’s real reason is a crisis of faith. He is having trouble placing his faith in an invisible God when faced with a military threat that is easier to detect through the physical senses.

This is where Isaiah’s teaching intersects directly with our lives. You and I might not face threats from ancient kingdoms on our borders, but we constantly face challenges that we think are on the verge of overpowering us. We look all over the place for ways to avoid or overcome these challenges, usually looking first for a solution from our own limited wisdom and physical senses. But it is only when we enlist the Lord into the problem-solving process, allowing Him to enhance whatever initial capabilities we bring to bear on the challenge, that we find our capacities and our confidence boosted to truly become equal or superior to what we face.

And so, even though Isaiah warns of days of great turmoil and desolation to come (verses 17-25), the pivotal verse in the chapter is verse 14:

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

Most of us can recognize the allusion to a virgin birth and to “Immanuel,” a name that means “God with us.” This is clearly a prophecy about the coming of the Messiah. Jesus Christ, as the literal son of God, came to earth in this way a little more than 700 years after Isaiah is writing (and about 550 after Nephi copies Isaiah’s prophecy for his people—and for us).

Why is the prophecy of the birth of Jesus relevant here? Because it is the ultimate shot in the arm for our faith that the Lord is there for us. We need not ally ourselves with the Assyrians of the world, who are liable to treacherously turn on us at some point, if we know that God is able and willing to manifest Himself in our lives. The birth is a symbol of the many other ways He can bless us—the comforting presence of His Spirit, the helping hand of another person, or something else that happens to reminds us we are not alone in fending for ourselves.

The prophecy also apparently alludes to the birth of Isaiah’s own son. The Hebrew word for virgin can also be read to refer to a woman of great purity such as Isaiah’s wife. In this context, the prophecy Isaiah shared with King Ahaz pointed to the birth of Isaiah’s son as a sign that the Lord was with Judah, and that Ahaz should therefore avoid joining with the Assyrians. Ahaz did not obey Isaiah’s counsel, and events later bore out that Judah’s dependence on Assyria hurt it far more than it helped, because Assyria ended up overrunning much of Judah after gaining control over Syria and Ephraim.

The Calling of a Prophet and Savior - Second Book of Nephi, Chapter Sixteen (2 Nephi 16 and Isaiah 6)

This brief chapter has wonderful treasures of knowledge in store if you take some time to soak in the meaning of its verses. In typical Isaiah fashion, it has a dual meaning. At the surface level, Isaiah is recounting the circumstances of his own calling as a prophet, when the Lord (Jesus, appearing in spirit form prior to His birth as a representative of the Father) appears in glory to Isaiah in the temple and purifies and otherwise prepares him for the challenging task of going among a largely unbelieving people to preach the gospel of warning and repentance.

But the chapter’s heart (verses 8-13) refers not only to Isaiah’s role, but more significantly to Christ’s own acceptance of his role as the Messiah, the Savior. Take a moment to ponder. In verse 8, “Whom shall I send?” And then, “Here am I; send me.” Yes, at one level, this is Isaiah agreeing to be the mouthpiece of the Lord, similar in some ways to the calling of the boy prophet Samuel in the Old Testament account in the temple in Shiloh (1 Samuel 3). But more profoundly, this is Isaiah relating the circumstances of Jesus accepting the role of Savior directly from the Father before the creation of the world at an initial council of premortal spirits in heaven (other parts of which—including Lucifer’s rebellious role—are recounted elsewhere in the scriptures, including Isaiah 14:13, Job 38:7, Revelation 12:7, and several latter-day references). In other words, “Send me as the person to accomplish the task of sinless sacrifice amid rejection by my own people.”

In that context, Isaiah comes back to the familiar theme of the rejection of God and His message by his own covenant people—the people of Israel. This idea has occupied much of the writings of Isaiah and of Nephi to this point, and is retold in a succinct, powerful way so that we better understand the unfortunate nature of a people whose ears become “heavy” and hearts “fat” and eyes “shut” when presented with the truth (verses 9-10). To clarify, the Lord is not instructing Jesus or Isaiah to harden the hearts of the Israelites, but only to present them with a choice. The people have their agency, and therefore they alone are responsible for rejecting the opportunity given to them to draw nearer to God by changing their lives.

However, the mercy and love of God’s plan is found in the theme of scattering and regathering. In the promise that His covenant people will have another chance. Prophets, including the Messiah, will come among the Jews and other children of Israel until their cities have become desolate (verses 11-12), but a remnant will return. As Isaiah poetically writes in verse 13, it will be like the tree losing its leaves but retaining its capacity to regenerate at a later time.

Now, back to explaining a few passages that may seem difficult to understand. First, to locate the time of this prophecy, King Uzziah of Judah died around 740 B.C. (verse 1). Second, Isaiah’s vision of the Lord probably cannot be described sufficiently through words, but to have some better understanding, it appears as though the vision came to him while he was carrying out some priestly duty at the temple in Jerusalem (probably in the “holy of holies”). Seraphim are angels (or messengers) of the Lord. Since they are people (in premortal or resurrected form), the reference to wings appears to be metaphorical in describing the seraphim’s capabilities. Third, verses 4-7 describe how the Lord’s presence makes the temple shake, as well as how the Lord and His angel help Isaiah with his feelings of inadequacy and unworthiness by (probably metaphorically) putting a hot coal to his lips. Having the coal pressed to his lips is a sign of special emphasis on Isaiah being able to speak the pure words of divine truth. Many, many imperfect people chosen to act for the Lord have confessed to Him they don’t feel equal to the task, but this image is a reminder that the Lord indeed has great power to ensure that we can succeed in carrying out His work.

You can read the entire chapter at the following links: https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/16?lang=eng and https://www.churchofjesuschrist.org/study/scriptures/ot/isa/6?lang=eng

From the Desolate Vineyard to the Majestic Ensign - Second Book of Nephi, Chapter Fifteen (2 Nephi 15 and Isaiah 5)

Much of Isaiah’s writing is allegorical, which means that some of the expressions he uses might not be precisely verifiable statements of fact. Rather, these expressions make their point in a more symbolic manner. It does not take away from the truth or importance of what Isaiah says. In fact, an allegory can often be more powerful than a literal assertion of truth, as we know from the parables Jesus taught.

In this chapter, Isaiah begins with a parable of his own, sometimes known as the “parable of the vineyard.” The vines represent the Lord’s covenant people (Israel), and the vineyard represents the world Israel lives in. Nothing could be more true to life than what we learn almost right away. Despite the master of the vineyard (the Lord) doing everything possible to nurture his vines, providing them with the most favorable conditions, they produce wild grapes (verse 2). In other words, the “fruits” of the Lord’s people are very much flawed.

What ensues seems to be an unorthodox gardening technique. Instead of coddling his vines with even better conditions, the Lord allows the vines to experience greater adversity. He takes away protective hedges and walls, and allows thorns and drought to afflict his plants. What do the Lord’s new gardening methods accomplish? Well, we don’t precisely know from the parable itself. Strictly speaking, Isaiah’s description of the vineyard ends in verse 10 after he reports that instead of being productive of themselves, the people of Israel are left desolate because they oppress others in an attempt to steal and scavenge what these others produce.

It’s a bleak tale, and as it ends, Isaiah continues by describing the very harrowing account of the captivity that Israel has brought upon itself. In what way have the Lord’s covenant people become prisoners? We do have historical evidence of their captivity under people such as the Assyrians, Babylonians, Persians, and (later) Greeks and Romans, but the most grievous form of captivity Isaiah describes is the Israelites’ own tragic choice to become slaves to sin. Verse 18 observes that many have bound themselves with “cords of vanity and sin as it were with a cart rope.”

Even though Isaiah doesn’t specifically explain the Lord’s reasoning for subjecting Israel to greater adversity, in other scriptures it is made clear that doing so reminds people that to become better, they need to cast off their own pride and selfishness, and focus on how they can look to the Lord for his example of love and service. Ultimately, there needs to be a recognition that we need God in order for us to have true happiness and prosperity—not the counterfeit version of temporarily glorifying ourselves at others’ expense.

Isaiah’s words may seem harsh, but by laying bare our own tendencies to commit sin, he is doing us an important service. Maybe if we are forewarned, we can make an effort to avoid the traps toward which Satan wants to lead us. Two of the particularly dangerous traps that Isaiah points out in this chapter are

·       When we think we know better than others, including God, and are stubbornly unwilling to take counsel.

(This is exemplified in verse 19 when Isaiah describes people of Israel who are deluded enough to think that they are in a position to tell God what he should do.)

·       When we rationalize our evil thoughts and deeds, and in doing so unfairly demonize those things which are in fact good and virtuous.

(Verse 20 is one of Isaiah’s most compellingly poetic lines: “Wo unto them that call evil good and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter!” It also is darkly prophetic of all ages of human civilization, including ours, when we find men, women and societies willing to encourage, legalize or even impose immoral practices by unfairly condemning bedrock, time-tested principles in a way that forces even the most stalwart defenders of righteousness to draw upon every ounce of strength and discernment they have in reserve in order not to be deceived.)

In verse 13, Isaiah reveals that, ultimately, it is lack of knowledge that leads to captivity. Knowledge, in this case, seems to focus on an understanding of how true happiness and strength comes only through living principles of the gospel of Jesus Christ—faith, hope, charity, humility and sacrifice.

At the point where Isaiah’s words have made us think that the Israelites’ situation is almost without hope, the tone shifts at the end of verse 25 with the familiar reminder that the Lord’s hand remains outstretched to his covenant people, to his children. And then Isaiah reinforces this by describing how the Lord will swiftly and powerfully “lift up an ensign to the nations from far” (verse 26).

This ensign is the restored gospel of Christ, which continues to spread across the globe and grow. In Isaiah’s telling, once the ensign is revealed, many among the nations of the earth will respond positively. These will be the Lord’s covenant people, and like the pillar of cloud and fire described by Isaiah in the previous chapter, the image of many people coming together in the Lord’s righteous cause with a “roar like young lions” (verse 29) is meant to give courage to us who want to be righteous, and pause to those who would oppose the Lord’s cause.

You can read the entire chapter at these links: https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/15?lang=eng and https://www.churchofjesuschrist.org/study/scriptures/ot/isa/5?lang=eng.

Picking Up the Pieces - Second Book of Nephi, Chapter Fourteen (2 Nephi 14 and Isaiah 4)

With this brief chapter, the Lord (through Isaiah’s words) begins to pivot away from describing the harsh consequences his covenant people will endure as a result of their pride, and toward a description of their redemption.

Where we left Israel in the prophecy from the previous chapter, it was decimated. Jerusalem and Judah had fallen, and even the flower of its virtue (its young women) were corrupted. Now, we learn something of the aftermath, as the stunned Israelites try to pick up the pieces from the destruction they’ve experienced, and reestablish their civilization and their righteousness.

It appears as though the process of destruction and rebirth is to some extent a way for the Lord to purge or cleanse his people. It is hard to fully understand how this process works, because historical experience teaches that virtuous people often endure terrible things, and those with little or no virtue may find themselves with the advantage. In short, life can be unfair. But in writing about a moral cleansing of the people who claim to be followers of the Lord, Isaiah may be pointing to the spiritual consequences of our actions, which will reflect perfect justice and help us to recognize the need to take advantage of the redeeming power of Christ’s Atonement. Isaiah may also be referring to a future day on earth when the physical consequences of our actions may more closely mirror the moral qualities we demonstrate.

Isaiah gives us a few observations to ponder. One is that the survivors among the “branch of the Lord” will be “beautiful and glorious” and they will be able to enjoy the beautiful fruits of the earth. Another is a somewhat pitiful image of a society ravaged by death and captivity, where so few men remain that the women are desperate for their companionship. Verse 1 says that every man will have seven women competing for his companionship and his name.

Maybe this signifies those temporary situations where a nation needs time to recover from a traumatic event. But I tend to see the image as indicative of a tragic trend that recurs in history and may be at its worst in today’s world. This trend is the rapid decline in the number of men who are truly willing to accept responsibility for themselves and others. The women in verse 1 seem so starved for even the smallest sign of a man’s willingness to engage in family life that they insist they don’t even need the man to provide them the daily essentials of food and clothing. If men can’t be trusted to provide such basic things, how can a society expect them to become proactive partners in marriages and families with the purpose of leading their wives and children closer to God in their thoughts, words and actions?

But Isaiah provides us with some hope in the form of a third observation. This observation foresees a time when the people of Zion (Israel) will be protected by a “cloud and smoke by day and the shining of a flaming fire by night.” This hearkens back to Exodus 13, where the Lord provides a cloud by day and fire by night to both guide and protect Moses and the Israelites in their flight from Egypt.

There are two important aspects to note about this observation. The first is that the Lord will help reestablish and even glorify those of his imperfect people who humble themselves and seek His strength. It can be a great source of hope to us and really to anyone who would like to become better and feel like they can still make a difference.

The second important aspect is that the cloud and fire are not only a source of protection and guidance to those who follow the Lord, but also a sign to all other people of where to look for good in the world, more than any flag, banner or building. Those who seek to unite themselves with what radiates light and warmth will be able to find it if they are truly looking. Likewise, those who seek the darkness of the world will be reminded of what they lack when they confront the places where the Lord’s followers dwell. They will think twice before trying to disturb this haven, knowing that the Lord’s protection is over it. Maybe some will even reconsider their path in life.

You can read the entire chapter at the following link: https://www.lds.org/scriptures/bofm/2-ne/14?lang=eng

Humility Before Salvation - Second Book of Nephi, Chapter Thirteen (2 Nephi 13 and Isaiah 3)

In the previous chapter, Isaiah begins by emphasizing the glories that will attend the days leading up to and following the Lord’s Second Coming. But as the chapter continues, we learn that as wonderful as this may sound for the Lord’s covenant people (the Israelites), they don’t automatically share in these glories unless they are able to humble themselves.

The message carries over into this chapter that those who persist in pride will be brought down. Isaiah’s images are meant to provide a vivid warning both to the Jews of his day and to the faithful of future ages of the calamities that can result from putting one’s trust more in other sources than in the Lord. Isaiah wants to shake them (and us) out of the complacency that most people are tempted to lapse into when they have possessions and privileges. He’s making sure that we understand that today’s order can be gone tomorrow, and that the only true safety and security is through the Lord.

The first verses of the chapter show that things can change very suddenly. We may seem on top of the world now, but that reality can be upended very quickly and find us in desperate straits before we know it. It doesn’t matter how physically strong or learned or accomplished we are. And when things fall apart, it will partly be because no one wants to take responsibility for a failing society. They’ll say, “No, not me,” virtually ensuring that things will get even worse.

Why will the Lord bring the prideful low? Because he cannot abide when those who themselves have been given much “beat my people to pieces, and grind the faces of the poor” (verse 15). If the leading classes are unable to take care of the needy, it speaks to a want of virtue on their part. Maintaining the appearance of virtue is not sufficient. And in order to teach His people about what they need to aspire to if they are eventually to be happier and more like Him, sometimes the Lord has to expose the lie of false virtue. Isaiah very aptly uses the image of the “daughters of Zion” (verses 16-24) to show us that the very people who make an effort of showing how superior they are will in fact lose all their appeal, and the unimportant, superficial things they depended on for their status and feeling of self-worth will turn out to have had no lasting value.

Ultimately, Jerusalem and all of Judah will have to fall before they can pick themselves back up. After Isaiah’s prophecy, Jerusalem is literally sacked twice. First, when the Babylonians conquer Jerusalem and carry many away in captivity in 589 B.C. And second, when the Romans destroy the temple and force the Jews of the area into the inconspicuous corners of the world over a period of time roughly stretching from 70 to 120 A.D. Of course, the fall of Jerusalem is more significant in a spiritual sense, showing that the Lord’s covenant people periodically lose their focus. Temporal struggles are the only way to remind them that they need to turn back to the Lord. Although these struggles seem very harsh, and have very real consequences, in them are also the seeds of renewal. Through the Atonement of Jesus Christ and the plan of salvation it is a part of, the Lord will give his people another chance to follow Him and take part in the glorious world order He promises to establish.

You can read the entire chapter at the following links: https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/13?lang=eng and https://www.churchofjesuschrist.org/study/scriptures/ot/isa/3?lang=eng. 

The Mountain of the Lord's House, Zion and Jerusalem - Second Book of Nephi, Chapter Twelve (2 Nephi 12 and Isaiah 2)

Nephi begins his transcription of 14 consecutive Isaiah chapters from the brass plates to his small plates with Isaiah 2. Not all prophets are seers, but Isaiah was. Much of his prophecy is shared in the form of descriptive visions. The first image he shares is of something called the “mountain of the Lord’s house” (verse 2). Now, just as with the Apostle John’s Book of Revelation, it’s an interesting exercise to think about what Isaiah might be describing in his day when he is seeing ours, without the modern vocabulary available to describe what’s before his eyes.

Most Latter-day Saint leaders and scholars have concluded that the phrase “mountain of the Lord’s house” refers to temples. Isaiah’s prophecy says that these temples will be established in the last days in the top of the mountains, and “all nations shall flow unto it.” In these last days, we have witnessed the construction of many temples around the world that have attracted people who want to know more about them and the people who worship there. Some of these people ultimately become baptized and are able to make sacred covenants within the temple. Many observers remark that this passage seems especially applicable to the Salt Lake City temple, viewed by many as the flagship temple of the Church. Of course, it was built in an area of high elevation (“in the tops of the mountains”). Many members of the Church from around the world come to visit the temple and worship there, and more still outside of the Church come to admire the temple’s exterior and the visitors center and surrounding complex (“all nations shall flow unto it”).

Verse 3 expands upon the idea of the temple as “mountain of the Lord” and “house of the God of Jacob” by describing some of its functions. It is a place where the Lord can teach us of His ways and we can walk in His paths. Then a very significant passage says that “out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” We can read this symbolically. Many of us know in the Bible that Zion and Jerusalem are names for each other, so once again we can conclude that instruction and commandments for our daily lives can come from holy places (such as the temple) that remind us of the Holy Land.

But there’s a literal interpretation as well. According to Joseph Smith and other latter-day prophets, Zion is actually the name of a place separate from Jerusalem, sometimes known as the New Jerusalem. It actually represents the American continent. If we think of Zion as America, it seems appropriate that the reference to it is made at this point in the Book of Mormon, because Nephi has showed us in his story how the American continent is a promised land for some of the Lord’s covenant people in a similar way that the land of Israel and Jerusalem are for others.

The Church teaches that verse 3 prophesies directly about the state of ultimate order that will exist on the earth after the time of Christ’s Second Coming, during the thousand-year period known as the Millennium where the influence of evil will be banished. During that time, Jesus will personally reign upon the earth and will send forth his word from Jerusalem, the same place he lived, taught, died and was resurrected. He will have another “capital” in Zion (America) from which the law will go forth. What is the law? Perhaps it is synonymous with the word of the Lord, since we know that whatever the Lord says is true and generally can be seen as a type of law. But there is another meaning as well. America has a special significance that will apparently persist to some extent even after Jesus comes to reign as the place where the best, most inspired system of law was established under the Constitution of the United States.

Isaiah goes on in verse 4 to very succinctly refer to the judgment Jesus will exercise over the people when He comes. One thing he will do is help the people understand the undesirability and futility of violence. In this beautifully poetic passage, they beat their swords into plow-shares, with nations learning how to grow and cultivate things instead of destroying them.

As the chapter continues, a familiar theme emerges from Isaiah’s words that is in line with Jacob’s sermon to the people that Nephi recorded in 2 Nephi 9-10. This theme is that all people go astray from God and His commandments in one way or another, and thus need saving. As Isaiah continues, he tells his audience to avoid false saviors (soothsayers and idols) and warns against pride, or those that “boweth not down.”

Isaiah uses repetition to drive home that the day of the Lord will affect everyone everywhere. It’s not something to be avoided, but to be prepared for, as the Lord is good and wants us to be able to prepare. That’s precisely why Isaiah and Nephi are making sure we know to be ready.

As Nephi transcribes Isaiah’s words, we observe something truly amazing. Verse 16 contains three clauses linked by commas: “And upon all the ships of the sea, and upon all the ships of Tarshish, and upon all pleasant pictures.” The verse is saying that the great day of the Lord will extend everywhere, even to the ships carrying goods around the known world and those docked in far distant lands such as Tarshish (thought to be Spain or perhaps somewhere in India). Keep in mind that Joseph Smith translated Nephi’s transcription into English as we now have it. If you look at the corresponding verse in the Book of Isaiah in the King James version of the Old Testament, you will find the second and third clauses, but not the first. And if you refer to the old Greek Septuagint version of the Old Testament, the corresponding verse has the first and third clauses but not the second. So what? So Joseph Smith’s translation somehow managed to incorporate a clause that had somehow been lost between the time the Septuagint was copied and the King James version of the Bible was published. It’s been said that there was no way that the young Joseph Smith had access to a Septuagint. If that is true, his ability to translate a clause he had no reason to know had been missing from English-language Bibles reinforces the genuine nature of his visions, translations, and prophetic calling. It reinforces everything he did and claimed to be.

The chapter ends with a very provocative question: “Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?” Isaiah is saying, “Don’t look to man as your point of reference. He’s nothing special. He’s not God, and you don’t answer to him.” This thought carries over into the next chapter.

You can read the entire chapter, and the corresponding chapter from Isaiah, at the following links: https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/12?lang=eng and https://www.churchofjesuschrist.org/study/scriptures/ot/isa/2?lang=eng.