Isaiah in the Book of Mormon closely matches the King James Version of the Bible: published in 1611 after it was produced over seven years by 47 scholars, the King James Version has been the preferred biblical translation for centuries. It is also the canonized translation of the Bible for Latter-day Saints. When comparing the verses of Isaiah in this translation and the Book of Mormon, it is clear that the text between the two sources is nearly identical. Though beautiful, the language of the King James Version of the Bible is challenging for many members of the church as the English language has evolved over the past 400 years. The result is several chapters written in a language that has changed dramatically over the centuries.
2. Isaiah speaks from a different era: in his day, references to the surrounding cultures and geography would have helped to bring Isaiah’s messages to life. For us, references to the Tarshish, Lebanon, Assyria, Babylon, and many others areas obscure the meaning of the chapters. A major challenge with understanding Isaiah is that it requires, at a minimum, a basic understanding of the cultures of the Old World more than 2700 years ago.
3. Isaiah teaches using imagery: consider the first chapter of Isaiah, where he tells a sinful and corrupt Israel that if they repent, ‘though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (v 18).’ Though beautiful in its imagery, we tend to be far more direct in our speech. For instance, consider these words of doctrine and covenants 58, which communicate the same message to the early saints of the church: ‘Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more (v 42).’ Isaiah immerses his readers in imagery of smoking firebrands, cedars of Lebanon, ships of tarshish, vineyards, oak trees, coals from an alter, and several other images. To grasp Isaiah is to learn to visualize the images he communicates and connect the imagery with the messages he is trying to convey.
Nephi, after quoting 13 full chapters of Isaiah, summarized the challenges his people, and each of us, face as we seek to understand the words of Isaiah: ‘behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews’ (2 Ne 25:1).
Though the Isaiah chapters present difficulties for church members, many of the often-quoted passages from the Book of Mormon originate from Isaiah. Consider the following:
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, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace (2 Ne 19:6, quoting Isaiah 9).
How beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace; that bringeth good tidings of good; that publisheth salvation; that saith unto Zion, Thy God reigneth (Mosiah 13:21, quoting Isaiah 52:7)
Come, my brethren, every one that thirsteth, come ye to the waters; and he that hath no money, come buy and eat; yea, come buy wine and milk without money and without price (2 Ne 9:50, quoting Isaiah 55:1).
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed (Mosiah 14:5, quoting Isaiah 53).
For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer (3 Ne 22:8-9, quoting Isaiah 54).
Truly, in spite of the difficulties faced in understanding his words, much can be gained from a study of Isaiah.
Five prophets in the Book of Mormon quotes or paraphrased verses from Isaiah: Nephi, Jacob, Abinadi, Moroni, and Christ. Consider the words of three of these prophets in commendation of the words of Isaiah:
Nephi: And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him....And now I write some of the words of Isaiah, that whoso of my people shall see these words may lift up their hearts and rejoice for all men. Now these are the words, and ye may liken them unto you and unto all men (2 Ne 11:2,8).
Jacob: And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel (2 Ne 6:5).
Christ: And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah. For surely he spake as touching all things concerning my people which are of the house of Israel; therefore it must needs be that he must speak also to the Gentiles. And all things that he spake have been and shall be, even according to the words which he spake (3 Ne 23:1-3).
In spite of the difficulties, these words demonstrate the importance of diligently searching the words of Isaiah.
Elder Bruce R. McConkie wrote an Ensign article, providing members of the church with ten ‘keys’ to assist church members in better understanding the words of Isaiah. In this article, Elder Bruce R. McConkie quotes from the above passages, afterward saying the following: ‘It just may be that my salvation (and yours also!) does in fact depend upon our ability to understand the writings of Isaiah as fully and truly as Nephi understood them’ (ten keys). Afterward, the following keys were offered to church members to help them better learn to comprehend the words of the Prophet. Each of these keys are discussed in detail in the article, which can be accessed here.
The book of Isaiah is not a definitive work that outlines and explains the doctrines of salvation, as do 2 Nephi and Moroni in the Book of Mormon, for instance. Rather, it is written to people who already know—among other things—that Jesus is the Lord through whose atoning blood salvation comes, and that faith, repentance, baptism, the gift of the Holy Ghost, and righteous works are essential to an inheritance in his Father’s kingdom. To illustrate, it takes a prior knowledge of preexistence and the war in heaven to recognize in Isaiah 14 the account of Lucifer and his hosts being cast down to earth without ever gaining mortal bodies.
Isaiah’s love and interests center in the chosen race. His most detailed and extensive prophecies portray the latter-day triumph and glory of Jacob’s seed. He is above all else the prophet of the restoration.
As foretold by all the holy prophets since the world began, the Lord’s program calls for a restitution of all things. That is, every truth, doctrine, power, priesthood, gift, grace, miracle, ordinance, and mighty work ever possessed or performed in any age of faith shall come again. The gospel enjoyed by Adam shall dwell in the hearts of Adam’s descendants before and during the great millennial era. Israel—the Lord’s chosen and favored people—shall once again possess the kingdom; they shall dwell again in all the lands of their inheritance. Even the earth shall return to its paradisiacal state, and the peace and perfection of Enoch’s city shall dwell on the earth for a thousand years.
These are the things of which Isaiah wrote. Of all the ancient prophets, he is the one whose recorded words preserve for us the good news of restoration, of the gospel coming again, of the everlasting covenant once more being established, of the kingdom being restored to Israel, of the Lord’s triumphant return, and of a reign of millennial splendor.
His chief doctrinal contributions fall into seven categories: (a) restoration of the gospel in latter days through Joseph Smith, (b) latter-day gathering of Israel and her final triumph and glory, (c) coming forth of the Book of Mormon as a new witness for Christ and the total revolution it will eventually bring in the doctrinal understanding of men, (d) apostate conditions of the nations of the world in the latter days, (e) messianic prophecies relative to our Lord’s first coming, (f) second coming of Christ and the millennial reign, and (g) historical data and prophetic utterances relative to his own day.
In all of this, once again, the emphasis is on the day of restoration and on the past, present, and future gathering of Israel.
It is our habit in the Church—a habit born of slovenly study and a limited perspective—to think of the restoration of the gospel as a past event and of the gathering of Israel as one that, though still in process, is in large measure accomplished. It is true that we have the fulness of the everlasting gospel in the sense that we have those doctrines, priesthoods, and keys which enable us to gain the fulness of reward in our Father’s kingdom. It is also true that a remnant of Israel has been gathered; that a few of Ephraim and Manasseh (and some others) have come into the Church and been restored to the knowledge of their Redeemer.
But the restoration of the wondrous truths known to Adam, Enoch, Noah, and Abraham has scarcely commenced. The sealed portion of the Book of Mormon is yet to be translated. All things are not to be revealed anew until the Lord comes. The greatness of the era of restoration is yet ahead. And as to Israel herself, her destiny is millennial; the glorious day when “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High” (Dan. 7:27) is yet ahead. We are now making a beginning, but the transcendent glories and wonders to be revealed are for the future. Much of what Isaiah—prophet of the restoration—has to say is yet to be fulfilled.
Isaiah is everywhere known as the messianic prophet because of the abundance, beauty, and perfection of his prophetic utterances foretelling the first coming of our Lord. And truly such he is. No old world prophet, whose inspired sayings have come down to us, can compare with him in this respect. Moreover, the first coming of the Messiah is past, and so even those among us who are not overly endowed with spiritual insight can look back and see in the birth, ministry, and death of our Lord the fulfillment of Isaiah’s forecasts.
But if we are to truly comprehend the writings of Isaiah, we cannot overstate or overstress the plain, blunt reality that he is in fact the prophet of the restoration, the mighty seer of Jacob’s seed who foresaw our day and who encouraged our Israelite fathers in their spiritually weary and disconsolate state, with assurances of glory and triumph ahead for those of their descendants who would return to the Lord in the last days and at that time serve him in truth and righteousness.
In the book of Isaiah, as recorded in the King James Version of the Bible, there are 66 chapters composed of 1,292 verses. Isaiah’s writings, in an even more perfect form than found in our Bible, were preserved on the brass plates, and from this source the Nephite prophets quoted 414 verses and paraphrased at least another 34. (In a half a dozen or so instances duplicate verses are quoted or paraphrased.) In other words, one-third of the book of Isaiah (32 percent, to be exact) is quoted in the Book of Mormon and about another 3 percent is paraphrased.
And the Book of Mormon prophets—note this carefully and let its significance dawn upon you—the Book of Mormon prophets interpreted the passages they used, with the result that this volume of latter-day scripture becomes the witness for and the revealer of the truths of this chief book of Old Testament prophecies. The Book of Mormon is the world’s greatest commentary on the book of Isaiah.
And may I be so bold as to affirm that no one, absolutely no one, in this age and dispensation has or does or can understand the writings of Isaiah until he first learns and believes what God has revealed by the mouths of his Nephite witnesses as these truths are found in that volume of holy writ of which he himself swore this oath: “… as your Lord and your God liveth it is true.” (D&C 17:6.) As Paul would have said, “… because he could swear by no greater, he sware by himself” (Heb. 6:13), saying in his own name that the Book of Mormon, and therefore the writings of Isaiah recorded therein, are his own mind and will and voice. The saints of God know thereby that the sectarian speculations relative to Deutero-Isaiah and others being partial authors of the book of Isaiah are like the rest of the vagaries to which the intellectuals in and out of the Church give their misplaced allegiance.
The Lord by direct revelation has also taken occasion in our day to interpret, approve, clarify, and enlarge upon the writings of Isaiah.
When Moroni came to Joseph Smith on September 21, 1823, that holy messenger “quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled.” (JS—H 1:40.) Section 113 in the Doctrine and Covenants [D&C 113] contains revealed interpretations of verses in chapters 11 and 52 of Isaiah [Isa. 11; Isa. 52]. Section 101 [D&C 101] holds the key to an understanding of chapter 65 [Isa. 65] of the ancient prophet’s writings, while chapters 35, 51, 63, and 64 [Isa. 35; Isa. 51; Isa. 63; Isa. 64] are opened plainly to our view because of what the Lord has to say in section 133 [D&C 133]. As reference to the footnotes in the Doctrine and Covenants will show, there are around one hundred instances in which latter-day revelation specifically quotes, paraphrases, or interprets language used by Isaiah to convey those impressions of the Holy Spirit born in upon his soul some 2,500 years before.
There are also, of course, numerous allusions to and explanations of the great seer’s words in the sermons of Joseph Smith and the other inspired teachers of righteousness of this dispensation. So often it takes only a prophetically uttered statement, revealing the age or place or subject involved in a particular passage in the writings of any prophet, to cause the whole passage and all related ones to shine forth with their true meaning and import.
It truly takes revelation to understand revelation, and what is more natural than to find the Lord Jehovah, who revealed his truths anciently, revealing the same eternal verities today and so tying his ancient and modern words together, that we may be blessed by our knowledge of what he has said in all ages.
Isaiah is a prophet’s prophet; his words live in the hearts of those who themselves are authoring holy writ. He is quoted at least 57 times in the New Testament. Paul is his chief disciple, calling upon his word some twenty times in his various epistles. Peter uses him as authority in seven instances. He is also quoted seven times in Matthew, five times each in Mark, Luke, and Acts, and four times in both John and Revelation. Some of these quotations are duplicates, some are messianic in nature, and all establish the revealed meaning of the original writing.
Other Old Testament prophets preached the same doctrines and held out the same hopes to Israel that were the burden of Isaiah’s own expressions. To know fully what Isaiah meant, it is essential to know what his fellow prophets had to say in like circumstances and on the same matters. For instance, Isaiah 2:2–4 [Isa. 2:2–4] is quoted in Micah 4:1–3. After Isaiah gives this great prophecy about all nations flowing to the temple built by gathered Israel in the latter days, he describes certain millennial events that will follow this gathering. Micah does the same thing in principle except that his list of millennial events refers to other matters and thus enlarges our understanding of the matter. And so that we shall be sure of these things, the risen Lord quotes from chapters 4 and 5 of Micah, as will be seen by reference to 3 Nephi, chapters 20 and 21. [3 Ne. 20; 3 Ne. 21]
One of the reasons many of the Nephites did not understand the words of Isaiah was that they did not know “concerning the manner of prophesying among the Jews.” (2 Ne. 25:1.) And so it is with all Christendom, plus many Latter-day Saints.
Nephi chose to couch his prophetic utterances in plain and simple declarations. But among his fellow Hebrew prophets it was not always appropriate so to do. Because of the wickedness of the people, Isaiah and others often spoke in figures, using types and shadows to illustrate their points. Their messages were, in effect, hidden in parables. (2 Ne. 25:1–8.)
For instance, the virgin birth prophecy is dropped into the midst of a recitation of local historical occurrences so that to the spiritually untutored it could be interpreted as some ancient and unknown happening that had no relationship to the birth of the Lord Jehovah into mortality some 700 years later. (Isa. 7.) Similarly, many chapters dealing with latter-day apostasy and the second coming of Christ are written relative to ancient nations whose destruction was but a symbol, a type, and a shadow, of that which would fall upon all nations when the great and dreadful day of the Lord finally came. Chapters 13 and 14 are an example of this. Once we learn this system and use the interpretive keys found in the Book of Mormon and through latter-day revelation, we soon find the Isaiah passages unfolding themselves to our view.
In the final analysis there is no way, absolutely none, to understand any scripture except to have the same spirit of prophecy that rested upon the one who uttered the truth in its original form. Scripture comes from God by the power of the Holy Ghost. It does not originate with man. It means only what the Holy Ghost thinks it means. To interpret it, we must be enlightened by the power of the Holy Spirit. (2 Pet. 1:20–21.) It takes a prophet to understand a prophet, and every faithful member of the Church should have “the testimony of Jesus” which “is the spirit of prophecy.” (Rev. 19:10.) “The words of Isaiah,” Nephi said, “… are plain unto all those that are filled with the spirit of prophecy.” (2 Ne. 25:4.) This is the sum and substance of the whole matter and an end to all controversy where discovering the mind and will of the Lord is concerned.
Read, ponder, and pray—verse by verse, thought by thought, passage by passage, chapter by chapter! As Isaiah himself asks: “Whom shall he teach knowledge? and whom shall he make to understand doctrine?” His answer: “them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” (Isa. 28:9–10.)
Let us then glance hastily through the 66 chapters that comprise the writings of this man, who according to tradition was sawn asunder for the testimony of Jesus which was his, and outline enough to guide us in a more detailed analysis.
In 2014, I took an ‘Understanding Isaiah’ institute course with my fiancée. The teacher had a degree in Hebrew and had a reputation of being able to uncover the mysteries of the Old Testament. On the first day of class, she told the story of an exchange she had with her husband. She owns two full bookshelves devoted to biblical studies, one for the Old Testament and the other for the New Testament. One of the shelves is devoted to commentary on Isaiah by individuals within and outside of the church. Her husband came to her one day, having decided it was time for him to understand Isaiah. Which book, he asked, of her many books about Isaiah, did she recommend to him to understand the text? Her answer shocked me: none of them, she replied. Incredulously, he asked why she had all of those books, to which she dramatically threw up her arms and said ‘I don’t know!’
What she said next opened my eyes to passages of scripture that, for years, were sealed to me. She told her husband that if he read each of the footnotes in the LDS scriptures, he would gain more understanding than from any commentator in the books she owned. As I was taking the institute course, I also turned to the student manual of the Old Testament LDS institute course.
Suddenly, the key was turned. With her guidance and a lot of study on my part, the messages of Isaiah became clear. I was able to understand his desperate pleading to an unrepentant Israel. I finally could bask in the promises of a time when God’s chosen people would accept Him once more and be gathered home to His presence. I could celebrate, with Isaiah, looking toward the first and second coming of the Savior to redeem His chosen people.
Below is a sample spreadsheet summarizing the authorized resources regarding Chapter 6 Isaiah. For this chapter, the text of the Old Testament and Book of Mormon verses are compared. Messianic verses, as noted by Elder McConkie,are italicized. After, important references from both the Book of Mormon and Old Testament text are included. Finally, helpful commentary from both the Book of Mormon and Old Testament institute manuals are included. The underlined portions are especially helpful in understanding the message of the chapter.
An Explanation of Select Resources
1. Overview: from the chapter heading, the title from Bruce R. McConkie, and the overview from the institute manual, we can see that this chapter contains Isaiah's vision regarding his call as a prophet. During this vision, he saw the Lord and angels, he felt the weight of his sins, he received forgiveness, and his call to prophecy to a people who would reject his words. We also can see that his call parallels Christ's experiences during his mortal ministry. Finally, though Israel would reject his words and would be scattered, a remnant shall return.
2. Book of Mormon Commentary: In the verses before quoting Isaiah, Nephi provides an insight into his motivation for this quotation. Nephi delights in the words of Isaiah because they could be likened to his people. We also learn of the connection that Nephi felt to Isaiah, as Nephi, Isaiah, and Nephi's brother Jacob all saw their Savior. Together, the words of these three, found in 2nd Nephi, provide a witness of the reality and mission of Jesus Christ. In this chapter, we read about Isaiah's personal witness of his Savior.
3. Timing: Though there is some disagreement regarding the specific dates of this chapter, historians have narrowed down the timing of this vision to between 750 and 740 BC. In other words, Isaiah's call as a prophet occurred 140 to 150 years before Lehi left Jerusalem. Regarding the quotations of Isaiah, one of the reasons for the differences between the King James Version text and the Book of Mormon text is that Nephi was using a copy of Isaiah's words that had not been changed as a result of years of copying the text from one document to the next.
4. Seraphim: an interesting change when comparing the Book of Mormon to the Old Testament text is the change of 'seraphims' to 'seraphim.' As 'seraphim' is already the plural form of 'seraph,' the addition of the 's' at the end of the word, as found in the Old Testament, is not correct. With little formal education, the Lord was able to inspire Joseph Smith to correctly change the Hebrew word to reflect the appropriate pluralization of the word.
5. Quaking and Smoke: in the first of the symbols found in this chapter, Isaiah described the Heaven to quake in the presence of the Lord and to be full of smoke. This parallels the experience of the people of Israel as they witnessed Moses approach Mount Sinai to be in the presence of the Lord: the mountain quaked and was wreathed in smoke. These are both symbolic of the glory of the Lord, who Joseph Smith stated dwells in 'eternal burnings.'
6. "Undone" and the "Live Coal:" In the presence of the glory of the Lord, Isaiah felt the crushing weight of his sins. In response, an angel took a live coal from the alter, a symbol of cleansing, and placed it upon Isaiah's lips. Thus we can see the mercy of God in cleansing Isaiah in preparation for his prophetic call.
7. The People Reject Him: in verses 9 and 10, the Lord witnesses to Isaiah that the people would reject his words. The Book of Mormon text provides an important change to verse 9, where we see that it is the people whom he would minister to that would not hear and would not perceive. These verses are dualistic as they not only apply to the call of Isaiah but relate to the ministration of Christ to the people. In Matthew we learn that Christ taught in parables, enabling his servants to understand the words while preventing those whose hearts were hardened to understand His message. Similarly, in verse 10, Isaiah is told to make the people's hearts fat, their ears heavy, and to shut their eyes. This verse indicates that in response to his words, the people would shut close their ears and shut their eyes to his words. In Christ's day, the people saw miracles but yet rejected Him, drawing a parallel between His ministry and Isaiah's.
8. How Long: despairing, Isaiah asked the Lord how long the people would be ministered to in spite of their rejection. The Lord's merciful response indicates that the Lord will cry repentance to the people as long as man lives upon the earth.
9. 'A Tenth' as a 'Teil Tree:' in verse 12, we learn that Israel would be scattered and moved far away. Yet, a remnant, measuring a tenth, would return. The imagery of the 'teil tree' indicates that though a tree may lose its leaves during the winter, yet life remains that will be renewed the following spring. Similarly, Israel, though scattered, would return with life to the land of their inheritance.