ISAIAH 2 - 2 Nephi 12

The Book of Mormon corrects and changes many verses in this chapter.

Vs. 1 - Chapters 2, 3 & 4 are 1 vision. Judah &Jerusalem, but also all of earth. This is the title of the chapter and not part of the vision that Isaiah SAW. As we read the chapter, picture him SEEING it.

Vs. 2-4 Is the same as Micah 4:1-3

Vs. 2 - This is the 1st of 6 references to the Latter-days in this chapter. (2, 11, 12, 13 (BoM only), 17, 20). Mountain of the Lord’s house established in the top of the mountains refers to

A. Salt Lake Temple-Wilford Woodruff at dedication, LeGrand Richards

B. Other temples in Rocky Mountains (BRM)

C. Jackson County Temple-(D&C 57:1-3 & headnote)

D. Temple in Old Jerusalem (Zech. 6:12-15; D&C 133:12-13)

E. Mountain in scriptures is a place God meets his servants. (Enoch-Moses 7:2-4; Brother of Jared-Ether 3:1 & 4:1; Moses-Moses1:1, 27-28; Nephi-1 Nephi 18:3; Peter, James, and John-Matt. 17:1  & D&C 63:2)  During the Millennium, this will be the whole earth.

“Let Israel gather to the stakes of Zion in all nations. Let every land be a Zion to those appointed to dwell there. Let the fullness of the gospel be for all the saints in all nations. Let temples arise wherein the fullness of the ordinances of the Lord’s house may be administered. But still there is a center place, a place to which the Lord shall come, a place whence the law shall go forth to govern all the earth in that day when the Second David reigns personally upon the earth. And that center place is what men now call Independence in Jackson County, Missouri, but which in a day to come will be the Zion of our God and the City of Holiness of his people. The site is selected; the place is known; the decree has gone forth; and the promised destiny is assured” (BRM-A New Witness for the Articles of Faith, p. 595-See also p. 539).

This New Jerusalem temple will be a complex of 24 buildings, built before & during the millennium.

See Hymn #'s 5, 34, 37, 54 (37 Isaiah; 90 Psalms)

Vs. 3 - Out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

A. Jackson County and a rebuilt Jerusalem

B. George Albert Smith at the dedication of the Idaho Falls Temple in 1945. “We thank thee that thou has revealed to us that those who gave us our constitutional form of government were men wise in thy sight and that thou didst raise them up for the very purpose of putting forth that sacred document....We pray that kings and rulers and the peoples of all nations under heaven may be persuaded...to adopt similar governmental systems, thus to fulfill the ancient prophecy of Isaiah that...out of Zion shall go forth the law.” (IE, Oct. 1945, p. 564.) See also D&C 101:77-80.

C. Mark E. Petersen talked about General Conference talks as being a fulfillment of this prophecy.  (Brewster p. 13)                                     See D&C 45:65-71; Ether 13

Vs. 4 - The Lord's judgment and rebuking are to see who will humble themselves and follow Him. (D&C 95)the millennial government will be Christ as Judge and King and war implements will no longer be necessary. In preparation for that day we should make sure that we are people of peace.

Vs. 5 - Second half of verse is not in the Bible. (Yea come, for ye have all gone astray, everyone to his wicked ways" (2 Nephi 12:5) -Too clear of a prophecy on the apostasy. Hymn # 304

Vs. 6-22 summarize spiritual problems of ancient and modern Israel

Vs. 6 - The word translated "forsaken means to send away, or let go or to disperse or spread abroad. Replenished from the east. - Supplied with teachings from apostate religions like those in Assyria. Soothsayers (persons who attempt or pretend to predict the future) like the Philistines- May have reference to 2 Kings 1, when the Israelite King Ahaziah sought help from Baal-zebub, the false god of the Philistine town of Ekron. Elijah intercepted the King’s messengers and told of the King’s death. Three captains of 50 were sent, two of who were killed at Elijah’s word. Finally Elijah went with the 3rd captain and talked to the King who died as Elijah had said.

Please themselves in the children of strangers. - Means to shake hands with or make a covenant with. Their business arrangements were more important to them than their covenants with God. May also refer to marriage or immoral relations outside of the covenant. Isaiah may also have been condemning those who clasp hands with strangers in secret rites, delivering sacred things to those not worthy to receive them. Note the differences in the Book of Mormon translation. (are=hearken unto)

Vs. 7 - Israel has made money and military might their Gods. He may see a modern day traffic jam.

Vs. 8 - What are the false gods we worship? cars, houses, clothes etc. Idolatry in Isaiah's day was accompanied by adultery and fornication as a part of their fertility cults. ("The False Gods We Worship", SWKimball, Ensign June 1976)

Vs. 9 - mean man=common man - the first two nots are not in the OT (2 Nephi 12:9) Without those nots, the verse does not make sense- The sin of pride is identified by both Isaiah and Nephi as the common dominator in the fall, destruction and scattering of all the nations and peoples discussed in Isaiah’s prophecies.

Vs. 10 - “O ye wicked ones” (2 Nephi 12:10) is not in the OT. When Christ comes again, the wicked will try to hide. In BoM the verse ends with "shall smite thee." Note, as you compare the KJV with the BoM that many of the minor changes are with italicized words in the KJV.

Vs. 11 - When Christ comes; people &things, previously highly esteemed, will not seem like much.

Vs. 12 - "soon cometh upon all nations is in the BoM. “the day of the Lord, in that day, day of visitation, day of his fierce anger, and day of the Lord’s vengeance are found more than 55 times. All refer to 2nd coming. D&C 64:23 says that now is called today, until the coming of the Son of Man.

Vs. 13 - In the BoM this verse begins with "Yea, and the day of the Lord shall come upon...“ Symbolically, the scriptures consistently use trees to represent men. Green trees are righteous people (Ps. 1:3; D&C 135:6) and dry trees represent the wicked (Luke 23:31: 3 Nephi 14:17-18. In the context of Isaiah 2:11-21, oaks and cedars are like proud people, who Isaiah informs us, are high and lifted up, the oaks of Bashan represent the idols or gods they worship and the day of the Lord shall come upon them too.” (Parry, p. 34)

Bashan is north of Gilead. Its forests produced rare hardwood, Lebanon is a mountain range in Syria known for its fine cedars, used because of its fragrance & in building fancy places.

Vs. 14 - these mountains and hills may represent false temples. Hills, mountains, towers and walls are all representative of protection that will not abide the coming of the Lord. In the BoM this verse ends with "and upon every people."

Vs. 16 - Tarshish was a wealthy seaport, in Spain?, here representing the wealth of the world. Through Tarshish Solomon imported luxury items like silver, ivory, apes & peacocks. 1 Kings 10:22

Pleasant pictures has something to do with imagery or figures. Possibly images on the sails of ships from Tarshish?     See footnote 16a. (Joseph Smith didn't know Greek.)

Vs. 17 - see vs. 11 &12. When the Lord repeats Himself it is not because He forgot He already said that. It is for emphasis.

Vs. 18 - The idolatrous works of men's hands will be destroyed just as completely in the latter days as they were in Isaiah's day.

Vs. 19 - see vs. 10. The BoM adds "shall come upon them" after "for the fear of the Lord."

Vs. 20 - bats and moles are animals that cannot see. The items prized because of their beauty will be tossed to animals that cannot see them! The wicked go to dark places when the God of Light appears.

Vs. 21 - in times of trouble, the sinners go to the wrong Rock. ("Gen. 19:30; Josh. 10:16; 1 Sam. 24:3; Matt. 27:50-53; 3 Nephi 8) For Isaiah's references to geographical changes in the earth see 24:1; 54:10; 64:3; 62:4.

Vs. 22- Note footnotes

Old Testament 302 Day 3

Thought: "A testimony is more like a dimmer switch that makes possible an almost infinite number of settings between total light and total darkness. Just as there are levels of light, there are levels of testimony as well. I know-I believe-I desire to believe-I wonder-I doubt-I don't believe" (John Bytheway)

Book of the Week: Verse By Verse-The Old Testament II, D. Kelly Ogden, Andrew C. Skinner

1 Kings 17-2 Kings 13-(19 chapters)

Elijah: Ancient Sources - Encyclopedia of Mormonism Author: WERBLOWSKY, R. J. ZVI  - Elijah in Jewish tradition was an Israelite prophet who was active in the northern kingdom during the reigns of King Ahab-22 years (and his consort Jezebel) and King Ahaziah 2 years(9th cent. B.C.). His name may be a cognomen: (extra or 3rd name or title) Eli-yahu (Yhwh, or Jehovah, is God), expressing the main emphasis of his prophetic ministry: the exclusive and pure worship of Yhwh, and uncompromising opposition to the Canaanite pagan cult of Baal. His activities are described in 1 Kings 17- 2 Kings 2,and account for his becoming in Jewish tradition the symbol of uncompromising religious zeal. The latter came to a dramatic climax in his confrontation with the priests of Baal, after a long period of drought which Elijah had prophesied would come as punishment for the idolatrous Baal-worship, on Mount Carmel. Unlike the later "literary" prophets, Elijah is also described as a worker of miracles, but he shares with them the strong emphasis on social justice, as evidenced by his other great clash with the king and queen in the matter of Naboth's vineyard (1 Kgs. 21), which the royal couple desired for themselves. Elijah did not die an ordinary death but was taken up into heaven in a whirlwind by a chariot of fire drawn by horses of fire. Hence, a large number of legends and beliefs concerning him developed. He is said to return frequently to earth, -unrecognized-to help those in distress or danger, disappearing as suddenly as he appeared. A chair is set and a cup of wine poured for Elijah at every Passover celebration. He is also believed to be present at every circumcision ceremony, and a special chair ("Elijah's chair") for his invisible presence is placed next to that of the godfather holding the male baby.               More important, however, than all the other aspects is Elijah's eschatological (end of the world) role in Jewish tradition. (Mal. 4:5). (We'll discuss the "post mortal" role of Elijah when we get to Malachi.

1 Kings-                                                          read chapter heading to 16

Chapter 17-  VS. 1- GILEAD         3 great things: 1) a 3 year famine 2) the Lord provides birds to feed the prophet 3) the Lord blesses a faithful widow and her son.

The Lord often teaches using extreme circumstances to illustrate a principle. The story of the widow of Zarephath is an example of extreme poverty used to teach the doctrine that mercy cannot rob sacrifice any more than it can rob justice. In fact, the truer measure of sacrifice isn’t so much what one gives to sacrifice as what one sacrifices to give (see Mark 12:43). Faith isn’t tested so much when the cupboard is full as when it is bare. In these defining moments, the crisis doesn’t create one’s character—it reveals it.

The widow of Zarephath lived in the days of the prophet Elijah, by whose word the Lord brought a drought upon the land for three and a half years (see Luke 4:25). The famine grew so severe that many were finally at the point of death. This is the circumstance in which we find the widow.    The Lord says to Elijah, “Arise, get thee to Zarephath … : behold, I have commanded a widow woman there to sustain thee” (1 Kgs. 17:9). It is interesting that Elijah is not told to go to Zarephath until the widow and her son are at the point of death. It is at this extreme moment—facing starvation—that her faith will be tested.

As he comes into the city he sees her gathering sticks.

 One reason the Lord illustrates doctrines with the most extreme circumstances is to eliminate excuses. If the Lord expects even the poorest widow to pay her mite, where does that leave all others who find that it is not convenient or easy to sacrifice?   No bishop, no missionary should ever hesitate or lack the faith to teach the law of tithing to the poor. The sentiment of “They can’t afford to” needs to be replaced with “They can’t afford not to.”   One of the first things a bishop must do to help the needy is ask them to pay their tithing. Like the widow, if a destitute family is faced with the decision of paying their tithing or eating, they should pay their tithing. The bishop can help them with their food and other basic needs until they become self-reliant. (Lynn G. Robbins -CR-April, 2005)

Chapter 18 - One vs. 450 and the 400 don't have a chance! You have got to love this Obadiah guy- King Ahab's own chief steward. I especially love vs. 17, 21, 28, 38 & 46. (Elijah outruns a chariot for 20 miles.

Chapter 19 -Even prophets can get discouraged! vs. 7-8-That was some kind of meat. vs. 11-12 - "More importantly, please know that your Father in Heaven loves you and so does His Only Begotten Son. When They speak to you—and They will—it will not be in the wind, nor in the earthquake, nor in the fire, but it will be with a voice still and small, a voice tender and kind." (JFHolland CR. Oct. 89) "I am occasionally asked by those not of our faith why it is that our Church grows so rapidly, in both membership and activity, while other churches are reportedly declining in both. The answer to that question is simply a still, small voice and then a throbbing heart. In this busy, tumultuous, and noisy world, it is not like a wind, it is not like a fire, it is not like an earthquake; but it is a still, small, but a very discernible voice, and it causes a throbbing heart. It is a quiet burning within that this is the restored gospel of Jesus Christ, with all of its doctrine, priesthood, and covenants that had been lost through the many centuries of darkness and confusion. Yes, it is a still, small voice and a throbbing heart that testifies of the miracle of the Restoration." (RCEdgley - CR-Apr. 2010) 15 - Elijah walked over 600 miles in this chapter. vs. 15-18 - ELIJAH GET A SHOPPING LIST; Hazael, Jehu, Elisha - The Lord has his followers named and numbered. Vs. 19-21- Elisha forsook all and followed the prophet.  Is this where we get the statement, "the mantel of the prophet?"

Chapter 20 - Ben-hadad means son of Hadad (the storm god) and is a frequent name for Syrian leaders. See chapter heading.  I like verse 11 as Ahab tells Ben-hadad not to get ahead of himself. God helps Ahab-but not because of Ahab- Ahab doesn't obey the prophets and (vs. 42)  is promised death.

Chapter 21 - Thou shalt not covet thy neighbor's vineyard. (see 1 Sam. 8:14-Samuel tells Israel what a King will do)  Vs. 19- This is the same thing David had done- He killed to take possession. Vs. 20 - Elijah and Ahab have a history.  Vs. 27-29 - I never would have guessed that Ahab would have humbled himself. Ahab will die as promised, but the loss of the dynasty will happen with his posterity.

Chapter 22 - (2 Chron. 18:1-34; 20:31-21:1) - We note the rise of the Assyrian empire and 12 kings defending themselves against it. Also a righteous king from Judah (Jehoshaphat) joining forces with Ahab of Israel and 1 righteous prophet in Israel who refuses to prophecy in favor of Ahab.  King Ahab's attempt to set up Jehoshaphat and his own prophesied death. Vs. 8 quoted by Elder Holland in April Conference 2014.

2 Kings

Chapter 1 -Vs. 2-4- Ahab's son Ahaziah reigned for 2 years and lost two groups of 50 soldiers and his life as he followed his father's ways of following Baal (Baal-zebub a Philistine god whose name means lord of the flies) rather than Jehovah.

Chapter 2 - vs. 9 - Elisha asking for a double portion should be understood in connection with the law of inheritances. See Dt. 21:17.  Elijah is translated and his mantle falls upon Elisha.  The location is the same place where Moses had been translated 400+ years before. Vs. 23 - not the footnote correction of the translation of little children. The Hebrew is na'arim=youths. baqa means to lacerate or tear

Chapter 3 - Jehoram, the not as wicked as his father Ahab, king of Israel and the righteous Jehoshaphat won a battle against Moab as predicted by Elisha and aided by the Lord.

Chapter 4 - Vs. 1-7 - Chapter heading

Chapter 5 - Naaman the Syrian leper captain. Some Great Thing - James E. Faust CR- Oct. 2001- Contrasts Oliver Cowdery with Hyrum Smith and tells great story of President Eyring's father on the welfare farm.

Vs. 20-27- Gehazi's disease.

Chapters 6-7 - Vs. 1-7- An ax head floats! Vs. 16- "Let us, therefore, be like the young man with Elisha on the mount. At first intimidated by the surrounding enemy chariots, the young man’s eyes were mercifully opened, and he saw “horses and chariots of fire,” verifying “they that be with us are more than they that be with them” Brothers and sisters, the spiritual arithmetic has not changed! (NAMaxwell-CR-April 2003)

6:24-7:20- A siege laid by Syria caused food to be so scarce the Israelites turned to cannibalism. Elisha promised plenty, The Syrian army was spooked and ran off leaving their bounty of provisions.

Chapter 8 - Vs. 1-6- Bad news, (7 yr. famine) good news (avoided famine by going to the Philistines), bad news (when she returned she couldn't get her house back)then good news (king gives her land back) for the Shunammite woman whose son Elisha raised from the dead.               Vs. 7-15-  Good news (you'll get better)then bad news (you're going to die)for the king of Syria and worse news as a result of his replacement.  (Hazael-the servant who became the replacement)   The son of Jehoshaphat (Jehoram) married the daughter of Ahab and reigned more like his in-laws. In an apparent effort to confuse us the names Jehoram and Joram are interchangeable AND we have a king in Israel and a king in Judah with that same name and they happen to be brothers-in-law.

Chapter 9 - Elisha sent one of the children of the prophets to anoint Jehu to be a new king to the northern tribes.. Vs. 13 - See Luke 19:36. Jehu went to Jezreel and ended the Ahab dynasty by killing Ahab's son Joram the king of Israel and Ahaziah the King of Judah who was Ahab and Jezebel's grandson through their daughter Athaliah. He then had Jezebel thrown out the window who died a pretty gross death herself. This is a pretty good example of a prophet involving himself in political affairs. If you wonder if it is appropriate, take a look at HBL in CR. Oct. 1970 and President Benson's talk given at BYU April 26, 1980 called, 14 Principles for Following the Prophet." Seventh: The prophet tells us what we need to know, not always what we want to know. “Thou has declared unto us hard things, more than we are able to bear,” complained Nephi’s brethren. But Nephi answered by saying, “The guilty taketh the truth to be hard, for it cutteth them to the very center.” (1 Ne. 16:1–2.) Said President Harold B. Lee: “You may not like what comes from the authority of the Church. It may conflict with your political views. It may contradict your social views. It may interfere with some of your social life … Your safety and ours depends upon whether or not we follow … Let’s keep our eye on the President of the Church.” (Conference Report, October 1970, p. 152–153.) But it is the living prophet who really upsets the world. “Even in the Church,” said President Kimball, “many are prone to garnish the sepulchers of yesterdays prophets and mentally stone the living ones.” (Instructor, 95:527.) Why? Because the living prophet gets at what we need to know now, and the world prefers that prophets either be dead or worry about their own affairs. Some so-called experts of political science want the prophet to keep still on politics. Some would-be authorities on evolution want the prophet to keep still on evolution. And so the list goes on and on. Said President Marion G. Romney, “It is an easy thing to believe in the dead prophets, but it is a greater thing to believe in the living prophets.” And then he gives this illustration: “One day when President Grant was living, I sat in my office across the street following a general conference. A man came over to see me, an elderly man. He was very upset about what had been said in this conference by some of the Brethren, including myself. I could tell from his speech that he came from a foreign land. After I had quieted him enough so he would listen, I said, ‘Why did you come to America?’ ‘I am here because a prophet of God told me to come.’ ‘Who was the prophet?’ I continued. ‘Wilford Woodruff.’ ‘Do you believe Wilford Woodruff was a prophet of God?’ ‘Yes, sir.’ “Then came the sixty-four dollar question, ‘Do you believe that Heber J. Grant is a prophet of God?’ His answer, ‘I think he ought to keep his mouth shut about old-age assistance.’ “Now I tell you that a man in his position is on the way to apostasy. He is forfeiting his chances for eternal life. So is everyone who cannot follow the living prophet of God.” (MGRomney, Conference Report, April 1953, p. 125.)

Chapter 10 - Jehu seems to have felt he had a license to kill and could do it in the name of the Lord. He wiped out the family Ahab and Jezebel from Israel and many from Judah and massacred the followers of Baal. He then followed in the footsteps of Jeroboam in worshipping the golden calves in Bethel & Dan.  (See Hosea 1:1-4) The end of this chapters tells of Hazael of Syria making war vs. Israel as Elisha had prophesied.

Chapter 11 - The bloodbath continues. Athaliah the daughter of Ahab & Jezebel and the mother of the recently deceased King Ahaziah of Judah had all of her family who might compete with her to reign put to death and became queen of Judah. She introduced Baal worship into Judah and vandalized the temple (2 Chron. 24:7). A sister of the deceased king named Jehosheba saved a baby nephew, son of the deceased king Ahaziah named Joash and hid him in the temple for six years. In the 7th year the priest Jehoiada anointed Joash (also called Jehoash) king and arranged to have the queen put to death. Jehoiada the priest and Joash, the king then led a religious revival destroying Baal, but not doing totally away with worship in the groves in the high places where the people offered sacrifices & burnt incense-sometimes to idols and sometimes to the Lord.

Chapter 12 - See chapter heading. Also 2 Chron. 24:20-27- Jehoiada, the priest died and Joash lost his religious vigor. His worst deed was slaying the son of his old high priest advisor Jehoiada.  (See Matt. 23:35 & Luke 11:51. The king's downward slide seems to have led to his being killed by the palace servants. His son Amaziah reigned in his stead.

Chapter 13 - (back to Israel) Chapter heading - Jehoahaz, the son of Jehu reigned in wickedness for 17 years followed by his son Jehoash who reigned for 16 wicked years. His son Jeroboam II then reigned in the same way for 41 years.  

The Mantle of Elijah - Bruce L. Andreason22908_000_006 -Ensign - Aug. 2002 -           Some six or seven years before the end of Elijah’s mortal ministry, the Lord revealed to him that Elisha would be his successor (see 1 Kgs. 19:16). So Elijah went to meet him and found Elisha plowing a field. Elijah approached him and threw his mantle (cloak) over Elisha’s shoulders, signifying Elisha’s call to be his attendant and disciple. Elisha then kissed his parents good-bye, gave away all he owned, and “arose, and went after Elijah, and ministered unto him” (see 1 Kgs. 19:19–21).        Elisha served and matured spiritually under Elijah’s direction through several major events. First, Elijah confronted King Ahab and Queen Jezebel and reproved them for the murder of Naboth (see 1 Kgs. 21:1–29). Then Elijah twice called down fire from heaven to consume 50 soldiers sent by the king to arrest him (see 2 Kgs. 1:1–12). Finally, Elijah rebuked Ahab’s son King Ahaziah for seeking counsel from false gods, prophesying of Ahaziah’s imminent death (see 2 Kgs. 1:13–17). Elisha was an eyewitness to the power of Elijah’s priesthood keys. In like manner we can be assured that the Lord is preparing mighty leaders today to move His latter-day kingdom forward through their service to the Master, Jesus Christ.                                                                                                                                                                                         The Mantle Is Passed  - Chapter 2 of 2 Kings records the final dramatic events of Elijah’s mortal ministry. Elijah set out on a journey with Elisha from Gilgal to Bethel, then from Bethel to Jericho, and finally from Jericho across the Jordan River (see Bible Map 4). At each place Elijah directed his faithful disciple, “Tarry here, I pray thee” (2 Kgs. 2:2, 4, 6). But each time Elisha refused to leave his master’s side. He was determined to follow his leader until the very end of his ministry.    At each stopping place, Elisha was questioned by the sons of the prophets, “Knowest thou that the Lord will take away thy master from thy head today?” (2 Kgs. 2:3, 5). Elisha’s simple reply each time was, “Yea, I know it; hold ye your peace.”     Elisha’s loyalty to Elijah and his response to the sons of the prophets reminds us of the importance of sustaining our leaders right up to the time they are formally released, even when we know this may be soon.              Elijah and Elisha approached the banks of the Jordan River, Elijah took his mantle, rolled it up, and struck the water with it. Then something occurred that hadn’t happened since the days of Joshua over 450 years before: the water “divided hither and thither, so that they two went over on dry ground” (2 Kgs. 2:8; see also Josh. 3:14–17). This was witnessed by 50 of the sons of the prophets.                              Once across the river, Elijah and Elisha continued their journey. Elijah asked his student-prophet what he would desire of him before his departure. “I pray thee, let a double portion of thy spirit be upon me,” Elisha replied (2 Kgs. 2:9). The term double portion refers to Elisha’s desire for the special inheritance that belongs to the worthy firstborn male in a family (see Bible Dictionary, “Firstborn,” 675). Elijah deferred the granting of this request to the will of the Lord, saying, “If thou see me when I am taken from thee, it shall be so unto thee” (2 Kgs. 2:10).         They continued to walk and talk, when suddenly a chariot with horses of fire descended from heaven, sweeping Elijah up off the ground toward heaven in a whirlwind. As they parted Elisha cried out, “My father, my father!” Elijah then dropped his well-worn cloak to his faithful follower. When Elijah had disappeared from view, Elisha was overcome with grief, tearing apart his own outer garment (see 2 Kgs. 2:12). The sense of sadness over the release of a leader is often felt deeply by those who have been most affected by the leader’s ministry.                  Taking Elijah’s cloak, Elisha began the journey back to Jericho. When he approached the Jordan River, he struck the water as Elijah had and walked through again on dry ground. Witnessing this, the sons of the prophets who had seen the earlier miracle of parting the water exclaimed, “The spirit of Elijah doth rest on Elisha,” and paid appropriate respect to their newly chosen leader (see 2 Kgs. 2:15). When we sustain a new leader, it is our privilege to pray and come to know by revelation that those who have been called to lead us have indeed received authority from God.                                                                    Elisha’s ministry lasted more than 50 years and presents similarities and differences to that of his master. Elijah’s mission brought word of the Lord’s judgment upon Israel’s wicked kings, while Elisha’s ministry was primarily that of a supportive adviser to well-intentioned kings. Both men were healers; both were men of many mighty miracles, of kindness, and of mercy.                                           When a newly called leader comes into our lives, we need to recognize that no two leaders or their ministries are the same. Yet they have one thing in common: they each are expected to bring all that they are and have to the altar of God and offer it for the benefit and blessing of those over whom they preside.                                                                                                                                                                      Sustaining Our New Leaders - President Harold B. Lee (1899–1973) has said, “The measure of your true conversion … is whether or not you are so living that you see the power of God resting upon the leaders of this church and that testimony goes down into your heart like fire.”                                        

See Robert D. Hales, “The Mantle of a Bishop, ”Ensign, May 1985, 28–30; Howard W. Hunter, “Elijah the Prophet,” Ensign, Dec. 1971, 70–72.

Isaiah 1 - Preface as D&C 1

 

              According to Oliver Cowdery, Moroni quoted 5 verses from this chapter (7, 23, 24, 25, 26) when he appeared to Joseph and said they were about to be fulfilled ( See "Moroni's Message to Joseph Smith" Kent P. Jackson, Ensign, Aug. 1990)-31 different passages-30 verses from Isaiah

"The first chapter of the Book of Isaiah owes its position not to its date... but to its character...The prophecy...has been...placed in the front of the book, either by Isaiah himself or by an editor, as a general introduction to his collected pieces...It is a clear, complete statement of the points which were at issue between the Lord and His own all the time Isaiah was the Lord's prophet. It is the most representative of Isaiah's prophecies, a summary, perhaps better than any other single chapter of the Old Testament, of the substance of prophetic doctrine, and a very vivid illustration of the prophetic spirit and method." (Ludlow, p. 70, quoting George Adam Smith)

The first chapter of Isaiah is often called the "Great Arraignment," because it takes the form of a court scene with Jehovah as the Plaintiff and Judge, Israel as the defendant, Isaiah as an observer and occasional interlocutor, and heaven and earth as the witnesses. After a prologue (1:1) comes the court scene, which can be outlined as follows:

Accusation: The Lord's charge of sin and sickness throughout Israel is given (2-6)

Immediate judgments: Physical and spiritual consequences are coming upon Israel because the people have not obeyed the Lord (7-15).

Promise of pardon: Conditions of cleansing, repentance, and blessing are presented (16-20).

Final sentencing: The Lord will purge the wicked and redeem the righteous through apostasy, restoration, and judgment (21-31).

 

Vs. 1- We are not certain of the identity of Amoz, but tradition says he was the brother of King Amaziah. This would make Isaiah a cousin to King Uzziah.

              1. UZZIAH - 792-740 BC.  ( 2 Kings 14-15; 2 Chronicles 14) 11th king of Judah. He ruled 24 years jointly with his father (Amaziah), 52 years total.  Called Azariah. Uzziah was probably his throne name. He built up Elath a port city on the Gulf of Aqabah, He was influenced by the prophet Zechariah, not the Zechariah who wrote the Old Testament book. He defeated the Philistines and the Arabians and fortified Jerusalem. The army was strong and well equipped. Agriculture was also improved during his administration. Some neighbors paid tribute to Judah. Lifted up in pride, Uzziah assumed the right to officiate in the temple. His unauthorized acts caused him to be smitten with leprosy. His son Jotham ruled jointly with him during the last 10 years of his reign. There was an earthquake in his reign (Isa. 6:1, Amos 1:1, Zech. 14:5). He was called Ozias in the New Testament (Matt. 1:8). In 2 Chronicles 26:22, Isaiah was mentioned as having recorded the history of Uzziah’s reign; that record does not exist today.

 

              2. JOTHAM - 750-732 BC. (2 Kings 15; 2 Chronicles 27) 12th king of Judah. He began his reign at age 25 as co-regent when his father was found to be a leper and was chief monarch from 740-732. A man who feared God, Jotham built the high gate of the Temple, fortified and extended the land of Judah and subdued the Ammonites. In 743 BC the Northern Kingdom was attacked by the Assyrians. Tiglath-pileser III (also known as Pul) secured tribute from the king of Israel (Menahem was King of Israel, 752-742). The coalition of Israel and Syria, began an attempt to subjugate Judah in about 735. At this same time Ahaz, the son of Jotham began to reign jointly with his father.

 

3. AHAZ - 735-715 BC.  (2 Kings 16; 2 Chronicles 28) 13th king of Judah.  His name is an abbreviated form of Jehoahaz. The first 3 years of his reign were with his father, Jotham. Early in his reign, Pekah, king of Israel, and Rezin, king of Syria, tried to force him to join their anti-Assyrian alliance. Failing in this, the allies invaded Judah. The Judeans suffered heavy casualties and many were taken prisoner.  Isaiah sought vainly to encourage Ahaz (Is. 7:1-6) at the height of the crisis to put his trust in God, but instead he made an alliance with Tiglath-pilesar, king of Assyria. The price of Assyrian aid, besides being a heavy drain on the treasury, was a century of vassalage for Judah. The Philistines and the Edomites took advantage of Judah’s weakened condition to make hostile incursions. Ahaz burned his son as an offering, encouraged corrupt worship of the high places, placed an Assyrian-type altar in the temple court like the one he saw in Damascus when he went to visit Tiglath-pileser III, used the displaced Solomonic bronze altar for divination and closed the temple sanctuary. Israel was destroyed and the survivors were taken captive into Assyria in 722 BC.  This large group later escaped from captivity and were lost to the scriptural narrative, hence the designation “Lost Tribes” of Israel. Sargon II was the Assyrian ruler in 722.

Assyria resettled Samaria but the new settlers had much difficulty. Their superstitious conclusion was that they didn’t know the “God of the Land” (2 Kings 17:26). The Assyrians sent some Levites and Priests from captivity. The result was a religion mixing the gods of Assyria with the God of Israel. In time they became known as Samaritans. (Ezra 4:1-3)

 

4. HEZEKIAH - 715-686 BC. (2 Kings 17-20; Isaiah 36-39; 2 Chronicles 29-32). 14th king of Judah. He may have served as co-regent with his father from 729-715 BC. He attempted to cleanse the land of idolatry. Even the brazen serpent from the days of Moses (Numbers 21) had become an object of worship, so Hezekiah destroyed it. He reopened the temple and reinstituted the Passover. When Sargon, king of Assyria, was killed in battle, Hezekiah refused to continue paying the heavy tribute that Ahab, his father, had committed to pay. Hezekiah sought an Egyptian alliance contrary to the advice of Isaiah.  Sennacherib, the successor to Sargon, attacked Judah to enforce the tribute agreements. He captured 46 cities and forts and laid siege to Jerusalem. Hezekiah offered tribute, mostly from the temple, but the siege continued. Hezekiah built a conduit to protect the water supply. Representatives were sent by Sennacherib to demand the surrender. Hezekiah sought counsel from Isaiah who prophesied Assyrian destruction and retreat. Hezekiah became deathly ill. Isaiah prophesied of his death and then recovery. He was granted an additional 15 years of life. A Babylonian prince called Merodach-baladan, who had rebelled against Assyria, visited Hezekiah. Hezekiah showed him all the state treasures and armaments. Isaiah upbraided the king for openly revealing the wealth and defense of the kingdom. He also prophesied the future destruction of Judah by Babylon. Hezekiah served with his son Manasseh as co-regent for the last 11 years of his reign.

 

5. Manasseh - (697-642) Reigned 55 years and was Wicked with a capital W. He built up altars unto Baal, even in the house of the Lord. Isaiah was sawn in half in a hollow log during his ministry. He was carried captive into Babylon where he repented, returned to Jerusalem and turned things around.

The Great Arraignment (Ludlow)

The Four Act Play (Martin)

Vs. 2-6- The accusation

Vs. 2 - Hear (shim'u)imperative (Hearken!) a quotation from the song of Moses Dt. 32:1 - very recognizable to the Hebrew people. Note also D&C 1:1 and 76:1. The verse is a pretty good summary of God's relationship with Israel; He nourishes-They rebel.

Vs. 3- Synonymous parallelism - A=B

VS. 4 - The Holy One of Israel - This sacred title of the Savior may have been revealed through the prophet Isaiah since the first recorded use of this title is in his writings. It appears about 30 times in the writings of Is., but only twice in Jeremiah, once in Ez. and 3 times in Psalms. It is not used elsewhere in the Old Testament, except in 2 Kings 19:22, where Isaiah is speaking. The BoM prophets Lehi, Nephi, and Jacob used this expression 39 times, only four of which are passages from Isaiah. (OTSM p. 137) When you go away backward you back away with your eyes still on God.

Vs. 5 - Why do we continue to sin when we have experienced the consequences? The head is what we think and the heart is what we feel. The head can also represent the leadership.

Vs. 6 - Israel is beat up because of their wickedness, yet they refuse to repent. The ointment refers to olive oil, which was well known anciently for its curative and antiseptic properties. (Luke 10:34)

Vs. 7-15- Immediate Judgments

Vs. 7 - A reference to the great destructions at the doorstep, probably referring to the ruthless attack of Sennacherib of Assyria in 701 BC. (5:21; 7:8; 8:7-10; 9:14, 10:5-6; 20; 32:13-14)

VS. 8 - the imagery in v. 8 graphically portrays the extent of Israel's desolation. Isaiah emphasizes her condition through parallel phrases as he declares that fair Zion is left like a booth in a vineyard or a hut in the fields. During Isaiah's time, booths and huts were common part of the agricultural landscape. Most Israelites lived in towns villages, and fortified cities, while their fields and orchards lay among the valleys and surrounding hillsides. Usually the people would walk to and from the fields each day, but during the hectic harvest season, such traveling wasted precious daylight working hours, In addition, since the entire family was needed for a full day's work to gather, sort, dry and store the harvested fruits and grains, they spent the season living in a hut, shack, or simple cottage in their field. Huts were also available for other workers and for the watchmen who protected the harvest from straying livestock and thieves in the night.

When Isaiah prophesies that Zion will be left as a hut or lodge in the field, he is warning of a loss of people and productivity. This loss will be so great that only the empty huts and booths will remain, desolate reminders of former prosperity.

Vs. 9 - You don't ever want to be compared to Sodom and Gomorrah. Israel was just as wicked, but would be spared total destruction.

Vs. 10-15- The Hypocrisy of Insincere worship

Vs. 13- See BD page 738 - New Moons

Vs. 16-20 - Promise of a Pardon

Vs. 16 - A call to repent & be baptized or to renew their baptismal covenant if they are already baptized.

Vs. 18- If the Lord extends this to wicked Israel, how about us? I think we are trying harder.

Vs. 19-20 - Antithetic parallelism. "A" contrasts with "B"

Vs. 20 - D&C 64:34-35

Vs. 21-31 - Final Sentencing

Vs. 22- "dross is a wast product taken off molten metal during smelting.

Vs. 23-24- Oliver said Moroni quoted these referring to iniquity of 10 tribes.

Vs. 25-26- Oliver said Moroni used these verse as a prediction of future restoration of Israel.

Vs. 29- Idols set up in gardens and high places were referred to as oaks.

Vs. 31 - Tow=tinder or kindling

See D&C 121:43 and 95:1-2 for the Lord's method of chastening.

Old Testament 302 Day 2

 

Thought: “The gift to teach with the Spirit is a gift worth praying for. A teacher can be inept, inadequate, perhaps even clumsy, but if the Spirit is powerful, messages of Eternal importance can be taught. We can become teachers, very good ones, but we cannot teach moral and spiritual values with only an academic approach. There must be spirit in it.” “Teach Ye Diligently”, BKP p. 276.

Book of the Week: Understanding Isaiah, Donald A. Parry, Jay A. Parry, Tina M. Peterson.

Job- An eternal perspective on our mortal probation- A great literary work about a real person. King Benjamin taught the same message in Mosiah 4:9-10-"Believe in God, believe that he is….

"Job is considered one of the world’s great ancient poems. In the first lines of the Preface of his Re-reading Job: Understanding the Ancient World’s Greatest Poem, Michael Austin quotes none other than Victor Hugo, Thomas Carlyle and Alfred Tennyson praising Job to the skies.   Hugo is quoted as saying that if all other literature were to be destroyed, he would save Job and Tennyson describes it as, “the greatest poem of ancient or modern times.” (Austin, p. ix). C.L. Seow, in the first of his two-volume commentary on Job admits the same thing. “There is perhaps no other biblical book that has been as universally and extravagantly praised as an exquisite specimen of literary art as Job.” (Seow, p. 74). (The Long and Short of the Book of Job by Terry L. Hutchinson-Meridian)

5:17 -Happy is the man whom God correcteth…;              13:7-15;  19:25-26-( 2 Nephi 9:4); 40:8- The Lord to Job-"Wilt thou condemn me, that thou mayest be righteous?" 42:7-13- Job's final trial was to pray for and forgive his friends.    2 Nephi 2:2

James E. Faust - CR - Oct. 2004. My message is one of hope and counsel for those who may wonder about the seemingly unfair distribution of pain, suffering, disaster, and heartache in this life. Some may ask: … Life isn’t fair. We know some people who have done some very bad things, and yet they seem to have everything they want or need.”

              Dr. Arthur Wentworth Hewitt suggested some reasons why the good suffer as well as the wicked: “First: I don’t know. Second: We may not be as innocent as we think. Third: I believe it is because He loves us so much more than He loves our happiness. How so? Well, if on a basis of strict personal return here and now, all the good were always happy and all the bad suffered disaster (instead of often quite the reverse), this would be the most subtle damnation of character imaginable.”

              President Kimball gave this insightful explanation: “If pain and sorrow and total punishment immediately followed the doing of evil, no soul would repeat a misdeed. If joy and peace and rewards were instantaneously given the doer of good, there could be no evil—all would do good and not because of the rightness of doing good. There would be no test of strength, no development of character, no growth of powers, no free agency. … There would also be an absence of joy, success, resurrection, eternal life, and godhood.”

              Now all this suffering might indeed be unfair if everything ended at death, but it doesn’t. Life is not like a one-act play. It has three acts. We had a past act, when we were in the premortal existence; and now we have a present act, which is mortality; and we will have a future act, when we return to God.  We were sent into mortality to be tested and tried. As the Lord explained to Abraham, “We will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them.”

              We learn much about dealing with suffering from “a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.” Satan obtained leave from the Lord to tempt and try Job. Job was rich and had seven sons and three daughters, but his property and children were all destroyed. What effect did this have on Job? Said he, speaking of the Lord, “Though he slay me, yet will I trust in him,” and, “Job attested, “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God.”  Job completely trusted the Lord to take care of all of the other concerns.

              President  Hunter once said, “God knows what we do not know and sees what we do not see.” None of us knows the wisdom of the Lord. Said the Lord, “He that will not bear chastisement is not worthy of my kingdom.” “For whom the Lord loveth he chasteneth.”

              As we live on earth we must walk in faith, nothing doubting. When the journey becomes seemingly unbearable, we can take comfort in the words of the Lord: “I have heard thy prayer, I have seen thy tears: behold, I will heal thee.”  Some of the healing may take place in another world. We may never know why some things happen in this life. The reason for some of our suffering is known only to the Lord.

              President Brigham Young offered the profound insight that at least some of our suffering has a purpose, "Every trial and experience you have passed through is necessary for your salvation.”

1 Kings 12-16-The division of the Davidic kingdom was a preparatory step to the scattering of Israel, in which God took a personal role.

Chapter 12 - Go to Shechem (Abraham - Gen. 12:6; Joseph's bones-Josh. 24:32; Joshua's plea-Josh 24:1-15; 1 Kings 12:1- Rehoboam came with hopes of getting support of the northern tribes.

Were the demands of the people justifiable?  Vs. 7- Listen to the guys in grey! Vs. 20 -I find myself cheering for Jeroboam, just like I did for Saul, David and Solomon. His fall was much more speedy. He couldn't have the temple so he improvised with counterfeits. 2 Chron. 11:13-14 indicates that all the legitimate priests went south. Vs. 21-24 -Rehoboam is ready to go to war against the northern tribes but a prophet named Shemaiah tells him the Lord forbids it.

Chapter 13 - A story of 2 un-named prophets who were buried in the same grave.

Chapter 14 - Ahijah, the same prophet who foretold the kingship of Jeroboam (1 Kings 11), now foretells the kingdom being taken from his descendents and the (vs. 15) scattering of Israel. Vs. 19a-note footnote. Vs. 21-31- Things are no better with Rehoboam in Judah. The invasion of Shishak from Egypt is the basis "Raiders of the Lost Ark"

Chapter 15 - Vs. 1- note how they use 1 kingdom to introduce the other. Vs. 6 & 15- These were not kissing cousins, but  Isaiah 11:13 tells that it will someday change.  Asa served righteously for 41 years. His religious reforms get more attention in 2 Chron. 15 than in 1 Kings. Chronicles also mentions the movement of people from Ephraim & Manasseh to Judah. (BoM!)

Vs. 23 mentions in passing Asa's diseased feet. 2 Chron. 16:1-12 teaches us that the disease was brought on because of the righteous king's negligence in calling on the Lord in allowing the escape of Aram's army and then imprisoning a prophet (Hanani) for reproving him. It must be hard to be a humble king.

Chapter 16 - Jehu, from Judah was the son of Hanani, also a prophet whose ministry lasted about 50 years, prophesied against Baasha (vs. 1-7) Baasha's son Elah and his household were overthrown by Elah's servant Zimri and Zimri set a new record for short service as king- 7 days! Zimri committed suicide when he saw that Omri had the support of the people. Omri reigned 12 wicked years. Maybe the worst thing that Omri did was to sire a son-Ahab. Even as bad as Ahab  was, he married beneath himself. A real Jezebel. Vs. 34- Note Joshua 6:26- They weren't supposed to rebuild Jericho.

Chart of Hebrew Kings and Prophets

Kings of Judah		Kings of Israel		Scripture Accounts
Rehoboam	930–913  B.C.			1 Kings 12:1–24; 14:21–31	2 Chronicles 9:31–12:16
		Jeroboam I	930–909  B.C.	1 Kings 12:25–14:20
Abijam	913–910  B.C.			1 Kings 15:1–8	2 Chronicles 13
Asa	910–869  B.C.			1 Kings 15:9–24	2 Chronicles 14:1–16:14
		Nadab	909–908  B.C.	1 Kings 15:25–31
		Baasha	908–886  B.C.	1 Kings 15:32–16:7
		Elah	886–885  B.C.	1 Kings 16:8–14
		Zimri	885  B.C.	1 Kings 16:15–20
		Tibni	885–880  B.C.	1 Kings 16:21–22
		Omri	885–874  B.C.	1 Kings 16:23–28
		Ahab	874–853  B.C.	1 Kings 16:29–22:40
Jehoshaphat*	872–848  B.C.			1 Kings 22:41–50	2 Chronicles 17:1–20:37
		Ahaziah	853–852  B.C.	1 Kings 22:51–2Kings 1
		Joram/Jehoram	852–841  B.C.	2 Kings 3:1–8:15
Jehoram*	853–841  B.C.			2 Kings 8:16–24	2 Chronicles 21
Ahaziah	841  B.C.			2 Kings 8:25–29; 9:27–29
		Jehu	841–814  B.C.	2 Kings 9:1–10:36
Athaliah	841–835  B.C.			2 Kings 11	2 Chronicles 22:10–23:21
Joash/Jehoash	835–796  B.C.			2 Kings 12	2 Chronicles 24
		Jehoahaz	814–798  B.C.	2 Kings 13:1–9
		Jehoash	798–782  B.C.	2 Kings 13:10–25
Amaziah	796–767  B.C.			2 Kings 14:1–22	2 Chronicles 25
		Jeroboam II	793–753  B.C.	2 Kings 14:23–29
Azariah/Uzziah*	792–740  B.C.			2 Kings 15:1–7	2 Chronicles 26
		Zachariah	753  B.C.	2 Kings 15:8–12
		Shallum	751  B.C.	2 Kings 15:13–15
		Menahem	752–742  B.C.	2 Kings 15:16–22
		Pekahiah	742–740  B.C.	2 Kings 15:23–26
		Pekah	752–740  B.C.	2 Kings 15:27–31
Jotham*	750–732  B.C.			2 Kings 15:32–38	2 Chronicles 27:1–9
Ahaz*	735–715  B.C.			2 Kings 16	2 Chronicles 28
		Hoshea	732–722  B.C.	2 Kings 17:1–23
Hezekiah	715–686  B.C.			2 Kings 18:1–20:21	2 Chronicles 29:1–32:33
Manasseh*	697–642  B.C.			2 Kings 21:1–18	2 Chronicles 33:1–20
Amon	642–640  B.C.			2 Kings 21:19–26	2 Chronicles 33:21–24
Josiah	640–609  B.C.			2 Kings 22:1–23:30	2 Chronicles 33:25–35:27
Jehoahaz	609  B.C.			2 Kings 23:31–34	2 Chronicles 36:1–4
Jehoiakim/Eliakim	609–598  B.C.			2 Kings 23:34–24:7	2 Chronicles 36:5–8
Jehoiachin	598–597  B.C.			2 Kings 24:8–17; 25:27–30	2 Chronicles 36:9–10
Zedekiah/Mattaniah	597–586  B.C.			2 Kings 24:18–25:27	2 Chronicles 36:11–21

"During the 200 years the kingdoms existed side by side, Israel had 19 kings from 9 dynasties. Judah had 12 from 1 dynasty. Judah survived 130 yrs. longer than Israel & still had only 20 rulers, only 1 more than Israel. David was promised a royal lineage. Jeroboam of the northern kingdom was promised the same, but because he was disloyal to the Lord, the promises was not fulfilled." (Ogden p. 30)