Isaiah 3-4 (2 NEPHI 13-14)

Chapter of Dualism- 587, 70 AD and today

 

vs. 1-8 = Chiasmus

A - the Lord of hosts, doth take away from Jerusalem and from Judah (vs.1)

    B - the stay and the staff, the whole stay of bread (vs. 1)

        C - the mighty man and the man of war (vs. 2)

            D - the honorable man the counselor (vs. 3)

                E- children to be their princes, and babes shall rule over them (vs.4)    

                    F - people oppressed, everyone by another (vs. 5)

                    E’ - child shall behave himself proudly against the ancient (vs. 5)

 D’ - be thou our ruler and let (not) this ruin be under thy hand (vs. 6)

        C’ - I will not be a healer (vs. 7)

    B’ neither bread nor clothing (vs. 7)

A’ For Jerusalem is ruined and Judah is fallen (vs. 8)

 

Vs. 1 - When the bread and water are taken away from a people, they not only experience famine, they may also forfeit the help of the Bread of Life and the Living Water. “One meaning of the word “stay” is support. “Staff also bears the connotation of support. In Hebrew, staff is the feminine form of the masculine stay. Using both terms may indicate complete withdrawal of support. This chapter is a great example of Dualism. The verses are obviously pointing to the conditions in Jerusalem in 587 BC. They also portray the conditions of the destruction of Jerusalem in 70 AD. However, they would not be in the Book of Mormon without relevance for our day.

Vs. 2,3 - Eleven types of leaders. All leaders are taken away. The Lord has shown that when we cease following his leaders, we stand in danger of losing them.

Vs. 4 - This verse may refer to the reign of young leaders like Jehoiachin who ruled Judah at age 18 or Zedekiah at age 21. It may also refer to leaders from foreign lands that ruled without the Priesthood or to Israel being led by Gentiles for 2500 years. (Nyman p. 34-35) With the discussion about "Ordain Women" and the recent excommunication of its organizer, I wanted to report to you my wife's inspired insight. She calmly explained to me that in the fulness of time, women will be in charge of the priesthood--not just women but good looking women.  "...and babes shall rule over them." (Isaiah 3:4)

Vs. 5 - Disrespect of the elderly was probably a bigger surprise in their day than it has become in ours.

Vs. 6 - With a lack of leadership in the form of kings or the patriarchal order, a brother with only a “simlah” a cloak, which is not a rich man’s robe, but is itself a sign of poverty, is called to lead. The bad situation is again emphasized. The word "not" is missing in the KJV, but is included in 1 Nephi 13:6.

Vs. 7 - the word “healer” refers to one who binds up wounds and the message is, “I have problems enough of my own, I won’t lead.”

Vs. 8 - Both the words and deeds of Judah’s people are seen by an all-seeing God and found to be evil.

Vs. 9, 11- The men of Sodom in Genesis 19 were open in their intent to do evil. The face or countenance of evil people declares their wickedness. We live in a day when people openly declare their intent to do evil without shame. The girl (18 years old) on the talk show who on national TV invited a young man to help her lose her virginity. We reward ourselves as Samuel taught in Helaman 14:29-30. Wo occurs 22 times in Isaiah. (See Jeremiah 6:15) 2 Nephi 13:9 says, they CANNOT hide it. The noted sin of Sodom was homosexuality.

Vs. 10-11 - Remember that trees often represent people and their good fruit represent good works.

Yet another reminder that the righteous need not fear. On the other hand the wicked....

Vs. 12 - Do you ever see parents afraid of their children? Being led by a woman was in insult in the ancient Israelite culture. It is also an indication of the breakdown in the power and influence of the Priesthood. President Benson said,

 “And so today, the undermining of the home and family is on the increase, with the devil anxiously working to displace the father as the head of the home and create rebellion among the children. The Book of Mormon describes the condition when it states, And my people, children are their oppressors, and women rule over them, And then these words follow-and consider these words seriously when you think of those political leaders who are promoting birth control and abortion; O my people, they who lead thee cause thee to err and destroy the way of thy paths.” (ETBenson, CR, Oct. 1970 p. 21.)

Vs. 13 - Standing was important in the ancient Israel courtroom, where the judge stood to pronounce judgement. Jesus has two roles in the courts above; 1. Our advocate and 2. The Judge.

Vs. 14 - The Lord will judge those who should have been leading, but instead have consumed through taxation and misuse, the food and sustenance of the poor.

Vs. 15 - May refer to taxation, physical punishment and attitude of rulers.

Vs. 16 - Daughter of Zion in the singular usually refers to Jerusalem. In the plural it often refers to the outlying cities of Judah. They go to the mother city when attacked. It also has an obvious reference to former and latter-day ladies and gentlemen, their vanity and haughtiness.

Stretched forth necks- head up and looking to see who’s looking

wanton eyes-seductive eyes that focus on carnality

walking and mincing as they go-walking in an affected manner with short, rapid steps that draw attention to them.

Making a tinkling with their feet-ankle ornaments called bangles were often worn by women in Eastern countries. Sometimes a bell was attached.

Vs. 16-24 refer to church members and pertains to men as well as women. (ATGQ 5:174) also Alma 31:27-28.

Vs. 17 - smite with a scab the crown of the head - may refer to a Babylonian custom of shaving the front part of the head of captives. In addition, since the Hebrew word for atonement means “covering” an uncovered head may point to one who has lost some of the privileges of the Atonement.

Discover their secret parts-put them to shame.

Vs. 18 - bravery of their tinkling ornaments- Have you ever seen a proud person who was forced to make a public appearance without their makeup and worldly clothing?

Cauls-possible hairnets or headbands

round tires like the moon-crescent shaped ornaments

Vs. 19 - Chains-pendants or earrings

mufflers-veils

Vs. 20 - tablets-perfume boxes?

Vs. 22 -Changeable suits of apparel=Festival robes or resplendent garments? In our day the contents of the walk in closets. How many pair of shoes? 69 coats

            Wimples-cloaks or shawls

Crisping ping-purses or satchels

Vs. 23 - Glasses-Two possible meanings are considered. 1. Polished metal mirrors or looking glasses. 2. Footnote of Is. 3:23 states that they are transparent garments.

Hoods - Women’s turbans.

The last three verses + one of chapter four portray a time of war and its results

Vs. 24 - the stink may have reference to the stench of dead bodies or festering wounds. (Ground zero)

instead of a girdle a rent- rent=torn clothing, from riches to rags. Some translations replace the word girdle with rope, indicating that a fine sash or expensive belt will be replaced with a rope by which he will be led as a slave.

Baldness- self-imposed baldness, sitting on the ground (vs. 26) and wearing sackcloth are all symbols of mourning.

Burning-Branding, once a mark of captivity and slavery

Vs. 26 - her gates shall lament - the gates of a city were the public thoroughfares. Here is where public displays of lamenting and mourning were exhibited. To be desolate and sit upon the ground refers to utter destruction and wasting. This destruction is likely the destructions of Jerusalem in 587 BC and 70 AD and the destructions accompanying the 2nd coming.

4:1- JST places this verse as the last verse of 3 in Isaiah. It talks not of a time of plural marriage but of a time when, because of war, women will be without husbands and will be willing to assume a non-female assignment to go out and earn a living for herself. Seven women will take a hold of one man. Kind of like a 25-30 year old young adult activity. Seven is here, most probably symbolic of simply a lot or a fullness of women. Another possible meaning is Christ is the man and the number 7 is the fullness of the Church clinging to Him. Martin takes another angle and says he thinks it is a representation of false churches taking upon themselves the name of Christ without authority. He calls them "holy whores."

Reproach-disgrace caused by barrenness of the womb. A result of not having a husband.

Victor Ludlow suggests the possibility of sterility in that day because of radiation related to war!

Isaiah chapter four (2 Nephi 14) focuses on the hope and holiness of the millennial day.

4:2 - In Hebrew “branch” was symbolic of the Messiah. Branch may also represent a broken off remnant of the House of Israel.      Fruit may refer to the abundance of millennial life or the spiritual food of the restored gospel. The escaped of Israel would have reference to those who trusted in the Lord rather than their former captors. The Nephite colony in America could be a fulfillment of this prophesy.

4:3 - Written among the living - may have reference to those whose names are written in the lamb’s book of life. "The term and concept 'holy' translated from the Hebrew to the Latin, sanctus, and applied to a person, is pronounced 'saint.' It too follows the ancient custom of name-giving. It applies to persons, designating what they are or may become. The early Christians referred to themselves as saints" (Martin p. 100)  and so do we. (D&C 115:4)

4:4 - The wicked will be judged and destroyed from off the earth for the millennium.

4:5 - The Lord compares all homes to the Temple on Mount Zion and promises that each will be as a temple in the power and spirit displayed there. The (symbolic) cloud of smoke and pillar of fire, which represents the presence of the Lord, will cover the earth.

4:6 - the Lord promises millennial protection

              “If one assumes that the Hebrew is correct, then the passage seems to be highlighting very worldly women in a pre-millennial era who will do anything physically to attract men. If the context is the Millennium, then a literal reading of the verse would suggest a possible restoration of plural marriage. However, noting Isaiah’s employment of the symbolic number seven, an alternate millennial reading may be drawn. As a possible suggestion, note the following rendering of the verse: In the Millennium seven women [the entire church] will lay hold of one man [Christ] and say to him, We will eat our own bread and wear our own clothes: but let us be called after thy name [through covenants, also associated with the number seven] that we might have our shame removed.”(Alonzo Gaskill, The Lost Language of Symbolism, p. 127.)