<\/p>\n
CHAPTER 22<\/strong><\/p>\n 1 And then shall that which is written come to pass: Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child; for more are the children of the desolate than the children of the married wife, saith the Lord.<\/strong><\/p>\n This verse quotes Isaiah 54:1, which is virtually identical.<\/p>\n NET:<\/p>\n \u201cShout for joy,\u00a0O barren\u00a0one who has not\u00a0given birth!<\/p>\n Give\u00a0a joyful shout\u00a0and cry out,\u00a0you who have not\u00a0been in labor!<\/p>\n For\u00a0the children\u00a0of the desolate\u00a0one are more numerous<\/p>\n than the children\u00a0of the married woman,\u201d\u00a0says\u00a0the\u00a0Lord.<\/p><\/blockquote>\n The image here is as clear as it is surprising: \u00a0the barren (=cursed) woman is told by the Lord to be happy, because she will have a greater posterity than the married woman. \u00a0Do you read this literally or symbolically? \u00a0If symbolically, what do the infertile woman, the mother, and the children represent? \u00a0I think v5 suggests a more symbolic reading (what with viewing the Lord as the husband of Israel) but v3 suggests a more literal reading (what with looking at a huge number of people who are capable of taking over the Gentiles nations) for the children, but not for the woman, who is still a symbol for Israel.<\/p>\n Remember that our context here is that 3 Nephi 21 described the destruction of the wicked and the gathering of the righteous.<\/p>\n Notice how the rhetorical set up of this verse (“that which is written”) serves to emphasize the importance of scriptures.<\/p>\n What does this verse suggest to you about the role singing should play in our worship and joy?<\/p>\n This verse fits in nicely to a long series of hymns associated with women (Miriam, Deborah, Hannah, Mary, and even maybe Emma Smith and Eliza Snow), where a woman’s singing is celebratory and revelatory. \u00a0There is also an association with “eschatological reversals,” which means that things will be upside down at the end times, when God sets everything aright. \u00a0The original audience would have found the image of a barren woman singing\/shouting for joy to be unexpected or bizarre. \u00a0It is what we might call today “an attention getting device” for the rest of the chapter–it would certainly rouse one’s interest as to how this surprising turn of events had come to pass.<\/p>\n As you continue to read this passage, consider who\/what the “married wife” might symbolize. \u00a0(My thought: \u00a0this is the woman who is content in this world because she thinks she is already enjoying every possible blessing, or who thinks that she is better than other people because of the ‘evidence’ of her righteousness around her. \u00a0She will be surprised at the last day when other people, people she had scorned, are more blessed than she is.)<\/p>\n Does this verse have anything to contribute to our thinking about the roles of women and mothers and infertile women and children today?<\/p>\n In what apparently sad conditions today might we find the faith to sing? \u00a0How do we do that?<\/p>\n If you read the Nephites as the desolate woman, what would you conclude?<\/p>\n 2 Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; spare not, lengthen thy cords and strengthen thy stakes;<\/strong> This verse quotes Isaiah 54:2, which is virtually identical.<\/p>\n NET:<\/p>\n Make\u00a0your tent\u00a0larger,<\/p>\n stretch\u00a0your tent\u00a0curtains\u00a0farther out!<\/p>\n Spare\u00a0no\u00a0effort,<\/p>\n lengthen\u00a0your ropes,<\/p>\n and pound\u00a0your stakes\u00a0deep.<\/p><\/blockquote>\n Some scholars read this in light of the idea that it was the woman’s responsibility to set up the tent (which, in any case, was probably somewhat anachronistic by Isaiah’s time), so the idea is that this verse continues the theme from verse 1: \u00a0because the barren woman will be a mother, she needs to have a larger tent to\u00a0accommodate\u00a0her children. \u00a0Again, what might this symbolize, or are you reading literally?<\/p>\n I like the idea of a barren woman preparing for blessings to come here; it shows faith and hope.<\/p>\n If the “stakes” we have today in the church come from this image, then what is the tent? \u00a0(And isn’t it interesting that building the stakes here is women’s work.)<\/p>\n 3 For thou shalt break forth on the right hand and on the left, and thy seed shall inherit the Gentiles and make the desolate cities to be inhabited.<\/strong> This verse quotes Isaiah 54:3, which is virtually identical.<\/p>\n NET:<\/p>\n For\u00a0you will spread out\u00a0to the right\u00a0and to the left;<\/p>\n your children\u00a0will conquer\u00a0<\/sup>nations<\/p>\n and will resettle\u00a0desolate\u00a0cities.<\/p><\/blockquote>\n This can be read as a restatement of the Abrahamic promise of seed (if we are reading fairly literally). \u00a0If that is the case, then it is interesting that the promise is here directed not to Abraham, but to a barren woman.<\/p>\n If we read this chapter as a restatement or summation of the last chapter’s teachings about the Gentiles and the house of Israel, then this verse fits in nicely, with the idea of “inheriting the Gentiles.”<\/p>\n 4 Fear not, for thou shalt not be ashamed; neither be thou confounded, for thou shalt not be put to shame; for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy youth, and shalt not remember the reproach of thy widowhood any more.<\/strong> This verse quotes Isaiah 54:4, but it adds a line (“and shalt not remember the reproach of thy youth”). \u00a0The verse already has quite a bit of repetition. \u00a0I wonder if this addition was accidental, or changes the poetic structure of the verse, or if there is a significant difference between “reproach” and “shame,” or what.<\/p>\n NET:<\/p>\n Don\u2019t\u00a0be afraid,\u00a0for\u00a0you will not\u00a0be put to shame!<\/p>\n Don\u2019t\u00a0be intimidated,\u00a0<\/sup>for\u00a0you will not\u00a0be humiliated!<\/p>\n You will forget\u00a0about the shame\u00a0you experienced in your youth;<\/p>\n you will no\u00a0longer\u00a0remember\u00a0the disgrace\u00a0of your abandonment.<\/p><\/blockquote>\n Whether reading literally or more symbolically, this is a powerful promise to make to an infertile (even symbolically) woman.<\/p>\n Regardless of our particular form of distress, we are told not to fear or be ashamed. \u00a0Of course, at this point, there is no reason given for that–no sense of why\/how we would be able to do that, but perhaps some suspense is created–it will be addressed in the next verse how we are able to go forward without fear or shame. \u00a0The structure of this passage is interesting: \u00a0while it is the Lord’s\/husband’s actions who make all of the difference, the Lord is not introduced until v5 and we are left to focus on the wife. \u00a0This is most appropriate to a passage where the subject is the sense of absence of the Lord!<\/p>\n 5 For thy maker, thy husband, the Lord of Hosts is his name; and thy Redeemer, the Holy One of Israel\u2014the God of the whole earth shall he be called.<\/strong> This verse quotes Isaiah 54:5, except that verse has this for the first line: \u00a0“For thy Maker\u00a0is\u00a0thine husband.”<\/p>\n NET:<\/p>\n For\u00a0your husband\u00a0is the one who made\u00a0you \u2013<\/p>\n the\u00a0Lord\u00a0who commands armies is his name.<\/p>\n He is your protector,\u00a0<\/sup>the Holy One of Israel.\u00a0<\/sup><\/p>\n He is called \u201cGod of the entire earth.\u201d<\/p><\/blockquote>\n Lots of interesting stuff going on here. \u00a0I think this verse supports a more symbolic reading, since the husband is the Lord. \u00a0It is weird to describe a husband as “the one who made you”–that would be the father’s role. \u00a0It is also weird to think about the wife of the Lord being barren–why \u00a0might that happen? \u00a0What does that suggest to you about the Lord? \u00a0It is also interesting from a feminist perspective to think that this passage requires all of the males in the audience to put themselves into a woman’s place to “hear” these words. \u00a0(We almost never ask men to do that, even today. \u00a0Women are far more likely to be asked to identify with men than men are to identify with women–in or out of the church.)<\/p>\n I like the juxtaposition of the lines here: \u00a0the 1st and 3rd line are familial\/nurturing images of creating and protecting while the 2nd and 4th lines are militaristic\/geopolitical images of armies and lands. \u00a0It is a great combination to show how completely the Lord cares for his people.<\/p>\n Note how many titles\/roles are applied to the Lord in this verse; how might that relate to what has been going on in this passage up to this point, which is a discussion of the future promise of a barren woman?<\/p>\n This verse is showing the Lord as an “absentee husband” (at least temporarily), who has not fulfilled his duty to his wife by giving her children. \u00a0Is that a point where the metaphor breaks down, or is there something to be learned about the Lord from this description? \u00a0(Does v7 help answer this question?)<\/p>\n Brant Gardner:<\/p>\n This absent husband is none other than the Lord of Hosts. In the context of the Bountiful Sermon, this is a self-declaration. Jesus in their midst is declaring himself to be that husband to them. Citation<\/a><\/p><\/blockquote>\n 6 For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.<\/strong><\/p>\n This verse quotes Isaiah 54:6, which is virtually identical.<\/p>\n NET:<\/p>\n \u201cIndeed, the\u00a0Lord\u00a0will call\u00a0you back<\/p>\n like a wife\u00a0who\u00a0has been abandoned\u00a0and suffers\u00a0from depression,\u00a0<\/sup><\/p>\n like a young\u00a0wife\u00a0when\u00a0she has been rejected,\u201d\u00a0says\u00a0your God.<\/p><\/blockquote>\n In what ways is Israel like a woman rejected (presumably for unfaithfulness) by her husband, but then brought back by him? \u00a0What does this image suggest to you about the Lord? \u00a0What does it suggest about our relationship with the Lord?<\/p>\n Is the God who is speaking in this verse (“saith thy God”) the same person as the Lord described in this verse (“the Lord hath . . .”)?<\/p>\n Is there any relevance in this passage to our thinking about marriage today?<\/p>\n What does this verse suggest to you about covenants?<\/p>\n 7 For a small moment have I forsaken thee, but with great mercies will I gather thee.<\/strong><\/p>\n This verse quotes Isaiah 54:7, which is virtually identical.<\/p>\n NET:<\/p>\n \u201cFor a short\u00a0time\u00a0I abandoned\u00a0<\/sup>you,<\/p>\n but with great\u00a0compassion\u00a0I will gather\u00a0you.<\/p><\/blockquote>\n How does this verse relate to Jesus experience of abandonment on the cross?<\/p>\n Is this verse related to experiences that we might have today of feeling abandoned by God? \u00a0(What is the remedy if we feel that way–does anything in this passage provide an answer to that question?) \u00a0Should we expect to feel abandoned from time to time?<\/p>\n What does it teach you about God to suggest that he would “abandon” us, even for a short time?<\/p>\n Note that this verse puts abandonment and gathering in opposition to each other; what might you learn from that?<\/p>\n Brant Gardner reads this as relevant to the Nephite’s immediate situation (that is, they are barren because they are distant from the rest of the house of Israel). \u00a0I wonder about that, because it makes it sound as if the distance between the Nephites and the rest of the house of Israel is a Bad Thing, which is kind of hard to square with 1 Nephi. \u00a0(It also presumes that the Nephites would want to be in the Old World, which seems like a tough case to make.)<\/p>\n Again, how literally should we be reading here?<\/p>\n 8 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.<\/strong><\/p>\n This verse quotes Isaiah 54:8, which is virtually identical.<\/p>\n NET:<\/p>\n In a burst\u00a0<\/sup>of anger\u00a0I rejected\u00a0you\u00a0<\/sup>momentarily,<\/p>\n but with\u00a0lasting\u00a0devotion\u00a0I will have compassion\u00a0on you,\u201d<\/p>\n says\u00a0your protector,\u00a0<\/sup>the\u00a0Lord.<\/p><\/blockquote>\n What does this verse suggest to you about anger? \u00a0(Are the rules for the Lord’s anger different from the rules for our anger?)<\/p>\n Can ‘o worms: \u00a0is there anything in this verse that you should model as a parent or leader?<\/p>\n Note the contrast in this verse between what is temporary and what is eternal.<\/p>\n General thoughts on the idea of the wife as the covenant people and the husband as the Lord: it suggests supreme intimacy, kindness, love, care, concern, priority, etc.<\/p>\n Note the contrast here between absence and mercy (and not the more usual justice and mercy). \u00a0Is the suggestion made the absence is justice, or is something else going on here?<\/p>\n Why aren’t we given more explanation about the wrath? \u00a0As the passage stands, it feels a little . . . capricious.<\/p>\n The wife is left desolate for awhile, so we should expect that experience as a part of our mortal life, but note that Jesus had the same experience as a mortal, so he is prepared to help us through that.<\/p>\n If you go back now and read v1-2, do they provide any insight as to how you should react in times of desolation? \u00a0Thoughts on the image of the tent: priesthood organization, stretching of a woman’s body in pregnancy, and represents the growth of the Church. Why are these good images? Just like the portable tabernacle will become a temple, the earthly body will be perfected.<\/p>\n 9 For this, the waters of Noah unto me,<\/strong>for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee.<\/strong><\/p>\n This verse quotes Isaiah 54:9, except that verse begins with “for this\u00a0is as\u00a0the waters of Noah” and ends with “nor rebuke thee.” \u00a0That first change is interesting because the normal practice of the BoM is to have more transitional or relational material to make the Isaiah stuff flow more smoothly, not less. \u00a0On the other hand, “is as” is in italics in the KJV, and I think I have noticed a tendency for that stuff to be omitted in the BoM sometimes. \u00a0As for the second change, is the implication that the Lord is reserving the right to rebuke Israel? \u00a0Or is there a better explanation for the change?<\/p>\n NET:<\/p>\n \u201cAs\u00a0far as I am concerned,\u00a0this\u00a0is like\u00a0in Noah\u2019s\u00a0time,<\/p>\n when I vowed\u00a0that\u00a0the waters\u00a0of Noah\u2019s\u00a0flood\u00a0<\/sup>would never again\u00a0cover the earth.<\/p>\n In the same\u00a0way I have vowed\u00a0that I will not be angry\u00a0at you or shout\u00a0at you.<\/p><\/blockquote>\n The point of this verse is to draw a comparison between Noah’s time and the time of the (formerly) barren woman\/wife. What are the salient points of the comparison? \u00a0What are the differences? \u00a0Is the gender change from Noah to a wife significant?<\/p>\n Does this verse add any light to your understanding of the story of Noah’s flood?<\/p>\n The shift from the story of the barren woman to the discussion of Noah’s flood feels pretty abrupt. \u00a0Do you think that’s an accident of translation, or deliberate, or something else?<\/p>\n 10 For the mountains shall depart and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.<\/strong> This verse quotes Isaiah 54:10, which is virtually identical.<\/p>\n NET:<\/p>\n Even if\u00a0the mountains\u00a0are removed<\/p>\n and the hills\u00a0displaced,<\/p>\n my devotion\u00a0will not\u00a0be\u00a0removed\u00a0from you,<\/p>\n nor will my covenant\u00a0of friendship\u00a0<\/sup>be displaced,\u201d<\/p>\n says\u00a0the\u00a0Lord, the one who has compassion\u00a0on you.<\/p><\/blockquote>\n This verse contains a powerful promise: the Lord’s kindness is stronger than mountains.<\/p>\n How does the image of moving mountains relate (or does it) to the flood waters?<\/p>\n I note that the idea of moving mountains would have been particularly salient to the immediate Nephite audience!<\/p>\n Note the inverse parallelism of “mountains” and “covenants” in this verse–that’s particularly interesting given that the mountain is the usual symbolic locale for covenant-making.<\/p>\n Thinking about v9 and v10, what is the message about the Lord’s relationship to the natural world? \u00a0About our relationship to the natural world?<\/p>\n Aileen H. Clyde:<\/p>\n \u201cFor the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord.”\u00a0Such scriptural language overwhelms my reasoning and floods me again with the reality of God\u2019s love and of our importance to him. Did he speak to our intelligences in that way in the long-ago council when we understood enough to choose to follow Christ? It was surely then, before our mortal experience, that we began with our part of building the covenant relationship with the Savior which is vital to our eternal lives. I believe we chose to be guided then, as we need to be guided now, by his loving care for our divine and unique identities. Our decision then was of the greatest import. Now, when we face crossroads and dilemmas, we can look again to that same source for courage to move forward on our journey. Apr 95 GC<\/p><\/blockquote>\n 11 O thou afflicted, tossed with tempest, and not comforted! Behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires.<\/strong><\/p>\n This verse quotes Isaiah 54:11, which is virtually identical.<\/p>\n NET:<\/p>\n \u201cO afflicted\u00a0one, driven away,\u00a0<\/sup>and unconsoled!<\/p>\n Look,\u00a0I am\u00a0about to set your stones\u00a0in antimony<\/p>\n and I lay\u00a0your foundation\u00a0with lapis-lazuli.<\/p><\/blockquote>\n Apparently antimony was added to mortar to better hold the surrounding stones. \u00a0Lapis-lazuli appears to be the strongest and most beautiful stone that could have been used.<\/p>\n Why is she described as “not comforted” at this point?<\/p>\n Note that we have shifted images from the barren woman in a tent to a city being (re)built here. \u00a0Are these two images of the same thing, or images of two different things? \u00a0(There may be some interesting overlap, since some women used antimony as make-up.) (Note that we’ll pick up the idea of children again in v13.) \u00a0(I also wonder if the “tossed” woman is related to the departed mountains of the last verse.)<\/p>\n 12 And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones.<\/strong><\/p>\n This verse quotes Isaiah 54:12, which is virtually identical.<\/p>\n NET:<\/p>\n I will make\u00a0your pinnacles\u00a0out of gems,<\/p>\n your gates out\u00a0of beryl,<\/p>\n and your outer\u00a0wall\u00a0<\/sup>out\u00a0of beautiful\u00a0stones.<\/p><\/blockquote>\n Note that the Lord is building this city, not the inhabitants. \u00a0Their safety, beauty, and prosperity all will come from the Lord.<\/p>\n You could also read v11-12 as an allusion to the temple, which then makes sense of v13 (children = descendants taught in the temple) and makes v14-15 into the blessings of temple worship.<\/p>\n 13 And all thy children shall be taught of the Lord; and great shall be the peace of thy children.<\/strong> This verse quotes Isaiah 54:13, which is virtually identical.<\/p>\n NET:<\/p>\n All\u00a0your children\u00a0will be followers\u00a0of the\u00a0Lord,<\/p>\n and your children will enjoy great\u00a0prosperity.<\/p><\/blockquote>\n Note the parallel here between following the Lord and being prosperous\/peaceful.<\/p>\n Note that the point of the city isn’t to be beautiful\/safe\/prosperous–the point is that there is an environment where children can be nurtured. \u00a0(Is this taking us full-circle back to the woman in the tent?)<\/p>\n 14 In righteousness shalt thou be established; thou shalt be far from oppression for thou shalt not fear, and from terror for it shall not come near thee.<\/strong> This verse quotes Isaiah 54:14, which is virtually identical.<\/p>\n NET:<\/p>\n You will be reestablished when I\u00a0vindicate\u00a0you.<\/p>\n You will not experience oppression;<\/p>\n indeed,\u00a0you will not\u00a0be afraid.<\/p>\n You will not be terrified,<\/p>\n for\u00a0nothing frightening\u00a0<\/sup>will come near\u00a0you.<\/p><\/blockquote>\n I think most of us enjoy such a high level of physical security that it is hard to appreciate what an incredible promise is contained in this verse.<\/p>\n 15 Behold, they shall surely gather together against thee, not by me; whosoever shall gather together against thee shall fall for thy sake.<\/strong> This verse quotes Isaiah 54:15, although that verse does not include “against thee.”<\/p>\n NET:<\/p>\n If\u00a0anyone dares\u00a0to\u00a0<\/sup>challenge\u00a0you, it will not\u00a0be my doing!<\/p>\n Whoever\u00a0tries\u00a0to challenge\u00a0you\u00a0will\u00a0be defeated.<\/p><\/blockquote>\n I find it interesting that this world described is not one without threats, but one where the Lord deals with the threats against them. \u00a0Once again, how literally are you reading? \u00a0Is this the eternal New Jrsm? \u00a0(And if so, what are the threats there?) \u00a0Or is this an earthly grouping of righteous people? \u00a0Or something else entirely?<\/p>\n 16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.<\/strong><\/p>\n This verse quotes Isaiah 54:16, which is virtually identical.<\/p>\n NET:<\/p>\n Look,\u00a0I\u00a0create\u00a0the craftsman,<\/p>\n who fans\u00a0the coals\u00a0into a fire<\/p>\n and forges\u00a0a weapon.<\/p>\n I\u00a0create\u00a0the destroyer\u00a0so he might devastate.<\/p><\/blockquote>\n It is certainly tempting for an LDS reader to read “the smith” as Joseph Smith and the instrument brought forth as the Book of Mormon. \u00a0It should first be noted to what extent that reading would be a product of the translation and not the underlying text and secondly should be noted whether that reading fits the context of the surrounding verses. \u00a0(Hint: \u00a0not even close.)<\/p>\n This verse shows the Lord creating a craftsman and a destroyer. \u00a0Are these the same person or two different people? \u00a0(I think the point of this verse is that not only does the Lord create those who destroy, but he creates those who create the destroyers’ weapons. \u00a0In other words, the Lord is in charge of the entire process, so if he says that he will protect his people, then they can trust that he is capable of doing that. \u00a0This would explain how this verse relates to the one before it and the idea [and linking of the verses] is also reiterated in the next verse.)<\/p>\n 17 No weapon that is formed against thee shall prosper; and every tongue that shall revile against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.<\/strong><\/p>\n This verse quotes Isaiah 54:17, except that that verse has “that\u00a0shall rise against thee” instead of “that shall revile against thee.” \u00a0This is not the first time that a change from KJV Isaiah to BoM Isaiah sounds to me like the kind of thing that happens from an oral memorization error (or perhaps a transcription error). \u00a0Skousen reads “rise” instead of “revile” here.<\/p>\n NET:<\/p>\n No\u00a0weapon\u00a0forged\u00a0to be used\u00a0against\u00a0you will succeed;<\/p>\n you will refute\u00a0everyone\u00a0who tries\u00a0to accuse\u00a0you.<\/p>\n This\u00a0is what the\u00a0Lord\u00a0will do for his servants\u00a0\u2013<\/p>\n I will vindicate\u00a0them,\u201d<\/p>\n says\u00a0the\u00a0Lord.<\/p><\/blockquote>\n Again, this is a very powerful and comforting promise.<\/p>\n Notice that the Lord’s people will prosper against both metal and verbal weapons.<\/p>\n Interesting reflections on this chapter here<\/a>.<\/p>\n CHAPTER 23<\/strong><\/p>\n 1 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.<\/strong> Thinking specifically about the last chapter: \u00a0Why do you think Jesus quoted Isaiah 54 (with very few changes) to the Nephites? \u00a0Why do you think it was included in our record? \u00a0(Note that those are two different questions!)<\/p>\n Remember that “behold” means “look.”<\/p>\n What does it mean to “search” the scriptures? \u00a0(My thought: \u00a0searching means that you are looking for something actively, you are not just gliding along or enjoying the ride or re-confirming what you already know, but seeking out something that is not readily apparent. \u00a0It also presumes that there are things to learn that would not be apparent without searching.)<\/p>\n Note how the command to search is reiterated and “diligently” is added to it.<\/p>\n Do you read this verse to imply that we are not (necessarily) commanded to search other scripture, or not commanded to search it\u00a0diligently, or what? \u00a0Aren’t we commanded to search all scriptures? \u00a0Is that command just reiterated\/specified here, or is there something else going on with this verse?<\/p>\n What makes Isaiah different from other prophets? \u00a0(Note that Jesus also quotes from Micah and Malachi in 3 Nephi.)<\/p>\n Notice the “for” : how does the greatness of Isaiah relate to the command here?<\/p>\n What do you see in this verse that should shape your approach to studying Isaiah?<\/p>\n To what extent does this command apply to us versus to the immediate Nephite audience? \u00a0(I think you could make the case that they apparently had a huge interest<\/p>\n 2 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.<\/strong><\/p>\n Note the “therefore.” \u00a0In what ways is it true that to speak about everything related to the house of Israel means that you also speak to the Gentiles?<\/p>\n Why is the idea of the house of Israel and of the Gentiles such a huge theme in Jesus’ teachings in 3 Nephi? \u00a0(Because, honestly, I don’t think that most members of the Church care a whole lot about it today and certainly it doesn’t really register with non-members.)<\/p>\n What does this verse suggest to you about how you should study Isaiah? \u00a0What precisely is it that you should be searching for?<\/p>\n Is the “all” in this verse literal or hyperbolic?<\/p>\n 3 And all things that he spake have been and shall be, even according to the words which he spake.<\/strong> Does this verse imply that Isaiah was inerrant? \u00a0(If so, does it imply that other prophets not given this praise are not necessarily inerrant?)<\/p>\n Is this verse telling us anything about how literally\/symbolically we should be reading Isaiah?<\/p>\n What work is “even according to the words . . .” doing in this verse? \u00a0 (In other words, what is it adding that would be missing without it?)<\/p>\n 4 Therefore give heed to my words; write the things which I have told you; and according to the time and the will of the Father they shall go forth unto the Gentiles.<\/strong> We might have expected “give heed to _Isaiah’s_ words” to follow the “therefore.” \u00a0Why does Jesus pivot to his own words (not Isaiah’s words) here? \u00a0How does the “therefore” relate this verse to the one before it? \u00a0Another way to ask that question: \u00a0What is the relationship suggested here between Jesus’ words and Isaiah’s words?<\/p>\n What things specifically are they supposed to write? \u00a0(Because they already have the Isaiah material, no?)<\/p>\n What is the relationship between “time” and “will” in this verse?<\/p>\n Did he really need to tell them this? \u00a0(In other words, wouldn’t they have known to write down his words?) \u00a0Why did Jesus say this? \u00a0Why was it included in the record?<\/p>\n 5 And whosoever will hearken unto my words and repenteth and is baptized, the same shall be saved. Search the prophets, for many there be that testify of these things.<\/strong> How does this verse relate to the one before it?<\/p>\n Why the shift from talking about Isaiah specifically to prophets in general here?<\/p>\n What are the “these things” in this verse?<\/p>\n Notice the formula: \u00a0listen\/obey, repent, be baptized and this results in salvation. \u00a0Is this the formulation that you would have expected? \u00a0(What happened to the role of atonement? \u00a0To faith? \u00a0To anything after baptism–either ordinances or actions?)<\/p>\n Notice the “for”: \u00a0how does it relate the material after it to the material before it?<\/p>\n 6 And now it came to pass that when Jesus had said these words he said unto them again, after he had expounded all the scriptures unto them which they had received, he said unto them: Behold, other scriptures I would that ye should write, that ye have not.<\/strong> What does it mean to “expound” scripture? \u00a0Do we have a record of Jesus doing that? \u00a0If yes, what is it and what does that suggest to you about how to interpret scripture? \u00a0If no, then why mention this tantalizing detail but not fill out the canvas for us?<\/p>\n Is there a resonance between the “other scripture” and “other sheep”?<\/p>\n 7 And it came to pass that he said unto Nephi: Bring forth the record which ye have kept.<\/strong> 8 And when Nephi had brought forth the records, and laid them before him, he cast his eyes upon them and said:<\/strong> Note that neither v7 nor v8 is strictly necessary to the flow of the story; why were they included? \u00a0Is there something significant in these “stage directions”?<\/p>\n Why is Jesus casting his eyes on the record if he already knows that there is some scripture he wants them to have that they don’t have (which v6 explained)?<\/p>\n Is it significant that “record” is singular in v7 but plural in v8?<\/p>\n Is “casting eyes upon” the same as reading and\/or searching? \u00a0(I’m thinking that Jesus probably didn’t take the time to read the entire record and then determine that Sam wasn’t there and that he probably knew before he asked. \u00a0But then what is this, a bit of theater? \u00a0What’s going on here? \u00a0Why are v7 and v8 in the record, and why did they happen?)<\/p>\n
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