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1 And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.
Symbolic analysis: It is not unusual in Hebrew poetry to equate people with plants. Isaiah has used a forest to denote people, and Zenos (and thereafter Lehi) have used an Olive tree to represent the collective people of Israel. The reason for this is the correspondence between each as a living thing. Even more, however there are certain plants that become even more important as symbols. The olive tree is an important example of this. The extensive allegory of the Olive Tree in Jacob (from Zenos on the brass plates) works as an analogy both because the horticulture is correct, and because the olive tree is an established symbol for Israel. Within the context of known symbology, the plant as representative of Israel is sufficiently common as to be a cultural given. By 70 AD the Jews so thoroughly identified with Palestine’s most representative plants that the palm and the vine became paramount symbols of Israel in artistic representations. The association with the tree was so great that it was considered a superlative insult to be called a koses ben koses, as "cutter [of trees], son of a cutter [of trees]. (Baron, Salon Wittmayer, A Social and Religious History of the Jews. New York, Columbia University Press, 1937, 1:192.) The common cultural understanding of the symbolism of the Tree of Life also enters into the equation, with an important association between the Tree and the rule (and probably underlying the national association with a tree). This culturally common background of the association of certain plants with either a nation or a king lies behind this verse. Thus when Isaiah speaks of branches and shoots, the correlation to people was well understood. In Geo Widengren’s seminal study of Near Eastern Tree of Life mythology, he notes that Babylonian art represents the King as wielding a twig or shoot from the Tree of Life. (Widengren, 1951, 20.) It is in this context that Widengren sees Isaiah 11:1: "The text (Isaiah 11:1) is a royal hymn in the "he-proclamation" style. The King is described as a twig or "shoot" from the great root-stock, the trunk. It is impossible not to observe that in the dirge over the King of Babel it is said of him: But thou art cast forth from thy sepulchre, Like an abhorred Branch. (Isaiah 14:9) It is of interest to note that the King in this place too is compared to a shoot, but to one without life." (Widengren, 1951, p. 50.) With this understanding of the nature of the shoot with its symbolic connotations, the reference to the stem of Jesse focuses the symbolic possibilities onto the regnal. Jesse is the connection to the past, and it is the connection to the line of the Davidic kings. Jesse was David’s father (Ruth 4:17; Matthew 1:5-6.) The verse therefore clearly points to a future king of the Davidic line who will rule. Ludlow notes that the "shoot" or "branch" imagery is used in connection with rulership in a wide range of Old Testament texts: The term branch in the King James text [of Isaiah 11:1] comes from the Hebrew word natzar, which appears in only one other prophetic book of the Old Testament—Daniel 11:7. In Daniel's vision of the last days, he mentions a "branch" coming from "roots." (See Dan. 11:7-12:1.) Many other scriptures mention the "branch" or leader who will build a temple and fight against the wicked king and stand witness of the Lord's final victory in the last days. He is called by many names and titles, including: "my servant, the BRANCH" (Zech. 3:8-9); "my servant David," a "king" over the Jews (Ezek. 37:21-28); "a righteous Branch and a King" in whose days Judah would be saved (Jer. 23:3-8); "a Branch of righteousness" (Jer. 33:15); "a leader and commander to the people" (Isa. 55:3-4); and "David their king in the latter days" (Hosea 3:4-5). (Ludlow, 1982, p. 168.) Modern Interpretation of the rod and stem: The Doctrine and Covenants contains an alternate explanation of the imagery of this verse in the context of the restoration: D&C 113:1-6 1 Who is the Stem of Jesse spoken of in the 1st, 2d, 3d, 4th, and 5th verses of the 11th chapter of Isaiah? 2 Verily thus saith the Lord: It is Christ. 3 What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse? 4 Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power. 5 What is the root of Jesse spoken of in the 10th verse of the 11th chapter? 6 Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days. Modern revelation places an emphasis not on the single Messianic ruler, but also another important person to come forth in the latter days. Victor Ludlow provides the following analysis of both the verse and the application to the modern revelation: "Verse 1 appears to be an example of synonymous parallelism, a poetic device used by Isaiah in nearly every chapter. Apparently the reference to two separate individuals (rod—branch; stem—roots) is his way of saying the same thing twice, but in slightly different words: A. And there shall come forth a rod out of the stem of Jesse, B. And a branch shall grow out of his roots. (KJV) In section 113 of the Doctrine and Covenants, the Lord identifies two key terms used in this verse: "rod" and "stem of Jesse." The "rod" is "a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim . . . on whom there is laid much power." (D&C 113:3-4.) The "stem" is Christ himself. (See D&C 113:1-2.) Therefore, the first part of verse 1 could be translated: And there shall come forth a descendant of Jesse and Ephraim who shall be a powerful servant in the hands of Christ . . . Continuing the parallelism, the second part of the verse ("and a branch shall grow out of his roots") could read: . . . yea, a helper from among his children shall come forth.. ." (Ludlow 1982, p. 168.) Ludlow is undoubtedly correct when he notes that the verse is a synonymous parallelism. He has more problems, however, when he attempts to recast that synonymous parallelism into two people and create a parallel for two people. The text simply does not read that way in Isaiah, nor do the parallel texts referencing the concept of a shoot from the roots of a tree. Other translations make it easier to see that the synonymous parallel does indeed involve not only the repetition of the same thing in different ways, but it is probably a singular person to whom the text refers: Avraham Gileadi: A shoot will spring up from the stock of Jesse And a branch from its graft bear fruit. NIV A shoot will come up from the stump of Jesse; From his roots a Branch will bear fruit. REB Then a branch will grow from the stock of Jesse, And a shoot will spring from his roots. The essence of each of these passages is the correlation between life coming from a remnant of the plant. The image is a new shoot coming from the old stump and root. This is a common image in Old Testament literature. In Job we find: Job 14:7 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. The imagery of the shoot from the root is not uncommon in the Old Testament literature, and the context of Isaiah fits into the general imagery. In addition, there is the strong undercurrent of symbolism that fits this particular scripture. How then should we see the D&C’s information that there is a second person referenced in this text? While the Doctrine and Covenants notes that there are two people referenced in this part of the Isaianic prophecy, it is easiest to see the additional meaning as the same kind of dualism exhibited by Isaiah in his prophetic texts. The single text may have two meanings simultaneously. In this case, the text references both the triumphant Messiah of the last days, and also Joseph Smith in his role of initiating those final days. The interpretation of the first verse and the tenth verse as recorded in Doctrine and Covenants 113 provides two people who fulfill the prophecy. The correlation between Joseph Smith and this second person (the root of Jesse) is examined by Hoyt Brewster: "An 1838 revelation identified this as "a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power." (D&C 113:3-4.) Certainly the priesthood power bestowed on Joseph Smith, the Prophet of the Restoration, qualifies him to be this servant. Consider also the Angel Moroni's proclamation, following a recitation of the eleventh chapter of Isaiah to young Joseph, that "it was about to be fulfilled." (JS H 1:40.) Furthermore, the ancient seer Joseph, he who rose to such power in ancient Egypt, prophesied that one of his descendants bearing the name of Joseph would be raised up to do a great work for the Lord. (2 Nephi 3:6-15; JST Genesis 50:26-33.) "With respect to Joseph's lineage, Brigham Young declared he was 'a pure Ephraimite' (JD 2:269). However, as Joseph Fielding Smith pointed out, 'No one can lay claim to a perfect descent from father to son through just one lineage' (AGQ 3:61). Therefore, though Joseph's lineage may be traceable directly back to Ephraim through a given line, of necessity there were intermarriages that took place, making it possible for his descent to have also come from Jesse through his forefather, Judah." (DCE, 479-80.)" (Brewster, Isaiah Plain and Simple, p. 109.)
2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;
3 And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. 2 Ne. 21:4 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and fatling together; and a little child shall lead them.
This verse underlines the remarkable peace of the future kingdom by showing the contrast of predator and prey remaining side by side in peace and safety. Even the order of nature will be improved an brought to peace. If the natural predator might have no desire to kill its prey, so much more will the human predators also be pacified. Notice that in each case, it is the mature predator and the young prey. The peace will be great enough that eve the defenseless will have no worry. This remarkably passive state is then highlighted by the indication that a child could lead them. Not only have the young and defenseless animals nothing to fear, but the predators shall be sufficiently peaceful that a young child might safely lead them.
7 And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. 2 Ne. 21:8 8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den.
Even innocent and incautious children will be safe from the less intelligent, though still deadly animals. Both the asp and cockatrice are serpents. The NIV uses cobra and viper respectively as the translation. The image is still of the young child able to safely place his hand in the den of poisonous serpents.
9 They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious.
This verse begins a new section of the prophecy, where the context shifts from the person identified as the shoot to a focus on the "root." With the standard symbological set, the "root" in verse 10 would correspond to the "stem" in verse 1. Both are in the literary position to be a reference to a lineage from which the future Messiah would come. In this verse, the root of Jesse must refer to the house of Israel, but to that righteous remnant that will be gathered in the last day. This is the righteous Israel that grows new from the old root of the historical Israel. It fits precisely with the imagery of Zenos in maintaining the root of the Olive tree. The symbol is introduced in the first verse of this section, and then the theme of the gathering is elaborated in the following verses. Modern Interpretation: "The Doctrine and Covenants identifies this individual as "a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days." (D&C 113:5-6.) The apostle Paul mistakenly identified the "root" as Christ. (Romans 15:12.) Dr. Sidney B. Sperry explained the reason for this mistake: "Examination of Romans 15:12 demonstrates that Paul was closely following the Septuagint (LXX, Greek translation) text of Isaiah 11:10 rather than the Hebrew. As a matter of fact, the LXX version is only a paraphrase of the original Hebrew. We notice that the Greek version of Isaiah 11:1 translates the Hebrew text, 'stem of Jesse,' as the 'root of Jesse' and uses the same phrase in Isaiah 11:10. Of interest is the fact that the Greek word riza(root) is used in both verses to translate different Hebrew words. Paul would be quick to discern that the 'root of Jesse' of the LXX text of Isaiah 11:1-5 was the Christ. And when he observed that the phrase 'root of Jesse' was used again in verse 10, he would naturally assume that it, too, had reference to the Christ. Hence the reason for his quotation in Romans 15:12." (BMC, 227.) Who, then, is the "root of Jesse?" It appears that the Prophet Joseph Smith is both the "rod" and the "root" that will come from Jesse. (See BMC, 223; DCBM 1:281; GAWI, 73-74.) He is the one upon whom the keys of the kingdom were bestowed, including the keys of the gathering of Israel. (See D&C 13:1; 27:12-13; 90:2-3; 110:11-16.) However, Victor Ludlow suggested that "Joseph Smith might not be the only 'root of Jesse' in these last days. Many presidents of the Church have been related to him by blood, and all have held the priesthood and the keys of the kingdom that he held. .. The 'root of Jesse' could also be that particular prophet who will hold the keys when Christ returns to preside personally over his kingdom. The term could even represent the office of the president of the Church. In any case, the 'root of Jesse' designates a great leader in the Church of Jesus Christ in this dispensation." (IPSP, 174.) (Brewster, Isaiah Plain and Simple, p. 112.) Scriptural analysis: The righteous Israel will be set up as an example to the world. Their righteousness, flowing from their king who is present and in their midst, will draw the gentiles to them. The "rest" is the righteous rule of this Messiah.
11 And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
In the context of the presence of these passages in the Book of Mormon, it is important to remember Nephi's association of his people with those who are scattered to the isles of the sea. Thus for these early Nephites, this verse would have a very particular and immediate resonance.
12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
Because one of the scholarly arguments for the dual authorship of Isaiah stems from the putative "deutero-Isaiah's" concentration on the events of the Babylonian conquest, the presence of such clear foreknowledge in this early section would indicate that there was a prophetic understanding of that time, and therefore the idea that it could only be understood in a later historical context is undermined.
13 The envy of Ephraim also shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
14 But they shall fly upon the shoulders of the Philistines towards the west; they shall spoil them of the east together; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Historical information: "Edom was the name of Esau's descendants and the territory they occupied in Mount Seir. The country lay southeast of Palestine, with Moab on the north and the Dead Sea on the northwest. The Edomites and Israelites shared a mutual hatred of one another. Moab was southeast of the Dead Sea, and its citizens were constantly at war with the Israelites. The Ammonites were descendants of Abraham's nephew, Lot. Their country was located east of Mount Gilead, north of Moab. They were a constant irritant to the Israelites. The area occupied by the Edomites, Moabites, and Ammonites now comprises the country of modern Jordan." (Brewster, Isaiah Plain and Simple, p. 118.)
15 And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind he shall shake his hand over the river, and shall smite it in the seven streams, and make men go over dry shod. 2 Ne. 21:16 16 And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt.
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| by Brant Gardner. Copyright 1998 |
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Ne. 21:1
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