2 Nephi 24

MDC Contents			2 Nephi 24 2 Ne. 24:1 1 For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob. 2 Ne. 24:2 2 And the people shall take them and bring them to their place; yea, from far unto the ends of the earth; and they shall return to their lands of promise. And the house of Israel shall possess them, and the land of the Lord shall be for servants and handmaids; and they shall take them captives unto whom they were captives; and they shall rule over their oppressors. Literary: Even though verse one is an important concluding verse to the subject o f the previous chapter, it also serves as a transition into this chapter. As noted, the Book of Mormon text makes no distinctions between these sections, and a continuous reading seems to be warranted. The last chapter provided a condemnation of Babylon (and of Babylon as the representative of sin and all that contradicts the Lord's plan). This chapter will end with a "taunt-song, a song of derision possible only by nation or a people finally triumphant. Because no weaker nation would dare taunt a stronger one for fear of reprisal, the ability to sing the taunt-song requires that Israel be triumphant. It is these transitional verses (1-3) that provide the context of an Israel exalted in its position through the power of its Messiah. Verses 1 and 2 use the Isaianic technique of reversal to show how complete the shift is for Israel. There are two reversals contained in the text, one of location and one of status. The reversal of location is the gathering of Israel from the counties to which she has been scattered. Thus verse 2 specifically mentions those being gathered from the ends of the earth. In this case, however, Israel does not return alone. Also in this gathering are the "strangers" in verse 1. Who are these "strangers" who "shall cleave to the house of Jacob?" The only way to really understand who they are is to note that they are the subject of the next theme of reversal, of status. When Israel was scattered abroad, it was not through conquest but through defeat. They were taken to the lands of strangers not as honored guests, but as servants. In the reversal of the final days, the triumphant Israel will return from these "strange" or foreign lands bringing their "captives" with them. Where they were dispersed into servitude, they return victorious, with servants of their own brought from these foreign lands. This is the meaning of the closing sentence of verse 2: "And the house of Israel shall possess them, and the land of the Lord shall be for servants and handmaids; and they shall take them captives unto whom they were captives; and they shall rule over their oppressors." "They shall take them captives unto whom they were captives" is the ultimate reversal of status. The very people who captured Israel will become Israel's captives. The very people who placed Israel in a condition of servitude will become the servants of Israel. The triumph of the returning Messiah will turn the tables on the powerful of the world, and Israel's position will also be reversed, from captive and dispersed to triumphant and unified. Variant: The Book of Mormon adds the text in brackets to the KJV Isaiah: Isa. 14:2 2 And the people shall take them, and bring them to their place:[ yea, from far unto the ends of the earth; and they shall return to their lands of promise.] and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors. Tvedtnes does find some variation in the textual transmission, but nothing that parallels precisely this specific addition. Tvedtnes also attempts an explanation of how this phrase might have been lost, but the explanation is convoluted and unconvincing (Tvedtnes, 1981, p. 55.) Aside from the specifics of his explanation in this verse is the clear Brass plates theme echoed in this phrase, a theme that has also been seen to be absent in the received tradition. This concept of the gathering from the ends of the earth and the Isles of the Sea is an added emphasis in the Book of Mormon, seen also in Isaiah 49:8/1 Nephi 21:8. In that case, "O isles of the sea" is an additional text, and likewise has no version support. The context fits, but the specificity of the Book of Mormon/Brass Plates version is missing in the received textual tradition. In order for Tvedtnes’ explanation of the loss of this phrase to be valid, he would have to have a similar explanation of loss for the other case, and he does not (Tvedtnes, 1981, p. 73.) This appears to be a separate tradition, and one highlighted by the Nephite perception as one of those dispersed to the isles of the sea. 2 Ne. 24:3 3 And it shall come to pass in that day that the Lord shall give thee rest, from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve. Verse 3 is an interesting conclusion to the triumphant theme of verses 1 and 2. When the Lord promises the benefits of this triumphal reign, he does not promise wealth, he does not promise power, he promises rest. Wealth and power might be part of the reign of the ultimate king, but the benefit for his people is their rest, not their revenge. In the symbolic sense, this promise is that made for those who follow the Lord in this life, that we will enter into his rest, that the hard labors will be over. This should not imply a life of idleness, but one removed from the painful parts of agency. When we have accomplished the purposes of this earth. and the end of its function has come for us, the way we have used our agency in the past will place us into a position where we will have made the hard decisions, and have become exalted, exalted in one sense in that we will be above the travails of this earth and its consequences of the use of agency here. Historical: "Historically, these verses were fulfilled when Cyrus the Great of Persia issued an order allowing all captive peoples in Babylon to return to their place of origin. The first group of Jews returned in 538 BC and started to rebuild Jerusalem and Judea. Another great exodus of Jews began in 520 BC, and the group eventually was able to rebuild the walls of Jerusalem, the city itself, and the temple. Later, under the Maccabees (167-70 BC), the Jews enjoyed autonomy and prosperity, being so successful that they began to proselyte other people in the area and to grow in numbers. Indeed, the body of Jews grew into the millions by the time of Christ; while Babylon became desolate, Judea flourished." (Ludlow 1982, p. 186.) 2 Ne. 24:4 4 And it shall come to pass in that day, that thou shalt take up this proverb against the king of Babylon, and say: How hath the oppressor ceased, the golden city ceased! Literary: Here begins the taunt-song. It begins with the declaration of the fallen position of Babylon. Where once Babylon was the oppressor, it is now fallen (and oppressed, though that is only implied). Where once the city was the height of civilization, it is no more, it is waste. Symbolic: This song is clearly meant to be read at multiple levels. On one level, the historical Babylon has certainly fallen. In an eschatological reading. these are the events of the last days, and it is on those last days that the reign of true Israel reunited will be on the earth. On yet another level. this is the victory of the Messiah over the Accuser, over Satan. While Satan might reign on this earth in power and glory, he will also be fallen. and his apparent glory removed. He, like Babylon, will become a waste. Variant: The Book of Mormon adds "And it shall come to pass in that day…" to the beginning of verse 4. This addition is grammatically necessitated by a change in verse 3, where "the day" became "that day." The general intent of the verses is the same, but they are different grammatically because of that change in wording in verse 3. 2 Ne. 24:5 5 The Lord hath broken the staff of the wicked, the scepters of the rulers. The scepters and staffs are the symbols of sovereignty and power. This verse declares the end of the political entities who might oppose the Messiah. 2 Ne. 24:6 6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth. Note the declared reversal of status in this verse. The one (the nation in the historical sense, Satan in the symbolic) who was able to smite people and rule in anger, is now persecuted. This former powerful "one" now has no allies, which is the import of the phrase "and none hindereth." 2 Ne. 24:7 7 The whole earth is at rest, and is quiet; they break forth into singing. The theme of the rest of the Lord from verse 3 is applied to the whole earth. The entire earth is saved from its servitude and painful labor. The removal of the oppressors allows the earth to return to is symbolic Edenic state, implied first by the rest and quiet, and secondly by the joyous singing. 2 Ne. 24:8 8 Yea, the fir-trees rejoice at thee, and also the cedars of Lebanon, saying: Since thou art laid down no feller is come up against us. Symbolic: The trees rejoicing should be read on two levels. The first parallels the rest of the earth in verse 7, and is the first contextual reading. As features of the earth, as representatives of nature the trees rejoice in their rest also. Thus this verse becomes a literary parallel emphasizing the rest of all nature begun in verse 7. On a second level, however, one cannot miss the associations of the trees with political entities. These trees are representatives of the nation of Israel and surrounding states. On this associative level, not simply the trees, but the nations for which they stand, will have rest. It is in this last context that the phrase "no feller is come up against us" has its most poignant meaning. No longer will these states fear the more powerful nations that in the past have come to cut them down. 2 Ne. 24:9 9 Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. 2 Ne. 24:10 10 All they shall speak and say unto thee: Art thou also become weak as we? Art thou become like unto us? This is a specific taunt against Babylon. While it is tempting to see the "stirreth up the dead for thee" as a reference to resurrection, the context does not allow it. The important part of the reference to the dead is contained in their question to Babylon in verse 10; "Art thou become like unto us?" Hell, or better Sheol, the Hebrew conception rather than the Christian one, is the place for the souls of the dead. These dead have existence, but no substance. They are (or were) kings and powerful men, but now have no power as they are spirits only. When they ask if Babylon is now like they are, the question underlines Babylon's powerlessness. Babylon, like the disembodied shades of the dead, has form but no substance, memories or glory, but no power. 2 Ne. 24:11 11 Thy pomp is brought down to the grave; the noise of thy viols is not heard; the worm is spread under thee, and the worms cover thee. The dead declare to Babylon that it is now dead. It's glory is dead and brought to the grave, where it might have memory, but certainly has no reality. The worms are the reference of the fate of the dead, to be consumed by the worms to lose even what little substance it had. Variant: The Book of Mormon contains an addition to the KJV text (noted in brackets): Isa. 14:11 11 Thy pomp is brought down to the grave, and the noise of thy viols [is not heard]: the worm is spread under thee, and the worms cover thee. There is no change in meaning, only a clarification of the reading. The NIV also improves the reading of this passage, but does so with a different structure: All your pomp has been brought down to the grave, Along with the noise of your harps; The problem comes from the Hebrew assumed parallelism of the phrases for the pomp and harps. The "and" is italicized in the KJV, indicating that it is a translator’s solution to a grammatical/literary assumption in the Hebrew. The NIV solves that assumption with another addition; "along with." The Book of Mormon is just another mode of making sense of the passage in English. As Tvedtnes notes, there is no manuscript tradition supporting this reading (Tvedtnes, 1981, p. 58.) 2 Ne. 24:12 12 How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations! 2 Ne. 24:13 13 For thou hast said in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north; 2 Ne. 24:14 14 I will ascend above the heights of the clouds; I will be like the Most High. Verse 12 introduces a beautiful double entendre into Isaiah's text that is mostly lost when the word Lucifer enters into the translation. As names have meanings in Hebrew, one must remember that the meaning and the name provide a dual context. In this case, the play is on the meaning of "Lucifer" as the "morning star" (literally shining one). By using the meaning of the name rather than just a personal identifier, Isaiah can speak directly to both Babylon and Satan simultaneously. This is a speech that applies to both. Both Babylon and Satan are cut down from their former power to oppress nations (v.12). Both Babylon and Satan had thought themselves so great as to be with the gods, and to be ruler over all. Both Babylon and Satan thought they were so powerful as to become as God. In the case of Satan, his aspirations are best seen in the account of the book of Moses: Moses 4:1 1 And I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. In this occasion, Lucifer’s pride wanted the honor of God, certainly a corresponding emotion to Isaiah’s accusation that he wanted to "ascend above the heights of the clouds; [and] be like the Most High." 2 Ne. 24:15 15 Yet thou shalt be brought down to hell, to the sides of the pit. Both Babylon and Satan will fall from their desires. Rather than be lifted up on high, they will be brought down. Literary: Isaiah's image of the pit is the reversal of the "mount of the congregation" in verse 13. This is a reversal of location, symbolizing in the high and low the change in status. Babylon and Satan are in a pit because they do not just return to the ground level with the rest of the world, but just as their unrighteous aspirations were to lift themselves above, they have fallen below. Their penalty matches their prideful attempt to usurp the rightful place of God. 2 Ne. 24:16 16 They that see thee shall narrowly look upon thee, and shall consider thee, and shall say: Is this the man that made the earth to tremble, that did shake kingdoms? 2 Ne. 24:17 17 And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners? The fall of Babylon will be so great that people will wonder at the comparison. Seeing the fallen Babylon, it will be hard to imagine that it was ever powerful. Variant: Verse 24 renders "and shall consider thee, and shall say" where the KJV has "and consider thee, saying.) Tvedtnes notes that the Masoretic text also has the future, and thus the Book of Mormon reading is closer in tense. He does note, however, that the verb "say/saying" is implied in the Hebrew, but not specifically written (Tvedtnes, 1981, p. 58.) 2 Ne. 24:18 18 All the kings of the nations, yea, all of them, lie in glory, every one of them in his own house. 2 Ne. 24:19 19 But thou art cast out of thy grave like an abominable branch, and the remnant of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under feet. 2 Ne. 24:20 20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land and slain thy people; the seed of evil-doers shall never be renowned. Anthropological: Understanding these three verses requires an understanding of the importance of burial in the ancient world. Many cultures tied the idea of a proper burial to the rest of the soul. An unburied body would not allow the soul to enter into its proper rest. Once the concept of a burial was deemed essential, the nature of the burial became significative as well. Just as all men wear clothing, but the types and kinds of clothing distinguish social status, so with the burial the type and manner of the burial indicated social status. In these three verses, Babylon’s king is compared to other great kings of the past. All have died, and the great kings of the past "lie in glory, everyone of them in his own house (tomb)." (verse 18.) Thus these kings of the past received not only burials, but burials befitting their status. In verse 19 we find the king of Babylon "cast out of thy grave like an abominable branch." This king has also died, but in death has no tomb, in fact has no grave. The fall of the king of Babylon is so great that not only is he not accorded the "house" befitting a king, but is not even worthy of a burial, a courtesy that would be understood as the right of even the lowest peasant. Verse 20 indicates that the reason for this separation from the great kings of the past is directly related to the way the king treated his subjects (both people and land.) As we have noted in the past, Isaiah portrays God with a justice that extends to all his people, not only those of the highest classes, and God’s wrath is upon those who abuse their power by oppressing the poorer and weaker (see Isaiah 5:8; 9:14-16; 10:1-2.) Literary: Verse 19 compares the king of Babylon to a branch: "But thou art cast out of thy grave like an abominable branch…" It is possible that this is a conscious use of the image introduced in Isaiah 11:1/2 Nephi 21:1 (see also Isaiah 4:2) where the Messiah is also a "branch." The association of the kings and the tree of life would make the comparison of both the Messiah and the king of Babylon to such a symbolic branch valid, but with the very important distinction that the Messiah as a branch is alive, and the king of Babylon is a branch without life. Thus the contrast is of a Messiah with power versus a Babylon with no power nor hope. Variant: Verse 19 in the KJV has "…and as the raiment of those that are slain…" The Book of Mormon replaces the word "raiment" with "remnant." Tvedtnes notes that "raiment" is clearly in the Masoretic text, and that this is most likely attributable to a mistake as the scribe heard the word, or a mistake during the copying for the printer’s manuscript (Tvedtnes, 1981, p. 59). Such a mistake would not be all that surprising, for the sound of the words (if not the writing) is sufficiently similar to make a mis-hearing understandable, but we also have the word "remnant" occurring in a number of cases (and "remnant" becomes a popular word in the Doctrine and Covenants, indicating that it was part of Joseph’s active vocabulary, and presumably that of his peers.) 2 Ne. 24:21 21 Prepare slaughter for his children for the iniquities of their fathers, that they do not rise, nor possess the land, nor fill the face of the world with cities. This verse depends upon a concept of justice whereby the lineage of a major transgressor would be eliminated. While this is not the Christian concept of not visiting the sins of the fathers upon the children, it is yet part of the Old Testament system of justice. We find in Exodus: Ex. 34:7 "Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." In the same concept as Exodus’ "visiting the iniquity of the fathers upon the children, and upon the children’s children…," Isaiah notes that the descendants of Babylon will also be stripped of their glory. It is not just the king of Babylon who is brought down. It is not just the city of Babylon that is brought down, it is the right of inheritance that is also brought down. Where the world expects that power and wealth will transfer to future generations, Isaiah is clear that the fall of Babylon is so great that it is not temporary, but permanent, and the descendants of Babylon will have no claim to greatness. 2 Ne. 24:22 22 For I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord. The separation of the descendants of Babylon from their inheritance is directly through the intervention of the Lord of Hosts. When the Lord "cuts off from Babylon the name, and remnant" he is severing the connection between past and future. There will be no inheritance of the former power and glory. 2 Ne. 24:23 23 I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts. Translation: The NIV renders this verse: "I will turn her into a place for owls and into swampland; I will sweep her with the broom of destruction," Declares the Lord Almighty. This is the final image of reversal for Babylon. After noting that the children have no inheritance in its former glory, the Lord of Hosts declares the nature of the remains of this once great and fearsome city: it has become wild (a "place for owls… into swampland" being a direct contrast to civilization) and it will be swept out. The image of sweeping is both of cleansing and removal. The broom of destruction therefore removes from the land the glory that once was there. This verse ends the taunt-song against Babylon. 2 Ne. 24:24 24 The Lord of Hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand— 2 Ne. 24:25 25 That I will bring the Assyrian in my land, and upon my mountains tread him under foot; then shall his yoke depart from off them, and his burden depart from off their shoulders. Verse 24 begins a new "burden" or prophecy against a nation. Where the earlier verses focused on Babylon, both as a historical nation and as a symbol for the reign of evil, verses 24-27 will focus on Assyria, followed by verses 28-32 that focus on the Philistines, both historic enemies of Israel. Verse 24 declares the power and effectiveness of the Lord of Hosts. He thinks, and it becomes real. He intends, and it becomes. This is a statement of the inevitability and surety of his word, not a description of his creative method. The Lord notes that he will bring Assyria into his land, and then be victorious. Indeed, the historical record shows that the withdrawal of Assyria from Judah after the failed siege of Jerusalem turned the tide in the relationship between the two countries, and Judah thereafter enjoyed a period of peace. Historical: The historical fulfillment of this prophecy might be the "destruction of Sennacherib’s Assyrian army in 701 BC". (Ludlow, 1982, p. 189.) Variant: Verse 25 in the Book of Mormon reads: "That I will bring the Assyrian in my land…" The KJV has "That I will break the Assyrian in my land…." The clear meaning is the destruction of the Assyrians, and "break" fits this context better. The word "bring" may be a case of the scribe mis-hearing the word. The Book of Mormon reading is not an improvement upon the KJV reading. 2 Ne. 24:26 26 This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all nations. 2 Ne. 24:27 27 For the Lord of Hosts hath purposed, and who shall disannul? And his hand is stretched out, and who shall turn it back? These verses reiterate the theme of the inevitability of the Lord’s decree. 2 Ne. 24:28 28 In the year that king Ahaz died was this burden. 2 Ne. 24:29 29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken; for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. The chapter ends with a short "burden" for the Philistines. This one is dated to the year king Ahaz died, or around 720 BC (Ludlow 1982, p. 189.) Textual: Even though these verses are a burden for the Philistines, it is dependent upon the previous burden of the Assyrians ("the rod of him that smote thee" refers to the removal of the political/military power of Assyria). The destruction of the Assyrians is the reason that the Philistines might be joyful, because Assyria has also oppressed them. Nevertheless, the Lord tells them that they should not rejoice in the destruction of Assyria, because that will not spell salvation for them. Translation: The KJV renders the word "seraph" as "fiery flying serpent." Seraph is "the burning one" and is a term that is used to describe the feeling of burning associated with the venom of a serpent. Thus the "seraph" is necessarily a poisonous snake. This is the same term used to describe the venomous serpent episode during the Exodus (Numbers 21:7). The "flying" part may simply indicate the speed of the attack of the serpent. Literary: This verse continues Isaiah’s use of agricultural terminologies for descendants. Once again we have a "root" and a "fruit." The "root" refers to the lineage of the fallen Assyria, either as a nation or as a symbol. The "fruit" is what will develop out of that line. The prophecy says that Palestine should not rejoice in the destruction of Assyria, because from that same root stock (of evil intent, if not the nation) will come another force to strike against Palestine, and that descendant of the "snake" of Assyria will be even worse ("fiery flying"). Historical: The Philistines were exulting over the defeat of Shalmaneser V (727-722 BC) or perhaps the freedom gained after Sargon’s conquest of Samaria and Israel (722-721 BC). While these historical "snakes" were dead, one of their descendants, would prove to be worse. Sennacherib conquered Philistia in 701 BC. (Ludlow, 1982, p. 190 and 316.) 2 Ne. 24:30 30 And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Verse 30 is a typical Isaianic reversal. Rather than the first-born of the rich, it will be the first-born of the poor who shall have food. Rather than the wealthy being safe, it will be the needy who "lie down in safety." Using the image of the "root" to symbolize the past rulers of Palestine, the Lord notes that they will be killed with famine. The use of famine here is an intended reversal of the "first-born of the poor shall feed." It is probably that the famine is the result of warfare, for while the "root" is killed with famine, the "remnant," or descendants, will be killed, presumably by the sword. 2 Ne. 24:31 31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved; for there shall come from the north a smoke, and none shall be alone in his appointed times. Isaiah uses the "prophetic present" to show the destruction of Palestine. They are not yet "dissolved" as Isaiah speaks, in fact, they might be rejoicing from their temporary salvation from the Assyrians. Nevertheless, the world of the Lord is against them, and it will come to pass, therefore Isaiah "dissolves" them in the present tense. The smoke from the north is an image of destruction. As has been noted, fire is a part of ancient warfare, and this smoke is indicative of such a destruction. Literary: The term "north" is interesting in that it might be a symbolic direction as much as a cardinal one. Note these uses of "North" in Jeremiah: Jer. 25:9 9 Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. 10 Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. 11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. In these verses, Jeremiah associates Babylon with "all the families of the north." These "families of the north" including the King of Babylon, will come to afflict Israel. Babylon is somewhat North of Judah, but perhaps better Northeast. Compare now to another passage in Jeremiah: Jer. 47:1 1 The word of the LORD that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza. 2 Thus saith the LORD; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl. 3 At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands; 4 Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the LORD will spoil the Philistines, the remnant of the country of Caphtor. Once again, we have trouble arising from the "north." In this case, verse 2 has "waters rise up out of the north." Most interesting, however, is that this is a case where the text also contains the information on the way the text was fulfilled, for verse 1 notes that this was a prophecy that came "before that Pharaoh smote Gaza." Yet Egypt is south of Palestine. North may be simply a symbolic direction from which bad things come (see Isa. 41:25; Jer. 4:6; Jer. 6:22; Jer. 13:20; Jer. 50:41; Jer. 51:48.) 2 Ne. 24:32 32 What shall then answer the messengers of the nations? That the Lord hath founded Zion, and the poor of his people shall trust in it. The message the world will understand when these things come to pass will be that the Lord is watching out for his people. This triumphal Lord will bring peace and safety to his people (in itself a reversal from their historical trials.) The implication of the Lord is that these nations who send messengers seeking succor may also enter into his protective rest, if they too become part of Zion.
			by Brant Gardner. Copyright 1998