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Ne. 8:11 Hearken unto me, ye that follow after righteousness. Look unto the rock from whence ye are hewn, and to the hole of the pit from whence ye are digged. Textual
analysis: Following modern divisions of Isaiah, we have inserted a chapter division in Jacob's sermon.
This division was not part of the original oral sermon, nor was it a division made in the first edition of the
Book of Mormon. Our current verse 1 of chapter 8 came immediately after the text of our current 2 Nephi 7:11. The earlier texts of Isaiah did not have such divisions either: "It should hardly surprise us that Nephi's and Jacob's quotations of Isaiah in the ancient text of the Book of Mormon do not break at our current chapter and verse designations. The Isaiah Scroll of the Dead Sea scrolls, as well as Greek and other ancient biblical manuscripts, show that chapter and verse breaks were not present in ancient manuscripts." (Gee, John. "Choose the Things that Please Me": On the Selection of the Isaiah Sections in the Book of Mormon." In: Isaiah in the Book of Mormon. FARMS 1998, p.68). Therefore, in order to adequately understand verse 1, we must remember the text which preceded it. At the end of 2 Nephi chapter 7, Isaiah is addressing the hypocrites of Israel. In verse 1 of chapter 8 he shifts the locus of discussion, and now addresses "ye that follow after righteousness." The current split in chapters occurs in the middle of a literary shift in the group to whom the address is directed. Scriptural analysis: Isaiah has made a distinction between those who appear to be righteous, but who are not, and those who are following after righteousness. Because the hypocritical group might appear to be following righteousness (they are walking in light - but the light of their own fires: 2 Ne. 7:11 "Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks which ye have kindled. This shall ye have of mine hand--ye shall lie down in sorrow.") direction must be given to those who would follow righteousness. To follow, they must know where to look. Isaiah sends them to their heritage. In poetic language, he sends them to the "the rock from whence ye are hewn, and to the hole of the pit from whence ye are digged." These are two parallel forms that serve not as literal, but figurative examples of where they are to turn. In each case, the reminder is that they are a part of something that has had an existence, and it is to that existing past that they are sent. The particular direction becomes explicit in verse 2. Literary note: While the parallel imagery of sources is apparent in the King James version of these verses, they nevertheless miss some of the poetry of the parallel. In Gileadi's translation (and others) these phrases are rendered: "Look to the rock from which you were cut, to the quarry out of which you were hewn." (Gileadi, The Book of Isaiah p. 197). The image of the quarry is a much tighter tie to the cut rock than the "pit from when ye are digged." 2
Ne. 8:22 Look unto Abraham, your father, and unto Sarah, she that bare you; for I called him alone, and blessed him. Translation:
Once again, the KJV is not sufficiently clear on the intent of this passage. In Gileadi's translation: "Look to Abraham, your father, to Sarah, who bore you He was but one when I called him, but I blessed him by making him many." (P. 197) In Today's English Version of the Bible, the text reads: "Think of your ancestor, Abraham, and of Sarah, from whom you are descended. When I called Abraham, he was childless, but I blessed him and gave him children; I made his descendants numerous." These two agree in theme, and that theme is not absent in the KJV, only buried. The text is pointing out Abraham and Sarah and the foundation of the lineage, and reminding Israel of God's relationship and covenant with Abraham. Scriptural analysis: Isaiah sends the followers of righteousness back to Abraham and Sarah. By reminding them of their forefathers, he also reminds them of the covenant that he made with Abraham. Abraham's blessing was to be a father of nations, and in this verse that reminder is made explicit. In addition to the people, Israel is being told to look to the Abrahamic covenant. Meaning for Jacob's audience: This message is clearly for the literal descendants of Abraham in his audience. It is a reminder to them of their heritage and covenant status. 2
Ne. 8:33 For the Lord shall comfort Zion, he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord. Joy and gladness shall be found therein, thanksgiving and the voice of melody. The reminder
of the heritage of Israel is also a reminder of their covenant with the Lord. In this verse, the Lord's part of
that covenant is stressed. The Lord will bless Zion (Israel). This verse leads directly into verse 4, where verse
3 is the Lord's part of the covenant, and verse 4 is the delineation of the Zion's part of the covenant.2
Ne. 8:44 Hearken unto me, my people; and give ear unto me, O my nation; for a law shall proceed from me, and I will make my judgment to rest for a light for the people. The Lord will bless
Zion (verse 3) but there is a requirement. The Lord is the giver of law. It is his right, as he is the God of the
nation. Israel is his, and therefore it is his right to establish the law. In the Lord's case (in contrast with
some earthly rulers) his laws are designed for the benefit of Zion, they are to be a "light for the people."
Translation: Gileadi's translation has one very interesting specific difference (echoed in the Today's English Version). Instead of the singular "light for the people" of the KJV, both Gileadi and the Today's English Version render this in the plural (Gileadi "peoples", TEV "nations"). The shift is slight, but important. God's law becomes a light not just for Zion, but for all. Meaning for Jacob's audience: Following the presumption of a mixed audience, the reminder of the covenant is a reminder of their relationship to the lawgiver. Assuming that Jacob would have been citing the version that would be more explicit on peoples in the plural, this extension of divine law to multiple peoples would place this new group inside the requirements of the law, and indicate that they too receive the light from the law. They are included in the blessings of Zion. 2
Ne. 8:55 My righteousness is near; my salvation is gone forth, and mine arm shall judge the people. The isles shall wait upon me, and on mine arm shall they trust. Meaning for
Isaiah's audience: The Lord announces his coming. This particular arrival is not made distinct in time,
and may be seen as referring to both Christ's mission and to the final judgement. The verse ends with the wider extent of the lands recognizing the Lord, and awaiting his arrival. This ties best to the plural concept of peoples in that the law is spread to distant locations, and those locations trust on the Lord. Meaning for Jacob's audience: In addition to the general meaning of the verse, we have once again the reference to the "isles" that Nephi has so clearly associated with their own location. Much more than for Israel, this verse would have personal meaning for the Nephites, a sign of their inclusion in the blessings of Israel, for they are on an isle, and the "isles shall wait upon me, and on mine arm shall they trust." 2
Ne. 8:66 Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment; and they that dwell therein shall die in like manner. But my salvation shall be forever, and my righteousness shall not be abolished. The Lord now
moves to specifics of the way the righteous should seek. Recognizing their relationship with the covenant and law
of God, they must look to that law. The Lord makes a comparison of his gospel to the world around Israel. They
may look to the elements of the physical world, and may think that they will endure forever. All mankind looks
to the physical world, and it changes so slightly that it appears eternal. The mountains continue. The sky continues.
Nevertheless, the Lord notes that all of these things of seeming permanence will eventually "vanish away like smoke." The world will come to an end, but the salvation of the Lord truly is forever. Even with the mountains are no more, the gospel will be. 2
Ne. 8:77 Hearken unto me, ye that know righteousness, the people in whose heart I have written my law, fear ye not the reproach of men, neither be ye afraid of their revilings. The address returns
to emphasize the audience. As in verse 1, the audience is "ye that know righteousness." The Lord summarily
defines who these people are. In earlier verses he identified them, and reminded them of their covenantal position
with him, but in this case the Lord specifically defines them as "the people in whose heart I have written
my law." These are opposed to the hypocrites of 2 Nephi 7:11. The Lord's people are not those who simply show the exterior signs of righteousness (who walk by their own light 2 Nephi 7:11) but those in whose soul the law is infused. Such people, who have internalized God's law and principles, need not fear "the reproach of men." They may be confident in their knowledge that they are following their God, and can withstand the derision, the "revilings" of men that might come because they follow a different way that those who would revile them. 2
Ne. 8:88 For the moth shall eat them up like a garment, and the worm shall eat them like wool. But my righteousness shall be forever, and my salvation from generation to generation. The Lord gives the
reason why the righteous need not fear. Theirs is a confidence in the eternities, theirs is a confidence in their
ultimate salvation. Just as the Lord contrasted the seeming permanence of the world with the real permanence of
his gospel, so here he contrasts the apparent favored state of the powerful (those who would revile) with the ultimate
salvation. There may be those who are powerful now - so powerful that it might seem nothing could stand against
them, yet "the moth shall eat them up like a garment." Their wealth and power are transitory. The blessings
reserved for the righteous are forever.2
Ne. 8:99 Awake, awake! Put on strength, O arm of the Lord; awake as in the ancient days. Art thou not he that hath cut Rahab, and wounded the dragon? Textual analysis:
As is typical of Isaiah, we have a change in the locutor with no hint other than context. Up through the end of
verse 8, the Lord was speaking. One would logically expect the same speaker to begin the exhortation "awake,
awake," but this is not the case. Clearly when the Lord is addressed we learn that it is now Israel who speaks.
The text now creates a contrast between the position of the Lord and that of Israel. In verses 1-8 the Lord has been emphasizing the continuity of his promise, and the eventuality of his victory. In verses 9-11 Israel voices a more narrow picture. While God's vision is long range, Israel's is short term. While God proclaims the eventual permanence of his work (verse 6), Israel exhorts the Lord to a more active participation in the present. Note the invocation to awake directed at the Lord. Israel contrasts God's vast vision with their immediate need, reminding the Lord of his involvement with Israel in days past, and the invocation to do so now. They want the awakening not of the spiritual food, but of the political intervention. It is the "arm of the Lord" that is invoked. The images are military, not spiritual. Israel asks for assistance in the current world, and asks for a rather temporal assistance. Literary note: Concerning Rahab: "... the sea monster (Rahab) mentioned in v. 9 probably represents Satan (see... Isaiah 17:1), but might also represent Egypt. Perhaps Isaiah is reminding the people of the Lord's victory over Satan as well as his miracles in Egypt." (Ludlow 1982, p. 428). 2
Ne. 8:1010 Art thou not he who hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? Israel continues
to invoke the powerful past intervention of the Lord. Clearly the thought is that a God who was once so powerful
should be so again. This verse specifically invokes the passage trough the waters as Israel left Egypt. When Moses
parted the water, the power of God made the sea dry, and the waters a "way for the ransomed" to cross.2
Ne. 8:1111 Therefore, the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy and holiness shall be upon their heads; and they shall obtain gladness and joy; sorrow and mourning shall flee away. Israel's argument
for the powerful political/military intervention in their lives is coupled with their vision of the nature of God.
Assuming that God's goal in that Israel "come with singing unto Zion," Israel suggests to the Lord that
his own plans are furthered by assisting Israel in an open intervention. Israel ties this miraculous aid to what
Israel sees as the goal - that Zion and joy and holiness will come through this manifestation of power. As usual,
the patient Lord will explain their mistake in the following verses.2
Ne. 8:1212 I am he; yea, I am he that comforteth you. Behold, who art thou, that thou shouldst be afraid of man, who shall die, and of the son of man, who shall be made like unto grass? Textual
analysis: Verses 12 and 13 contain three questions that the Lord asks of Israel:"Why do you fear mortal man? Have you forgotten your creator? Why fear your oppressors? He then answers them (in reverse order): You will be freed from your oppressors. I am the great creator. You are my people/ I will teach and protect you." (Ludlow, 1982, p. 429) The reversal of the answers echoes the logic of chiastic literary structures, though the passage itself is not literarily chiastic. That is there is a reversal of logic without a strict reversal of the literary elements that couch the logic. This is a passage where the movement is one of logic, not structured patters of words. That the logic should advance in reverse order, however, emphasizes the mental model of a chiastic structure that must have informed the order of the logic. It is rather that the logical model of emphasis demonstrated here was elaborated into the literary structure than the literary informing the logic. There is a nice use of parallelism in the response of the Lord. The "man" is paralleled to "son of man" and "who shall die" is paralleled with "made like unto grass." The "son of man" phrase in this case is not a reference to Christ, but a reemphasis of the temporal "man" of the first clause. Not only does this apply to current "men." but their descendants as well. Gileadi translates the pair as "mortal man" and "children of men." (Gileadi 1988, p. 198) The image "made like unto grass" invokes the visual impermanence of the mortal man. Not only does he die, but soon the earth returns to its normal state, and grass covers and forgets. This image was invoked by Carl Sandburg in his poem, "Grass." Pile the bodies high at Austerlitz and Waterloo. Shovel them under and let me work - I am the grass; I cover all. And pile them high at Gettysburg And pile them high at Ypres and Verdun. Shovel them under and let me work. Two years, ten years, and passengers ask the conductor: What place is this? Where are we now? I am the grass. Let me work. (Carl Sandburg, _The Complete Poems of Carl Sandburg._ 1970. P. 136.) In both poets, the image is the same. Even death is transitory, and ultimately of little account. Scriptural analysis: In the Lord's response to Israel's supplication, his first utterance is a recognition that they are not mistaken. It is indeed the same Lord who defeated the sea monster Rahab and opened a path through the water. Having identified himself, the Lord turns the question back to Israel. In effect, he has said, "yes I am He, who are you?" The question now asked of Israel is one of self-examination. The first question is why Israel is afraid of man. This is most to the point, because it is for the fear of man that Israel has asked the arm of the Lord to awake in their favor. The Lord in the asking of the question hints at the short-sightedness of it. Why fear man, who will die. 2
Ne. 8:1313 And forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth, and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? The KJV translation
leaves out the subject in the first phrase that would make the translation clearer to modern English speakers.
If we insert "and forgettest thou..." the sentence makes more sense (other translations do have
it explicit). As the Lord moves to his next question, he parallels Israel's evocation of the sleeping Lord with the counter indictment of their forgetfulness of their God. Have they forgotten this powerful Lord? Not only is he the one who led them out of Egypt, but he is the one who has created the heavens and the earth. In Israel's forgetfulness of the power of the Lord, they have become fearful of man. The Lord also accuses them of inventing their fear: "where is the fury of the oppressor?" While Israel is accusing the Lord of slumber, he reminds them of his constancy, and reminds them also that their fear of man is greater than their respect for the commitment of the Lord. There is no urgency, the Lord cautions. The Lord is counseling for patience. 2
Ne. 8:1414 The captive exile hasteneth, that he may be loosed, and that he should not die in the pit, nor that his bread should fail. 2 Ne. 8:15 15 But I am the Lord thy God, whose waves roared; the Lord of Hosts is my name. In verse 14
the Lord recognizes the anxiety of Israel. While they are not under the fury of an oppressor, they are yet captive.
The Lord understands the desire of the captive to be free, and a master of his own destiny (the contrast with the
fear that he should die in the pit, or not receive his ration of bread). Even in such captivity, the Lord reminds them of his power. God is yet there. 2
Ne. 8:1616 And I have put my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens and lay the foundations of the earth, and say unto Zion: Behold, thou art my people. Verse 16 is
a promise of renewal. Verse 15 reminded Israel that God still is. Verse 16 indicates the Lord's willingness
to renew his covenant with Israel. He will "put my words in thy mouth" or he will lead them to a willingness
to espouse his gospel. He will protect them (covered thee in the shadow of mine hand) and the planting of the heavens
and the laying of the foundations is an indication that as he once did, he shall set the world in order (Gileadi
has this explicitly as a renewal, not a new creation p. 199). The result of God's actions or renewal is the explicit restatement of the covenant: "thou art my people." 2
Ne. 8:1717 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury--thou hast drunken the dregs of the cup of trembling wrung out-- In poetic fashion,
the Lord rebukes Israel's lack of faith and understanding by returning the accusation of sleep upon them. Where
Israel accused the Lord of sleeping in verse 9, the Lord now indicates that it is Israel who is asleep, and needs
to awaken. The second idea of the verse sets up the next several verses. The Lord recognizes that Israel is in some difficulty (he has recognized them already as captives, though not under more dire or immediate threat) and he notes that this condition is one that they brought upon themselves by angering the Lord. The Lord has allowed their current state. Their misery is equated with the "cup of his fury." Literary note: The doubling of "awake" is an obvious literary parallel to verse 9, with both doubled sets functioning to set off the phrase and make it memorable to the later (and then earlier) referent. 2
Ne. 8:1818 And none to guide her among all the sons she hath brought forth; neither that taketh her by the hand, of all the sons she hath brought up. The Lord reminds
Israel of its inability to free herself. Israel is in captivity, and none of the sons of Israel have been able
to throw off the yoke of oppression.2
Ne. 8:1919 These two sons are come unto thee, who shall be sorry for thee--thy desolation and destruction, and the famine and the sword--and by whom shall I comfort thee? Textual
analysis: The Book of Mormon adds the phrase "these two sons." The KJV has "These two things..."
Ludlow analyzes this shift as follows: "The description of these two sons calls to mind the two witnesses who will be the major factor in keeping enemy armies from totally defeating the Jews. (Rev. 11:1-6) John the Revelator describes two great servants of God who will stand and fight for Jerusalem against the armies for he world." (Ludlow 1982, p. 431). This reading is virtually required by verse 20, where "save these two" is an insertion in the text, and a clear referent to the "two sons." The reading, while required, is yet problematic as it requires a complete alteration of the general sense of the text. In order to equate the two sons with the vision of the Revelator, the phrase "who shall be sorry for thee" must be turned from a question to a declarative. In other words, the two sons must be sorry. That does not match the rest of the text. In parallel phrasing in the final "and by whom shall I comfort thee?" clearly shows that this first occurrence is also a question. The emphasis in Isaiah as received is not on a future deliverance by two sons, but on the inability of Israel to produce offspring that will liberate her. Nevertheless, there is an alteration in meaning in the Book of Mormon's Isaiah text which separates out these two sons from the rest of the progeny of Israel, and supplies them with a beneficial (if not completely effective) solution. In the end, they too are "caught in the net." From a literary standpoint, in the Biblical received Isaiah, the two sons are "thy 'desolation and destruction' and 'famine and the sword'." Even though there are four items, their are paired such that 'desolation and destruction' becomes one thing, and 'famine and the sword' are similarly conjoined into the same calamity (hearkening to the fear of the captive losing his bread? v. 14) This context fits correctly with the intent in the Isaiah text (which has two items, not two sons). Is the Book of Mormon insertion of "two sons" foreign to the meaning of the text? It is not from a literary sense because the preceding verse has already established the imagery of children. In the context of the poet, the tie from the children of verse 18 to the "two sons" of verse 19 makes complete poetic sense, and provides a tighter composition than the more generic "two things." Thus it is entirely possible, from literary analysis alone, to suggest that the Book of Mormon text might hearken to an older and better reading of the text. Scriptural analysis: After the Lord admits that their situation is one he has allowed, that it is part of his fury against them, he describes more of the meaning of that "cup of fury." As part of God's wrath, they have been visited by twin desolations of destruction and famine. In the midst of this fury, Israel is incapable of saving herself. There is none among Israel with the power to be moved by sorrow to sufficient action. Meaning for the Nephite audience: While the provenance of the two sons phrase is not absolutely clear, it is obviously more contextually powerful than "two things" as the separation of the Nephites from the Lamanites must still be an open wound for the Nephites who hear Jacob. However subtle, the "two sons" that are connected to discomforts must have resonated in ways for the Nephite audience that Isaiah never could have understood. 2
Ne. 8:2020 Thy sons have fainted, save these two; they lie at the head of all the streets; as a wild bull in a net, they are full of the fury of the Lord, the rebuke of thy God. The image of
a powerless Israel is juxtaposed against the two sons. In the non-Book of Mormon Isaiah, the final phrases refer
to the fainted sons, and become a depiction of their powerlessness. In the Book of Mormon, the meaning of the phrases
shifts to the two more valiant sons, and becomes a description of their corralled righteousness.2
Ne. 8:2121 Therefore hear now this, thou afflicted, and drunken, and not with wine: 2 Ne. 8:22 22 Thus saith thy Lord, the Lord and thy God pleadeth the cause of his people; behold, I have taken out of thine hand the cup of trembling, the dregs of the cup of my fury; thou shalt no more drink it again. The Lord address
the Israel who reels under the fury of the Lord, and declares that he will remove that fury from them.2
Ne. 8:2323 But I will put it into the hand of them that afflict thee; who have said to thy soul: Bow down, that we may go over--and thou hast laid thy body as the ground and as the street to them that went over. The Lord promises
that his wrath (cup) will be removed from Israel, and poured out upon their enemies. The imagery is that of the
cup full of wrath removed from Israel and given (still full of wrath) over to those who oppress Israel. The final
image is of the effect of the afflictors on Israel, that they have broken the soul of Israel, and trampled on it
- esteemed it of no worth. Implicit in this change of direction of fury is that the Lord does recognize
the worth of Israel's soul.2
Ne. 8:2424 Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come into thee the uncircumcised and the unclean. The Lord repeats the image of awakening. In yet another image, he ask s Zion to put on her "beautiful
garments." The Lord is covenanting that should Israel arise and do as the Lord commands, that the fury will
be turned away from them, they shall put on beautiful garments (as opposed to the clothing of a prisoner) and that
they will be protected from future oppression. Unfortunately, while the promise still stands, Israel was unable to do so at that time, and thus was not saved from future destructions, one of which was as near as the destruction which sent Lehi to the desert. 2
Ne. 8:2525 Shake thyself from the dust; arise, sit down, O Jerusalem; loose thyself from the bands of thy neck, O captive daughter of Zion. The imagery
of the captive returns, and the Lord makes it clear that the captivity is one of the spirit, and one which Israel
may remove by simply awakening to the word of the Lord. Message to Jacob's audience: Jacob will make an explicit analysis of the meaning of the redemption from captivity in verse 9, and correctly will take the Lord's eternal view and see the Savior's mission as the ultimate redemption. However, it is also quite likely that this passage from Isaiah would continue to reverberate in more immediate ways for the Nephites. Israel's historical problem with its bellicose neighbors is shown by Isaiah to be a result of their spiritual sleep. The Nephites, while maintaining victory in their skirmishes to this point, yet must have plainly seen the possibilities of captivity. The reminder that such may be avoided through righteousness is a subtheme that they surely would have understood. That subtheme of preservation through righteousness, and captivity through wickedness becomes a liet-motif for the entire Book of Mormon narrative. |
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| by Brant Gardner. Copyright 1998 |
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