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Immediately after citing a large block of Isaiah in his record (see 2 Nephi 12–24), Nephi presents several keys to help us understand Isaiah’s writings. This chapter lists and explains five of Nephi’s keys to understanding Isaiah, as well as one key that the Lord presented when he spoke to the Nephites. I will summarize each key so readers can learn how to better understand the words of Isaiah.

Figure 5.1. Keys to Understanding Isaiah

Key 1: Be “Filled with the Spirit of Prophecy” (2 Nephi 25:4)

Nephi wrote, “Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy” (2 Nephi 25:4). The expression “the spirit of prophecy” pertains to the Holy Ghost, who must guide us as we seek to comprehend Isaiah’s writings. Furthermore, the words “the spirit of prophecy” express that we must have a “testimony of Jesus” (Revelation 19:10).

In another section of his writings, Nephi taught us that the Spirit revealed truths to the prophet Isaiah (and, indeed, all prophets). Immediately after Nephi “had read these things [Isaiah 48–49] which were engraven upon the plates of brass,” he testified to his brothers: “Behold they [Isaiah’s words] were manifest unto the prophet by the voice of the Spirit; for by the Spirit are all things made known unto the prophets” (1 Nephi 22:1–2). The meaning here is clear: the very same Holy Ghost that revealed God’s words to the prophets of old will also enable us to understand the meaning of those words. Stated differently, “The spirit of prophecy provided the words of revelation to Isaiah in the first place, and subsequently provides those who diligently search Isaiah’s prophecies with the interpretation of Isaiah’s words (if the searchers follow the correct prescriptions in receiving the spirit of prophecy). A formula for receiving the spirit of prophecy is presented in Alma 17:2–3, where the key elements of diligently searching the scriptures and much prayer and fasting are set forth.”[1]

Key #1 to understanding Isaiah is of such importance that we will also cite Elder Bruce R. McConkie’s words on the subject:

In the final analysis there is no way, absolutely none, to understand any scripture except to have the same spirit of prophecy that rested upon the one who uttered the truth in its original form. Scripture comes from God by the power of the Holy Ghost. It does not originate with man. It means only what the Holy Ghost thinks it means. To interpret it, we must be enlightened by the power of the Holy Spirit (2 Peter 1:20–21). It takes a prophet to understand a prophet, and every faithful member of the Church should have “the testimony of Jesus” which “is the spirit of prophecy” (Revelation 19:10). “The words of Isaiah,” Nephi said, “. . . are plain unto all those that are filled with the spirit of prophecy” (2 Nephi 25:4). This is the sum and substance of the whole matter and an end to all controversy where discovering the mind and will of the Lord is concerned.[2]

Key #2: Learn the “Manner of Prophesying among the Jews” (2 Nephi 25:1)

Nephi held Key #2 to be of sufficient import that he referred to it several times in the first six verses of 2 Nephi 25: “the manner of the Jews” (v. 2); “the things of the prophets” (v. 5); “the things which were spoken unto the Jews” (v. 5); “the manner of the things of the Jews” (v. 5); and “the manner of the Jews” (v. 6). In my view, this “manner of prophesying” pertains to Isaiah’s use of poetic parallelisms, symbols, prophetic speech forms, and much more. Symbols and parallelisms are two barriers that we must overcome to understand Isaiah (see chapters 6, 8, and 11 in this volume).

Key #3. Know concerning the “Judgments of God” (2 Nephi 25:3, 6)

Another key to understanding Isaiah is knowing about the judgments of God, particularly the ones that Isaiah spoke of. When Nephi writes of “judgments,” he refers to divine punishments in the form of calamities, disasters, and so forth. In the scriptures, and most particularly in Isaiah’s Old Testament setting, God directs his judgments at people because of their gross wickedness and the great diversity of their iniquities. Isaiah’s text contains several prophecies (that is, judgments of God) against wicked people. For a list of these judgment prophecies, see chapter 14 in this volume.

Key #4: Live in the Last Days (2 Nephi 25:7–8)

Nephi wrote, “In the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass . . . for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them” (2 Nephi 25:7–8; emphasis added).

There are many examples of Isaiah’s prophecies that either have been fulfilled in the last days or are being fulfilled before our very eyes. These prophecies include the coming forth of the Book of Mormon (see Isaiah 29; see also 2 Nephi 27), the building of temples (Isaiah 2:1–3; as cited in 2 Nephi 12:1–3),[3] the gathering of Israel, and the building of Zion.

Key #5: Be Familiar with the “Regions round about” Jerusalem (2 Nephi 25:6)

Nephi wrote, “I, Nephi, have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about” (2 Nephi 25:6). In the context of Nephi’s keys to understanding Isaiah (vv. 1–8), this statement suggests that we can more readily comprehend Isaiah’s writings if we understand things pertaining to the “regions round about” Jerusalem.

Isaiah frequently mentioned geographical place-names in his prophecies. In fact, there are more than one hundred different geographical place-names in the writings of Isaiah (see table 5.1), including lands (such as Egypt, Israel, and Moab), regions (such as Bashan, Galilee, and Naphtali), cities (such as Bozrah, Jerusalem, and Sodom), valleys (such as Gibeon and Hinnom), mountains (such as Carmel and Lebanon), and oases (such as Nimrim and Tema). Many place-names appear more than once. For example, Jerusalem is mentioned 48 times; Egypt, 41 times; Moab, 21 times; Babylon, 13 times; Lebanon, 9 times; and Damascus, 7 times.

Understanding particular features of the place-names in Isaiah may help us to better comprehend his writings. I have detailed helpful information about both Jerusalem and Sodom below as two examples to illustrate how learning more about these places will help us better understand the writings of Isaiah.

Jerusalem

The city of Jerusalem has eternal significance. It was the capital city of the kingdom of Judah, the birthplace and home of several Old Testament kings, the site of the temple of Solomon, and the place of ministry for many prophets of old, including Isaiah. Jerusalem will also serve as one of the great world capitals when Jesus Christ returns to reign in righteousness and glory. It is a city of astonishing consequence, both in ancient times and in the future!

Jerusalem is coupled with awe-inspiring adjectives and names in Isaiah’s writings—for example, “the faithful city” (Isaiah 1:26), “the city of righteousness” (1:26), “the holy city” (52:1), and the “city of the Lord” (60:14). Isaiah’s titles for Jerusalem point out its sacred mission and prophetic calling as the place where Jesus would live, minister, work mighty miracles, and conduct his atoning sacrifice. Knowing this important information about Jerusalem, specifically its connection with the Lord, will help readers understand Isaiah’s writings that reference the city.

Sodom

Isaiah referred to Sodom multiple times in his writing, but why did he never do so in an approving or complimentary manner? The simple answer is that Sodom was famous for its extremely gross wickedness. In fact, other scriptural writers have related that “the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). Genesis 19:1–25 presents many details regarding their sinful acts. Other scriptures add to Sodom’s list of sins, including “pride, fulness of bread, and abundance of idleness . . . neither did she strengthen the hand of the poor and needy” (Ezekiel 16:49). And furthermore, those who lived in Sodom committed the sin of “fornication, and going after strange flesh” (Jude 1:7).

So great was Sodom’s wickedness that “the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground” (Genesis 19:24–25). Note that the Lord even destroyed the vegetation and plants in these wicked cities.

Sodom was so infamous and abominable that it has become a byword for other evil cities and peoples, even many centuries after it was destroyed (Jeremiah 23:14; 49:18; 50:40; Lamentations 4:6; Amos 4:11; Zephaniah 2:9; Matthew 10:15; 11:23). Both Peter and Jude used Sodom as an example of the consequences of sin. Consider the following verses: “And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly” (2 Peter 2:6); and “Sodom and Gomorrha . . . are set forth for an example, suffering the vengeance of eternal fire” (Jude 1:7).

Isaiah referenced Sodom four times (Isaiah 1:9, 10; 3:9; 13:19). He referred to Sodom because it was a wicked city that was judged and destroyed by God, never to be rebuilt. Isaiah addressed one such group of evil persons with these words: “The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves” (Isaiah 3:9). Later, Isaiah prophesied that the great and mighty Babylon would be destroyed, just “as when God overthrew Sodom and Gomorrah” (Isaiah 13:19). The more we know regarding the ancient city of Sodom, the better we will comprehend the words of Isaiah when he refers to Sodom.

Table 5.1. Geographical Place-Names Listed in the Book of Isaiah

Note: + means that the given place is mentioned more than once in the writings of Isaiah.

Key #6. “Search . . . Diligently” (3 Nephi 23:1)

Figure 5.2. Referring to Isaiah’s writings, Jesus Christ commanded: “Search these things diligently” (3 Nephi 23:1). (Photo by Trounce. “Full Book of Isaiah.” Image courtesy of Wikimedia Commons)

In addition to Nephi’s keys, Jesus Christ provided yet another key: to search Isaiah’s words diligently (see 3 Nephi 23:1; see also Mormon 8:23). The act of searching a text is far different from reading or skimming through the pages. To “search . . . diligently” is to examine carefully, thoughtfully, and thoroughly. It is to turn the text inside out with the intent of getting into the mind of Isaiah while studying his words. The more that we search Isaiah’s writings diligently—putting forth true effort—the better we will understand his writings, especially when we have the help of the Holy Ghost.

Portions of Isaiah are sometimes very difficult to comprehend. After citing a large block of scripture from the book of Isaiah in his record, Nephi wrote, “For behold, Isaiah spake many things which were hard for many of my people to understand” (2 Nephi 25:1). Owing to the fact that Isaiah’s words were “hard for many” people to comprehend, Nephi provided several guiding statements to assist his readers as they sought to understand Isaiah, which we have examined in this chapter. Each of these guiding statements serves to assist individuals as they endeavor to comprehend Isaiah’s book.

Notes

[1] Parry, “Isaiah, Understanding of,” 343.

[2] McConkie, “Keys to Understanding Isaiah,” 83.

[3] Isaiah 2:1–3 speaks specifically of the future temple of Jerusalem, but many of our prophets have stated that these verses also speak concerning the Salt Lake City Temple and other temples.