Monthly Supplement

Isaiah describes God’s people who descend spiritually as a “whore” or harlot. That imagery identifies them with Greater Babylon, also called a “whore” or harlot. In effect, God’s rebellious people do all that Babylon does and thus suffer the same fate. They regard evil as good and good as evil. They devise schemes to exploit […]

If it is inherent within the terms of Jehovah’s covenants with his people Israel and with individuals to deliver them from any mortal threat, then such a threat must include death itself—humanity’s ultimate mortal threat. From the Book of Genesis we learn that death came into the world as a result of Adam and Eve’s

When Abraham’s people, including his own father, worship idols and a famine sweeps the land, God commands Abraham to leave: “Jehovah said to Abram, ‘Move from your country and your kindred and your father’s house to a land I will show you. And I will make you a great nation. I will bless you and

The prophet Malachi identifies “righteous” people in God’s Day of Judgment not as those who profess a particular creed or repeat religious slogans but as those who “serve God,” while the “wicked” are those who “don’t serve him” (Malachi 3:18). Noah wasn’t born “a righteous man, perfect in his generation,” but he became this by

In the redemptive context of the second unit, the burden of suffering that precedes or lays the groundwork for Jehovah’s redemption, although common to all suffering entities, differs from one to the next. First, on the heels of the ideal vassal’s mission to the nations, the wicked—all non-Zion entities—suffer a full measure of covenantal malediction

Nephi sees that “because of pride, and because of false teachers, and false doctrine”—which “pervert the right way of the Lord”—the endtime Gentiles “have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by

Where will we stand in that fateful day? Will we behave badly and end up lower on the ladder, or will we accept the challenges of those times and rise higher? We will either succumb to fear or exercise faith in God and perform nobly. Our beliefs alone won’t save us, nor will the props

Debates about the nature of God have echoed in Jewish and Christian circles over many centuries but without seeming resolution. When prophets and apostles who knew God were persecuted to the point of extinction, their successors, who didn’t know God—among them not a few of the persecutors—decided by committees what they thought God was like

Anticipating Israel’s rejection of him—without which his sacrifice for sin would not have been complete—Jehovah provided foreshadowings of his earthly ministry. These include Isaac, Abraham’s only-begotten son by Sarah, whom his father offered up as a sacrifice (Genesis 22:9–12; Hebrews 11:17); Joseph in Egypt, who saved his brothers who had sold him (Genesis 45:1–7); Job,

Nephi follows Jacob’s exposition of the prophecies of Isaiah by quoting thirteen chapters of Isaiah in their entirety that deal with the apostasy of God’s people and with the king of Assyria/Babylon’s retribution on a wicked world (2 Nephi 12–24; cf. Isaiah 2–14). Considering the difficulty of inscribing so much material on his small plates,

Many persons excuse themselves from searching the scriptures by asserting that the “dead prophets” are less relevant than the “living prophets.” They forget that the ancient prophets are still very much alive, which those know who “commune with the Church of the Firstborn” (Doctrine & Covenants 107:19). As Isaiah reminds us, “The word of our

Isaiah’s theology of creation, in effect, nuances the entire concept of God’s creation as an ongoing process that has operated for eons of time and that extends far into eternity. Within that continuum, Adam and Eve’s “creation” by no means constitutes a unique event. Rather, it accords entirely with the cyclical rebirth or re-creation of