Weekly Newsletter

Mormon’s mourning the loss of his people the Nephites—that once they “had Christ for their shepherd” and “were led even by God the Father,” but were now “without Christ and God in the world” and were “led about by Satan” (Mormon 5:16–18)—simultaneously depicts their utmost righteousness and utmost wickedness. It shows that a people’s attaining […]

Like Moses, God’s servant is called a “shepherd” of his people: “Then his people recalled the days of Moses of old: Where is he who brought them up out of the Sea with the shepherd of his flock? Where is he who put into him his Holy Spirit, who made his glorious arm proceed at

Because Isaiah’s Seven-Part Structure places the historical events surrounding King Hezekiah’s life in a parallel, end-time setting, those events will repeat themselves at the end of the world—with God’s servant fulfilling the role of Hezekiah. Thus, as Hezekiah suffered a mortal threat to his life, so does the servant when his enemies disfigure him: “In

Creator of Heaven and Earth—“It is I who made the earth and created man upon it; I with my hand suspended the heavens, appointing all their host” (Isaiah 45:12). Creator of Israel—“Ponder these things, O Jacob, and you, O Israel, for you are my servant. I have created you to be my servant, O Israel;

Jesus’ twin chiastic discourses to the Nephites after his resurrection from the dead show a great reversal of circumstances between the Gentiles and the house of Israel that precedes his second coming. While the Gentiles are identified as those who migrated to the Americas—specifically Latter-day Saints or “my people who are of the covenant” (3

The Price of Searching the Words of Isaiah Are you unreservedly committed to keeping Jesus’ commandment to search Isaiah’s words? Are you willing to devote four or more hours per week for an indefinite time period of time? Are you open to learning new ways of studying layers of truth embedded in the scriptures? Are

God’s servant and son—his vassal—is “appointed” to restore God’s people Israel (See the terms “servant” and “son” to denote vassalship; 2 Kings 16:7) Isaiah 42:1, 6–7 My servant whom I sustain, my chosen one in whom I delight, him I have endowed with my Spirit; he will dispense justice to the Gentiles. . . . I

Origins Comes from the east (Isaiah 41:2, 25; 46:11) Is a man of God’s counsel (Isaiah 46:11) Is named David (Isaiah 37:35; 55:3) Helped create the heavens and the earth (Isaiah 45:12; 48:13; 66:2) Arises from within God’s end-time people (Isaiah 1:21) Is chosen as God’s end-time servant (Isaiah 49:5–7) Was called of God before

Key: Blue—God’s servants; Purple—God’s servant; Red—the king of Assyria “I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea,

A mandate we have received from the pulpit to prepare for the second coming of Jesus Christ resonates in a big way with the scriptures narrative epitomized by the words of Isaiah and Book of Mormon prophets. These shed light on the question of how to prepare for that event as both scriptures essentially define

Considering that Book of Mormon writers wrote only those things that most typify the time of their descendants’ end-time restoration, it makes sense that the more than seven exodus accounts in the Book of Mormon tell a story all their own. Common elements in these accounts create an “exodus pattern” that is prophetic of an

The expression “fullness of the Gentiles” (Hebrew melo’ haggoyim) appears four times in the scriptures. Let’s follow its thread and see where it leads. The first instance occurs in Jacob’s patriarchal blessing of Ephraim, the younger son of Joseph. There, Jacob identifies Ephraim’s end-time descendants as “the fulness of the Gentiles”: “The Angel who redeemed