Weekly Newsletter

He is vigilant for God’s word (Isaiah), but they revile God’s word (Isaiah 5:24; 28:12–14; 30:12). He calls on the name of the Lord (Isaiah 41:25), but they do not call upon him (Isaiah 43:22; 64:7; 65:1). His ears are open (Isaiah 50:4–5) but their ears are closed (Isaiah 48:8). He is astute (Isaiah 52:13), […]

As he is vigilant for God’s word (Isaiah 50:4–5), so are they (Isaiah 66:2, 5). As he is guided by the fear of God (Isaiah 11:2–3), so are they (Isaiah 33:6). As he calls on the name of the Lord (Isaiah 41:25), so do they (Isaiah 62:6). As he hears God (Isaiah 50:4–5), so do

God’s servants offer an acceptable sacrifice and gather Israel Isaiah 56:6–8 The foreigners who adhere to Jehovah to serve him, who love the name of Jehovah, that they may be his servants— all who keep the Sabbath without profaning it, holding fast to my covenant— these I will bring to my holy mountain and gladden

God’s people don’t believe or testify of the God of prophecy Isaiah 43:9–10 Who among them foretold these things, or predicted events that have come to pass? Let them bring their witnesses and justify themselves, that those within hearing may say, It is true. But you are my witnesses, says Jehovah, my servant whom I

Beginning in 1975, using analytical tools learned in rabbinic school in Jerusalem, Avraham made a series of unique discoveries that include but aren’t limited to the following: The end of the world’s being contained in the beginning—in which God’s dealings in the past establish patterns that act as a guide to the future and as

Hello All: A while back I had posted this background story to the Isaiah Institute website, offering a little history regarding the origins of the Hebraeus Foundation. As many of you are new and may not be familiar with me or the story, here goes… After hearing Hugh Nibley talk about Avraham while a student

Just as Joshua led Israel in battle and conquered its enemies, so the servant leads Israel’s armies against the end-time Assyrian alliance and destroys them: “The five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and

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