Weekly Newsletter

In our day, as in Book of Mormon times, what the scriptures depict as an “eternal hatred” is manifesting itself in a cruel vindictiveness on the part of those who—like the Lamanites—believe they have been “wronged,” “robbed,” and dispossessed. But having “hardened their hearts against the Lord,” “they understood not the dealings of the Lord” […]

As Isaiah is the first prophet to address the “line-upon-line” principle of learning, his words are key to understanding what it is. In an end-time prophecy directed at the “drunkards of Ephraim,” their straying prophets and erring seers (Isaiah 28:1, 7), he decries their failure to advance beyond the infant stage of learning and their

When truthers in the world warned against dubious measures implemented against the kind of plagues prophesied to occur before Jesus’ coming to reign on the earth, many inside and outside the church cried “conspiracy theory!” Persons who declined to become “good global citizens” by complying with injurious procedures were shamefully mocked and persecuted. But when

Because literary devices transform the entire Book of Isaiah into an end-time scenario—in which the events of Isaiah’s day act as types and shadows of the end of the world—the gathering of Israel, as Isaiah and other prophets define it, is an end-time event. In other words, it occurs within a window of only a

Among many things God showed Nephi in his vision of the end from the beginning was the prevalence of precepts of men among latter-day saints—God’s people “in Zion” (2 Nephi 28:24). A double jeopardy of this is that distorting a truth of God not only negates it but also robs people of the power to

The question of yielding fruit worthy of God’s acceptance ought to concern all. As Zenos’ olive tree allegory informs us, prior to the restoration of Israel’s natural lineages—Jews, Ten Tribes, and Lamanites—all the trees of the vineyard, including the mother tree, are producing “evil fruit” and are “good for nothing save it be to be

The paradox of people’s understanding the words of Isaiah only when they are taught the manner of prophesying among the Jews—and yet Nephi’s not teaching it to his people because “their works were works of darkness, and their doings were doings of abominations” (2 Nephi 25:1–2, 5)—has led to many people not searching Isaiah’s words

In his twin prophetic discourse to the Nephites at Bountiful in 3 Nephi 21 that is based on the words of Isaiah, Jesus again shows the interplay between the end-time Gentiles and house of Israel; that is, between God’s people who are of the covenant today—the Latter-day Saints—and the Jews, Ten Tribes, and Lehi’s descendants.

In his prophetic discourse to the Nephites at Bountiful in 3 Nephi 20 that is based on the words of Isaiah, Jesus shows the interplay between the end-time Gentiles and house of Israel; that is, between God’s people who are of the covenant today—the Latter-day Saints—and the Jews, Ten Tribes, and Lehi’s descendants. By using

Where do we imagine current societal trends will take us if left unchecked? Have we passed a point of no return? Will any people of God remain who won’t fall prey to sodomite ideologies, foolhardy economics, criminal politics, and watered down religion? When leaders abolish the “traditional ways” (Isaiah 3:12) that made this nation great,

Although the scriptures inform us that there exist sacred records containing greater revelations from God than those we have currently—that God is withholding them because of our unbelief (Ether 4:13–14; cf. 2 Nephi 32:7; 3 Nephi 26:8–11)—has anyone asked, “Unbelief in what?” or voiced excitement at the prospect of becoming worthy to receive those “greater

In line with an oft repeated historical pattern, whenever a society’s or religion’s burden of sin reaches an apogee or becomes unbearable, it seems to conveniently break out upon the heads of the Jewish people. In that way do humanity’s reprobates assuage their consciences, dumping their own guilt on others, typically blaming them for evils