2 Nephi Chapter 13

Chapter 13 is taken from Isaiah's writings which are found in Isaiah chapter 3. Isaiah continues his set of prophecies of destruction. In Isaiah's day, perhaps he had in mind the pending destruction of the southern kingdom of Judah. In this chapter Isaiah makes a series of prophecies that will eventually find fulfillment on at least four different occasions: (1) Although Jerusalem was spared when Assyria attacked and pillaged Judah in 701 BC, much of the country around Jerusalem was destroyed. (2) In 586 BC, Jerusalem was captured by the Babylonians. (2) In AD 70, the last great scattering of the Jews occurred when Jerusalem was demolished by the Romans. (3) In the latter days Jerusalem will find itself under siege for three and one half years during the great battle of Armageddon (for a summary of the essential facts surrounding this great final battle, see the introductory commentary for chapter 14 below). Some students of Jewish history even suggest fulfillment in the Nazi holocaust.

Isaiah prophesies that anarchy and ruin will come upon the inhabitants of Jerusalem and Judah, during each of these periods of destruction, because of the sinful nature of their inhabitants, whose speech and actions are directed against the Lord and his commandments. Their sins are likened to the sins committed in Sodom before its destruction (verses 8-9).

Anarchy may also come because of the Lord's removing the supply of bread and water (famine or drought). In Isaiah's day, the culture of the people was predominantly an agrarian one. The fertility of the land was therefore of utmost concern, and the threat of famine was particularly poignant. One specific awful fulfillment of this prophecy was the devastating famine that occurred during the Roman siege of Jerusalem in AD 70. Josephus's account includes an instance in which a woman roasted her suckling child for food (Wars of the Jews, 6:3).

Anarchy may also come by the loss of righteous leadership in the region, for we are told that God will remove the region's individuals who have earned honor and status in the community. In their place, children and base types will become the rulers (verses 4, 12).

We have mentioned the possible ancient settings where these prophecies of destruction apply. As always, we may wish to draw a latter day application as well. Perhaps this chapter also warns latter-day covenant people that the Lord will not allow them to prosper in wickedness. It particularly warns that they must avoid pride, vanity, selfishness, worldliness, and oppression of the needy. It should remind them that true joy is found in trusting in the Lord's plan of happiness and in the Lord's covenants, for the worldly selfish avenues one might pursue will surely pass away, leaving only sorrow.

1 For behold, the Lord, the Lord of Hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole staff of bread, and the whole stay of water-

verse 1 "from Jerusalem, and from Judah" These refer to the inhabitants of Jerusalem and Judah. In a symbolic sense, these can also refer to an apostate people in the latter days who will be subjected to such judgments as are detailed here."from Jerusalem, and from Judah"

"the stay and the staff" The word "stay" means protector, and the "staff" is the support or walking stick. When the two are used together, an entirety or wholeness is implied. Thus, Isaiah seems to be prophesying that the Lord will withdraw all his support from Israel. Probably this includes more than just physical support-likely spiritual support as well. In the Old Testament, the Lord is repeatedly referred to as the "stay" and "staff" (see Isaiah 48:2; Micah 3:11; Isaiah 26:3)."the stay and the staff"

"bread" "water" These are perhaps representative of all forms of physical nourishment, but they also have spiritual connotations in reference to the Lord, who is metaphorically the "bread of life" (John 6:35) and the "living water" (John 4:6-14; John 7:37-38)."bread" "water"

Thus, this prophecy foresees both physical and spiritual famine.

2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient;

3 The captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator.

verses 2-3 In a time of crisis, it is a serious affliction to be without reliable leadership. Isaiah prophesies that in the hour of Israel's distress, they will find themselves without any leadership.

The several following terms are used in the sense that a totality of the leaders will be removed. These include "the mighty man"-political or governmental leader; "the man of war" and the "captain of fifty"-military leader; "the judge"-civic leader; "the prophet"-the religious leader; "the prudent"-the man who practices divination; "the ancient"-the older wise man from whom one may seek guidance; "the cunning artificer"-the skilled craftsman (cunning can also have a negative meaning as in 2 Nephi 9:28); "the eloquent orator"-the individual gifted in the ability for public speaking. The reader may decide for himself who is meant by the "honorable man" and the "counselor."

It is evident that Judah will be relieved of anyone with any leadership ability, whether it be military, social, or cultural. This, in fact happened during the Babylonian captivity in 586 BC when Nebuchadnezzar, according to Josephus, "slew such as were in the flower of their age, and such as were of the greatest dignity. . . . He also took the principal persons in dignity for captives . . . among whom was the prophet Ezekiel" (Antiquities of the Jews, 10:6).

4 And I will give children unto them to be their princes, and babes shall rule over them.

verse 4 Who are the "children" or "babes" that will rule over Israel? There seems to be at least three plausible interpretations of this verse.

1. With the leaders of society killed or taken into captivity, only the poor, weak masses remained. Therefore, the "children" or "babes" which shall rule over Israel may refer to people of childish understanding who can hardly face successfully the challenge of bringing order to anarchy.

2. The "children" or "babes" may be Gentiles who, between the time of Isaiah and today, have ruled over Israel for some 2,500 years. The land of Palestine itself has been controlled by a succession of "Gentiles" including, to name but a few, the Babylonians, the Greeks, the Romans, the Arabs, the Turks, and the British. Also, the Jews have been scattered among the Gentiles of the world who have ruled over them. The terms "children" or "babes" are terms of derision used by Israelites to refer to those without the house of Israel.

3. The verse may lend itself to a literal interpretation. Many of the Jewish kings before the Babylonian captivity came to rule at a very early age. For example the wicked Manasseh succeeded his father Hezekiah at age twelve. Amon, the son of Manasseh, came to Israel's throne at age twenty-two. Josiah came to the throne at age eight after his father Amon was murdered. Jehoahaz reigned only three months when he was twenty-three years old. Jehoiakim became king at age twenty-five. Jehoiachin was eighteen, and also reigned for only three months. Zedekiah, the last king of Judah took office at age twenty-one.

Jacob or Israel had blessed Judah with the political leadership of all the house of Israel until the birth of Christ (see Genesis 49:8; Genesis 49:10). This leadership should have been exercised through the priesthood (see TPJS, 157). Since, in Old Testament times, the priesthood was not bestowed until age thirty (see Numbers 4:3), and since all of these leaders but one were referred to as "evil" in the Bible, it is obvious that these "children" or "babes" ruled without the priesthood.

5 And the people shall be oppressed, every one by another, and every one by his neighbor; the child shall behave himself proudly against the ancient, and the base against the honorable.

verse 5 The entire culture will collapse to the point where people, because of a lack of love for one another, will "oppress" one another, even their neighbors. To "oppress" is to tyrannize, trample down, or to trouble. Children will "behave . . . proudly"-show no deference or honor for and even show arrogance towards their elders. The honorable men will command no respect even among "the base," those who are inferior, vile, wretched, and vulgar. A state of anarchy is portrayed.

6 When a man shall take hold of his brother of the house of his father, and shall say: Thou hast clothing, be thou our ruler, and let not this ruin come under thy hand-

verse 6 "a man shall take hold of his brother of the house of his father" In this time of social lawlessness, fathers will desert their families leaving them in upheaval. In such a situation, leadership of the family would fall upon the eldest brother-the one with the "clothing," the cloak of authority or "Simlah." Others in the family will plead with the eldest brother to lead them in this difficult time lest they should come to ruin."a man shall take hold of his brother of the house of his father"

On a national level, no one will want to rule the people because of the hopeless state of anarchy that has beset Judah and Jerusalem. In desperation the people will importune the man with "clothing" to rule over them. Perhaps his clothing indicates some degree of wealth or preparedness. The people desperately hope that someone will help to limit or reverse the "ruin" (political, economic, and spiritual) that has beset them. In the midst of ruin and "childish" rule, Isaiah prophesies that the people will be willing and anxious to accept any sort of credentials as a prerequisite for leadership.

7 In that day shall he swear, saying: I will not be a healer; for in my house there is neither bread nor clothing; make me not a ruler of the people.

verse 7 The eldest brother will refuse the honor of being the "healer," however, because he and the family are in abject poverty. There are not even provisions sufficient to sustain his own family. A healer is someone who binds up wounds or sores.

8 For Jerusalem is ruined, and Judah is fallen, because their tongues and their doings have been against the Lord, to provoke the eyes of his glory.

verse 8 The meaning of this verse is obvious. "Their tongues and their doings" means their speech and their actions. The term "to provoke the eyes of his glory" is translated in the New American Standard Bible as "to rebel against his glorious presence." It is to defy or anger the Lord.

9 The show of their countenance doth witness against them, and doth declare their sin to be even as Sodom, and they cannot hide it. Wo unto their souls, for they have rewarded evil unto themselves!

verse 9 The "show of their countenance," the very appearance of the faces of the people of Judah, will betray their sins and witness against them. What sins might be seen in the appearance of a face? The "sin as Sodom" is generally held to be homosexuality. In ancient times those participating in degenerate sexual fertility rites, sacramental intoxications, and the taking of hallucinogenic drugs from exotic plants usually identified themselves with peculiar hair styles, bizarre beards, and decorative embellishments, including marks in the flesh. All these the Lord strictly forbade (see Leviticus 19:27-28). Evil imposes its own demeanor upon him who persists in it. Contrariwise, we are taught that the born-again person receives the image of Christ in his countenance (see Alma 5:14).

Sodom, of course, was a city destroyed by the Lord because of its sexual iniquity and other forms of pride. The mention of "Sodom" in this verse is a type of all wicked cities that suffer the judgments of God.

"for they have rewarded evil unto themselves" A better translation is provided by the New International Version: "They have brought disaster upon themselves.""for they have rewarded evil unto themselves"

10 Say unto the righteous that it is well with them; for they shall eat the fruit of their doings.

verse 10 Here is the only note of hope in this entire pronouncement which extends from verses 1 through 15. In the midst of all this degeneracy, the few righteous are affirmed by the Lord with the phrase, "it is well." This is a statement of approval and blessing (Mormon 7:10; Moroni 7:47; D&C 124:110). These righteous are promised that they will eventually "eat the fruit of their doings," that is, reap their spiritual rewards no matter how severe their trials may be. Paul said it another way: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Galatians 6:7).

11 Wo unto the wicked, for they shall perish; for the reward of their hands shall be upon them!

verse 11 How simple, yet profound, it is to read that the wicked will reap "the reward of their [own] hands." They will suffer the consequences of their actions.

12 And my people, children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err and destroy the way of thy paths.

verse 12 A reiteration of the fact that "children" will rule over Judah (see the commentary for verse 4). The essential meaning here would seem to be that Judah's leaders will not hold the priesthood. The phrase "and women rule over them" implies either that they will literally be ruled over by women who do not hold the priesthood, or that their leaders will be as weak as women-an insult in ancient Israelite culture. It would appear that Isaiah and the entire ancient Israelite culture of his day were avowedly chauvinistic.

The phrase "destroy the way of thy paths" is perhaps more clearly translated "confuse the direction of your paths."

13 The Lord standeth up to plead, and standeth to judge the people.

verse 13 The setting is a divine courtroom scene. The defendant is the house of Israel. The Lord stands as both attorney/advocate/prosecutor and judge. The Lord arises to "plead" with his chosen people. To "plead" means to contend with or to take issue with. He then stands to judge the people. Standing was important in the ancient Israelite courtroom, where the judge stood to pronounce judgment.

14 The Lord will enter into judgment with the ancients of his people and the princes thereof; for ye have eaten up the vineyard and the spoil of the poor in your houses.

verse 14 The Lord's judgment will likely fall first and hardest upon the apostate "ancients" or older men, who should know better, and the corrupt "princes" or political leaders who have combined to eat up "the vineyard"-exploit the nation. The "spoil [or plunder] of the poor in your houses" means, "You have stolen by taxes or fraud the essentials of life from impoverished people."

15 What mean ye? Ye beat my people to pieces, and grind the faces of the poor, saith the Lord God of Hosts.

verse 15 The Lord is addressing these influential leaders among his chosen people. He says, "What do you mean by, or how can you possible justify crushing my people and grinding the faces of the poor in the dirt, that is, oppressing the poor?" These phrases may refer to actual physical abuse or to economic hardships due to insufferably high taxes and duties imposed on the poor. According to the law of Moses oppressing the poor was a grievous offense (e.g., Exodus 22:21-24; Deuteronomy 15:7-11).

verses 16-26 The remaining verses of chapter 13 enumerate the sins of ancient Israel and, indeed, those of our own dispensation. Some have applied a narrow interpretation to these verses and have viewed them as a denouncement of the vain and vulgar womanly fashions of the day. It seems likely that the meanings are far more inclusive.

16 Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet-

verse 16 "daughters of Zion" The term "daughters of Zion" does not really refer to "women," but rather it is a metaphor, a Hebrew idiom, which refers to Israel-those who are espoused, or under covenant, to Jehovah. The singular form, daughter of Zion, is used more commonly (Lamentations 1:6-8; Lamentations 2:8-11; Zechariah 9:9; 2 Nephi 8:25) and refers to the inhabitants of Jerusalem and Judah. This phrase may also be used as a personification for Jerusalem (e.g., Isaiah 1:8)."daughters of Zion"

"Haughty" means proud, vain, and arrogant. A person who is haughty treats others as it they were lower than himself. He is proud of self and scornful of others. Haughtiness is an outward manifestation of a self-perceived higher status and is diametrically opposite to humility.

"Stretched forth necks" may refer to haughtiness or an air of affectation. This expression portrays women who look sideways to see if others notice their beauty as they prance along the way or as they look upwards with high heads in a proud manner. The expression denotes a people who pay idolatrous heed to others rather than to God above.

"Wanton eyes" are flirtatious or seductive eyes open to lustful things but not to spiritual things.

"Walking and mincing" is a type of walking with short steps used by women who love to display their physical charms and to make their ankle jewelry tinkle as they walk. It is the type of walking typical of one who is advertising one's person for sale. Perhaps the application of this phrase should not be limited to women. It is likely more descriptive of the type of life a person leads rather than the actual physical movement of his or her gait. To refer to a person as "walking and mincing" implies that the person is worldly, lewd, and unchaste.

"Making a tinkling with their feet" means to adorn oneself with anklets that contain bells and make a tinkling noise. Anciently this practice was characteristic of a woman desirous of attracting attention often for unwholesome purposes.

17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts.

verse 17 The phrase "smite with a scab the crown of the head" means to cause a disease which results in baldness. For the "woman" who is being used here as a symbolic analogy, it implies a great disgrace which will come to her.

"the Lord will discover [make bare] their secret parts" This expression implies a singular and ultimate disgrace. Figuratively, the "woman" will be subjected to the indignity of being stripped naked and held up to the leering gaze of the crowd. This phrase is a metaphor for humiliation. Isaiah is prophesying that the whole earth shall see in detail the shame and great wickedness of the unrighteous in Israel."the Lord will discover [make bare] their secret parts"

verses 18-23 In these verses, several items of apparel are mentioned which the Lord will take away because of Israel's sinfulness. They are all symbols of the vanity and iniquity of the people. There is perhaps a significant symbolism in some of the items mentioned. In the commentary for these verses, the possible secondary or figurative meanings will be suggested, though they are included only for interest. We have no way of knowing whether or not Isaiah had in mind symbolic meanings.

18 In that day the Lord will take away the bravery of their tinkling ornaments, and cauls, and round tires like the moon;

verse 18 "In that day" This expression refers to any day in which the unfaithful of Israel are brought down or humbled by the Lord."In that day"

"the Lord will take away the bravery" The term "bravery" might be misleading here. It is better translated "beauty, finery, or ostentation." A modern translation of Isaiah renders this phrase, "the Lord will snatch away their finery" (NIV)."the Lord will take away the bravery"

"Tinkling ornaments" are bangles or bracelets.

"Cauls" are headbands.

"Round tires like the moon" are necklaces shaped like a crescent moon which were worn on the necks or heads of men, women, and even camels. These "moonstones" were symbolic of purity.

In context, Isaiah is saying that the real beauty and splendor of Zion (perhaps the priesthood of God) shall be removed and lost. All that will be left will be the tinkling of ornaments-outward form or show with no substance. Isaiah is making reference to the fact that sacred teachings had been replaced by the workings of magic, astrology, soothsaying, pride, arrogance, and vain piety. The humble worshipper had been replaced by the signs of piety and pretended holiness.

19 The chains and the bracelets, and the mufflers;

verse 19 "Chains" are dangling earrings. "Mufflers" are a woman's veils.

20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the ear-rings;

verse 20 "Bonnets" are ornamental head coverings. "Ornaments of the legs" may refer to "stepping chains" which were worn by women fastened to a band around each ankle which forced the wearer to walk elegantly with short feminine steps. Bells were often fastened to this chain to make sounds while walking.

There is another, perhaps more far-reaching, meaning. The same Hebrew term is used in 2 Samuel 5:24 to describe a sound heard in the trees which indicated that God was going to fight the battles of Israel. Isaiah may have had both meanings in mind: Not only would the Lord take away the attractions of women, but he would cease to fight Israel's battles.

"Headbands" is an interesting word which apparently has little to do with a band worn about the head. The Hebrew word actually means a band or sash worn about the waist. In Isaiah 49:18, the same term is used to describe a binding or tying together of children to parents. Is it possible that Isaiah might have intended a veiled reference to the sealing ordinances. Keep in mind the context. Isaiah is here saying that all these things will be taken away because of the wickedness of the people.

"Tablets" is translated from two words in Hebrew which are more accurately translated "receptacles for intimate things." Modern translations have translated the term "perfume bottles." These "receptacles for intimate things" at the time of Isaiah may have evolved into the Jewish custom of wearing Tefillah or Phylacteries which were small boxes or containers worn on the left arm or forehead. These were secured to the body by leather ties. They contained tiny scrolls containing certain passages of scripture.

"Ear-rings" is translated from the Hebrew word meaning amulet, charm, or superstitious ornament upon which magical formulae or phrases were inscribed. They were worn about the neck or in their ears (see Genesis 35:4), and were an apostate tradition.

21 The rings, and nose jewels;

verse 21 "Rings" refers to signet rings-that type of ring which is pressed into a soft substance to affix a seal of authority. In context perhaps Isaiah was saying that the Lord would remove his seal or his authority.

"Nose jewels" are nose rings, another type of amulet or charm like the "ear-ring" except that it is worn in the nose.

22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping-pins;

verse 22 "Changeable suits of apparel" may refer to a splendid or costly garment or robe which was worn on only special occasions. Could it be that Isaiah had reference to temple clothing? Remember, Isaiah is saying that all these things will be taken away.

"Mantels" are capes-large sleeveless tunics that covered the entire body worn by men over other clothing. The same term is used in Exodus 28:31 to refer to the garment worn by the high priest in the temple.

"Wimpels" are cloaks

"Crisping-pins" are pouches or purses.

23 The glasses, and the fine linen, and hoods, and the veils.

verse 23 "Glasses" are mirrors.

"Fine linen" refers to linen undergarments.

"Hoods" are tiaras or jeweled crowns-religious hats for men. The same term in Zechariah 3:5 is translated "mitre" as in the Catholic bishop's mitre.

"Veils" are shawls, large hoods worn over a woman's head and shoulders. In context the term probably meant that a protective covering of divine protection would be removed, and the people would be left uncovered and conquered.

24 And it shall come to pass, instead of sweet smell there shall be stink; and instead of a girdle, a rent; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth; burning instead of beauty.

verse 24 This verse contains more information on the devastated condition of Israel after the prophesied purgings.

The "sweet smell" implies the artificial aromas of perfumes. These will be replaced by rottenness, putrefaction, and poverty.

A "girdle," is a wealthy man's sash or expensive belt. It will be replaced with a "rent" which is a rope by which the man will be led as a slave.

"Well-set hair," is a fancy, artificially twisted hair-do. "Baldness"-the Hebrew root means to make naked, to shame, or to carry away into exile.

A "stomacher," is a grand robe of significant beauty, whereas a "girding of sackcloth," is a rude or coarse garment worn for mourning.

"Burning" is a term which refers to the branding or scarring as might have been inflicted upon a slave by a conqueror.

Verse 24 implies that the artificially or superficially beautiful people will be stripped of their trappings and will be killed or taken away into exile, slavery, and bondage.

25 Thy men shall fall by the sword and thy mighty in the war.

verse 25 The men in Judah will be killed in the destruction or war.

26 And her gates shall lament and mourn; and she shall be desolate, and shall sit upon the ground.

verses 25-26 That the destruction outlined in these verses will come through invading armies is supported by these verses.

"The war" means simply "in battle."

Notice that in verse 26 Jerusalem is again personified as a woman, in this case a fallen woman. Her gates or entrances will cry out that there is nothing inside-only desolation. She will be left "lamenting," crying and mourning and sitting upon the ground "desolate" or alone. Sitting upon the ground is a visible symbol of those who mourn. Most all her people will be dead or carried away captive.

The destruction of Israel prophesied in this chapter will be followed by a restoration. Isaiah prophesies of the restoration and blessings that would be poured out upon a righteous remnant of Israel, called the "branch of the Lord" (2 Nephi 14:2). The Lord will cleanse and purify his people in the millennial day (2 Nephi 14:4), and he will manifest his presence among them as he did in the days of the Exodus with a cloud of smoke by day and a flaming fire by night (2 Nephi 14:5; cf. Exodus 13:21).