[ If we read 2 Ne. Chapters 25-27 as a whole, they way they were written, not the way that they were later broken up then the meaning changes a little. What chapter 25 is doing, is several things rather than just cleanup work. Those first few verses, of course, he is talking about Isaiah and why Isaiah is hard to understand. ] 1 NOW I, Nephi, do speak somewhat concerning the words which I have written, which have been spoken by the mouth of Isaiah. For behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews. [ Which is what exactly? The usage of metaphors and symbolism to teach the concept. Why use metaphors and symbolism in teaching? ]

2 For I, Nephi, have not taught them many things concerning the manner of the Jews; for their works were works of darkness, and their doings were doings of abominations. [ Remember that Nephi stated in 1 Ne. 1:1-2 that he was "taught somewhat in all the learning of my father" and that he writes a record "which consists of the learning of the Jews", suggesting at least some kind of formal training. This manner of prophecy is an effective one to those that understand it, but on the other hand it can be the source for misuse at the design of those with that intent. The manner of the Jews is not the same as the spirit of prophecy. ]

3 Wherefore, I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations, [ Nephi making note that while this prophecy that he is going to quote (see vs 9-19) is about the Jews, and not the Lehites; however the covenants are with and about Israel, of which they are a part of that lineage. In addition; these covenants apply to all nations including tha gentiles, and extend to our day as well. ] according to the word which he hath spoken.

4 Wherefore, hearken, [ Hebrew "Shema" is translated here as hearken which means to "listen" and "obey". ] , O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. [ The key to understanding Isaiah then is to be filled with the spirit of prophecy; the person must be able to understand and be taught by the Holy Ghost the true meaning. So we need to understand the manner of the Jews, their nature, culture, symbols and then apply that understanding with a heart intent on listening to the spirit of revelation to understand them fully. I submit that this is not an easy task, and that has a purpose as well. ] But I give unto you a prophecy, according to the spirit which is in me; wherefore I shall prophesy according to the plainness which hath been with me [ Why is that plainness with him? Because he saw the same visions. If you look up the word "plainness" in the Webster 1828 dictionary (the language of Joseph Smith's day), as well as the Greek definition (in Bible hub). A more correct definition would be "boldness". Here are a few highlights that are helpful: From Webster's 1828 definition: 2. Openness; rough, blunt or unrefined frankness. 3. Artlessness; simplicity; candor; as unthinking plainness 4. Clearness; openness; sincerity. Seeing then we have such hope, we use great plainness (or boldness in other translations) of speech . 2 Corinthians 3:12. (From Bible Hub) GREEK: parrésia: freedom of speech, confidence Usage: freedom, openness, especially in speech; boldness, confidence. HELPS Word-studies 3954 parrhēsía (from 3956 /pás, "all" and rhēsis, "a proverb or statement quoted with resolve," L-S) – properly, confidence (bold resolve), leaving a witness that something deserves to be remembered (taken seriously). ] from the time that I came out from Jerusalem [ Yep there you go they became plain to him after they left Jerusalem. Why? Because that is when he asked to know what his father saw, he asked to see the things that his father had seen as was shown them by an angel. ] with my father; for behold, my soul delighteth in plainness [ He doesn't refer to the words of Isaiah as plainness in the next verse. He delights in plainness, but can't speak in plainness because it's been forbidden for him to speak of what he saw, so he quotes Isaiah instead. If you look up the word "plainness" in the Webster 1828 dictionary (the language of Joseph Smith's day), as well as the Greek definition (in Bible hub). A more correct definition would be "boldness". Here are a few highlights that are helpful: From Webster's 1828 definition: 2. Openness; rough, blunt or unrefined frankness. 3. Artlessness; simplicity; candor; as unthinking plainness 4. Clearness; openness; sincerity. Seeing then we have such hope, we use great plainness (or boldness in other translations) of speech . 2 Corinthians 3:12. (From Bible Hub) GREEK: parrésia: freedom of speech, confidence Usage: freedom, openness, especially in speech; boldness, confidence. HELPS Word-studies 3954 parrhēsía (from 3956 /pás, "all" and rhēsis, "a proverb or statement quoted with resolve," L-S) – properly, confidence (bold resolve), leaving a witness that something deserves to be remembered (taken seriously). ] unto my people, that they may learn.

5 Yea, and my soul delighteth in the words of Isaiah, [ See previous verse for additional commentary. Why did Nephi delight so much in the words of Isaiah? Because Nephi, Isaiah and John all saw the same things about the history of the end of the world. So they would have been very obvious to him. He also was told that he was not allowed to write what he saw save a limited amount, which he will do a little here. (1 Ne. 14:21-28). ] for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, [ He lived among them, he knew them he understood their customs, traditions. ] and I know [ In Hebrew, the word for "know" is the word yada, which means not only learning about something or someone but experiencing something or someone. It is not a superficial experience of God but a profoundly intimate experience. In the Israelite worldview, The Old Testament is the foundation of this experience. ] that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews. [ So Nephi is suggesting that the key to understanding the writings of Isaiah ia to understand the people to whom Isaiah spoke - the house of Israel. This should serve as a witness for us in how we can better understand the writings of Isaiah as well. Nephi suggests that if we read Isaiahs words from the perspective of the house of Israel then the words will make more sense to us. ]

6 But behold, I, Nephi, have not taught my children after the manner of the Jews; [ This gives us an idea of what Isaiah was so plain to Nephi and not to the others because be knew of the manner of the jews, their customs and traditions. Or he had the background information that made it all make sense. ] but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to all that which Isaiah hath spoken, and I do not write them.

7 But behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no man can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass.

8 Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly, [ specifically speaking to those who do not believe the words of Isaiah about the coming of Christ. The message then is that just as Isaiah has prophesied, and now Nephi gives the message with plainness so there is no one that cannot understand (vs7). That Christ will come within 600 years of Lehi leaving Jerusalem (v19), he will bring and teach the word, be crucified (vs13), resurrected and that they must continue to keep the Law of Moses until it has been replaced with Christ. ] and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them.

9 And as one generation hath been destroyed among the Jews because of iniquity, even so have they been destroyed from generation to generation according to their iniquities; and never hath any of them been destroyed save it were foretold them by the prophets of the Lord. [ Nephi is going to begin here to speak of his own prophecies from here to around verse 19. ]

10 Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon.

11 And now this I speak because of the spirit which is in me. And notwithstanding they have been carried away they shall return again, and possess the land of Jerusalem; wherefore, they shall be restored again to the land of their inheritance.

12 But, behold, they shall have wars, and rumors of wars; and when the day cometh that the Only Begotten of the Father, yea, even the Father of heaven and of earth, shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks.

13 Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved [ Nothing except belief is required for this usage of the term "salvation". Similar to Paul's usages, this statement is relatively ambiguous when taken out of context. ] in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name.

14 And behold it shall come to pass that after the Messiah hath risen from the dead, and hath manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be destroyed again; for wo unto them that fight against God and the people of his church.

15 Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; [ Literal Babylon, the place where the exiled Jews were per v. 10. This literal collapse of the ancient Babylon results in the Jews being scattered even more. The remnants of the capital city of Babylon persisted to NT times (cf. 1 Pet. 5:13) despite being overrun first by the Persians under Cyrus, then the Macedonians, and ultimately the Romans. There was a large population of Jews residing at Babylon until NT times (cf. Josephus, Antiquities, book 15, ch. 3, para. 1, the remnants of those taken there by Nebuchadnezzar. The ruling Pharisees at Jesus' time, the Sanhedrin, was populated by Babylonian Jews imported by Herod after he slaughtered the sitting Sanhedrin upon taking power. ] wherefore, the Jews shall be scattered by other nations.

16 And after they have been scattered, and the Lord God [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the son of God, [ He is not the son of Joseph. He is not the son of a man. This title the son Of God means that his Father is literally God our Father in Heaven. ] and the atonement, which is infinite for all mankind—and when that day shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. [ Compared with Ether 4:16, Isa. 25:9, D&C 45:24-54. ]

17 And the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, he will proceed to do a marvelous work and a wonder [ Isa. 29:14. This phrase "marvelous work" included the following definitions of what it means: 1) Events that God will use to sift the world( 1 Ne. 14:7); 2) Bare forth the arm of the Lord (1 Ne.22:8); 3)Two latter day Messiahs - One real and one fake( 2 Ne. 25:17-18); 4)The marvelous work will cause the wisdom of the world to perish (2 Ne. 27:26); 5)All of the records of Israel will testify of these things (2 Ne. 29:1,3,7,13,14); 6) Will bear record that Gos is the same yesterday, today, and forever(3 Ne.21:9); 7)The three Nephites and John The Beloved have a role to play in the marvelous work of the last days (3 Ne. 28:31,29,33) ] among the children of men.

[ Nephi begins a comparison between the Jews (verses 18-20) and the descendants of Joseph (verses 21-28) in that just as the words that the Lord brings forth to the Jews shall judge them (vs 18) , so will the words that Nephis writes judge the descendants of Joseph (vs 22). ]

18 Wherefore, he [ God. ] shall bring forth his words unto them, [ He will bring the records back and make them available to "them" the Gentiles in the latter days. These writing of Isaiah are there for a special purpose, To let us know the things of the last days, at a time when we will be pull and divided from truth and light, they are there to let us see the hand of God in these things, to strengthen our testimony that there is a God at a time when we will need it the most. As the last days are designed to be a test. Christ commanded the same thing as Nephi is asking us to do here - to study the words of Isaiah. Mormon later wanted to write all of the explanations that Christ gave to the Nephites but was commanded not too, and we find that reasoning in 3 Ne. 26:8-11. ] which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them; and unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; [ On the day that the Lord performs his marvelous work and wonder every human will need to choose between either of the two Messiahs. The false one (the antichrist) who will look at the time to have the power of the world in his hand or the true Messiah, the one whom the prophets have fortold of, the one who requires faith, the one in whom some have come to "Hear Him". Joseph Smith Matthew 1:22-23; 20. ] for there is save one Messiah spoken of by the prophets, and that Messiah is he who should be rejected of the Jews.

19 For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the son of God. [ The phrase “Jesus Christ, the son of God” appears in almost every major prophecy about Jesus Christ, almost as if it were a formal, royal title. In the ancient Near East, when kings ascended to the throne, they often took upon themselves a new, throne name for themselves to proclaim their divine right to kingship. This is the first usage of the name "Jesus" in the BofM to my knowledge. The Messiah is called the son of God repeatedly in 1 Ne. 11-12. In the original version of the Book Of Mormon the first usage of the name Jesus Christ was in 1 Ne 12:18 however that was changed to "Messiah" (See that verse for additional comments). He is referred to with the title "Christ" is as well prior to this, but not Jesus Christ. We also find mention of Jesus by name in Ascension Of Isaiah 4:12; The Book of Giants (https://sacred-texts.com/chr/giants/giants.htm) ]

20 And now, my brethren, I have spoken plainly [ As if to say "You said that reading Isaiah that was difficult. Well here you go. What I will give you here is as plain as it gets". ] that ye cannot err. And as the Lord God [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] liveth that brought Israel up out of the land of Egypt, and gave unto Moses power that he should heal the nations after they had been bitten by the poisonous serpents, if they would cast their eyes unto the serpent [ If they would exercise the faith that they needed to just look. ] which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, [ Nephi testifies that he knows these things. ] and as the Lord God [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.

21 Wherefore, for this cause hath the Lord God [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] promised unto me that these things which I write [ His transcriptions. ] shall be kept and preserved, and handed down unto my seed, from generation to generation, that the promise may be fulfilled unto Joseph, [ We are the children of Joseph. Alma 46:24-25. ] that his seed should never perish as long as the earth should stand.

22 Wherefore, these things shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written. [ If they are available, and we are to be judged by them then how important is it that we study them? If you don't it will be on your head. ]

23 For we labor diligently to write, [ This was not an easy task to write on plates, it was long and tedious. It was a labor of love, as well as one that Nephi knew was of utmost importance. ] to persuade our children, and also our brethren, [ The latter day Gentiles. ] to believe in Christ, [ The purpose of the Book Of Mormon. Nephi is looking at the writings of Isaiah at this point and is saying in a way "Hey look, I took from Isaiah those things that I know that you will need, in order to understand God and see his hand in the latter days. Please take the time to read them. " ] and to be reconciled to God; [ To repent and apply the atonement in our lives. So that we can be seen again with God. Reconciled - to be seen again with. ] for we know that it is by grace that we are saved, [ Help in understanding the meaning of Paul's message "we are saved by grace, not by works" from Eph. 2:8-10, not our works; but that does not excuse us from doing our part in receiving the ordinances and keeping the commands of God. ] after all we can do. [ The Hebrew for "we are saved by grace after all we can do" really means "no matter what you do, Do" or no matter, notwithstanding anything that you could or can ever do, no matter what, you're still toast without Jesus Christ and his grace. This passage is written in context of teaching the writing of Isaiah to us. So I think that he is really trying to say that we need to work to understand the things that Isaiah has written. What is the part that we can do? First we must believe and have faith in Christ. If we do not do that much he cannot save us, even with his power Why? Because we have our agency, and that is the very first principle that we learn that Heavenly Father protected. Secondly, After we believe we must do our part in the performance and receiving the ordinances of the Law of Moses as discussed in v. 25 and 30. Another way of looking at the message of Nephi is the following paraphrase of that message: "we are made alive in Christ [through his grace] because of our faith, yet we [do all we can to] keep the law [of Moses] because it is a commandment" per vs 24. It doesn't say after we do all we can, but after all we can do. Those are very different ideas. This verse doesn't actually refer to anything I have done. It refers to what I could do, and that is a very different idea. To say that we're saved by grace after all we can do is to say like, "Even if I do everything right, I still will require grace." That feels to me like King Benjamin saying, "If you were to give all the thanks and praise with your whole soul, everything you've got power to possess, and if you were to serve God with everything you've got, you'd still be unprofitable servants." It's the same message here. We can't earn it. It will be by grace after all we can do. ]

24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled. [ And (we the Nephites) need to continue to keep the Law of Moses until Christ has come and fulfilled the law. Elder Jeffrey R. Holland of the Quorum of Twelve Apostles taught how the law of Moses relates to the gospel of Jesus Christ: “The modern reader should not see the Mosaic code—anciently or in modern times—as simply a tedious set of religious rituals slavishly (and sometimes militantly) followed by a stiff-necked people who did not accept the Christ and his gospel. This historic covenant, given by the hand of God himself . . . was . . . a guide to spirituality, a gateway to Christ. . . .“. . . It is crucial to understand that the law of Moses was overlaid upon, and thereby included, many basic parts of the gospel of Jesus Christ, which had existed before it. It was never intended to be something apart or separated from, and certainly not something antagonistic to, the gospel of Jesus Christ. . . . Its purpose was never to have been different from the higher law. Both were to bring people to Christ” (Christ and the New Covenant [1997], 136–37, 147). ]

25 For, for this end was the law given; [ To point us to Christ. If the law is supposed to point us to the coming of Christ, then the law, if it's treated apart from the coming of Christ, is dead. But if I can see that the law in fact is always pointing me to Christ, then it's not about whether I fulfill the law. Christ's job is to fulfill the law. My job is to look forward to Him in faith. That, of course, comes with things he's asking me to do, but I'm not supposed to be the one that fulfills it. Whether we're talking about the law of Moses or any law God has ever given, Christ is the fulfiller of the law. My job is to keep the law. This is a follow up to verse 24. ] wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments.

26 And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source [ And that the source is Jesus Christ, and only Jesus Christ. ] they may look for [ The pattern or the path, the way that such will happen. ] a remission of their sins. [ The phrase "remission of sins" is one not found in the KJV OT, it is only found in the NT, cf. Matt 26:28; Luke 1:77. The same general concept is found in the OT but the wording is phrased as "forgiveness of sins", "atonement for sins" or something to that effect. It is only mentioned 8 times in the Book Of Mormon. This is the first mention then again in Mosiah during King Benjamins address. Remission is defined as "Discharge from that which is due; relinquishment of a claim, right, or obligation; pardon of transgression; release from forfeiture, penalty, debt". In other words a Savior that will discharge us from the punishment that is due.. Notice here that he is specifically speaking of the Savior here and his role in forgiveness of our sin - and why they should look forward to his coming in the flesh. The principal taught here may come from the tradition of the Jews and further demonstrates the need for a Savior to atone for our sins. To understand Jewish culture is to understand that forgiveness is between God and the individual. If one confesses his sins to God then they are gone, they disappear, they did not happen (kish-kish). Therefore they have no need for a Savior to remit their sins for them - since if they will only confess they are in simple legal terms aquitted of the sin. In their view only God himself can "forgive sin", only God himself can "atone for sin". ]

27 Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away.

28 And now behold, my people, ye are a stiffnecked people; wherefore, I have spoken plainly unto you, that ye cannot misunderstand. And the words which I have spoken shall stand as a testimony against you; for they are sufficient to teach any man the right way; for the right way is to believe in Christ and deny him not; for by denying him ye also deny the prophets and the law.

29 And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out.

30 And, inasmuch as it shall be expedient, ye must keep the performances and ordinances of God until the law shall be fulfilled [ Compare 3 Ne. 15:4-5, 4 Ne. 1:12. ] which was given unto Moses.