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ISAIAH
CHAPTER 2

Isaiah sees the latter-day temple, gathering of Israel, and Millennial judgment and peace—The proud and wicked shall be brought low at the Second Coming—Compare 2 Nephi 12.

[A - (v. 2e-f) The joy of the nations
B - (v. 3a-d) The nations go to the Lord's House
C - (v. 3e-f) That He may lead us
D - (v. 3g) Instruction from Zion
D - (v. 3h) Word from Jerusalem
C - (v. 4a-b) That He may judge us
B - (v. 4c-d) The nations make change from war to peace
A - (v. 4e-g) Nations lay down their swords

A - (v. 5) Let us walk in the light of the Lord.
B - (v. 6) House of Jacob is full of practices from the East
C - (v. 7-8) Their land is full of silver and gold
D - (v. 9-10) Man shall be humbled before terror of the Lord
E - (v. 11) Man brought low, none but Lord exalted
F - (v. 12) Lord of Hosts has ready a day against all
that is proud
F - (v. 13-15) Against the cedars of Lebanon, against the
high mountains, the ships of Tarshish
E - (v. 17) Man humbled, none but Lord shall be exalted
D - (v. 19) Men enter caverns in rock before terror of Lord
C - (v. 20) Men shall fling away idols of silver and of gold
B - (v. 21) They shall enter clefts in the rocks before the Lord
A - (v. 22) Cease to glorify man. Beyond chapter 1—the preface of his book—Isaiah again represents the chapters that follow as a single “prophecy” or “word” (dabar), not simply as revelations strung together that are unrelated to each other. ]

 

1  THE word [ Isaiah again represents the chapters that follow as a single “prophecy” or “word” (dabar), not simply as revelations strung together that are unrelated to each other. The full meaning of the Hebrew verb haza, for which the English language has no equivalent, is to “see in vision.” Isaiah is down in the south and Micah is down south as well. Amoz is up in the north country preaching up there. ] that Isaiah the son of Amoz saw [ HEB envisioned. The full meaning of the Hebrew verb haza, for which the English language has no equivalent, is to “see in vision.” ] concerning Judah and Jerusalem. [ Historically referring to literal Judah and Jerusalem. Eschatologically referring to those of spiritual "Israel" and "Judah", or those who are supposed to be of the true faith. ]
2 And it shall come to pass in the last days, [ Or “end-time” (’aharit hayyamim) ties his entire “vision” of events (Isaiah 1:1) to that time frame. His entire “vision” of events (Isaiah 1:1) to that time frame. One way Isaiah does this is to predict the same event several times in different combinations with other events, domino fashion, throughout his book. By that means, he establishes a single scenario of events, all of which connect to the present passage’s context of the “end-time.” Isaiah’s Seven-Part Structure—a synchronous literary structure that establishes a single scenario for his entire book—connects to the same end-time time frame. ] that the mountain of the LORD’s house [ It takes work to climb a mountain and when you do you are lifted up. The “mountain of Jehovah’s house” thus signifies the nation of Jehovah’s house, in which the term “house” refers to his temple (Isaiah 66:1, 20). From that holy place, Jehovah directs the affairs of his people and of all nations (cf. Isaiah 6:1, 9-13; 56:6-8). These verses teach that many people will come to the house of God, which is the temple, and desire to learn God’s commandments and walk in His ways. Why do you think Isaiah described the temple as “the mountain of the Lord”? refers to the restoration of the church President Harold B Lee Apr. Conf 1973...but this scripture extends far beyond Salt Lake City Old Testament Student Manual. The question is, "Which temple is this passage referring to?" There is no uniformity of interpretation among Church leaders on this passage (see Monte Nyman's comments on this verse for a lengthy review of various General Authority comments in his book "Great are the Words of Isaiah", there is just too much to include it all here). One of the primary contextual interpretations is to be that the passage is referring to the millennial temple established at Jerusalem (cf. Ezek. 37:24-28), the secondary interpretation to be the temple at Independence, MO (cf. D&C 57:1-3), and the temple at SLC (and other current temples as well the former Kirtland and Nauvoo temples) to be types and forerunners of the millennial temples. See Ex 19 ] shall be established in the top of the mountains, [ Literal like in Utah which happens to mean "Tops of the Mountains" In establishing statehood, Brigham Young and the early saints desired their new state to be named Deseret. Congress, however, felt it would be better named after the indigenous Indian tribe of the region, and named it after them, Utah, which means, "Top of the Mountains", in the Ute language. figurative - Gileadi provides an interpretation on this verse that it can mean Israel is to be the head of all nations or that the temple is to be established in the tops of the mountains (in a theocracy, the temple would be the head of the government). This interpretation is easily supported from ch. 60.

"This prediction [Isa. 2:2] has been literally fulfilled. Thousands of people have come to the valleys of these mountains from all lands and climes, proclaiming these words of Isaiah and Micah, and here they have found the word of the Lord and have entered into the covenants, in the house of the Lord which the prophets said would be offered them that they might walk in his ways. No other place on the earth is there to be found a place which fits this description and unto which the people are gathering." (RT, p. 543.) Joseph Fielding Smith has observed: This prediction has been literally fulfilled. Thousands of people have come to the valleys of these mountains from all lands and climes, proclaiming these words of Isaiah and Micah, and here they have found the word of the Lord and have entered into the covenants, in the house of the Lord which the prophets said would be offered them that they might walk in his ways. No other place on the earth is there to be found a place which fits this description and unto which the people are gathering. (RT, p. 543.)
See also Part I 86, 112. On another occasion President Lee observed that “with the coming of the pioneers to establish the Church in the tops of the mountains, our early leaders declared this to be the beginning of the fulfillment of that prophecy” (“The Way to Eternal Life,” Ensign, Nov. 1971, p. 15). The establishment of the Church headquarters in Salt Lake City is only a beginning of the fulfillment of that inspired declaration. Obviously, the effect of the Church center in Utah has been great. Elder LeGrand Richards said: “How literally [Isaiah 2:3] has been fulfilled, in my way of thinking, in this very house of the God of Jacob right here on this block! This temple [Salt Lake], more than any other building of which we have any record, has brought people from every land to learn of his ways and walk in his paths.” (In Conference Report, Apr. 1971, p. 143.) But this scriptural statement extends far beyond Salt Lake City. Verse 3 suggests that eventually other world centers will be included. Then this prophetic statement will reach its fulfillment. President Joseph F. Smith has spoken of these two gathering places as follows: “Jerusalem of old, after the Jews have been cleansed and sanctified from all their sin, shall become a holy city where the Lord shall dwell and from whence he shall send forth his word unto all people. Likewise, on this continent, the city of Zion, New Jerusalem—shall be built, and from it the law of God shall also go forth. There will be no conflict, for each city shall be headquarters for the Redeemer of the world, and from each he shall send forth his proclamations as occasion may require. Jerusalem shall be the gathering place of Judah and his fellows of the house of Israel, and Zion shall be the gathering place of Ephraim and his fellows, upon whose heads shall be conferred ‘the richer blessings.’” (Improvement Era, vol. 22 [1919], pp. 815–16.) When we apply the metaphorical meaning of this passage, we are reminded of Jehovah’s promise to his people Israel that if they would keep the terms of the Sinai Covenant they would become the head of the nations as a covenant blessing (Deuteronomy 28:13). A secondary meaning of the word “head” (ro’s)—also “chief” or “top”—on the other hand, alludes to a physical location. (While the Masoretic Text uses the preposition “in” [be], the older, Dead Sea scroll of Isaiah reads “as” [ke].) In the end-time context of this passage, therefore, both meanings may apply.] and shall be exalted above the hills; and all nations shall flow unto it. [ What way does water flow? downhill, and here we have the direction of the flow is up hill. Suggesting that there is a pull here that is greater than the pull of gravity. The natural man is where we are or would be if left with the normal pull of things, if we just go with the flow. In other words Isaiah is saying after the gospel has come to you - you must go to the temple, because it is there that the ways of Jacob are taught, it is there that the covenant is given. To this prominent end-time nation, other nations and peoples are drawn. The verb “flow” or “stream” (nhr)—as in “nations” or “Gentiles” (goyim) “flowing” or “streaming”—is a word link that connects this passage to two others that predict “nations” or “Gentiles” (goyim) “flowing” or “streaming” (nhr). Both deal with the return of Jehovah’s people from among the nations in a new exodus to Zion (Isaiah 60:3-5; 66:12). Those passages thus suggest that verses 2-3 portray the new exodus to Zion, while that event is here given a time frame—the “end-time” (’aharit hayyamim). ]
3 And many people [ While verse 2 speaks of “all nations,” verse 3 mentions “many peoples.” Because the return of Jehovah’s people in the new exodus to Zion occurs from among “all nations” (Isaiah 52:10-12), “many peoples” more definitively identifies remnants of all nations (Isaiah 11:11-12, 15-16; 49:22). ] shall go and say, Come ye, and let us go up [ The verb “go up” or “ascend” (‘lh) denotes the ascent of Jehovah’s people to a higher spiritual level (cf. Isaiah 40:31) and compares their return from exile to Israel’s ancient pilgrimage to the temple (Psalm 122:1-4; Isaiah 30:29) where the Levites taught Jehovah’s law and word (2 Chronicles 30:1, 22; 35:2-3). ] to the mountain of the LORD , [ To the restored Church of Jesus Christ Of Latter Day Saints, In Isaiah, mountains can figuratively imply nations or kingdoms, cp. 64:1-3. ] to the house of the God of Jacob; [ The temple. ] and he [ The God of Jacob. ] will teach us of his ways, [ How is this done? 1) The temple endowment 2) Revelation in his house - personal and for the church. ] and we will walk in his paths: [ What is required to walk in his paths? You must know the proper way, you need directions to get on the path, you need to understand where the path leads, the purpose of the path...where is all of that taught? In the temple. ] for out of Zion shall go forth the law, [ The two centers from which Jerusalem will be established, East and West, Ephraim and Judah, Bible and Book of Mormon. The gathering place for Ephraim and his fellows upon whose heads shall be conferred the richer blessings... Doc of Salvation 3:69-71 One for Joseph and his companions on the Western Hemisphere, which was given to Joseph and his seed after him as an everlasting inheritance. (CHMR 1:412.) Two millennial centers from which Jehovah’s law and word go forth to all nations (Isaiah 4:3; 12:4-6; 33:20; 51:4-5). ] and the word of the LORD from Jerusalem. [ So we have two world capitals. Judah held the responsibility of the Twelve Tribes to be responsible for the word, to be keepers of the word. Jerusalem shall be the gathering place for Judah and his fellows of the house of Israel . One will be the Lord's headquarters for the people of Judah and Israel his companions. In a millennial day, the civil Law, of the world will go forth from Zion, or America. The ecclesiastical law of the Lord will go forth from Jerusalem. Two world capitals will be extant during the reign of Jesus. This clear distinction was revealed during the dedicatory prayer of the Idaho Falls Temple. Harold B. Lee. In addition to this, President Gordon B. Hinckley said: “I believe that prophecy applies to the historic and wonderful Salt Lake Temple. But I believe also that it is related to this magnificent hall. For it is from this pulpit that the law of God shall go forth, together with the word and testimony of the Lord”. (President Gordon B. Hinckley October Conference Report 2000 p. 89) ] [ This “will come to pass during the Millennium… The Millenial Messiah, p.299 Both Isaiah and Micah prophesied of the building of temples in the last days, of the gathering of Israel to those holy houses, and of the gospel teaching they would there receive… naming the two great world capitals and indicating the authoritative decrees to go forth from each…In the great day of restoration—a day that has commenced, but in which many things yet remain to be restored—there will finally be two world capitals, both called Zion, both called Jerusalem. One shall be the seat of government, the other the spiritual capital of the world, for out of Zion shall go forth the law and the word of the Lord from Jerusalem. (Isa. 2:1-5.) That is to say, Jerusalem of old shall be restored, built up anew in glory and beauty, according to the promises, and also, another Jerusalem, a New Jerusalem, shall be established. Moroni tells us “of the New Jerusalem, which should come down out of heaven,” and of “the holy sanctuary of the Lord.” He says that Ether wrote both of this New Jerusalem, which should be upon the American continent, and of the restoration of the Jerusalem in the Old World, the one whence Lehi came. “And there shall be a new heaven and a new earth,” the account says; “and they shall be like unto the old save the old have passed away, and all things have become new. And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is they whose garments are white through the blood of the Lamb. … And then also cometh the Jerusalem of old; and the inhabitants thereof, blessed are they, for they have been washed in the blood of the Lamb; and they are they who were scattered and gathered in from the four quarters of the earth, and from the north countries, and are partakers of the fulfilling of the covenant which God made with their father, Abraham.” (Ether 13:1-12; 3 Ne. 20:22; 21:23-24.) The Mortal Messiah-Book 1, p. 95 President Joseph Fielding Smith gave the following explanation of this prophetic statement of Isaiah: “We are informed in the revelation given to Joseph Smith the Prophet, that the city of Zion and the New Jerusalem is one and the same. [D&C 28:9; 42:9; 45:66–67; 57:2; 58:7.] …Jerusalem of old, after the Jews have been cleansed and sanctified from all their sin, shall become a holy city where the Lord shall dwell and from whence he shall send forth his word unto all people. Likewise, on this continent, the city of Zion, New Jerusalem, shall be built, and from it the law of God shall also go forth. There will be no conflict, for each city shall be headquarters for the Redeemer of the world, and from each, he shall send forth his proclamations as occasion may require. Jerusalem shall be the gathering place of Judah and his fellows of the house of Israel, and Zion shall be the gathering place of Ephraim and his fellows, upon whose heads shall be conferred ‘the richer blessings.’ …These two cities, one in the land of Zion and one in Palestine, are to become capitals for the kingdom of God during the millennium. In the meantime, while the work of preparation is going on and Israel is being gathered, many people are coming to the land of Zion saying: ‘Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.’ The Latter-day Saints are fulfilling this prediction since they are being gathered from all parts of the earth and are coming to the house of the Lord in these valleys of the mountains. Here they are being taught in the ways of the Lord through the restoration of the gospel and by receiving blessings in the temples now erected. Moreover, before many years have passed away, the Lord will command the building of the City Zion, and Jerusalem in Palestine will in due time be cleansed and become a holy city and the habitation of the Jews after they are cleansed and are willing to accept Jesus Christ as their Redeemer.” (Doctrines of Salvation, 3:69–71.) While the Saints await the time of the establishment of these world centers, the principle of sending forth the law has been associated not only with the spread of the gospel and its blessings, but also with the providing of a climate in which the gospel work can grow. President Harold B. Lee said: “I have often wondered what that expression meant, that out of Zion shall go forth the law. Years ago I went with the brethren to the Idaho Falls Temple, and I heard in that inspired prayer of the First Presidency a definition of the meaning of that term ‘out of Zion shall go forth the law.’ Note what they said: ‘We thank thee that thou hast revealed to us that those who gave us our constitutional form of government were men wise in thy sight and that thou didst raise them up for the very purpose of putting forth that sacred document [the Constitution of the United States—see D&C 101:80]. …We pray that kings and rulers and the peoples of all nations under heaven may be persuaded of the blessings enjoyed by the people of this land by reason of their freedom and under thy guidance and be constrained to adopt similar governmental systems, thus to fulfill the ancient prophecy of Isaiah and Micah that “… out of Zion shall go forth the law and the word of the Lord from Jerusalem.”‘ (Improvement Era, October 1945, p. 564.)” (“The Way to Eternal Life,” p. 15). ]
[ Isaiah 2:4–5. These verses deal with the ushering in of the millennial era and with the changes that will accompany it. The writings of Isaiah as found in the Book of Mormon show the following additional phrase in verse 5: “Yea, come, for ye have all gone astray, every one to his wicked ways” (2 Nephi 12:5). This verse indicates a widespread apostasy in Israel and the return of Israel to the Lord before the Second Coming—Old Testament Student Manual Kings-Malachi. ]
4 And he shall judge [ Before the judgement can take place the law must be established. With The law established and then taken to the whole world the world will be prepared for the second coming of Christ. ] among the nations, and shall rebuke many people: [ As we saw in chapter 1. ] and they shall beat their swords into plowshares, [ Taking their military tools and converting them to tools that will prune the vineyard. A millennial reference of a classical covenant blessing of no war and plenty of food for everyone. Contrast Isaiah's "beating of the plowshares" with Joel's where the exact opposite is occurring (Joel 3:10). ] and their spears into pruninghooks: [ Use their weapons of war for a better purpose. Not for military but for growing food. ] nation shall not lift up sword against nation, [ When and only when can this happen? When the prince of peace reigns on the earth again. ] neither shall they learn war any more. [ The absolute lack of warfare forces a millennial interpretation, as the entire context of eschatology is "wars and rumors of wars". The restoration of Jehovah’s law and word—the terms of his covenant—forms an integral part of “the restoration of all things” (Acts 3:21) that existed in ancient Israel. Together with temple ordinances and blessings pertaining to Jehovah’s covenant, the way is thus prepared for the long-awaited millennium of peace to begin. ] [ “The whole earth is at rest, and is quiet: they break forth into singing.” (Isa. 14:7.) “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever. And my people, shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.” (Isa. 32:17-18.) Isaiah put his words in a millennial context by saying that “he [Christ] shall [then] judge…” The Mortal Messiah-Book 1, p. 95 The setting here is one of judgment followed by millennial peace. The nations are judged, the wicked are rebuked, and the social order destined to prevail on the new heaven and the new earth is ushered in. Micah, in the same prophecy, has him judging “among many people” and rebuking “strong nations afar off” (Micah 4:3), but the thought and intent are the same. The Lord Jesus sits in judgment at his coming …In that day there will be peace on earth; wars will be unknown and unheard of; crime and evil and carnality will vanish away; and the son of Righteousness shall replace evil with good… Where there is peace, there is neither crime nor war. “He maketh wars to cease unto the end of the earth.” (Ps. 46:9.) The Millennial Messiah- p.654 Isaiah foresaw this formula for peace when he recognized that after the leaders of the peoples would come to the house of the Lord and receive his instruction… Lasting peace will come when governments learn to prepare for peace as their leaders and citizens practice the principles of gospel living. Ludlow, Principles and Practices p. 596. The millennial peace Jehovah establishes follows a war to end all wars (Isaiah 14:4-7). The nations who comprise the earth’s millennial inhabitants engage in agriculture rather than warfare (Isaiah 30:23-24; 61:5; 65:10, 21-22). ]
5 O house of Jacob, come ye, and let us walk in the light of the LORD. [ If we are walking in the light of the Lord does that suggest that they are also seeing things as he sees them, so they will then stay on the correct path. There are 3 categorys of light for Jehovah's people. 1) Light is Jehovah's law and precepts. “The law shall go forth from me; my precepts shall be a light to the peoples. Then, suddenly, I will act: My righteousness shall be at hand and my salvation proceed” (Isaiah 51:4-5; emphasis added). 2) Jehovah’s servant and forerunner—his righteousness (Isaiah 41:2)—follows next: “I have created you and appointed you to be a covenant for the people, a light to the nations” (Isaiah 42:6; emphasis added; cf. 62:1); I will also appoint you to be a light to the nations, that my salvation may be to the end of the earth” (Isaiah 49:6; emphasis added). 3) Lastly, in the millennial age, “Jehovah will be an endless Light when your days of mourning are fulfilled” (Isaiah 60:20; emphasis added). Joseph was told he would be a "light" to the house of Israel. Jesus told the Nephites, that He was the light they were to hold up to the world. (3 Nep. 15:12, 3 Nep. 18,24, 2 Nep. 2:5) If Israel will walk in God's light, they will also reflect that light to others, as the moon reflects the light of the sun to the earth. The Joseph Smith Translation adds to this verse the clause: "for ye have all gone astray, every one to his wicked ways." What must we do to walk in the light? Well first we have to receive it through the ordinances of the temple. If they repent and follow Jehovah’s light, they may qualify for the new exodus of his people to Zion and escape the destruction that engulfs the world. Jehovah’s “light” has three applications, which follow each other consecutively. First are Jehovah’s law and precepts: “The law shall go forth from me; my precepts shall be a light to the peoples. Then, suddenly, I will act: My righteousness shall be at hand and my salvation proceed” (Isaiah 51:4-5; emphasis added). Jehovah’s servant and forerunner—his righteousness (Isaiah 41:2)—follows next: “I have created you and appointed you to be a covenant for the people, a light to the nations” (Isaiah 42:6; emphasis added; cf. 62:1); “It is too small a thing for you to be my servant to raise up the tribes of Jacob and to restore those preserved of Israel. I will also appoint you to be a light to the nations, that my salvation may be to the end of the earth” (Isaiah 49:6; emphasis added). Lastly, in the millennial age, “Jehovah will be an endless Light when your days of mourning are fulfilled” (Isaiah 60:20; emphasis added). ]
[ Verses 6–22, explain how the proud and the wicked will be brought low. ] 6 ¶ Therefore thou hast forsaken thy people [ Those of the Jacob/Israel category who, instead of repenting and ascending to the Zion/Jerusalem category, choose alternative oracles to his. They are those who were now following the customs of the peoples round about against which Moses had warned (Deuteronomy 12:29-31; 31:16-18). Therefore as we read in verse 5 those who follow these pagan practices are cutting themselves off from the light that God try's to provide for them. ] the house of Jacob, because they be replenished from the east, [ What is east of Israel? The Assyrians as well as Babylon. So where do they get their teachings from? in other words, they looked to the religious philosophies and the gods of the Assyrians and other heathen countries for power and sustenance. Today people look to many other religions and philosophies of men for wisdom and guidance instead of to the gospel. When they do this they in essence cut themselves off from the light and influence of God. v5. ] and are soothsayers [ soothsayers, diviners, mediums and spiritists in general are forbidden among Israel by the Law, cf. Deut. 18:9-13. Those false prophets who claimed to be able to foretell the future. Today, true prophets are largely ignored, and all kinds of false religionists and counselors are looked to for guidance. ] like the Philistines, [ The Philistines are to the west of Israel, suggesting that they are surrounded by evil influences on all sides. No wonder they are constantly giving into them. Use of this term is pejorative as the Philistines did not practice circumcision. Israel has rebelled against the Lord and rejected the Abrahamic covenant (symbolized by uncircumcision) thereby becoming like all other nations of the earth. ] and they please themselves in the children of strangers. [ Or, as C. F. Keil and F. Delitzsch translated the phrase, “and with the children of foreigners they go hand in hand” (Commentary on the Old Testament,7:1:118). In short, ancient Israel was joining the heathen nations in all their wickedness, and modern society is joining with the influences of the world rather than looking to the Lord. This verse is quoted differently in the Book of Mormon. "Therefore, Oh Lord, thou hast forsaken thy people, the house of Jacob, because they be replenished from the east, (Moab was on the east of Israel) and hearken to soothsayers like the Philistines, and they please themselves in the children of strangers." In other words; Israel was listening to the voices of the world, the Moabites, the Philistines, just as we do today, rather than listen to the living prophets. When we marry outside the covenant, and look to the world alone for answers, then we also "Please" ourselves "in the children of strangers." ]
7  Their land also is full of silver and gold, [ Suggesting what? The people were wealthy and materialistic. Their hearts were set on the things of the world which in its own way is a form of idolatry. Again in the last days, materialism runs rampant. ] neither is there any end of their treasures; their land is also full of horses, [ "horses",the kings of Israel are prohibited from multiplying horses and chariots unto themselves in Deut. 17:16, which they do anyway, cp. 1 Kings 10:26-29. Meaning that they are not to get them through means of conquest or war, just for the sake of having more. "But he (the king) shall not multiply horses to himself; nor cause the people to return to Egypt, to the end that he should multiply horses; neither shall he greatly multiply to himself silver and gold," Deut. xvii. 16, 17 The horse was a symbol of warfare, as was the chariot. Today is an age characterized by “wars and rumors of war” (see Joseph Smith—Matthew 1:28.) These endless chariots may well be our cars and endless traffic. Horses and chariots are often mentioned to signify military might and are listed along with treasures and idols in these verses. Relying on military power alone for peace and security is a form of idolatry. The people with many horses would come to trust in their horses and chariots to save them from their enemies, rather than trusting God. ] neither is there any end of their chariots: [ The expressions “their land is full of” and “there is no end to” repeat themselves in parallel as if to dramatize a surfeit of worldly possessions. Isaiah sums up the “silver,” “gold,” “wealth,” “horses,” and “chariots” of Jehovah’s people as mere “idols” (’elilim). Enamored with “the works of their hands,” his people have become steeped in materialism—a pernicious form of idolatry. It is at the height of this overabundance of “things” or their modern equivalents, moreover, that Jehovah’s Day of Judgment approaches for his people, hastening the time of his coming to reign on the earth (vv 10, 12, 19, 21). "chariot", symbol of warfare, cp. 31:1, Deut. 17:16. They love warfare, its spoils, and the power military might brings. As a form of idolatry cp. Dan. 11:36-39 where the king of the north honors the god of fortresses. ]
8 Their land also is full of idols; they worship the work of their own hands, [ Any creation of man that man relies on instead of the Lord can be considered as an idol. This could include a golden calf, a figurine, to an army of men including their swords and chariots. The land was filled with idolatry then, and people still turn to false gods today, though not necessarily to idols made of wood or stone. President Spencer W. Kimball observed: “When enemies rise up, we commit vast resources to the fabrication of gods of stone and steel—ships, planes, missiles, fortifications—and depend on them for protection and deliverance. When threatened, we become anti-enemy instead of pro-kingdom of God. …We forget that if we are righteous the Lord will either not suffer our enemies to come upon us—and this is the special promise to the inhabitants of the land of the Americas—or he will fight our battles for us. (Teachings of Spencer W. Kimball, 417) ] that which their own fingers have made: [ They are prideful, they look to what they have made as greater than what God has made. ]
9 And the mean [ In statistics, the word mean means “average.” In this verse, mean means the average or common man doesn’t bow down to or worship God—see footnote 9b—Bytheway, John. Isaiah For Airheads (Kindle Location 896). Deseret Book Company. Kindle Edition. The “mean man boweth not down, and the great man humbleth himself not” (2 Nephi 12:9; emphasis added). The differences in the Book of Mormon account of Isaiah’s writings, noted by the italics, show that Isaiah was not making further reference to idolatry but was referring to the fact that men would not worship the true God. In the preface to the Doctrine and Covenants, the Lord indicated this failure would be a major concern of the last days. (see D&C 1:16.) ] man boweth down, and the great man humbleth himself: [ Compare 2 Ne 12:9: "the great man humbleth himself not " - so - Men bow down to these idols and not the Lord, so do not forgive them. ] therefore forgive them not. [ Joseph Smith translation "And the mean man boweth not down, and the great man humbleth himself not; therefore forgive them not." (Italics added.) ]
10 ¶ [ 2 Ne 12:10 starts "Oh ye wicked ones" ] Enter into the rock, and hide thee in the dust, [ This is where the Lord commands Jeremiah later to go look for men, to bring salvation to. Those who are hiding in the rocks, hiding from God. When the Savior returns it will come as a relief to those that are righteous as they will find comfort in their oppression. However it will be a terrifying ordeal to the un-righteous (v19,Isaiah 25:9;35:3-4; 66:13-16). The wicked men will hide in the ground or down into the pit/hell, cp. 14:15, 14:19. “In this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence” (Alma 12:14). ] for fear of the LORD, [ God's presence is something fearful for the wicked because He is just and must mete out retribution, cp. Exod. 33:3-5. ] and for the glory of his majesty.
11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, [ All that man esteems as high and mighty, Jehovah will lay low. In doing this God's glory will stand alone. ] and the LORD alone [ He is and will be on a different level above those who are exalting themselves. ] shall be exalted in that day. [ Denotes Jehovah’s Day of Judgment, also called the “Day of Jehovah” and “day of vengeance” (Isaiah 13:6, 9; 30:25; 34:8; 61:2). Then takes place a reversal of circumstances between the righteous and the wicked. ]
12 For the day of the LORD [ The Day of the Lord is detailed by Joel (Joel 2:1-11). The time that the righteous look forward to when the earth receives her paradisiacal glory and the inhabitants live in peace. ] of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; [ Those who are lifted up by themselves. Those arrogant men whose pride is sufficient to suggest that they need no repentance. This is the beginning of role reversal. ] and he shall be brought low: [ Joseph Smith Translation renders it as "For the day of the Lord of hosts soon cometh upon all nations; yea, upon every one; yea, upon the proud and lofty, and upon every one who is lifted up, and he shall be brought low." ]
13  And upon all the cedars of Lebanon, [ "cedars of Lebanon" are among the proudest trees as they are the symbols of strength and power. Jehovah’s Day of Judgment is also the day of awakening for the kings of Assyria/Babylon (Isaiah 7:17; 14:16-17). Suggesting in a way that God goes on a all out quest to conquer, as a result and to show is great power he cuts down the cedars of Lebanon: “On account of my vast chariotry I have conquered the highest mountains, the farthest reaches of Lebanon. I have felled its tallest cedars, its choicest cypresses. I have reached its loftiest summit, its finest forest” (Isaiah 37:24; cf. 10:5, 15). The Hebrew prophets thus use the name “Lebanon” to figuratively represent Jehovah’s people Israel (Isaiah 60:13; Jeremiah 22:23; Ezekiel 17:3). ] that are high and lifted up, and upon all the oaks of Bashan, [ These cedars and oaks were the loftiest and most impressive trees in the ancient Middle East. They therefore symbolized not only the great beauty of the land that would be destroyed but also the proud and lofty people of the earth (see Keil and Delitzsch, Commentary, 7:1:122–23). “cedars” and “oaks” designate people (Isaiah 14:8; 61:3; Psalm 92:12) ]
14 And upon all the high mountains, and upon all the hills < [ Now we shift from trees and their destruction to mountains. Represent peoples and their transitory human establishment: “Mountains” and “hills” represent large and small nations (cf. vv 2-3). ] that are lifted up, [ Joseph Smith Translation renders it as "And upon all the high mountains, and upon all the hills, and upon all the nations which are lifted up;" ]
15 And upon every high tower, and upon every fenced wall, [ “towers” and “walls” signify human institutions (Isaiah 5:5; 30:13, 25) "tower", calling up Tower of Babel imagery. "mighty wall", represents the prideful institutions of men, compare 5:2-6, 30:13 and Deut. 28:52. See also 1 Ne. 11:35 and 1 Ne. 12:18 where the great and spacious building from Lehi's dream is called the "wisdom of the world."] [ Joseph Smith Translation renders it as "And upon every people, and upon every high tower, and upon every fenced wall." ]
16 And upon all the ships of Tarshish, [ The edge of the world as they knew it. It would be modern day Spain. Ships in general, especially such as are employed in carrying on traffic between distant countries, as Tarshish was the most celebrated port of those times, frequented of old by the Phoenicians, and the principal source of wealth to Judea and the neighboring countries. Tarshish was most likely Tartessus, a city of Spain, at the mouth of the river Baetis, whence the Phoenicians, who first opened this trade, brought silver and gold, The Greek version of the old testement (Septuagint) has “ships of the sea.” The Hebrew has “ships of Tarshish.” The Book of Mormon has both, showing that the brass plates had lost neither phrase. “The Book of Mormon suggests that the original text of this verse contained three phrases, all of which commenced with the same opening words, ‘and upon all.’ By a common accident, the original Hebrew (and hence the King James) text lost the first phrase, which was, however, preserved by the Septuagint. The latter lost the second phrase and seems to have corrupted the third phrase. The Book of Mormon preserved all three phrases. Scholars may suggest that Joseph Smith took the first phrase from the Septuagint. The prophet did not know Greek, and there is no evidence that he had access to a copy of the Septuagint in 1829–30 when he translated the Book of Mormon.” —Sperry, The Voice of Israel’s Prophets, pp. 90–91. So the idea here is that Isaiah is talking first of the ships of the sea - suggesting the sea's around the promised land (eastern Med area), then is even takes a broader view of things when he suggests ship's of Tarshish which would be the outer edges of the world, or as far as you can go. So he is going from far to farther to farther. ] and upon all pleasant pictures. [ See 2 Ne 12:16 for one more reason why Joseph Smith was a prophet. "pleasant pictures" the great areas beyond what has already been explored, the un-charter world at this point. ]
17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
18  And the idols he shall utterly abolish. [ So the trees, and the high mountains and the ships all represent the symbols of great pride, and we see from the previous verse they are all taken down. Now God will bring down their fales Gods as well. Idols or any “false gods” (’elilim) whom the people worship. Not just their wealth and the works of their hands as listed in verses 7-8, but also include institutions created by man as listed in verses 13-16. Isaiah then makes the connection between pride and false gods (vv 17-18) showing that people have become their own gods. Instead of acknowledging their Creator as the source of their prosperity, they assume it is their own doing. Such that when God abolishes the false gods, he removes the spiritual blindness and reinstates a standard of values based on eternal realities—on things as they really are. ]
19 And they shall go into the holes of the rocks, and into the caves of the earth, [ Paints a picture of the fear that God will bring down as he begins to display his displeasure for the idol worship. Such that those who fear him, those who are not right with God, those who have not placed their trust in him will tremble. The country of Judea being mountainous and rocky, is full of caverns, as appears from the history of David's persecution under Saul. Jeremiah xli. 9. Therefore "to enter into the rock, to go into the holes of the rocks, and into the caves of the earth," was to them a very proper and familiar image to express terror and consternation. Similar to verse 10 suggesting that those who trust in him will lokk forward to his return and those who do not will try to find a place of refuged to hide themselves thinking that if they are not seen they somehow will not be destroyed. Again we have the devils old theme - hurry and hide. ] for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.

20 In that day [ When Isaiah uses the phrase "in that day," almost always pertains to the last days (see v. 2) or to the dispensation of the fullness of times. ] a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; [ What is he suggesting here with the choice of moles and bats, those who live their lives in darkness, As they begin to realize that their idols are of little use, they have no power to save them - They shall carry their idols with them into the dark caverns, old ruins, or desolate places, to which they shall flee for refuge; and so shall give them up, and relinquish them to the filthy animals that frequent such places, and have taken possession of them as their proper habitation.

A possible interpretation of this verse has been suggested by Joseph Fielding Smith:
We have frequently quoted these verses [Isa. 2:1-5], but we have failed to study the verses which follow, and they all have to do with our present day. One significant thing in it is that the Lord says we would throw our idols of gold and silver which men worship in these days, to the moles and the bats, and we have nearly done this, have we not? You do not have much gold and did not the Government take it and bury it? This is close to giving it to bats and moles. (ST, pp. 56-57.) ]

21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, [ Joseph Smith Translation as "for the fear of the Lord shall come upon them, and the majesty of the Lord shall smite them." ] when he ariseth to shake terribly the earth.
22  Cease ye [ “Cease ye” is far too gentle of a way to say STOP IT! Quit trusting merely in man. ] from man, whose breath is in his nostrils: [ Or who gave men life by breathing in his nostrils in the first place? God so stop relying on the arm of flesh. Everyone knows the implication that without breath nothing else matters. Kind of suggesting that if you think you are so good then you cannot even hold onto your air, you will only keep it for a moment. How long can you hold it? Not very long. If you held your breath too long what happens? you pass out and then your body will involuntarily take another gasp of air.] for wherein is he to be accounted of?