ISAIAH
CHAPTER 4
Zion and her daughters shall be redeemed and cleansed in the Millennial day—Compare 2 Nephi 14.
[ A - (v. 1) The Lord humbles the women of Israel
B - (v. 2-3) The survivors of Israel shall be holy
A - (v. 4) The Lord washes Daughter Zion from her filth
B - (v. 5-6) The Lord reclaims Israel, the cleansed bride ]
[ Both the Joseph Smith Translation and the Hebrew Bible put verse one of chapter 4 at the end of chapter 3, which puts it in the context of Jerusalem’s destruction and the scarcity of men resulting from the war(or apostasy) prophesied in Isaiah 3:25–26. See 3:25.” ]
1 AND in that day seven women shall take hold of one man,
[ The use of the word seven is used to suggest totality, completion. For the previous chapter we learned that the women of Israel had become haughty - this implied the direct opposite - they are so humble now that they will cling to any man, more than one will cling to a man. Symbolic meaning of 7 is perfection so where these perfect women in the sense that they were trying to do what God wanted of them? In addition so many men are killed in war (Isa 3:25-26), a disproportionate number of women survive "in that day" or Jehovah's Day of Judgement. Is this "one man" the high priest? The one who wears the name of the Lord on his forehead? ] saying,
We will eat our own bread,[ If we recall this is what was missing in Chapter 3 "bread and clothing" as a result they could not lead with the priesthood. The men without priesthood authority could not provide living bread as did Joseph and Moses. So in lieu of that they would provide their spiritual needs for themsleves. This also gives us a clue as to the character of these women, they are righteous women who have done as they were commanded, they have prepared in anticipation of the evil times ahead. ] and wear our own apparel:[ Knowing that the men who were left had no priesthood keys (apparel). Is there some suggestion here that they also know that they are not covered as we have learned before, they are not acting inder the "covering" as suggested in the tabernacle, to be covered - or under the atonement. ] only let us be called by thy name, [ You don't have to be a worthy man, you don't have to provide a thing, no clothes, no food, we only want a child from your name as the Father so we are not childless. "thy name" the name of Christ or the name of a man so that they where legally married? Where they looking for men with a covenant relationship with Christ? Did they want to take the name of Christ upon themselves? Some things to think about as Isaiah wrote in symbols for different levels of meaning. ] to take away our reproach. [ Childless and single In a Semitic society, the greatest disgrace for a woman was to be barren. This is the time of the destruction of Jerusalem spoken of in Isaiah 3:25–26 “because of a scarcity of men due to wars” women will pay their own way to take the name of a man in marriage—the stigma in that society of being unmarried and childless. In a Semitic society, the greatest disgrace for a woman was to be barren. Here Isaiah describes a time in the latter days when women will support themselves financially, but they will seek a husband who will make it possible for them to achieve the honor of motherhood and thus take away their "reproach.". The reproach may also imply that they consider the norms of the day and society not their norms, while society may have shied away from raising a family these righteous women consider it their calling to raise their own family which consists of a mother and a father. ]
2 In that day shall the branch [ This may refer to a remnant of covenant Israel, or to the Messiah who is called “a righteous Branch”. Or may refer to The message is clear that a branch, or stick of the house of Israel that will be broken off from the main tree, and they will escape, and be planted in another land where they will bring forth fruit that shall be "excellent and comely". It possible reference to Lehi's escape. Nephi and Jacob often refer to their being a branch of the house of Israel that has been broken off and led by the hand of the Lord. (1 Nep. 15:12; 19:24, 2 Nep. 3:5, Jac. 2:25). sometimes interrupted as “plant” (semah) - which symbolically means those who are Jehovah's servants. ] of the LORD be beautiful and glorious, [ Suggesting the nature of these individuals who live into the millennial age with God. ] and the fruit of the earth [ Productivity, prosperity. Fruit is a common metaphor in the scriptures. Covenant Israel has been counseled to ‘bring forth fruit meet for repentance’ (Alma 13:13), and Jesus taught that the key to identifying false prophets is ‘by their fruits’ (Matthew 7:16). Fruits are often referred to as the results of our labors in the Lord’s vineyard, but this reference to fruit could also be literal. signifying the “firstfruits” of Jehovah’s people (cf. Exodus 23:19; Leviticus 23:10). It is in large part for the sake of Jehovah’s servant and his fellowservants—the earth’s “firstfruits”—that Jehovah spares the “survivors of Israel” (Isaiah 55:3-5; 63:17; 65:8-9). ] shall be excellent and comely for them that are escaped of Israel. [ Members of the house of Israel who, through personal righteousness, escaped the judgements that came upon the wicked. The Lord's intent is not to utterly destroy Israel, but to sanctify her. It is important to note in the context of Lev. 26, the only reason the Lord resorts to war destroying the wicked is because all other non-lethal methods failed to persuade Israel to repent. The Lord is left with no alternative having attempted all other means. So here we see that the survivors of Israel will be the more righteous, and the women will outnumber the men. ]
3 And it shall come to pass, that he that is left in Zion, [ Those who are “left” and “remain” in Zion and Jerusalem consist of ascending categories of Jehovah’s people (Isaiah 30:19; 37:22; 40:9; 51:16-17; 52:1-2), the names Zion and Jerusalem additionally designate places of safety in his Day of Judgment (vv 5-6; Isaiah 1:8; 27:13; 31:5; 35:10; 37:32). Called “holy” or “sanctified” (qados), those who are left are “inscribed among the living”—that is, their names are written in the Book of Life as Jehovah’s elect. It is these holy men, not the unrighteous and idolaters, whom the surviving women seek to marry (v 1; cf. Isaiah 6:13; 13:3; 34:16; 35:8). Those who escaped the destruction of the wicked or those who rely on the Lord and not their former captors/rulers for sustenance (see 2 Nephi 20:10). Those prophets, and those of the chosen seed who are left in Jerusalem after the Babylonian captivity, (left in Zion, and he that remaineth in Jerusalem,) "shall be called holy." This destruction and captivity of the wicked, leaving those "holy" ones in Jerusalem, and providing a means of escape for those who have a different calling, is a TYPE of the Second Coming of Jesus. When Jesus comes, some will "escape" the destruction by being caught up to meet Him. some will be purged and judged by the Lord, and destroyed in the flesh, and taken captive to the spirit world. Others, will remain in Jerusalem, and meet the Lord when he comes as they are saved in the Mt. of Olives by Him during the battle of Armageddon. Still, others who are true and faithful, will be resurrected and caught up to meet Him in the clouds. ] and he that remaineth in Jerusalem, shall be called holy, [ Saint means holy. These are those who are keeping the commandments (see Ps. 87 ). ] even every one that is written among the living [ Or symbolic of having one's name written in the Book of Life. John employed the same symbolism in, cf. Rev. 3:5. The survivors will be those spared because of their righteousness, and will therefore constitute a group worthy to be called holy by the Lord. Called “holy” or “sanctified” (qados). ] in Jerusalem:
4 When the Lord shall have washed away
the filth [ Symbolic of the floods of Noah which
were employed by God to do the same thing. "filth...blood", both
have reference to ritual impurities (cf. Lev. 18:19, Ezek. 22:10), which
implies Israel in general has rendered itself ritually impure. This passage describes the purification of Zion in preparation for the establishment of God’s kingdom in the last days (see also Isaiah 4:4a). Through chastisement and various judgments, Israel will finally be purged of wickedness and turn back to God (compare Isaiah 5:16; Zechariah 13:9; Helaman 12:1–3). Old Testament Student Manual (OTSM). Manifesting his divine “justice” (mispat). Unlike his people who repent—whom he judges under the law of mercy (Isaiah 30:18-20; 55:7; 60:10)—those who don’t repent he judges under the law of justice (Isaiah 3:11; 28:17-20; 59:15-19). ] of
the daughters of Zion, [ Reference makes a clear shift from the literal women of Israel to Israel as the Lord's figurative bride, which now becomes the subject. It also serves tp tie the symbolism of what happens to the literal women of Israel to what happens to Israel in general. People of Judah who are espoused~ or under covenant to Jehovah - the City of Jerusalem reference makes a clear shift from the literal women of Israel to Israel as the Lord's figurative bride, which now becomes the subject. It also serves tp tie the symbolism of what happens to the literal women of Israel to what happens to Israel in general. ] and shall have purged the blood of Jerusalem from the midst thereof by the spirit
of judgment, [ First the Lord will judge Israel for her wickedness. God will purge the blood of those in Jerusalem, by two means. 1. There will be a purging by judgment, as he combines various descendants of Jacob by marriage into a blood line that is of the house of Israel. ] and by the spirit of burning.
[ During that judgement Israel will burn knowing her sin, and yearn for redemption - a burning of heart so to speak as she try's to repent and be cleansed. So the second way of cleansing is by a spirit of burning, which will destroy the wicked and make a separation of the people of God, and those children of Lucifer. In both cases, God will use different methods to wash away the filth of the daughters of Zion. If God has a program of washing, or cleansing the daughters of Zion who perish in Isaiah's time, as well as the daughters of the last dispensation who perish, then he must have a most "marvelous work and wonder" in mind. Only something as all encompassing as the sending of the Nephites to write the Book of Mormon, and the establishment of America, and the restoration through the Prophet Joseph Smith, could fit such a vast plan of accomplishment. Not only does this work include the physical gathering in this life, but the greater spiritual gathering going on now on both sides of the veil lead by the faithful descendants of Joseph. ]
5 And the LORD will create upon every dwelling
place of mount Zion, [ Those who sanctify themselves, who participate in Zion’s “solemn assembly,” enjoy Jehovah’s divine protection in the place Zion, also called “Mount Zion” (Isaiah 8:13-14, Isaiah 8:13-14, 18; 24:23; 24:23). ] and upon her assemblies, a cloud and smoke by day, [ Garments of the earth~ the veil between God and man. Moroni quoted verses 5 & 6 to Joseph Smith. He needed to know early on in his ministry that God, through him (Joseph), was going to "create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and a smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense." Or in other words: Through Joseph Smith, Mt. Zion, or the latter-day kingdom of God would be established.
In every dwelling place of each inhabitant who is blessed by the power of the priesthood, and upon all the assemblies, (stakes and wards) would be a sign that Gods' power was restored to the earth and upon this people. The verse conjures imagery from the Mount Horeb account in Exodus where the Lord appeared to Moses in person and to Israel by His voice. The implications is the Lord will make himself known to Israel and covenant with them again in a similar manner after she is cleansed. In Doctrine and Covenants 45:66–72, the sacred and protected status of “Zion” for the gathered Israel in the latter days is described. Doctrine and Covenants 105:31–32speaks of how the glory of Zion shall be her defense. Isaiah compared the protecting divine influence with that experienced by Moses (see Exodus 14:19–20; Deuteronomy 1:33). (OTSM)
The angel Moroni quoted verses 5 and 6 to Joseph Smith in reference to the last days. (See Messenger and Advocate, April 1835, page 110.)
The imagery in verse five can symbolize the presence of the Lord in the meetings of the saints as well as upon the homes of the righteous in the last days, as well as the presence of the Lord on earth during the Millennium. It is very encouraging to know that, in spite of the gross wickedness upon the earth in the final days before the Second Coming, the righteous can be assured of having the presence of the Lord in their homes and in their church meetings. ] and the shining of a flaming fire [ Presence of deity—signifying his presence as he did with the children of Moses. (Exodus 24:15-18; 33:8-11). ] by night: for upon all the glory shall be a defence. [ The defense comes from the additional protection provided by the Lord as his people renew their covenant with him. ]
6 And there shall be a tabernacle [ Jehovah's cloud of glory provides shade from the heat of the desert, and a realt tabernacle provides a place of shelter and a refuge from the storms. As we recall the Pharaoh's armies where helpless when they tried to break through the cloud as the pursued after God's people. Such is the protection that God will provide to those who keep his law in the day of Judgement. ] for a shadow [ Shade from the heat of the day. A shadow or a type to represent something else. ] in the daytime from the heat, [ “The time is to come when God will meet with all the congregation of his Saints, and to show his approval, and that he does love them, he will work a miracle by covering them in the cloud of his glory. I do not mean something that is invisible, but I mean that same order of things which once existed on the earth so far as the tabernacle of Moses was concerned, which was carried in the midst of the children of Israel as they journeyed in the wilderness. … But in the latter days there will be people so pure in Mount Zion, with a house established upon the tops of the mountains, that God will manifest himself, not only in their Temple and upon all their assemblies, with a visible cloud during the day, but when the night shall come, if they shall be assembled for worship, God will meet with them by his pillar of fire; and when they retire to their habitations, behold each habitation will be lighted up by the glory of God,—a pillar of flaming fire by night.
“Did you ever hear of any city that was thus favored and blessed since the day that Isaiah delivered this prophecy? No, it is a latter-day work, one that God must consummate in the latter times when he begins to reveal himself, and show forth his power among the nations.”—Elder Orson Pratt, Journal of Discourses, 16:82. ] and for a place of refuge, and for a covert from storm and from rain.
[ A covering - think atonement covering. ]
[ Acts as a shelter, shade, and secret refuge from the heat and downpour—that is, from the elements and from the king of Assyria/Babylon in Jehovah’s Day of Judgment (Isaiah 25:4-5). As Pharaoh’s armies were unable to penetrate the cloud when they pursued after Jehovah’s people (Exodus 14:19-20), so in that day will no enemies molest those who participate in Zion’s solemn assemblies. According to the terms of his covenant, Jehovah is obligated to protect his people when they keep his law and word. His divine intervention attests to their utmost compliance. The cloud by day and the flaming fire by night was the sign to Israel
that God had called Moses to lead his work, and that God was with his people. It would also be a
sign in the Latter-days that Joseph Smith had been called, and that the priesthood as exercised
anciently had also been restored. Through the restoration of this priesthood, a protection, a "place
of refuge" from the "storm" of sin would be provided, as temples were raised up and the new and
everlasting covenant established in its power and fulness. About the last two verses, Bruce R. McConkie wrote: “Since it takes a first and a second coming to fulfill many Messianic prophecies, we of necessity must consider them here, and in the case of the Davidic-Messianic utterances show also how they apply to our Lord’s Second Coming. Christ is the son of David, the Seed of David, the inheritor, through Mary his mother, of the blood of the great king. He is also called the Stem of Jesse and the Branch, meaning Branch of David. Messianic prophecies under these headings deal with the power and dominion he shall wield as he sits on David’s throne, and have reference almost exclusively to his second sojourn on planet earth. “Jesse was the father of David. Isaiah speaks of the Stem of Jesse, whom he also designates as a branch growing out of the root of that ancient worthy. He recites how the Spirit of the Lord shall rest upon him; how he shall be mighty in judgment; how he shall smite the earth and slay the wicked; and how the lamb and the lion shall lie down together in that day—all of which has reference to the Second Coming and the millennial era thereby ushered in. (Isa. 11.) As to the identity of the Stem of Jesse, the revealed words says: ‘Verily thus saith the Lord: It is Christ.’ (D&C 113:1–2.) This also means that the Branch is Christ, as we shall now see from other related scriptures.
“By the mouth of Jeremiah, the Lord foretells the ancient scattering and the latter-day gathering of his chosen Israel. After they have been gathered ‘out of all countries whither I have driven them,’ after the kingdom has been restored to Israel as desired by the ancient apostles in Acts 1:6, then this eventuality, yet future and millennial in nature, shall be fulfilled: ‘Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.’ (Jer. 23:3–6.) That is to say, the King who shall reign personally upon the earth during the Millennium shall be the Branch who grew out of the house of David. He shall execute judgment and justice in all the earth because he is the Lord Jehovah, even him whom we call Christ.
“Through Zechariah the Lord spoke similarly: ‘Thus saith the Lord of hosts: … I will bring forth my servant the BRANCH. … I will remove the iniquity of the land in one day [meaning that the wicked shall be destroyed and the millennial era of peace and righteousness commence]. In that day, saith the Lord of hosts, shall ye call every man his neighbor under the vine and under the fig tree.’ (Zech. 3:7–10.) Of that glorious millennial day the Lord says also: ‘Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne.’ (Zech. 6:12–13.)
“That the Branch of David is Christ is perfectly clear. We shall now see that he is also called David, that he is a new David, an Eternal David, who shall reign forever on the throne of his ancient ancestor. ‘It shall come to pass in that day, saith the Lord of hosts, ‘that is, in the great millennial day of gathering, that ‘they shall serve the Lord their God, and David their king, whom I will raise up unto them.’ (Jer. 30:8–9.)
“‘In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness,’ which is to say that because the Great King himself reigns in her midst, even the city shall be called after him. ‘For thus saith the Lord; David shall never want a man to sit upon the throne of the house of Israel. … If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne.’ (Jer. 33:15–21.) David’s temporal throne fell long centuries before our Lord was born, and that portion of Israel which had not been scattered to the ends of the earth was in bondage to the iron yoke of Rome. But the promises remain. The eternal throne shall be restored in due course with a new David sitting thereon, and he shall reign forever and ever. …
“Through Ezekiel, the Lord speaks of this One Shepherd in this way: ‘I will save my flock. … And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them.’ When that day comes, ‘I will make with them a covenant of peace,’ the Lord says, meaning they shall have again the fulness of the everlasting gospel. Then ‘there shall be showers of blessing’; all Israel shall dwell safely and know that the Lord is their God. (Ezek. 34:22–31.)
“Through Ezekiel, the Lord also tells of the coming forth of the Book of Mormon, which becomes the instrument in his hands to bring to pass the gathering of Israel. Of that day of gathering he says, ‘I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.’ In that day he promises to ‘cleanse them,’ by baptism, ‘so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever.’
“Then the Lord restates that his gathered people shall have his everlasting gospel with all its blessings; that he will set his sanctuary, meaning his temple, in their midst forevermore (as Zechariah recorded); and all Israel shall know that the Lord is their God. (Ezek. 37:15–28.)
“How glorious shall be the coming day when the second David, who is Christ, reigns on the throne of the first David; when all men shall dwell safely; when the earth shall be dotted with temples; and when the gospel covenant shall have full force and validity in all the earth!”—Bruce R McConkie, The Promised Messiah,pp. 192–95. ]