[ The Lord employed the figure of a divorce and the sale of a slave to teach that though Israel’s past apostasy scattered them among the nations, the Lord had not set aside the original covenant He made with His people. Chapter 50 continues the theme begun in chapters 48 and 49 that in the last days Israel would be gathered and established again. — Old Testament Student Manual (OTSM) ] 1 ^aTHUS saith the LORD, Where is the bill of your mother’s divorcement, [Husbands, through loss of temper, often sent bills of divorcement to their wives on slight occasions, as they were permitted to do by the law of Moses, Deut. xxiv. 1. ] whom I have put away? or which of my creditors is it to whom I have sold you? [And fathers, being oppressed with debt, often sold their children, which they might do for a time, till the year of release, Exod. xxi. 7] Behold, for your iniquities have ye sold yourselves, [under the ancient laws, a man could sell himself or his children into slavery to satisfy his creditors. But the Lord had no creditors; neither had He divorced His “wife,” Israel. Instead, Israel had separated herself from the Lord by her sins and was in debt to her evil creditors. ] and for your transgressions is your mother [usually the OT prophets present Israel as the wife. Here instead, Israel is portrayed as the child of an unfaithful wife. One would assume the slight change in symbolic usage is intended to cast the unfaithful mother as the predecessors to Isaiah's contemporaries. Even though the predecessors have been unfaithful to the Lord, the Lord remains faithful to the covenant so the current generation of Israel still participates in it. Nephi's BofM account appends, "Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away".] put away.

2 Wherefore, when I came, was there no man? when I called, was there none to answer? [ This references Israels disregard for the Father, His son and the servants whom he sent. In other words, it did not matter whom he did send, their response was always the same. ] Is my hand shortened at all, that it cannot redeem? [ The Lord has power both to redeem Israel from their creditors and to forgive their transgressions against Him. However he will not do this for them unless they seek him out. Salvation must be sought after. This He assured them He will do. Speaking of the future as if it were already past, He reminded them that He tried to do so once before when He, Jehovah, came to earth as Jesus Christ. This statement is a messianic passage since Jesus is both Redeemer from sin and Deliverer from evil ways. Yet when He appeared on earth, there was no man ready to receive Him; when He called upon men to repent, there was none to answer (see v. 2).—(OTSM)] or have I no power to deliver? behold, at my rebuke I dry up the sea,[ Reminds Israel that the Lord is indeed very powerful and has extended His arm in the past to save them, when he allowed them to cross on the red sea ] I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. [ Isaiah 50:2 compared with 2 Nephi 7:2: KJV: “their fish stinketh, because there is no water, and dieth for thirst” BM: “and their fish to stink because the waters are dried up, and they die of thirst” From the perspective of the English, there seems to be no real justification for Book of Mormon to reword this passage. But the Hebrew is again helpful. There are, in fact, two variants for the first verb in this passage, as found in ancient texts: Hebrew Masoretic text (=Vulgate ) tb’š “shall stink” Great Isaiah Scroll (=Septuagint) tybš “shall dry up” The Book of Morom has both of these meanings, deriving from words which closely resemble one another. It is likely that the other early Hebrew versions lost one or the other of the original two verbs by haplography.—John A. Tvedtnes, “Isaiah Variants in the Book of Mormon,” in Isaiah and the Prophets: Inspired Voices from the Old Testament, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1984), 165–78.]

3 I clothe the heavens with blackness, [ Still showing his power - referring most likely to the plague of darkness previous to the Exodus with Moses.Isaiah 50:2–3 are repeated, with changes, in D&C 133:66–69, which puts this passage in the context of the Second Coming. …These phrases may refer to drought and to the smoke of war (which, although perpetrated by man, can also be a judgment of God) that obscures the sky, and they remind us of the miracles of Moses in Egypt—Parry, Donald W., Understanding Isaiah, Deseret Book Company ] and I make sackcloth their covering.

4 The Lord GOD hath given me the tongue of the learned,[ Isaiah speaks first person here, since this has a trial like theme, he is called to the witness stand to testify first hand against Israel's persecution of him and what he suffered at their hands. continues the testimony thru vs 9. This verse has been interpreted as a reference to the twelve-year-old Christ as he sat in the temple in the midst of the doctors, who were “astonished at his understanding and answers” (Luke 2:46-47). Others, citing 2 Chronicles 36:15-16, have said that the verse refers to prophets’ being called to preach to Jerusalem, …[this] also fits the calling and mission of Joseph Smith and the elders of restored Israel, who were to cause the wisdom of the wise men to perish (see Isaiah 29:14). It would be consistent with chapter 49 to identify the servant “me” as restored Israel.—Nyman, Monte S., Great are the Words of Isaiah, Cedar Fort, Inc., Kindle Edition. To illustrate His love and compassion for them, the Lord again assumes the voice of the Servant, speaking in another Servant song to describe what He will experience, endure, and accomplish in mortality in behalf of His children (50:4–9).In the song the Servant acknowledges God’s hand in preparing for the work and supporting Him in it, giving Him the tongue of the learned, wakening and opening His ears so that He could learn (50:4–5).— Winn and Ball, Understanding Isaiah, Deseret Book, chapter 47] that I should know how to speak a word in season to him that is weary:[The Book OF Mormon presents a slightly different meaning for the second sentence where the subject of 40:28-31 is being invoked. Instead of the Lord rousing His servant morning by morning as provided by the KJV and JPS, the Lord is the tireless one in contrast to tired Israel."That I may know how to answer the "weary" means that his words are spoken with reference to particular situations. "Weary" or "prostrate" is undoubtably to be given the meaning it has in 40:28, where it is three times repeated. There, too, "the weary" has a word spoken to him, and there the one who is "weary" is Israel. The same will apply here. There may, however, be a further implication. The Servant has to be awakened, aroused, in order to hear the word. The word which he has to pass on is addressed to the weary, the prostrate. AS such, Israel is not in a position to hear the word. Therefore, like the Servant, she, too ,must be roused before she can hear the word that applies to her case.] he wakeneth morning by morning, [it goes on and on, the Lord is tireless in his efforts to save Israel, the Lord continue every day] he wakeneth mine ear to hear as the learned.

5 ¶ The Lord GOD hath opened mine ear, [He was getting his message from God, he was listening to the voice of God to know what to say and do. JST has this "The Lord hath appointed mine ears". In the song the Servant acknowledges God’s hand in preparing for the work and supporting Him in it, giving Him the tongue of the learned, wakening and opening His ears so that He could learn (50:4–5). The Servant then speaks of the persecution He will endure as He willingly allows Himself to be smitten and spat upon (50:5–6), foreshadowing the cruel treatment He would receive at the hands of Pilate and the Roman soldiers commissioned to scourge and crucify Him (Matthew 26:31). The Servant closes the song by testifying of His confidence that God will sustain and support Him, whereas His adversaries will wax old and be eaten up (50:7–9), a prophecy fulfilled as the Roman empire and the Jewish leaders who condemned Him have faded in infamy, while the redeeming work of the Servant is praised and persists through eternity.— Winn and Ball, Understanding Isaiah, Deseret Book, chapter 47] and I was not rebellious,[said in such a way as to imply that he was not rebellious, but that Israel was] neither turned away back.

[ In verses 6–7, next, Isaiah prophesies some details surrounding Christ’s crucifixion. In verse 6, especially, He speaks of the future as if it is past.—Ridges, David J., The Old Testament Made Easier Part 3, Cedar Fort, Inc. ] 6 I gave [ He was God there is nothing that could happen that he did not allow. If the Lord was willing to allow those who choose to beat him to be able to in order to fulfill our Heavenly Father plan. What does that say to us as we submit our will to the will of our Father in heaven? Maybe there is a purpose for them? ] my back to the smiters, [ He allowed them to scourge and beat him. ] and my cheeks to them that plucked off the hair: [ The greatest indignity that could possibly be offered at that time. When a country was taken over by another country they would often shave with a razor the head, the feet, and the beard, which was meant as an expression to denote the utter devastation of the country from one end to the other; and the plundering of the people, from the highest to the lowest. ] I hid not my face [ Speaking Messianically He went forward and did what he had been asked by our Father in Heaven to do. There was no shame for him in fulfilling our Heavenly Fathers plan, no matter what the cost or what was asked. To turn his face away would be a sign of rejection, that he would or could no longer look upon Israel. I this context he is in spite of all of the rejection not divorcing Israel or selling her as a slave. The covenant was still in effect, and Israel would be restored to the status of a free and faithful wife of Jehovah] from shame and spitting. [ Another instance of the utmost contempt and detestation. It was ordered by the law of Moses as a severe punishment, carrying with it a lasting disgrace; Deut. xxv. 9. Among the Medes it was highly offensive to spit in any one's presence. "spitting before any one, or spitting upon the ground in speaking of any one's actions, is through the east an expression of extreme detestation."]

7 ¶ For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, [ What do we use a flint for? How is it used? contrast this with 48:4. Where Isaiah has a firm brow against the onslaught of his persecutors, his persecutors have a hard head and stiff neck against him and the Lord. Isaiah knows he is setting his face to be struck like a flint by his persecutors, and he is willing to do it for the sake of his calling.] and I know [his testimony] that I shall not be ashamed. [while he might be shamed in this life by those who spit on him, cursed him and everything else; He knows that he will not be ashamed to meet God and be judged by him, where those who shamed him will be ashamed to meet God. The foregoing imagery may also refer to scattered Israel, for Israel, too, has been smitten and spat upon and scourged through the centuries. Still, Israel is represented as saying that “the Lord will help me; … I know I shall not be ashamed” (Isaiah 50:7).—(OTSM)]

8 He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. [Book of Mormon includes the phrase "and I will smite him with the strength of my mouth"]

9 Behold, the Lord GOD will help me; [with the Lord acting as his representative at this trial he acknowledges he has little to fear from the accusations of other men] who is he that shall condemn me? lo, they all shall wax old as a garment;[clothes wear out, and are thrown out, the fleeting nature of mortality and the corruptible nature of the arm of flesh power the servant's adversaries wield,cp. 40:6-8] the moth shall eat them up. [ These verses, comprising the third servant song, portray the “servant” as the epitome of righteousness. As with the other servant songs, controversy surrounds the interpretation of these verses. The servant could be any number of people or peoples. Perhaps it is the prophet Isaiah …, or perhaps it is the nation of Israel … The most acceptable identification is Christ, because these verses describe events in the life of Jesus. In reading this servant song, however, we should not limit these references to the life of Christ, but should try to apply them to many of God’s chosen servants.—Victor Ludlow, Isaiah Prophet, Seer, and Poet, Deseret Book]

10 ¶ Who is among you that feareth the LORD,["reveres the Lord" or "fears the Lord" is a semitism for the English equivalent "religion". The Greek term traslated to "religion", "deisidaimonia" (most literally translated into English: dread-teaching), uses this concept. This is really a question "Who among you reveres the Lord?"] that obeyeth the voice of his servant, [he answers his own question to who fears or revers the Lord - those that follow the words of the prophet] that walketh in darkness, and hath no light? [Is Isaiah asking a rhetorical question here? "OR Who among you that fears the Lord walks in darkness?" The answer would be "No one". Thus, Isaiah could be pointing out that rebellious' Israel's behavior indicates that they do not truly fear, meaning "respect" or "revere", the Lord. In support of this reading cp. 8:20-23. In otherwords the humble follow him. vs 11 those who are rebellious to the message. Isaiah 50 is closing then with the Lord warning that those who choose to walk in the light of their own fires rather than in the light of the Lord will lie down in sorrow ] let him trust in the name of the LORD, and stay upon his God.

11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. [These people are those who are lighting their own ways rather than following in the light of the Lord, cp. 1:31. Imagery designed to express, in general, human devices and mere worldly policy, exclusive of faith, and trust in God; which, though they flatter themselves for a while with pleasing expectations and some appearance of success. Notice the source of their light.] This shall ye have of mine hand; ye shall lie down in sorrow. [the sad state at the end when those have not be guided by the saviors light, and made the atonement part of their life]