Messiah Shall Set His Hand Again the Second Time

Commentary on 2 Nephi 6:8-18 parallel to 2 Nephi 25:10-20

  Introduction

This excerpt (2 Ne. 6:6-18 = 25:10-20 Parallel) is the one which led to my discovery of the huge parallel that spans probably the entire book of Second Nephi. I had noticed the closely similar wording between II Nephi 6 and II Nephi 25 about the Messiah setting his hand again the second time. As I pursued the parallel, I discovered that it just kept going and going in both directions. What is amazing about this parallel is that there is a lot of Isaiah text in Second Nephi, so this parallel lines up Nephi=s or Jacobs, or Lehi=s words with those of Isaiah=s so that every word of the Isaiah quotation there is now paired with a Book of Mormon prophet=s writings. I think that is awesome. The matches are stunningly brilliant.

  Parallel Excerpt with Commentary Interspersed

- - - - - (excerpt) - - - - -

Here, "having been told" is analogous to "being shown by the Lord" and therefore the corollary, "speaking somewhat concerning these words."    

Both c's speak of "Jerusalem.." In d, "my father left" (Jerusalem) is compared to (Jerusalem,) "from whence we came." Though the words are all different, the meaning is nearly identical. In e, "having been slain," past tense, is matched with the prophetic future tense, "the destruction which should come upon them," as well as the analogous fulfilled past tense, "have been destroyed." In (a/b), "prophecy" is compared back to the previous set, which spoke of "being shown by the Lord."

In this verbatim phrase match, the right-hand column elaborates beyond what the left-hand column does.

I consider matches like this to convey a great deal of meaning. Here the process by which "the Lord shows" things to his servants is attributed at least in part to "the spirit [of God] which is in" them. "Me" in the left-hand column is Jacob, and "me" in the right-hand column is Nephi, but when paralleled like this, it makes it much easier for us to interject ourselves, and the "me" becomes far more encompassing, including all with whom the Spirit of God dwells.

"They should return again" is virtually identical to "they shall return again," and very similar to "they shall be restored again." Here, as a result of the parallel statements, the idea of "return" is expounded by the word "restored," which carries additional nuances.

The phrase "the day cometh" implies a prophecy, thus matching the idea of the Lord "showing" something future to someone.

The phrase "the Lord God," is a more general appellation, and can infer either God the Father or the Son, but because of the oneness of the Father and the Son, it really doesn't matter much which of the two is being spoken of.

Yet more synonyms for God, the Father and the Son, which are one God.

Not only are these two references the only two verses in all the scriptures that use this exact phrase, but they are the only two verses which use all these words (in any sequence). That certainly counts for a match. I call correlations like this "rivets" as they are unequivocal connections.

Here, "reject" is amplified by "scourge" and "crucify." The latter are but means, whereas the former is the essence. When we do the work of God, taking up his cross, we must be willing to endure the rejection that will be heaped upon us by men, whatever form that takes.

I put questions marks here because it is not directly obvious how these two phrases relate. There is no doubt that what precedes and what follows is connected. I can make an inspired guess at a connection between these concepts, but a skeptic might balk for lack of more substantial bases. "Fools mock, but they shall mourn," the Lord said to Moroni. It is just such correlations where some of the greatest insights can be gained. Anyway, my guess would be that the "iniquities" which made the Jews unable to recognize Christ and therefore reject him had to do with the fact that they had not established a communion with heaven, which entails angelic ministration, seen or unseen, through the mediation of the Holy Ghost. It is through such communion that we are able to discern iniquity and hence be spared from the blindness and the folly to which it leads.

Having said that, now I can think of a scripture which links these two concepts together that are matched above. Nephi said,"Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do [and not do, hence enabling one to resist iniquity]." (2 Nephi 32:3.)

Two consecutive rivets. In looking up how many verse of scripture use "hard*" & "hearts" & "stiff*" & "necks," I came up with four verses, including these two. The other two tie in here as well, I believe. God is very deliberate in how he words his scriptures. One of the others is Jarom 1:3. As you read it here quoted, take note of the fact that destruction is pending. Note also how the next verse, Jarom 1:4 speaks of being in communion with the Holy Ghost, and how it verifies what we just talked about for the previous correlation.

3 Behold, it is expedient that much should be done among this people, because of the hardness of their hearts, and the deafness of their ears, and the blindness of their minds, and the stiffness of their necks; nevertheless, God is exceedingly merciful unto them, and has not as yet swept them off from the face of the land.

4 And there are many among us who have many revelations, for they are not all stiffnecked. And as many as are not stiffnecked and have faith, have communion with the Holy Spirit, which maketh manifest unto the children of men, according to their faith."

The fourth of four scripture verses which uses these words is D&C 112:13.

12 And pray for thy brethren of the Twelve. Admonish them sharply for my name's sake, and let them be admonished for all their sins, and be ye faithful before me unto my name.

13 And after their temptations, and much tribulation, behold, I, the Lord, will feel after them, and if they harden not their hearts, and stiffen not their necks against me, they shall be converted, and I will heal them."

These correlations of parallels and cross references through common word usage infer at what level the culpability (for what follows) will be most heavy.

Often times, two concepts like this evoke the memory of an important scripture, providing yet another witness for its validity.

"Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God." (2 Nephi 10:16.)

When combined with the above match, we can see that in essence the great and abominable church is complicit to the rejection of God. This next scripture, in contrast, captures what it is to be for God.

"Wherefore, we would to God that we could persuade all men not to rebel against God, to provoke him to anger, but that all men would believe in Christ, and view his death, and suffer his cross and bear the shame of the world." (Jacob 1:8.)

Several things come to mind by way of likely parallels when I ponder on elements A-1 through A-3 regarding "the Messiah rising from the dead after three days, with healing in his wings, manifesting himself unto his people, unto as many as will believe on his name." I think of the imagery of the two prophets who will lay dead in the streets of Jerusalem for 3 2 days at the end of 3 2 years of that city being besieged, at which point all those who have stood with God will be miraculously delivered from the hands of those who have combined against them, for the sword of their own hands shall fall upon their own heads. (e.g. Rev. 11) In a single day, their enemy is destroyed by fire. Jesus shows up on the scene, placing his foot on the mount of olives, cleaving it in twain, for the people of the Lord to come to safety. There they see the marks in his hands and in his feet, and they ask him where he got those marks, to which he will reply, "These are the wounds with which I was wounded in the house of my friends." (Zech. 13:6; D&C 45:52.)

The phrase, "shall be saved in the kingdom of God" in A-3, applying to the latter days on a physical level, brings to mind the literal government of God that will be established triumphantly, after Satan has made war with the saints and prevailed against them for a short while. (Dan. 7; Rev. 13; D&C 103.)

In the primary text, both of these are prophesying of the destruction of Jerusalem just a few years after the resurrection of the Lord. But in the parallel context, and in light of the comments evoked, these words confirm the idea of the major destruction of Jerusalem (and SLC) in these latter-days conjunction with the killing of the two prophets (and the marring of Lord's servant).

Ditto! exclamation point. "The day cometh again!" What happened anciently will be repeated, and what happens here in these valleys will be repeated later in Jerusalem again.

Here is a strong parody. Those who "fight against God and the people of his church" shall themselves "be smitten and afflicted." "For that which ye do send out shall return unto you again, and be restored." (Alma 41:15.) "And that great pit...which hath been digged for the destruction of men shall be filled by those who digged it, unto their utter destruction, saith the Lamb of God; not the destruction of the soul, save it be the casting of it into that hell which hath no end." (1 Nephi 14:3; also 22:14.)

Now we are back (in the parallel) to the context of talking about consequences the Jews have endured from their rejection of their Messiah.

The combination of "scattered among all nations" is made more accurate by the detail that they have been "driven to and fro," for not only have they been scattered, but they have been driven back and forth from nation to nation, state to state, ghetto to ghetto. Such will not really be the case with the Gentiles who reject the Messiah, for their lot will be utter destruction B having sinned against greater light.

Here is another great parody. "Babylon" and "flesh" are synonyms in several regards. First, on an individual level, Babylon loves the flesh. The natural, carnal man is the hero and focus in Babylon. Second, on a collective level, Babylon's entire social structure is based on a reliance on the arm of flesh. Third, the philosophies of Babylon are rooted in godless, arm of the flesh premises. The irony therefore comes in that the massive destruction of Babylon, as it comes tumbling down, will be excruciating in the flesh to those who have worshiped the flesh. One needs but read the book of Revelation to see numerous prophecies to this effect. Though they will cry out for the mercy of death, their tormented life will be prolonged to intensify their agony. This imagery is further confirmed in this next parallel set, taking the opposite, negative meaning in the left-hand column, applying it to the unrepentant wicked, for it is speaking of the mercy extended for the righteous' sake.

"Perish" and "destroyed" are synonyms. As for the opposite contrast here, this brings emphasis to the difference between the way the Lord treats covenant Israel, versus non-covenant Babylon. Babylon, and all given to it, are destroyed B utterly. The covenant people, on the other hand, are chastened so that they might repent and be preserved or saved. A metaphor which captures this division is with the purification of metals such as silver or gold. Through the refining fire, the dross is removed completely, and the purified silver or gold remains. Another metaphor, this time in names, is Gentile versus Israel. When the refining process is complete, those who are now numbered as Gentiles (Mormons specifically, as well as Christians in general), will be purified as a people, so that what remains will be no gentile but whole Israel. No more hypocrisy. The day of the gentile will be fulfilled.

This is another of those obtuse matches, which can be so rich in insight. At first glance, this would seem like a glaring contradiction and no match at all. But upon pondering what prayers, especially of the Jews (broadly speaking), might have to do with scattering, two things come to mind. First, a prayer from the mind because of tradition is but hypocrisy. No matter how close the lips may come to perfecting praise (and the Jews come awfully close in their Seddurs, or prayers), if the heart is far from God, what benefit is this to them, and what merit is it to God? Isn=t that what the first chapter of Isaiah is all about? God wants the heart, and that is what the Jews refuse to give, even to this day. They draw near with their lips, but their hearts are far from him. They refuse to acknowledge their nothingness. Putting off their pride is too much for them. They are masters at trusting in the arm of flesh and liberalizing its corrupting vices. Religious identity to them is often nothing more than a rallying point for national or racial survival. G-d is as impossible to understand as he is unutterable. He is far away, if anywhere at all. They must fight it out on their own to survive.

The second thing I think of is the reversal of this. When their prayers become genuine, and their hearts broken and their spirits contrite, then will God hear from the heavens, and they will be restored and renewed in all the full splendor that was promised to them from the beginning and to which their souls have always yearned, though their traditions and pride have kept them from achieving.

"Faithful" is a loose meaning of "Israel," and "nations" is an alternate definition of the word that means "gentile." Hence the idea of Israel versus Gentile. But there is also the corollary idea of Gentiles as a "faithful" caretaker of the kingdom B at least for a season, while the lineal and cultural Israel persists in their hard-heartedness and stiffneckedness.

Reading between the lines, I think of how God took the kingdom from the Jews after they crucified their Messiah, and gave it to the Gentiles (JST-Matt. 21:53). Then in these last days the Lord restored his gospel first to the Gentiles through Joseph Smith. The reason stated in the scriptures for this Gentiles season was to stir Israel to jealousy that they might repent. (e.g. Romans 11.) As they acknowledge "the faithful" of the "other nations" besides themselves, they will realize the goodness of God, and he might finally penetrate their hearts.

Interesting choice of words B "scourged" B considering what the Jews did to Him. But lest anyone get the impression that God is breaking his own teaching about moving beyond "an eye for an eye," and turning the other cheek instead, let us remember that it was the Jews who called for this: "His blood be on us, and on our children." (Matthew 27:25.) Mercy is reserved for the repentant. Justice must be meted to the calloused.

Here, though the two columns are not synonyms, they complement one another, like two pieces of a puzzle, in depicting what has transpired. Combined with the previous comparison set, the concept of "scourge" and "hate" are compounded, which I believe are intended to break our heart thus opening us up to yielding our hearts to God, not the opposite. When the Jews think upon the hateful, brutal treatment their people have received, for no good reason (in the name of religion, of all things), and realize that this is what their fathers did to their Messiah B even more so B then it might touch their heart. That feeling of "that was awful" that they get when they think of the showah (holocaust), will be amplified many fold as they realize what they have done to their God in shunning him all these years.

When their hearts finally break, as they are finally persuaded within themselves of their iniquity, both now as well as that of their ancestors, God=s mercy will shower down upon them in unbounded measure.

Here the intellectual "knowledge" is balanced with the emotional "believing:" the mind and the heart both turned wholly to the Lord.

Jesus Christ, the Son of God, whom they crucified, is their redeemer.

What is so interesting about this parallel is that it pairs together the spiritual and the corporeal, the gospel and the government, the first coming and the second, the focus of the Gentiles and the focus of the Jews. They are on a parallel B perhaps the most significant parallel of all, for it embodies the essence of all parallels, taking two matters which are different and yet analogous in a very profound and foreordained way, intended to be merged as one. It is a marriage.

Not just Jew, not Just Gentile, but "all mankind" are to be recipients of the salvation offered both pertaining to the gospel as well as the government of God.

Here "when that day shall come" amplifies the idea of "the prophet has written" in A-1, speaking of future events. As for A-2, there are but five verses (including these two) in all the scriptures that use the words "fight" and "against Zion." The others are 1 Ne. 22:14 (cited above: "shall fall into the pit which they digged to ensnare the people of the Lord"); 22:19; and 2 Ne. 27:3. A-3 is a parody on the oppressor becoming the downtrodden, the proud being brought low. B emphasizes the reason or "cause" for writing these things, that men might repent and "be saved," rather than be cut off. Then C appropriately features the covenant, around which all these things hinge, and which shall be fulfilled in these latter days B indeed, which is already in process of being fulfilled. (3 Ne. 21:7,26-28; Ether 4:17.)

Contrasting "believing Christ" and "worshiping the Father" with "being ashamed" provides an interesting commentary on the psyche on why people hold back. The scorning finger from the great and spacious building of the pride of the world and philosophies of men is what dissuades men from pursuing God, and is what persuades men to turn from God, even after they have partaken of the fruit of the tree of life. (1 Ne. 8:27,28.) Hence "suffering his cross," includes "bearing the shame of the world." (Jacob 1:8.) Discipleship is not a popularity contest with the world. This should tell us a great deal about the increasing trend in the LDS Church to seek the accolades of the world.

The Greek word, translated "saint" in English, means "holy," as its primary definition, being the cardinal word for "holy." The above match-up defines what the "people of the Lord" ought to be. It is not a matter of outward profession, but of a pure heart, which is made so though the transforming power of the baptism of fire and of the Holy Ghost. Clean hands symbolizes the outward works of righteousness which flow freely from that heart purified in Christ.

This parallel is one of the main reasons why I wanted to use this particular excerpt as an example. It epitomizes the paradox of the parallel between the Jews and the Mormons. This irony is beautifully manifest in these seemingly contradictory statements, which comparison loaded with a wealth of understanding.

On the surface, these two mandates seem mutually exclusive. The commands, "not look forward" and "wait for the coming" are completely opposite edicts. The contradiction is quickly resolved when the respective contexts and audiences are considered. The left-hand column is addressing the Gentiles, while the right-hand column is addressing the Jews. The Jews have no problem anticipating a future Messianic advent. The point they miss is that he has already come and was crucified by their fathers. Meanwhile, the Gentiles have no problem recognizing that the Messiah has come. Where they tend to fall short is in looking forward to his latter-day coming.

Someone superficially familiar with the scriptures might tend to think that this is no big deal for the Gentiles, for talk of the Second Coming of the Savior is really not that neglected, either in Mormon circles or in Christian circles in general. However, the very fact that the Lord would place these two facets side-by-side tells us that there is something about the latter-day advent that is going to catch the Gentiles as much off-guard as his first coming caught the Jews off-guard. It wasn't what they were expecting. Likewise, regarding the latter-day ministry of the prophet like unto Moses, the prophecies state: "That which had not been told them shall they see, and that which they had not heard shall they consider." (Isa. 52:15; 3 Ne. 20:45; 21:8.) Isaiah calls it a "strange act." (Isa. 28:21.) D&C 101:93-95 combines these two prophecies, saying,

"What I have said unto you must needs be, that all men may be left without excuse, that wise men and rulers may hear and know that which they have never considered; that I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God."

Here in the Book of Mormon, made more plain and emphatic in this parallel text, the Lord makes the definitive point that the coming Messiah is the same as he who came among the Jews and was rejected by them. There is not going to be "another" Messiah.

"I and my Father are one." (John 10:30; 17:22,21; 3 Ne. 11:27,36; 19:23,29; 20:35; 28:10; D&C 35:2; 50:43,44-compare Gen. 49:24; D&C 93:3.)

At the same time, the parallel also contains the idea that there will be "another" "coming" to which the Gentiles need to be on the watch.

In B, the future tenses, "then," "at that time," and "the day will come," which are all parallel to one another, are matched with the foreseeing "prophet." In A-2, "these things" are linked to their antecedent, "the words," which testify of the Messiah. Also here is an allusion to the scripture: "and the word was God." (John 1:1.) In A-3, the credibility of "according to," brings forth the imperative, "it must needs be expedient that they should believe."

But that such a poetic structure would occur sandwiched between two parallels with the word "Messiah," three times, is an enormously significant evidence for both the validity of chiasms and parallels, as well as the role they play of testifying of Messiah, first and second comings, in their chiastic and parallel relationship one to another. Just as two separate texts merge in a parallel to form one testimony, so also do the two Messianic ministries merge into one, for the Father, and the Son are one God.

Messiah is Lord, and the Lord is Messiah; Immanuel, God in the flesh, first and second comings, Father and Son.

This might read, "Whether it be by my own hand, or by the hand of my servants, it is the same." You will note as you look up the scriptural references I gave above for "The Father and I are one," that several of those are tied integrally to the great intercessory prayer in which Jesus spoke not only of his oneness with the Father, but that all those whom the father had given him, that they might also be one with the Father and the son. All who labor on behalf of the Lord, bringing forth his righteousness, are his hands, are as he is, stand in his behalf, representing him.

It was this connection that started me onto the current parallel, moving forward and backward from here. It captures the idea of the turning point of the gospel being taken from the Gentiles/Mormons and being given to Israel.

The "first time" (gathering) was through Moses, "again the first time" was with Jesus as the kingdom went from the Jews to the Gentiles. The "second time" was Joseph Smith; and "again the second time" is the latter-day David. All of these are Messiah related, are prophets like unto Moses. (e.g. Gen. 49:22,24 and D&C 50:43,44; Isa. 11:1-12 and D&C 113.)

"Restore" and "recover" are strong synonyms. "From their lost and fallen state" enumerates what "restore" and "recover" are about. In the word "lost," I think of the scattering of Israel and the temporal covenants made to the fathers for the gathering of their posterity in the latter days. In the word "fallen," I think of the fall of Adam and expulsion from the garden, which fall is inherited by all his posterity, which is reversed through the atonement of Jesus Christ, which is also in the covenant.

The above can be matched a couple of different ways, each of which yield synonymous meanings, while rendering further exposition on those meanings. The way it is labeled, has "manifest himself" paired with "among," which is the idea of "God with us," or Immanuel. "Them" is matched with "the children of men," broadening the Gentile context in the left-hand column. "In power" is matched with "a marvelous work," which certainly fits; as well as "great glory" with "wonder."

The other match is straight sequential, with "manifest himself unto them" being a most profound, surprising, and enlightening definition of "a marvelous work and a wonder." The second sequential match above would be the phrase "in power" with "among," which is a corollary to what we have just been discussing regarding the idea of Immanuel or "God with us." The third would then be "and great glory" with "the children of men," which to me causes my spirit to rejoice as I think of the fulfilling of the covenants and fallen man being redeemed and glorified in Zion, inheriting all that the Father has.

This idea of Immanuel coming among the Mormons and being rejected by them is one of the hidden themes which chiasms and parallels and other such word studies bring out in utter plainness, which the Lord does not see fit to explain in the primary texts so directly. Consider, for example, Nephi's statement when he says,

"And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be." (2 Ne. 32:7.)

What we have just seen is pretty plain. And this is but one of many such examples that could be cited. Note the context of what Nephi had just been speaking about when he made the above statement regarding not being able to say more. What was he starting to discuss when the Spirit stopped him?

"Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do." (2 Ne. 32:7.)

With such multitudinous witnesses to the truthfulness of these things, it becomes much easier to believe assuredly and speak confidently when expedient. Hence a careful adherence to the word of God or the iron rod is so crucial to withstanding the fiery darts which the adversary shall unleash in full fury in these coming days.

In b, "believing in him" is matched with "his words unto them," which finds its synonym again in the idea of "and the word was God." Believing in God and believing in his words are inseparable. If you believe in God, then you will believe his words. If you believe his words, you will believe in God.

a in the left-hand column matches with the key word "destroy," but also carries the conditional nature of that destruction. It is dependant on what? On whether or not one will believe the words which are "brought forth" (such as these that you are now reading in these various parallels). Furthermore, "destroy" and "bring forth" find another match in that those who believe the words brought forth will be "brought forth" or delivered from destruction.

In e, again "words" and "him" are matched: "and the word was God." "Them" and "they" in c are two forms of the same pronoun which in this context refers to all mankind. As for d, "judge," or the basis of judgement, is elaborated by the word "believe" or "believe not," which, again, is linked to God and his words. All mankind must make a decision for or against God and his words, by which decision they will be judged.

"The last days" prophesied, which is when we now live, are certainly synonymous with the "destructions" enumerated, and will become much more so in the days ahead.

This is one of my most favorite parallels of all. The witness here is so strong and specific. The parallel text line-up only adds strength to the witness. Elements A have to do with the process of testifying and bearing witness of truth to a certainty. Elements B speak of Jesus Christ as the Messiah, with a specificity so exact as to remove any possibility of misunderstanding who is being spoken of. The parallel line-up adds yet additional strength to this witness. I can't help but read between the lines that this very parallel and works like it will be instrumental in finally convincing the Jews of the true Messiah.

Ironically, this scripture would seem to discredit the idea of the Father coming in the flesh in the latter-days among the Gentiles and being rejected by them, for this scripture is very explicit in saying that there is but one Messiah, and that is Jesus Christ. The way to account for this seeming discrepancy is in the oneness of the Father and the Son, so whether it be the Father or the Son, it is the same, for they are one God; one Messiah.

The timing of this correlation is significant to note, for it comes immediately after the above statement about Jesus Christ being the Messiah. This current parallel, which follows that, is now speaking of the latter-day Messianic deliverance, which will be temporal and national in scope, compared to the first Messianic deliverance, which is spiritual and individual in scope, both being wrought for the sake of all mankind.

In this match-up, the well-known ancient deliverance of the children of Israel from Egypt is compared to the future (pending) deliverance of captive and oppressed Israel (whether they be subjects of Communist nations, or oppressed Native Americans, etc.).

In a are terms for "captive" "Israel", which has been a "prey" to brutal regimes.. The interesting term is "lawful captives." I think of Isaiah 52:3, "ye have sold yourselves for naught, and ye shall be redeemed without money."

Elements b deal with being delivered from captivity. Elements c speak of the mighty and terrible captors, comparing them to the Egyptians under which the children of Israel were in bondage.

In D, besides both speaking of the Lord, the point is made that the Lord is living. In parallel code, this could be a veiled allusion to the fact that he is here among us now, and his words are being revealed through the scriptures, such as is currently being illustrated.

Notice that the very shape of the poetic line-up on the right is in a shape resembling a serpent: e,f,g,f,e, g,f,e,f,g. Also, in the first five lines the shape goes one way, >, then in the last five lines, the shape goes the opposite way, <. The first five lines make reference to the poisonous serpent, and the last five, in reverse or opposite, reference the Savior. Also, the e,f,g progression which is in the left-hand text once and twice in the right-hand text, compares the work of God with the work of Moses with the brazen serpent, presenting these as synonyms.

In e, "Moses' power" is clearly ascribed to "mighty God," which was symbolically presented to the people in the form of a brazen "serpent" which he raised up, as a type of Christ who would be raised up on the cross. Contrasted in e is also the "poisonous serpent," representing the devil. In f are the various aspects involved in "deliverance," including "healing," after being "bitten," by "casting their eyes" unto the serpent, representing Christ who was "raised up" whereby he might raise all men unto him. g, presents various pronouns for the covenant people specifically, but for "all nations" generally, for the benefits of salvation are extended to all mankind.

As God gave Moses, his servant, power, so will he show forth his power on behalf of his people in "contending with them that contendeth with thee." I don't believe this principle is one of bitter contention (for such contention is of the devil) but that it is one of meaningful rebuttal and triumphal deliverance from being confounded. I know that for me the wisdom obtained from my study of the words of God by the Spirit of God, such as these chiasms and parallels provide, has enabled me to thus contend powerfully when confronted.

There are some interesting plays on words here. In c, the "rock" which brought forth water, pairs with the "feeding" from God. But in this case, rather than manna (which is extended to all men, but which the wicked refuse), the feeding is of the wicked with their own medicine, which is poison. The synonyms, "smite" and "oppress" in d, evoke images of how the Lord's people are smitten by their oppressors, but that the oppressors will now be smitten. In the context of "rock," I also think of Jesus being smitten, and with his stripes we are healed. A similar principle of redemption through rejection will be in play, this time on a temporal level, in the Messianic mission among the Gentiles in this day.

In e, as in b above, "he," Moses, and "thee," oppressed Israel, are paired. In the latter-days, when the people of the Lord awake and put on strength, they will no longer be a nation of slaves, but of kings and priests. (e.g. Rev. 1:6; 5:10.) The Moses figure will no longer be a man in whom they can trust in place of God because they are too weak to commune with God for themselves, but the Moses figure will be a model which all will emulate in their own lives. "Would God that all were prophets, and that the Lord would put his Spirit upon them!" (Numbers 11:29; also Msh 15:11.) This is the hidden, veiled nature of the true character of remnant Israel (into which covenant God invites all mankind, as many as will). (e.g. D&C 86:8-11; 113:7-9.) They are mighty and strong men and women who have been grossly mistreated by wicked master's who are servants of the carnal flesh and intellect. The evil usurpers shall fall into their own pit, and be slain by their own sword.

Here, on a surface level, "water" is contrasted with "wine" and being "drunken." On a deeper, metaphorical level, we saw (in the Isaiah 28 = II Nephi 28,29 Parallel example excerpt) above various aspects of drunkenness, so far as it represents an impairment of discernment, leading one to err and be seduced down to hell. We saw that this amounted to trusting in the arm of flesh, in carnal security, saying "all is well." Well here we see a similar analogy unfold, as "flesh" and "blood" are the substance of "drunkenness."

In contrast, "water" is used as a metaphor of Christ in several regards. Isaiah 55, for example invites all mankind to "come, eat and drink of the bread and water of life freely." Christ is also compared to the "fountain of all righteousness," in contrast with and remedy for Satan's secret combinations. (Ether 8:25,26; 12:28; 1 Ne. 2:9.) Elsewhere we read of "the waters of Shiloah, which go softly." (Isa. 8:6 = 2 Ne. 18:6.)

This comparison both confines the message to whoever happens to be reading, namely "you," while simultaneously expanding it to include "all flesh."

This one is loaded. For one, the idea of "knowing" "the Lord" is presented, which is life eternal. Second, in b, "these things" which are the words which have been spoken, which in this context includes the parallel line-up, are equated with "the Lord God" B yet another instance of the "and the word was God" connection. Third, "true" is matched with "living," which we have been shown includes not just God's dwelling in heaven which is his throne, but his coming down in the flesh to walk upon his footstool, dwelling among men as Emmanuel. This too is matched as something that all men will in due course know.

The degree or level of assurance or "knowing" is as sure "as the Lord God liveth," which is certain. It is also "as sure as these things," these words, "are true." The Lord equates these two as being the same: He and His word. Nothing has been more doubted in practice, and nothing is more true in reality.

This match-up expresses this reality with tremendous strength of clarity and witnessing power, with inherent awe that such a match-up exists in the first place. This whole parallel set that we have been looking at could not have possibly been contrived by man. It can only be ascribed to almighty God. The witness is sure, even as God is sure.

- - - - - (end of excerpt) - - - - -

This parallel continues on for dozens more pages, extending well into chapter ten in the left hand column, and into chapter 28 in the right hand column B at least that is how far I have uncovered it so far. I am quite confident that it probably extends at least to the end of the book of Second Nephi.

by Sterling D. Allan; Mapleton, Utah; October 2, 1998

  See also