As we search diligently the words of Isaiah, we should be conversant with different outlooks, or ways to read Isaiah. Why should we be conversant with the different outlooks? Because Isaiah is a wonderfully elaborate book that offers each of us many levels of understanding. Unlike other writings—such as historical nonfiction, biographies, autobiographies, memoirs, academic writings, self-help works, and many others—the book of Isaiah presents us with views and perspectives that can impact us immediately (here and now) or into the far future. With these things in mind, in this chapter, I will detail six ways in which we can read Isaiah. While many others could be added to the list, these six outlooks offer students of Isaiah a well-rounded way to view his writings.

1. 1. Reading Isaiah in his historical context (also called a “near view”), contemporaneous with Isaiah’s time
2. 2. Reading prophecy, or a “distant” (far into the future) view
3. 3. Dual- or multiple-fulfillment prophecies (reading a near view and a distant view)
4. 4. Likening Isaiah’s words to us and others
5. 5. Reading a passage of scripture for personal reasons
6. 6. Reading Isaiah to understand doctrine

Reading Isaiah in His Historical Context

Reading Isaiah in his historical context, also called a “near view,” is an important key to understanding Isaiah’s writings. A substantial amount of the book of Isaiah pertains to the prophet’s words and prophecies concerning the inhabitants of the city of Jerusalem, the kingdom of Judah, and the kingdoms and nations that surrounded Isaiah’s homeland during his lifetime or in his near future. That is to say, a large portion of the book of Isaiah presents the prophet in the setting of his own time period, especially during his life and ministry. The following are three examples of a near view:

• Isaiah 6:1–13 sets forth Isaiah’s vision of God and his prophetic commission. This vision took place in the year that King Uzziah died, probably sometime around 740 BC, near the beginning of Isaiah’s ministry.
• Isaiah 7 deals with Isaiah and his son Shearjashub and four contemporary kings: Ahaz, the king of Judah; Rezin, the king of Aram (or Syria); Pekah, the king of Israel; and the king of Assyria.
• Isaiah chapters 36–39 pertain to Isaiah, King Hezekiah, and other contemporary characters.

Additionally, large blocks of scripture pertain to Isaiah’s neighboring peoples and nations, such as the Northern Kingdom of Israel (9:8–10:4; 28:1–13), Assyria (7:17–25; 10:5–19, 28–32), Philistia (called Palestina in the KJV; 14:28–32), Moab (15–16), Egypt (19), Dumah (21:11–12), Arabia (21:13–17), Tyre (23:1–14), Edom (called Idumea in the KJV; 34:1–15), and others. It is not always easy to determine whether Isaiah is referring to these kingdoms and peoples during his lifetime or in a future time.

Reading Prophecy, or a Distant View

A distant view pertains to comprehending Isaiah’s words in view of the future, perhaps centuries or even millennia after Isaiah’s lifetime. While the book of Isaiah contains large sections that constitute a near view, it also presents many distant prophecies that Isaiah uttered. Sometimes these prophecies are embedded within the blocks of scripture that deal with Isaiah and his immediate historical setting. For example, in 7:1–25, the text states that Isaiah and his son met with King Ahaz “at the end of the conduit of the upper pool in the highway of the fuller’s field” (v. 3). While speaking words of comfort to Ahaz (“Take heed, and be quiet; fear not, neither be fainthearted”; v. 4), Isaiah uttered the following prophecy: “And within threescore and five years shall Ephraim be broken, that it be not a people” (v. 8). Isaiah’s prophecy was very specific—within sixty-five years, Ephraim (or the kingdom of Israel) would be destroyed. Some scholars have determined that this prophecy was fulfilled when the Assyrians destroyed Ephraim around 721 BC.

On other occasions, Isaiah’s prophecies may be somewhat independent of a historical setting of Isaiah, his life’s account, and his contemporaries. In such cases, his prophecies often dealt with far-future events (such as the last days and the Millennium) or with the coming of Jehovah (Jesus Christ). One example of such an independent prophecy is Isaiah 53, which constitutes one of the most prominent scriptural prophecies about Jesus Christ’s mortal ministry and atoning sacrifice. Abinadi, Matthew, Philip, Paul, and Peter understood that at least portions (if not all) of this chapter referred to Jesus (see Mosiah 15; Matthew 8:17; Acts 8:26–35; Romans 4:25; 1 Peter 2:24–25).[1] Regarding Messianic prophecies in the book of Isaiah, the New Testament writers—Matthew, Luke, John, Peter, and Paul—quoted or paraphrased Isaiah several times to demonstrate that Jesus Christ was indeed the promised Messiah.[2]

There may be times when we are not certain whether to read a contemporary “near” view or a prophetic “distant” view of a given passage of Isaiah. A fitting approach is to consult the words of both ancient and modern apostles and prophets, who have provided us with many teachings regarding these matters. Elder Jeffrey R. Holland, for example, provides us with many truths concerning Isaiah’s prophecies of Jesus Christ, including the following: “Christ’s birth, mortal ministry, and Atonement” (see 3:13; chapters 7, 9); “Christ visits the spirits in Prison” (see 49:8–9; 61:1); “Christ shows kindness and preserves latter-day Zion” (see 49:13–16; 50:1–2; 54:8); “the millennial Christ” (see 2:2–5; 11:1–10); and “images of the Crucifixion and Atonement” (see 50:5–7; 53; 61:1–3).[3]

In my opinion, to better understand Isaiah, readers should begin by examining the book in its immediate context—a near view. But it is certainly fitting for us to seek to comprehend Isaiah’s prophecies, especially when both ancient and modern apostles and prophets have given us direction and insight.

Dual- or Multiple-Fulfillment Prophecies

Another way to read Isaiah is with a contemporary view and a distant view. Some of Isaiah’s prophecies constitute what are called “dual-fulfillment” or “multiple-fulfillment” prophecies. This means that they are fulfilled two or more times, or that there are two or more legitimate interpretations that may be drawn from a prophecy. As Elder Holland explains, “Many of Isaiah’s prophecies can be or have been or will be fulfilled in more than one way and in more than one dispensation.”[4]

President Dallin H. Oaks explains multiple fulfillments as follows:

The book of Isaiah contains numerous prophecies that seem to have multiple fulfillments. One seems to involve the people of Isaiah’s day or the circumstances of the next generation. Another meaning, often symbolic, seems to refer to events in the meridian of time, when Jerusalem was destroyed and her people scattered after the crucifixion of the Son of God. Still another meaning or fulfillment of the same prophecy seems to relate to the events attending the Second Coming of the Savior. The fact that many of these prophecies can have multiple meanings underscores the importance of our seeking revelation from the Holy Ghost to help us interpret them. As Nephi says, the words of Isaiah “are plain unto all those that are filled with the spirit of prophecy” (2 Nephi 25:4).[5]

To further illustrate the concept of multiple-fulfillment prophecies, President Oaks used the example of Joel’s prophecy: “I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28). President Oaks explains: “On the day of Pentecost, the Apostle Peter declared that the events they had witnessed were those ‘spoken by the prophet Joel’ (Acts 2:16). Eighteen hundred years later, the angel Moroni quoted this same prophecy and said that ‘this was not yet fulfilled, but was soon to be’ (Joseph Smith–History 1:41).”[6]

The theory of multiple-fulfillment prophecies has also been called the “layer-cake theory” of prophecy:

Like a cake that has many layers, Isaiah’s prophecies may have several fulfillments, or may encourage readers from different times and places to apply those words to their own, unique situations. . . . Often Isaiah’s words can be understood as having immediate application to his own time, but can also be understood as taking on new meaning when prophetically re-applied to later times and situations. . . . There is no reason to limit a prophecy to a specific time with a single application. Rather, it is like a many-layered cake with application repeated again and again.[7]

The following three examples constitute multiple-fulfillment prophecies in Isaiah:

• Isaiah’s prophecy concerning the destruction of ancient Edom (see 34:1–8)[8] will be fulfilled at least twice: once regarding ancient Edom; again with the destruction of the world at large at Jesus’s Second Coming (see Doctrine and Covenants 1:36); and perhaps at other times.
• Isaiah’s prophecy of ancient Babylon (the country and its people; see 13:6–22), has at least two fulfillments: first, ancient Babylon and its inhabitants would be devastated; and second, in the last days wickedness and worldliness (called “spiritual Babylon”[9]) will be destroyed at the Lord’s Second Coming.
• The sign given to King Ahaz in Isaiah 7, which includes the famous Immanuel Prophecy (vv. 10–16), has a contemporary fulfillment as well as a future fulfillment.[10] The contemporary fulfillment pertains to the birth of the son of Isaiah and his wife (see 8:3–7). The future fulfillment applies to the virgin Mary and the birth of Jesus Christ, who is called “Immanuel.” Matthew records, “She shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet [Isaiah], saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:21–23).

Likening Isaiah’s Words to Us and to Others

Isaiah’s writings may be likened unto us and to others, as Nephi expresses: “And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, . . . and ye may liken them unto you and unto all men” (2 Nephi 11:2, 8; see also 1 Nephi 19:24). Similarly, Jacob instructs, “And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel” (2 Nephi 6:5).

Likening Isaiah’s words to us and others is a productive, profitable, and sacred exercise. The following paragraphs include examples of how we can liken the scriptures to ourselves.

When the Lord spoke to ancient Judah through his prophet Isaiah, he addressed them with these words: “Ah sinful nation, a people laden with iniquity . . . they have provoked the Holy One of Israel unto anger, they are gone away backward” (1:4). Every person who reads these words can self-reflect: How am I sinful? How am I laden with iniquity? How am I similar to the ancient nation of Judah at Isaiah’s time?

In the same chapter the Lord commands the people, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (vv. 16–17). Readers can reflect on the commands that the Lord expressed to ancient Judah, asking: How can I become clean and remove evil from my life? How can I help relieve the oppressed, including the fatherless and widows?

Also in the same chapter are the following words: “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (v. 18). Again, readers can liken these words to themselves by asking how the Lord’s invitation applies to them: How can my own sins, which are compared to scarlet and crimson, become “white as snow”?

Reading a Passage of Scripture for Personal Reasons

Often we may choose to read a single scriptural passage from Isaiah for personal instruction, spiritual guidance, devotionalistic purposes, or to receive personal revelation. For example, some individuals read Isaiah so that they can find comfort and joy (see 2 Nephi 11:8) during moments of sadness or despair. Others may read Isaiah’s writings to increase the power of the Holy Ghost in their lives. Still others may seek personal revelation for a myriad of possible reasons, hoping that Isaiah’s scriptures may serve as a personal light and guide to them. President Oaks wrote: “Scripture reading may also lead to current revelation on whatever else the Lord wishes to communicate to the reader at that time. We do not overstate the point when we say that the scriptures can be a Urim and Thummim to assist each of us to receive personal revelation.”[11]

By way of example, the following list contains diverse reasons to read Isaiah:

• When we mourn the loss of a loved one: “He [God] will swallow up death in victory; and the Lord God will wipe away tears from off all faces” (25:8).
• When we need extra spiritual strength: “They that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (40:31).
• When we feel ourselves becoming too self-important: “O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand” (64:8).
• When we seek forgiveness from God: “For thou [Lord] hast cast all my sins behind thy back” (38:17).
• When we long for God’s affection and tenderness: “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom” (40:11).
• When we yearn for divine comfort from a loving God: “As one whom his mother comforteth, so will I comfort you” (66:13).
• When we seek answers to our prayers: “Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am” (58:9).
• When we experience extraordinary tribulations: “When thou passest through the waters, I will be with thee; . . . when thou walkest through the fire, thou shalt not be burned” (43:2).
• When we face fear: “For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee” (41:13).
• When we desire to know of God’s love for us: “Because you are precious in my eyes, and honored, and I love you” (43:4, English Standard Version).
• When we yearn to hear sacred music: “The LORD Jehovah is my strength and my song” (12:2).

Of course, this list of personal reasons to read Isaiah is not exhaustive. There are many, many more verses that can provide help, comfort, and personal revelation to the careful reader.

Reading Isaiah to Understand Doctrine[12]

Isaiah presents scores and hundreds of significant truths and doctrines, and each of us may gain great understanding by studying his book. An important case in point pertains to Isaiah’s teachings regarding specific, crucial gospel doctrine—namely, the Atonement, the Redeemer/redemption, the Savior/salvation, and the Lord’s ransoming of his people. In the Hebrew text of Isaiah, the Hebrew terms for each of these concepts occur multiple times: the Hebrew kfr (“to make atonement’) is attested 5 times; the Hebrew ga’al (“Redeemer, to redeem”) 25 times; the Hebrew yasha‘ (“Savior, salvation, to save”) 20 times; and the Hebrew padah (“to ransom”) 4 times.[13] Whether one is studying the original Hebrew text or an English translation, a careful study of each Isaianic passage that puts forward any of these terms will yield significant gospel understanding.

Beyond these special gospel terms, Isaiah’s book contains astonishingly powerful truths about the scattering and gathering of the house of Israel; God’s great love and mercy for each of us; the coming Millennium and the peace and rest that will exist during this thousand-year period; the manner in which God deals with wicked peoples; temples and temple worship; the empty outcomes of false worship; Zion in ancient times as well as in the last days; the blessings that come when we keep God’s commandments; and a host of truths regarding Jesus Christ’s birth, ministry, Atonement, death, Resurrection, Second Coming, and millennial reign. These and many other gospel truths are present in Isaiah’s writings.

Conclusion

In this chapter we have briefly examined six outlooks, or six ways to read Isaiah:

1. Reading Isaiah in his historical context, a “near” view
2. Reading prophecy, or a “distant” (far into the future) view
3. Dual- or multiple-fulfillment prophecies (reading a near view and a distant view)
4. Likening Isaiah’s words to us and others
5. Reading a passage of scripture for personal reasons
6. Reading Isaiah to understand doctrine

Knowing of these six outlooks can provide us with lifelong opportunities to search Isaiah’s words, without ever exhausting the many truths that the Lord has revealed to him—and, by extension, to us. As we utilize each of these outlooks, we can find layer upon layer of truth and knowledge in the pages of Isaiah’s book. In sum, Isaiah’s words are waiting for us to search them diligently!

Notes

[1] This is the predominant Christian perspective on this chapter, along with much of Isaiah. We must remember that non-Christians will have a different point of view regarding the meaning of Isaiah 53 and other distant prophecies in the book of Isaiah.

[2] For more about these quotations and paraphrases, see chapter 13 in this volume, especially the section “Isaiah in the New Testament—Citations and Paraphrases.”

[3] Holland, “‘More Fully Persuaded,’” 5–18.

[4] Holland, 4.

[5] Oaks, “Scripture Reading and Revelation,” 8. See also McConkie and Millet, who explain that Isaiah’s prophecies have “multiple fulfillments and repeated applications.” First and Second Nephi, 282.

[6] Oaks, “Scripture Reading and Revelation,” 8.

[7] Madsen and Hopkin, Opening Isaiah: A Harmony, xxi.

[8] In these verses in the KJV, Edom is referred to by the Greek form of its name, “Idumea.”

[9] Doctrine and Covenants 133:14 states, “Go ye out from among the nations, even from Babylon, from the midst of wickedness, which is spiritual Babylon” (see also LDS Bible chapter heading for Isaiah 13).

[10] “The dual or parallel fulfillment of this prophecy comes in the realization that Isaiah’s wife, a pure and good young woman—symbolizing another pure young woman—did bring forth a son. This boy’s birth was a type and shadow of the greater and later fulfillment of the prophecy, the virgin birth of the Lord Jesus Christ.” Holland, “‘More Fully Persuaded,’” 6.

[11] Oaks, “Scripture Reading and Revelation,” 8.

[12] For this topic, see Benson and Hopkin, “Finding Doctrine and Meaning,” 95–122.

[13] For these Hebrew words, one may consult any legitimate lexicon. For this particular exercise, I consulted Clines, ed., Dictionary of Classical Hebrew, 294, 335, 455, 651.