3 Nephi 20

3 Nephi 20:1

1 And it came to pass that he commanded the multitude that they should cease to pray, and also his disciples. And he commanded them that they should not cease to pray in their hearts.

The prayers of the twelve and of the multitude were apparently in spiritual preparation for the transformational event witnessed at the end of chapter 19. With the conclusion of that event, the intense purpose of this mass prayer is over, and the Savior instructs them to cease this active prayer. Of course they are not to cease the yearning of their heart, so we have the admonition to continue to pray in their hearts.

Textual: The 1830 edition did not have a chapter break at this point. Without the break, the command to cease praying has a better context of the continual prayers of the twelve and the multitude.

3 Nephi 20:2

2 And he commanded them that they should arise and stand up upon their feet. And they arose up and stood upon their feet.

3 Nephi 20:3

3 And it came to pass that he brake bread again and blessed it, and gave to the disciples to eat.

3 Nephi 20:4

4 And when they had eaten he commanded them that they should break bread, and give unto the multitude.

3 Nephi 20:5

5 And when they had given unto the multitude he also gave them wine to drink, and commanded them that they should give unto the multitude.

After the experience with the twelve that certainly underscored the importance of those twelve to the larger community of believers, the Savior now opens his ministration to the entire congregation. Those who had been there on the previous day had participated in the Sacrament. Now all of the new arrivals had the opportunity of partaking of the sacrament, and making the same covenants as did their relatives and friends the day before.

Cultural: As with the previous experience with the sacrament, the particular items consumed would have been adapted to the cultural foods available. See the commentary following 3 Nephi 18:1.

3 Nephi 20:6

6 Now, there had been no bread, neither wine, brought by the disciples, neither by the multitude;

3 Nephi 20:7

7 But he truly gave unto them bread to eat, and also wine to drink.

These verses indicate that there was a parallel in the New World to the miracle of the loaves and fishes in the Old World (see Matthew 14:17-21; Matthew 15: 33-38; Mark 6:38-44; Luke 9:16-17; John 6:9-13). The miracle was probably necessitated by the same conditions as in the Old World, that of a large multitude with no opportunity to bring the appropriate foods. However, this was also part of the fulfillment of the desire of the people to see what was performed in the Old World (3 Nephi 17:8).

Literary: A significant difference in the reports of the similar events is that in the Old World each multiplication of the food stresses beginning with a small amount and gathering a large amount. The focus of the miracle is on the making of a large quantity out of an impossibly small quantity. In the New World writing the emphasis is on the miracle, but it is a miracle emphasizing the absence to presence miracle. Because the focus of the miracle is on the provision of food itself, the subsequent emphasis on the gathering of the remainder is not required to support the claim that a miracle has occurred.

The differences between the elements told can be explained by the emphasis on the nature of the miracle. However, the Book of Mormon miracle presents a small problem in that it appears to indicate that God can create from nothing, a principle that is contrary to revealed principles:

“The elements are eternal. The traditional Christian world holds the doctrine of creation ex nihilo, meaning creation out of nothing. Joseph Smith announced to us that "the elements are eternal" (D&C 93:33) and explained that "there is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; we cannot see it; but when our bodies are purified we shall see that it is all matter" (D&C 131:7-8). Exploring the meaning of the Hebrew word translated "create" in the book of Genesis, Joseph Smith told us that that word "does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship. Hence, we infer that God had materials to organize the world out of chaos—chaotic matter, which is element, and in which dwells all the glory. Elements had an existence from the time he had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning, and can have no end" (Teaching of the Prophet Joseph Smith, 350-52). (Joseph Fielding McConkie, Answers: Straightforward Answers to Tough Gospel Questions [Salt Lake City: Deseret Book Co., 1998], 162 - 163.)

The apparent contradiction suggests that we have a case of literary emphasis rather than doctrinal declaration. The importance of the event as it is written is to emphasize the performance of the miracle, not the way in which the miracle was performed. The literary structure of the text shows that since the miracle goes from nothing to something, that the miraculous has been sufficiently demonstrated. When there was an explicit mention of something, the miracle could only be shown through the abundant recovery of something in quantity, even after all had eaten. Both forms show the miracle. The technicalities of creation are not the purpose of the 3 Nephi account, and should not be taken as an indication of the possibility of creation ex nihilo.

3 Nephi 20:8

8 And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled.

The symbolic nature of the sacrament is reemphasized for the benefit of those who were not present on the previous day. This is symbolic of living nourishment, truly a Tree of Life that provides eternal nourishment and life.

Reference: The English text owes its form to a New Testament passage:

John 6:35

35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

3 Nephi 20:9

9 Now, when the multitude had all eaten and drunk, behold, they were filled with the Spirit; and they did cry out with one voice, and gave glory to Jesus, whom they both saw and heard.

The sacrament is eaten in remembrance of the Atoning Messiah. They were not remembering. They were right there with him. Their covenant was with the living Messiah whom they both saw and heard. In future sacraments they would remember what they saw and heard in this special occasion.

Reference: It would appear that the final structure of this verse depends upon the New Testament context that provided the more obvious vocabulary of the previous verse:

John 6:35-36

35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

36 But I said unto you, That ye also have seen me, and believe not.

The Johnannine context has the statement of the eternal bread and water of life, and the very next verse has an emphasis on “seeing” and “believing.” While not a duplication of the Johnannine text, this verse appears to have been influenced by that sequence of language and imagery in John.

3 Nephi 20:10

10 And it came to pass that when they had all given glory unto Jesus, he said unto them: Behold now I finish the commandment which the Father hath commanded me concerning this people, who are a remnant of the house of Israel.

On the first day, Jesus gives a discourse on the “other sheep,” and indicates that this people are one of those who are, and who will be, separated from Israel (see 3 Nephi 16). Part of that message dealt with the continuation of the separation. The reason for bringing up that entire subject had to be related to the desires of the Nephites to understand when they would be gathered back into Israel. That day’s sermon focused on the reason for the continued separation. The sermon on this day now focuses on the eventual unification of Israel. It is commanded of the Father that Jesus inform this people who have been cut off from the main body of the Covenant people that they would eventually be reunited.

3 Nephi 20:11

11 Ye remember that I spake unto you, and said that when the words of Isaiah should be fulfilled—behold they are written, ye have them before you, therefore search them—

As Jesus begins this discourse on the gathering and redemption of Israel, he does so by specifically referencing Isaiah, and noting that the people have those words, and that they should search them. In this particular context, the Savior is suggesting that Isaiah contains information on the gathering of Israel that would be of importance to them. Indeed, during this discourse, he does cite virtually all of Isaiah 52. He had cited the text as a whole on the previous day (3 Nephi 16:18-20) and will make the assumption that his audience will recognize the separate verses. As the discourse continues, the Savior will interweave commentary and scriptural text.

Translation: References to searching scriptures certainly have an independent meaning, but the phrases itself comes from the KJV version of John 5:39: “Search ye the scriptures…” While that imperative in the Johnannine context was particularly aimed as those who searched but did not understand, the command to all of us to search them still stands. Of course, it is best to search with true understanding. That comes from the restoration of the gospel and the continual guidance of the Lord’s prophets.

3 Nephi 20:12

12 And verily, verily, I say unto you, that when they shall be fulfilled then is the fulfilling of the covenant which the Father hath made unto his people, O house of Israel.

3 Nephi 20:13

13 And then shall the remnants, which shall be scattered abroad upon the face of the earth, be gathered in from the east and from the west, and from the south and from the north; and they shall be brought to the knowledge of the Lord their God, who hath redeemed them.

The topic of this section is the gathering of Israel, a topic that undoubtedly was close to the heart of the Nephites who saw themselves as part of scattered Israel. It is also possible that there were those in the congregation who had studied their scriptures and understood either Nephi or the original Zenos that appear to correlate the coming of the Messiah with the gathering:

1 Nephi 19:10-16

10 And the God of our fathers, who were led out of Egypt, out of bondage, and also were preserved in the wilderness by him, yea, the God of Abraham, and of Isaac, and the God of Jacob, yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos, which he spake concerning the three days of darkness, which should be a sign given of his death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel.

11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up.

12 And all these things must surely come, saith the prophet Zenos. And the rocks of the earth must rend; and because of the groanings of the earth, many of the kings of the isles of the sea shall be wrought upon by the Spirit of God, to exclaim: The God of nature suffers.

13 And as for those who are at Jerusalem, saith the prophet, they shall be scourged by all people, because they crucify the God of Israel, and turn their hearts aside, rejecting signs and wonders, and the power and glory of the God of Israel.

14 And because they turn their hearts aside, saith the prophet, and have despised the Holy One of Israel, they shall wander in the flesh, and perish, and become a hiss and a byword, and be hated among all nations.

15 Nevertheless, when that day cometh, saith the prophet, that they no more turn aside their hearts against the Holy One of Israel, then will he remember the covenants which he made to their fathers.

16 Yea, then will he remember the isles of the sea; yea, and all the people who are of the house of Israel, will I gather in, saith the Lord, according to the words of the prophet Zenos, from the four quarters of the earth.

The prophecy clearly indicated that there would come a time of destruction, and then the Messiah would appear to those who were on the Isles of the Sea. As 1 Nephi 19:16 suggests, that would be the time of the gathering in. With such a prophetic background, it is no wonder that this was an issue of great concern to those assembled in Bountiful.

Reference: This verse alludes to Psalms:

Psalms 107:2-3

2 Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;

3 And gathered them out of the lands, from the east, and from the west, from the north, and from the south.

The language follows Psalms, but in this case it cannot be said with certainty that the verse specifically follows Psalms as the reference to the four cardinal directions is common. If there is a gathering, the gathering would be from the whole world, which is metaphorically indicated by the four directions.

3 Nephi 20:14

14 And the Father hath commanded me that I should give unto you this land, for your inheritance.

The topic is the gathering. As part of the need to be gathered, the Savior notes that they have a different promised land from that of the full House of Israel. They are the scattered, but they are not forgotten. They too have a promised land.

3 Nephi 20:15

15 And I say unto you, that if the Gentiles do not repent after the blessing which they shall receive, after they have scattered my people—

3 Nephi 20:16

16 Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver.

3 Nephi 20:17

17 Thy hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

The future history of the restoration of the Gospel was given on the previous day (3 Nephi 16-17). The people therefore had a reference for the future position of the Gentiles as holders of the Gospel. Nevertheless, this was to be a temporary condition. Eventually Israel is triumphant, a point that the Savior makes here by citing Micah. (This theme is stated in 3 Nephi 16:10-13).

Reference: These verses reference Micah, who was a contemporary with Isaiah:

Micah 5:8-9

8 ¶ And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.

9 Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

The Savior had admonished the people to search Isaiah, but not Micah. Perhaps the admonition was intended for further study of Isaiah, and not related to the specific scriptural citations in this discourse. These are given from multiple sources without obvious attribution (as was practice). The people are expected to know their scriptures well enough that they recognize the cited verses without having attention being called to them.

3 Nephi 20:18

18 And I will gather my people together as a man gathereth his sheaves into the floor.

The Savior is pulling citations from the scriptures not only to bolster his points, but to make his points. His last citation was from Micah 5, and this verse comes from Micah 4. The Lord takes Micah 4:12 and makes it his own by indicating that he will do the gathering. Thus there is an endtime promise first of the dominance of the House of Israel which rises after the gospel is given to the Gentiles, and then there is a gathering.

Cultural: The reference in Micah is to a horticultural image that would be well known in the Old World, but not in the New World. Nevertheless, this would be the text that was on the brass plates. There would probably have been some historical memory of the meaning of the concept since it was part of the brass plates, and certainly part of the cultural heritage of the Old World that could be passed down to interpret that verse.

Reference: The phrase “gathereth his sheaves into the floor” is found in Micah:

Micah 4:12

12 But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.

3 Nephi 20:19

19 For I will make my people with whom the Father hath covenanted, yea, I will make thy horn iron, and I will make thy hoofs brass. And thou shalt beat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. And behold, I am he who doeth it.

The oblique reference to Micah continues. The expectation is that the congregation will understand the reference, and then understand the way in which the original text is modified into the meaning in this particular context. The Message is that of the eventual turning of the tide against the Gentiles, a theme that was given in the previous day’s message as well (3 Nephi 16:15).

Translation: In the process of molding Micah into this discourse, the translation manages to create an awkward shift from discourse to citation. The first clause is “For I will make my people….” The verb make in English requires a direct object in this clause, and there is none in the sentence. What becomes the object of “make” is the entire citation, which is given as a description of what the Lord will make the Israelites do. The meaning is discernable, but the translation itself is weak. This is only further evidence that the process of translation was not one of rote copying of text seen on the interpreters, but required Joseph’s mental participation. As with all humans and language, Joseph would sometimes begin a complex construction and not finish it correctly. This has nothing to do with the plate text, but is simply further evidence for the nature of the translation process.

Reference: This verse contains the language of Micah:

Micah 4:13

13 Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.

3 Nephi 20:20

20 And it shall come to pass, saith the Father, that the sword of my justice shall hang over them at that day; and except they repent it shall fall upon them, saith the Father, yea, even upon all the nations of the Gentiles.

The Gentiles will have a time when they possess the Gospel. That should and can be a blessing to them. However, it can also be a curse, for “unto whomsoever much is given, of him shall be much required…” (Luke 12:48.) The Gospel carries responsibilities as well as blessings, and when the Gentiles reject that Gospel, the judgment will come upon them. That the judgment will come by the sword is a reference to the cleansing of the enemies of Israel by the Triumphant Messiah.

Reference: That the sword of justice should hang over the people is an image that has appeared before in the Book of Mormon (Alma 54:6; Alma 60;29). The ultimate reference, however, must be to the Sword of Damocles, that famous reference to a Greek story of a sword hanging by a thread over the king’s throne. This phrasing is most likely coming from Joseph’s cultural background rather than the plate text. Mesoamerican swords might have had points, but were typically slicing weapons. Hanging one would be the equivalent of hanging a club, and not nearly as dangerous as the pointed sword in the reference.

3 Nephi 20:21

21 And it shall come to pass that I will establish my people, O house of Israel.

3 Nephi 20:22

22 And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem. And the powers of heaven shall be in the midst of this people; yea, even I will be in the midst of you.

Verse 21 and the first clause of verse 22 are part of the same concept. The House of Israel is to be established in “this land.” There will be a New Jerusalem and it will be in this land and it will be the place of the ultimate gathering. It will also be the location of the government of the Triumphant Messiah, who is the Savior in his future role. This theme of the New Jerusalem on this land is reiterated in 3 Nephi 21:22-25.

The theme of the New Jerusalem and the gathering is codified in the tenth Article of Faith:

Articles of Faith:10

10 We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

The understanding of this New Jerusalem as the New World administrative center for the final Government of God comes from what Joseph learned as he translated this discourse of the Savior:

For Latter-day Saints, the gathering of Israel in the last days, and the building of the city of Zion and of the New Jerusalem, are closely related concepts.

“The tenth article of faith, written by the Prophet Joseph Smith in 1842, declares that the New Jerusalem will be built upon the American continent. He learned this as he translated the Book of Mormon (3 Ne. 20:22; Ether 13:2-6). Additional revelation on this subject came in September 1830 and was further clarified in the subsequent months (D&C 28:9; 42:33-36, 62, 67; 57:3). In July 1831, Joseph Smith traveled to Jackson County, Missouri, at the command of the Lord, where it was announced that the long-awaited gathering of Israel would commence. The city of Zion (also called the New Jerusalem) and its temple would be built in Independence, Missouri (D&C 57:1-3).

Even as the ancient tribes of Israel were scattered north of the Holy Land and their identity was lost, their prophets foretold a gathering of Israel in the last days in a consecrated land (Jer. 31:1-12). Zion would be reestablished. This prophecy includes the promise that the "pure in heart" will receive the higher principles and truths of the full gospel of Jesus Christ (D&C 97:21; 100:16; 101:18). Both where and how they live will come about under divine influence. Since favorable spiritual conditions may exist anywhere in the world, cities of Zion and of Zion people, the "pure in heart," could be located anywhere in the world (D&C 97:21). However, there is to be a "center place," or capital city, of Zion. It is referred to both as "the city of Zion" and as "the city of New Jerusalem" (D&C 57:2; 84:2; cf. 45:66-67).” (Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 1010.)

3 Nephi 20:23

23 Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people.

3 Nephi 20:24

24 Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me.

As if the people required any more evidence of the divinity of the Savior, he places himself in the context of fulfilled revelation by citing the prophecy given to Moses. The citation is obviously not given to prove something the people did not already believe, but rather it showed the deep respect that the Savior had for the scriptures by making certain to highlight his place in the fulfillment of them.

Reference: The ultimate reference of this verse is in Deuteronomy:

Deuteronomy 18:15-16

15 ¶ The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

However, the immediate reference to this comes from Acts where we find the more specific declaration following the reference:

Acts 3:22-24

22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

The reference here is unquestionably influenced by the New Testament. The meaning is certainly understood in the Book of Mormon, and indeed, the opening scenes of the Book of Mormon have Lehi declaring:

1 Nephi 10:2-5

2 For behold, it came to pass after my father had made an end of speaking the words of his dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews—

3 That after they should be destroyed, even that great city Jerusalem, and many be carried away captive into Babylon, according to the own due time of the Lord, they should return again, yea, even be brought back out of captivity; and after they should be brought back out of captivity they should possess again the land of their inheritance.

4 Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world.

5 And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world.

The foundation of Nephite understanding is that there were a “great number’ of prophets who had testified of the Messiah. Nevertheless, the particular citation here is to the New Testament, and clearly an artifact of the translation rather than the plate text, even though the meaning is quite at home on the plate text.

3 Nephi 20:25

25 And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed.

3 Nephi 20:26

26 The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant—

Reference: The insertion of the text from Acts continues.

Acts 3:25-26

25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

In both the Old World and the New World, these verses serve to reiterate the covenant promise to the House of Israel. In the New World, the explicit context is the future fulfillment of this promise in the gathering that is not yet, but is to come.

3 Nephi 20:27

27 And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel.

[And after that ye were blessed]: This phrase refers to verse 26. Jesus is sent to bless them .His presence is fulfillment of that promise, and therefore they are currently in the condition of verse 26. Thus “after that ye were blessed” shows that the time of the promise will be after this appearance of the Messiah. This is an important point because the text cited from 1 Nephi above (1 Nephi 19:10-16) might be interpreted to mean that the gathering was coterminous with this appearance fo the Messiah.

[then fulfilleth the Father the covenant]: This is what comes after. The fulfillment is of the covenant promise to Abraham. This promise is ultimately fulfilled in the gathering that gathers not only the lineal and scattered House of Israel, but all those who spiritually accept the Gospel and become adopted in to the House of Israel (3 Nephi 16:12-13). It is in this context of the adoption of the Gentiles into the House of Israel that we get the next phrase.

[unto the pouring out of the Holy Ghost through me upon the Gentiles]: The context of these verses indicates that this particular statement does not refer to the final gathering, but to the events that will lead up to the final gathering. As was already pointed out to the Nephites on the previous day (3 Nephi 16) the future history of the Gospel will include a time when there will be persecution of the House of Israel at the hands of the Gentiles. This is the phase of the future history that is now being presented.

[which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel.]: The initial acceptance of the Gospel among the Gentiles leads to the blessing of the Gentiles. This picks up the theme of the ultimate reversals from the previous day’s sermon, where the Gospel was taken from the Jews and given to the Gentiles, and then the Gentiles persecuted the House of Israel. In the end, however, the Gospel will return to the House of Israel and then the Triumphant Messiah will lead the House of Israel as the wicked (Gentiles) are destroyed. That is the ultimate reversal. At this point, however, the description is only of the phase where the persecution and continued scattering of the House of Israel is described.

3 Nephi 20:28

28 And they shall be a scourge unto the people of this land. Nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me I will return their iniquities upon their own heads, saith the Father.

[And they shall be a scourge unto the people of this land]: This makes the future history particularly relevant to these Nephites. It is possible to understand the future persecutions at the hands of the Gentiles to be something that would happen to the House of Israel of the Old World. The Savior makes it clear that this applies to this land. These are events that will happen here, to the descendants of those who are listening.

[Nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me I will return their iniquities upon their own heads]: This is the promise of reversal. The Gentiles may have the upper hand for a while, but eventually God and the House of Israel will prevail. This is a reference to the mission of the Triumphant Messiah. It is important to remember at this point that while the Saints in the New World did particularly await the Atoning Messiah, they understood and also awaited the Triumphant Messiah. They would have understood the two to be the same, but with different missions at different times.

3 Nephi 20:29

29 And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father.

The Lord reiterates the promise of the covenant. Even though the fulfillment is delayed, it is still coming. The promise will be kept. The Savior also clarifies some more information on the New Jerusalem. Even though it has been promised to “this land,” that will not mean that the promise of the old Jerusalem will be void. That land will also be a covenant home of the House of Israel.

3 Nephi 20:30

30 And it shall come to pass that the time cometh, when the fulness of my gospel shall be preached unto them;

3 Nephi 20:31

31 And they shall believe in me, that I am Jesus Christ, the Son of God, and shall pray unto the Father in my name.

In verse 29 the focus of the gathering shifted from the New World and this branch of the House of Israel back to the Old World House of Israel. The covenant promises will be kept to both branches, but this will require that the Old World House of Israel accept the gospel of the Savior. Thus it will be preached to them, and they will believe in Jesus Christ as the Son of God. The witness of their understanding will be that they “shall pray unto the Father in my name.”

The Jews certainly pray to the Father. That will be nothing new for them. They believe in the Father. The difference is that they will understand the mission of the Atoning Messiah and accept him as the mediator between man and God. Thus it is significant that they would pray “unto the Father in my name.”

3 Nephi 20:32

32 Then shall their watchmen lift up their voice, and with the voice together shall they sing; for they shall see eye to eye.

Without notice, the Savior cites Isaiah. As the Savior works these texts, he explains the future history, and then uses the scriptural indication of their fulfillment. When the gospel has been preached to the Jews and they have accepted and prayed to the Father in Jesus’ name, then “shall their watchmen lift up their voice, and with the voice together shall they sing.”

This method of using the scriptures reverses the typical method of exegesis, where the scripture is given, and then explained. What the Savior is doing is presenting the future history, and then punctuating the message with the confirmation of the scriptures. He is not explaining the scriptures, but he is using them as final proof of the truth of his explanation. They become the culmination of the argument, not the beginning point.

Reference: The Savior continues referencing Isaiah 52:

Isaiah 52:8

8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.

The Savior cited Isaiah 52:8-10 on the previous day (3 Nephi 16:18-20). During of this particular discourse, the Lord will cite most of Isaiah 52, but not in order. The fact that it is broken into sections suggests that the Lord presumed that the people would be familiar with the text, or perhaps remember it from the previous day’s citation. The congregation was expected to pick out these verses and understand their combined context as well as this recutting of the text with interspersed comment.

3 Nephi 20:33

33 Then will the Father gather them together again, and give unto them Jerusalem for the land of their inheritance.

The old Jerusalem will also be an inheritance. The Lord is speaking to the branch of the House of Israel in the New World. To them he has given a land of inheritance, which he reiterated in verse 14. The establishment of the New Jerusalem is an indication that the Lord will keep his promise, and that this land will continue to be an inheritance. Likewise, a land was given to the House of Israel in the Old World as an inheritance, and the Lord announces that he fully intends to keep that promise as well. There are these two branches to whom promises have been made concerning the land of their inheritance. The Lord will fulfill those promises on the two different continents. The uniting and gathering of the House of Israel will not be completely physical, but will be spiritual, with the physical gathering represented by the two Jerusalems.

3 Nephi 20:34

34 Then shall they break forth into joy—Sing together, ye waste places of Jerusalem; for the Father hath comforted his people, he hath redeemed Jerusalem.

3 Nephi 20:35

35 The Father hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of the Father; and the Father and I are one.

Again the citation of Isaiah comes as the confirmation of the explanation. The Old World redemption of the land of Jerusalem will take place, and therefore be cause to break into joyous song.

Reference: The reference to Isaiah continues:

Isaiah 52:9-10

9 ¶ Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.

10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

3 Nephi 20:36

36 And then shall be brought to pass that which is written: Awake, awake again, and put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city, for henceforth there shall no more come into thee the uncircumcised and the unclean.

3 Nephi 20:37

37 Shake thyself from the dust; arise, sit down, O Jerusalem; loose thyself from the bands of thy neck, O captive daughter of Zion.

3 Nephi 20:38

38 For thus saith the Lord: Ye have sold yourselves for naught, and ye shall be redeemed without money.

This redemption of Jerusalem will place it in its proper eminent position. For the Jews, it had been the preeminent city. It will not become that for the world. Isaiah’s hope for the redemption of Jerusalem will be fulfilled. Where Jerusalem may have though that it could redeem itself, that redemption has required a greater source.

The imagery of the redemption is interesting as it creates a parallel between the secular attempt and the divine success:

“ye have sold yourselves for naught”

“ye shall be redeemed without money.”

The contrast here relies upon the concept of redeeming a item for debt. One of the methods of redeeming a debt was to sell oneself into slavery. The implication is that Jerusalem as attempted this method, but it has failed. They are to be redeemed, but it shall be “without money.” It will not be through earthly means and rules, but through a heavenly interference.

Reference: The Isaiah reference continues:

Isaiah 52:1-3

1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.

2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.

3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.

[henceforth there shall no more come into thee the uncircumcised and the unclean.]: The rules of ritual purity were such that contact with something or someone that was unclean would make the clean person unclean. Thus when the promise is made that the uncircumcised and the unclean would not enter, the imagery is of Jerusalem becoming as sacred as a Temple. The purity would be undefiled. In modern times when this conception of ritual purity does not apply, the idea of purity of heart and intention still attach themselves as attributes of true Temple worship.

3 Nephi 20:39

39 Verily, verily, I say unto you, that my people shall know my name; yea, in that day they shall know that I am he that doth speak.

The redemption will come through the Triumphant Messiah, this very Messiah whose name is Jesus and who stands before them.

3 Nephi 20:40

40 And then shall they say: How beautiful upon the mountains are the feet of him that bringeth good tidings unto them, that publisheth peace; that bringeth good tidings unto them of good, that publisheth salvation; that saith unto Zion: Thy God reigneth!

Reference: This verse picks up an earlier verse from Isaiah, just prior to the one cited in verse 32 above. In this context, this verse becomes a Messianic self-declaration. Jesus has placed himself in the position of the one who publishes peace and brings these good tidings.

3 Nephi 20:41

41 And then shall a cry go forth: Depart ye, depart ye, go ye out from thence, touch not that which is unclean; go ye out of the midst of her; be ye clean that bear the vessels of the Lord.

3 Nephi 20:42

42 For ye shall not go out with haste nor go by flight; for the Lord will go before you, and the God of Israel shall be your rearward.

3 Nephi 20:43

43 Behold, my servant shall deal prudently; he shall be exalted and extolled and be very high.

3 Nephi 20:44

44 As many were astonished at thee—his visage was so marred, more than any man, and his form more than the sons of men—

3 Nephi 20:45

45 So shall he sprinkle many nations; the kings shall shut their mouths at him, for that which had not been told them shall they see; and that which they had not heard shall they consider.

[Depart ye, depart ye, go ye out from thence, touch not that which is unclean]: The reference of verse 41 is one of ritual cleanliness. The 3 Nephi redaction loses the Isaianic context of the world from which one should depart. Without the citation of verse 10 of Isaiah, the reference to departing would appear to be Jerusalem after it has been purified. Of course that is not the case, and it is probable that this context was simply understood by Jesus’ audience. Those who are to be redeemed in the eschatological Jerusalem must approach it as a temple. Therefore they leave the world and do not touch anything that is unclean, for that would make them unclean. Those who come to this final feast and banquet, those who “bear the vessels of the Lord,” must come ritually purified and ready to enter the temple.

[not go out with haste nor go by flight; for the Lord will go before you]: This coming out from the world, or the final gathering, will be a triumphant one. They will not be fleeing, but able to go out without haste, and without flight. They are no longer fleeing powerful enemies, but are the conquerors. They will exist with their God at their head. The reference to “god of Israel shall be your rearward” seems to place God at both the front and back. While this is not physically accurate, it is symbolically accurate. Israel will be enveloped in the protection of their God.

[Behold, my servant shall deal prudently; he shall be exalted and extolled and be very high.]: God will be the ruler on earth, and will both rule “prudently” as well as receive his proper adulation: “he shall be exalted and extolled and be very high.”

[his visage was so marred, more than any man, and his form more than the sons of men]: This is a reference to the Messiah being despised during his life, rather than praised.

Elsewhere in Isaiah we have:

Isaiah 53:2-3

2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

The contrast here is the typical way that men are esteemed, based on their outward qualities. The Messiah is not “beautiful” in appearance, but rather in heart and mission.

[So shall he sprinkle many nations; the kings shall shut their mouths at him]: The most confusing part of this verse is the “sprinkle many nations.” This is most likely a textual problem. Blenkinsopp notes that the manuscript text is problematic at this point, and that a more contextually appropriate reading and plausible reading would be “startle.” (John Blenkinsopp. Isaiah 40-55. The Anchor Bible, Doubleday, New York, 2000, pp. 347-7.) This reading makes most sense in the poetic structure of the verses as a contrast to the low expectations implied in verse 44. Blakensopp renders these verses:

14 Just as many were once appalled at him,

15 so will he astonish many nations.

Because of him Kings will observe silence,

For what was never told them they now see,

And what they had never hear they now understand. (John Blenkinsopp. Isaiah 40-55. The Anchor Bible, Doubleday, New York, 2000, p. 345.)

Reference:

Isaiah 52:11-15

11 ¶ Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.

12 For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.

13 ¶ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:

15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

3 Nephi 20:46

46 Verily, verily, I say unto you, all these things shall surely come, even as the Father hath commanded me. Then shall this covenant which the Father hath covenanted with his people be fulfilled; and then shall Jerusalem be inhabited again with my people, and it shall be the land of their inheritance.

Textual: There is no chapter break at this point in the 1830 edition. This verse is a transition in the discourse, and its transitional effect is lost with the current chapter break. The flow of the discourse has been to use the scriptures to note the fulfillment of the promises in the last days. The focus has been on the what. The focus will pick up at the beginning of the next chapter with when. This verse was to serve as a conclusion to what in preparation for the discussion of when.