Isaiah 13–14; 22; 24–30; 35

The word burden can refer to a “prophetic oracle” or “prophetic pronouncement.” The “burden of Babylon” is the first of a series of judgments Isaiah pronounced against various nations that opposed God and His people. In Isaiah’s time, Babylon was still under the dominion of the Assyrian empire. Yet Isaiah foresaw Babylon’s rise to power and its oppression of the Kingdom of Judah. He also prophesied of Babylon’s destruction at the hands of the Medes and Persians.

Like many of Isaiah’s prophecies, this one has multiple fulfillments. The scriptures often use Babylon as a symbol of the wickedness of the world. The Lord has declared that prior to His Second Coming, “Babylon the great … shall fall.”

“The day of the Lord” is a phrase sometimes used by Old Testament prophets to describe a particular time when the Lord brings judgment to the wicked and salvation to the righteous. The phrase finds its ultimate fulfillment in the Second Coming of Jesus Christ.

Part of Isaiah’s prophecy about the downfall of Babylon contains a mock lament for Babylon’s king. Many of Isaiah’s words about the fallen king are also true of Satan. Isaiah referred to the king as “Lucifer, son of the morning.” The name Lucifer means “Shining One” or “Lightbearer.” Latter-day revelation teaches that Satan was known as Lucifer in the premortal world.

Isaiah 22 contains Isaiah’s prophecies about two men—Shebna and Eliakim—who served King Hezekiah. Shebna, the steward of Hezekiah’s household, had become prideful about Jerusalem’s wealth. Isaiah prophesied that Shebna would be taken captive by enemies and that much of Jerusalem’s treasure would be taken away. His position would then be given to Eliakim.

Isaiah’s prophecies about Eliakim parallel many aspects of Jesus Christ and His Atonement. For example, Isaiah said that Eliakim would have the government committed into his hand, be a father to his people, and hold the key to the house of David and that the glory of his father’s house would be upon him.

A particularly significant prophecy was that Eliakim would be fastened “as a nail in a sure place,” indicating that his position and power would be secure. The phrase “nail in a sure place” can remind us of the Savior’s Crucifixion. It is also a symbol of Jesus Christ Himself. President Jeffrey R. Holland explained: “In terms of our salvation, Christ is the Nail in a Sure Place—never failing, never faltering, ever the most certain and reliable force in eternity. For this we surely ‘hang upon him all the glory of his father’s house’ [Isaiah 22:24].”

Leviathan is often associated with a cosmic sea monster from Canaanite mythology. It is sometimes used in the Old Testament as a symbol of evil and chaos. In Isaiah 27, leviathan appears to symbolize the nations that opposed God and His people during Isaiah’s time. Ultimately, Jesus Christ will triumph over leviathan—a symbol of Satan—and all wickedness at His Second Coming.

The phrase “line upon line, precept upon precept” is used three times in Restoration scripture. In each case, it illustrates how God imparts truth gradually and incrementally. While it is possible that this same meaning applies to Isaiah 28:9–13, it is important to note that biblical scholars have long found these verses difficult to interpret and translate. One challenge is determining whether Isaiah is speaking or if it is the drunken priests and prophets, who are mocking him. Additionally, the King James phrase “precept upon precept; line upon line” is translated from Hebrew terms that may not even be real words; nonsense words could have been used to illustrate how truth can seem like gibberish to those who are unwilling to listen.

Isaiah referred to Jerusalem as “Ariel.” This name could mean “lion of God,” a symbol for the tribe of Judah. It might also mean “altar hearth.” Isaiah may have used this name to imply that God’s destruction of Jerusalem would turn the city into nothing more than a stone altar on which sacrifices have been burned.

Isaiah prophesied that Jerusalem would be invaded and conquered and Jerusalem’s voice would no longer be a voice among the living. Instead, its inhabitants would “speak” or “whisper” out of their graves. The phrase “familiar spirit” comes from a Hebrew word that refers to a ghost or spirit of the deceased. By saying that Jerusalem’s voice would be as one with “a familiar spirit,” Isaiah may have been referring to a common ancient belief that the spirits of the dead could communicate with the living through faint sounds that could be understood by a spiritual medium.

The prophet Nephi likened Isaiah’s words to his own people, whose words would literally come forth out of the ground. He prophesied that after their destruction, the Nephites would speak “out of the ground” and “whisper out of the dust.” President Russell M. Nelson asked, “Could any words be more descriptive of the Book of Mormon, coming as it did ‘out of the ground’ to ‘whisper out of the dust’ to people of our day?”

Anciently, official documents were often written on scrolls made of papyrus, which were rolled up and sealed. The seal was made from soft wax or clay, into which a ring or signet was pressed. One purpose of a seal was to prevent any unauthorized person from reading the document. Isaiah likely used the imagery of a sealed scroll to illustrate how his revelations were incomprehensible to the people of Judah because of their spiritual blindness.

Another significant fulfillment of Isaiah’s prophecy occurred in our dispensation. In February 1828, Martin Harris traveled to New York City with a transcription of some characters from the Book of Mormon plates. He intended to show them to experts in ancient languages. One scholar he spoke with was Charles Anthon, a professor of Latin and Greek. After examining the characters, Professor Anthon gave Martin a certificate verifying their authenticity.

However, after learning that the plates had been delivered to Joseph Smith by an angel, Professor Anthon tore the certificate into pieces. He told Martin that if Joseph wanted the plates translated, he should bring them to New York City and let a scholar translate them. When Martin explained that a portion of the plates were sealed and that Joseph was not allowed to show them to anyone, Professor Anthon replied, “I cannot read a sealed book.” Martin and Joseph later spoke of the visit to Anthon as a fulfillment of Isaiah’s prophecy.

The latter-day fulfillment of Isaiah’s prophecy includes the Restoration of the gospel of Jesus Christ and the coming forth of the Book of Mormon. Elder Ronald A. Rasband taught: “Ancient prophets of God, when moved upon by the Holy Ghost, prophesied of the Restoration and what was to come in our day, the last dispensation and the fulness of times. The very work ‘fired the souls’ of the early seers [Teachings of Presidents of the Church: Joseph Smith (2007), 515]. Through generations of time, they foretold, dreamed, envisioned, and prophesied of the future of God’s kingdom on earth, what Isaiah called ‘a marvellous work and a wonder’ [Isaiah 29:14].”

Toward the end of her life, Emma Smith, who briefly served as scribe for Joseph as he translated the Book of Mormon, shared how the coming forth of the Book of Mormon was a marvelous work and a wonder:

“[Joseph] had neither manuscript nor book to read from [as he was translating]. …

“If he had had anything of the kind he could not have concealed it from me. …

“Joseph Smith … could neither write nor dictate a coherent and well-worded letter; let alone dictating a book like the Book of Mormon. And, though I was an active participant in the scenes that transpired, … it is marvelous to me, ‘a marvel and a wonder,’ as much so as to any one else. …

“My belief is that the Book of Mormon is of divine authenticity—I have not the slightest doubt of it. I am satisfied that no man could have dictated the writing of the manuscripts unless he was inspired; for, when acting as his scribe, [Joseph] would dictate to me hour after hour; and when returning after meals, or after interruptions, he would at once begin where he had left off, without either seeing the manuscript or having any portion of it read to him. This was a usual thing for him to do. It would have been improbable that a learned man could do this; and, for one so ignorant and unlearned as he was, it was simply impossible.”

Isaiah 35 is a prophecy of the redemption and restoration of God’s covenant people. As part of this redemption, Isaiah prophesied that “the desert shall rejoice, and blossom as the rose.” This imagery symbolizes not only God’s healing of the land but also the spiritual renewal of the house of Israel. At various points in history, Israel’s spiritual state resembled a barren and desolate wilderness. But through the restored gospel of Jesus Christ, Israel will once again flourish.

Isaiah also prophesied that the Lord would provide a path for scattered Israel to return to their promised lands. He called this path a “highway” or the “way of holiness.” In our day the “way of holiness” is often referred to as the “covenant path.” President Russell M. Nelson taught, “The covenant path is the only path that leads to exaltation and eternal life.”

• Ronald A. Rasband, “Right Before Our Eyes,” Liahona, May 2025, 13–17

• Ronald A. Rasband, “Fulfillment of Prophecy,” Ensign or Liahona, May 2020, 75–78

• Ulisses Soares, “The Coming Forth of the Book of Mormon,” Ensign or Liahona, May 2020, 32–35

• Neal A. Maxwell, “By the Gift and Power of God,” Ensign, Jan. 1997, 36–41

• D. Todd Christofferson, “Why the Covenant Path,” Liahona, May 2021, 116–19