Let us begin with Isaiah 62:8. ¶ Surely
I will no more give thy corn [to be] meat for thine enemies. The Hebrew Masoretic text (𝔐) reads, [־[אֶתֵּן[אִם] if give.
That is understood as if Igive, and here
has an elliptical execration or oath associated with it. Most translators
instead give the bottom line meaning, such as we have here, I will not give,
or rather include the oath in a different form by saying surely I will not
give. We shall examine this point below. The LXX (𝔊) reads, “I will no more give thy corn and thy food to
thine enemies.” ¶ Alexander, speaking of “the elliptical formula of
swearing,” explains: “If I give (i.e. I will not give) thy
corn any more as food to thine enemies, and if the sons of the outland shall
drink thy new wine which thou hast laboured in (I am not God).” Cowles, similarly,
suggests: “The form of this oath is in the peculiar Hebrew idiom, but specially
emphatic and solemn. Literally it is not, ‘Surely I will no more give,’ etc.,
but ‘If[אִם][1] I shall any more give’ etc., then (the implication
is) I am
no longer God. It will be because I have not power to prevent it. The
point of the affirmation is that Zion shall be pillaged and devoured by her
enemies no more.” While the idea that God ceases to be God is given as an
elliptical one in our Hebrew Bible, in the Book of Mormon the oath is spelled
out, but also not completely. The Hebraic expression in the Book of Mormon is: “…
ifso, God would
cease to be God” (Alma 42:13b, also see Alma 42:25; Mormon 9:19—each of
these contains either an if so or an ifnot). May I suggest that the if
soin the Book of Mormon is an oath expression, similar to ifnot, and is not a suggestion that God would ever cease
to be God. Something to the effect of, “I give it to you as a solemn oath that before that would ever
happen [i.e., the issue associated with the oath, such as the
destruction of justice], God would have to cease to be God—the one thing we know above all
things could never happen, for God will never cease to be God.” This,
then, is another example of a Hebraic expression in the Book of Mormon. The
elliptical portion of the expression in the Book of Mormon, that is, what is
left out because it is understood, is different than what is left out in the
Bible. It is truly fascinating, as the Bible sometimes does fill in what is
normally elliptical. ¶ Let us look at some of the comments in Hebrews 3:10
as they related to the oath formula: “So I sware in my wrath, †They shall not
enter into my rest.” Where the║reads: “Greek. If
they shall enter. See Psalm 95:11 marg.║So Mark 8:12 (Greek).”[2] In Psalm we have: “Unto whom I sware in my wrath, †That
they should not enter into my rest (║Heb. If they
enter into my rest. Numbers 14:23. So║Psalm 89:35.)”[3] Barnes explains: “So I sware in my wrath] God
is often represented in the Scriptures as ‘swearing’—and usually as swearing by
himself, or by his own existence. Of course this in figurative, and
denotes a strong affirmation, or a settled and determined purpose. An oath with
us implies the strongest affirmation, or the expression of the most settled and
determined purpose of mind. The meaning here is, that … he solemnly resolved
that they should never enter into the land of Canaan. They shall not enter
into my rest] Margin║, As in the original, ‘if they
shall enter.’ That is, they shall not enter. The word (אם) ‘if’ has this negative meaning in Hebrew, and this meaning
is transferred to the Greek word ‘if;’
compare 1 Samuel 3:17; 2 Samuel 3:35; 2 Kings 6:31.” Vincent[4] has: “They shall not enter into my rest (εἰ ἐλεύσονται εἰς τὴν κατάπαυσιν μου). Lit. if they
shall enter, etc. A common Hebraistic formula in oaths. Where God is
speaking, as here, the ellipsis is ‘may I not be Jehovahif they
shall enter.’ Where man is speaking, ‘so may God punish me if’; or ‘God do so to me and more if.’ Comp. Mark 8:12: LXX (𝔊), Genesis 14:23; Deuteronomy 1:35; 1 Kings 1:51;
2:8. Sometimes the ellipsis is filled out, as 1 Samuel 3:17; 2 Samuel
3:35.” Meyer has, “εἰ εἰσελεύσονται εἰς τὴν
κατάπαυσίν μου] not enter, shall they, into my rest. εἰ is an exact imitation of the negative Hebrew particle
אִםin formulas of swearing, and is to be explained
from an aposiopesis of the latter clause.”[5] Bengel has: “εἰ, if] The
Apodosis omits something for the sake of euphemism, which has the force of the
oath itself.”[6] Poole has: “They shall not enter into my rest]
the punishment is expressed in an expostulatory form, which is vehemently
asserting the negative of the question; They shall never enter into my rest. If they enter in, then I am neither true nor God.”[7] Cambridge has: “Εἰ ἐλεύσονται, “if they shall enter”; but “They shall not
enter” (Hebrews 3:18 μὴ εἰσελεύσεσθαι) is here a correct
rendering (AV, RV) of the Hebraism. It is an imitation of the Hebrew אִם, and the apodosis
is suppressed (aposiopesis, see Winer, p. 627).”[8] Whedon has: “I sware] Made an affirmation, to
be held as sure and firm as the divine existence. So Numbers 14:21, ‘As
truly as I live;’ and Numbers 14:28-29, ‘As truly as I live.’”[9] ¶ From all of these citations we conclude that
the anantapodoton[10]—when the apodosis(the then in if-thenstatements,
protasis-apodosis)
is only implied, or elliptical—is left to the conclusion of the reader. As has
been noted above, the apodosis is not always implied, but at times it is given.
Such is the case with the Book of Mormon examples above. There, however, an
elliptical expression also exists. In this case, that we are dealing with an
oath expression, where part of the protasis is given and part is elliptical.[11] In regards to Isaiah
62:8b, the Lord is reassuring the children of Israel that the day would come
that they would no longer be receiving the punishment for disobedience mentioned
in Rain in Due Season. They would, instead, be able to reap the fruits
of their labors because the day would come when the children of Jacob would be
faithful and true to the Abrahamic covenant. This comforting assurance continues
in the next clause of Isaiah 62:8 (see also Isaiah Testifies of Christ, Isaiah 62).
[1]
Besides if, there are other possible
translations for אִם, depending on the context. But it is very true that, as Cowles
says, oaths are often elliptical in this way. If
not[אִם־לֹא], is often translated as surely. Keith also agrees with
Cowles construction.
[2] The
Cambridge Paragraph Bible: of the Authorized English Version (1873). (Heb
3:11). Cambridge: Cambridge University Press.
[5] Heinrich
Meyer's Critical and Exegetical Commentary on the New Testament (1832). Studylight.
[6] Johann
Albrecht Bengel’s Gnomon of the New Testament (1897). Studylight.
[7] Matthew
Poole’s English Annotations on the Holy Bible (1685). Studylight.
[8]
F.W. Farrar. Cambridge Greek Testament for Schools and Colleges (1896). Studylight.
[9] Whedon,
Daniel. Whedon’s Commentary on the Bible (1874-1909). Studylight.
[10] Bullinger,
E. W. (1898). Figures of speech used in the Bible. London; New York:
Eyre & Spottiswoode; E. & J. B. Young & Co.
[11] “Ellipsis
may be found in protases as well as in apodoses” say Joüon, P., & Muraoka,
T. (2006) in, A grammar of biblical Hebrew (p. 594). Roma: Pontificio
Istituto Biblico.
In the pseudepigraphical book, The Ascension of Isaiah,
we come to understand what is meant by both he hath no form nor comeliness
as well as no beauty that we should desire him (Isaiah 53:2). In the Ascension
of Isaiah, the Prophet is guided by an angel successively up to the seventh
heaven, with each of the higher heavens being more glorious and full of light
than the former one. The majesty, light, and glory of one of the personages
Isaiah meets in one of the lower heavens is so overwhelming that Isaiah begins
to prostrate himself. His angelic guide, however, restrains the Prophet from
making the mistake of adoring a fellow-servant. Isaiah’s own countenance is
changed in ever increasing glory as he ascends the heavens one by one. In the
process of time, the Prophet arrives in the seventh heaven where he beholds the
glory surrounding the Father, the Son, and the Holy Ghost and Isaiah is able to
worship God. The main purpose of the trip embarked upon by the Prophet is to witness
the condescension of the Son of Man. Isaiah arrives as the Messiah is
making final preparations to depart from the presence of the Father, leaving
behind “the glory which [He] had with [the Father] before the world was” (John
17:5b). So it is that Isaiah is able to behold the Savior as He leaves the
seventh heaven and descends one heaven at a time. An exquisitely painful and
humbling panorama is placed before us. As Christ descends further, beginning
with the fifth heaven He is not recognized by the people as the Son of Man,
for He transforms Himself to match the glory of lowest of those who are present.
There is nothing external in Him that sets Him apart. The Savior of mankind is
ignored completely and expected to give the required passwords[1] “before the angels who
stand as sentinels” (Brigham Young, Journal of Discourses 2:31) before
entering each of the heavens. His beauty and glory and not perceived. “And the
angel who conducted me said unto me: ‘Understand, Isaiah, and see how the
transformation and descent of the Lord will appear [or, ‘in order that thou
mayest see the transformation of the Lord’] . . . And I saw when He descended
into the fifth heaven He made Himself like unto the form of the angels there,
and they did not praise Him (nor worship Him); for His form was like unto
theirs.”[2] The Holy One of Israel
continues this process of transformation until Isaiah is permitted to see “a woman
of the family of David the prophet, named Mary, a Virgin, and she was espoused
to a man named Joseph, a carpenter . . .” (Ascension of Isaiah, 11:2b). There
were many things that Isaiah saw in this vision, but none more important than
the condescension of Christ. Note how Nephi was likewise privileged to watch
the condescension of the Son of Man. The young Book of Mormon prophet
was explicitly told that he was there to be a witness of Christ: “and
him shall ye witness; and after ye have witnessed him ye shall bear record
that it is the Son of God” (1 Nephi 11:7. emphasis added, also see 1 Nephi
11:8 ff.). In Isaiah 53:2, Isaiah is making it clear that the Son of Man did
not come in His glory and that He could only be seen with the discernment of
the Spirit. The purpose of Nephi’s vision, then, was not only to understand the
individual elements of his father’s vision, but to be present—again, at the
exact moment—when the Son of Man left behind His glory by the side of the
Father to come down to earth to die for us that we might turn to Christ and
live. John the Baptist bears witness of Him when he says: “Behold the
Lamb of God, which taketh away the sin of the world” (John 1:29b). The Baptist
is telling us to open our eyes, to behold, to look upon the Holy
One of Israel with the witness of the Holy Spirit and know that He is the Son
of God. Recall that after the resurrection the Savior appeared to His disciples
on the road to Emmaus: “But their eyes were holden that they should not know
him” (Luke 24:16). Although they could not recognize Him with their eyes, there
was something that witnessed peace to them: “And it came to pass, as he sat at
meat with them, he took bread, and blessed it, and brake, and gave to them. And
their eyes were opened, and they knew him; and he vanished out of
their sight. And they said one to another, Did not our heart burn within us,
while he talked with us by the way, and while he opened to us the
scriptures?” (Luke 24:30-32, emphasis added). We can likewise have our eyes
opened by hearing the word at General Conference and other Church
meetings, and by immersing ourselves in Holy Scripture—and hearkening to the
Spirit. Can we also be witnesses and behold His condescension before the
children of men?
[1]
“Your endowment is, to receive all those ordinances in the House of the Lord,
which are necessary for you, after you have departed this life, to enable you
to walk back to the presence of the Father, passing the angels who stand as
sentinels, being enabled to give them the key words, the signs and tokens,
pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of
earth and hell” (Journal of Discourses, 2:31).
[2]
Charles, R.H. (Editor). Ascension of Isaiah, 10:18, 20. Translated from
the Ethiopic Version, which, together with the new Greek fragment, the Latin
versions and the Latin translation of the Slavonic, is here published in full.
London: Adam and Black, 1900, 72. While we do not consider the Ascension of
Isaiah Scripture, Latter-day Saints have multiple reasons to be interested in
this manuscript. There are important similarities to the Vision of Joseph F.
Smith (see D&C 138), where the great disciples of Christ of ancient days
were present, such as Adam and Enoch in the spirit world; as well as to things
we learn in sacred places. The Ascension of Isaiah, shows that at least
some early Christians believed that God the Father, the Son and the Holy Ghost
were three distinct beings, but one in purpose. It is not known if this book
was written by Isaiah, or at a later date. It is suggested that the original
book may well have existed before the time of Christ but may have been amended
by early Christians. At any rate, what we have has not been preserved in its
purity.
My paternal grandfather was a Lithuanian Jew and grandmother a German Jew. My maternal grandparents are both Chilean. I was converted and baptized into The Church of Jesus Christ of Latter-day Saints in 1974, after reading the Book of Mormon: Another Testament of Christ. It was the Book of Mormon that compelled me to go back and become more interested in my Jewish roots. While the writings of Isaiah and the Prophets have always held a special appeal for me, it was in 1996, while reading in the Book of Mormon, that the words of our Savior sank deep into my heart: “And now, behold, I say unto you, that ye ought to search these things. Yeah, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah” (3Nephi23:1). You may send mail to bielikov@yahoo.com