Old Testament Commentary - Isaiah 49/1 Nephi 21

by Don R. Hender

   Now after Nephi has read from Isaiah that his words to apply to all even beyond Isaiah'a own days, Nephi reads the next chapter which specifically is applicable to those upon the isles of the sea, which is where Nephi understands that he and his people are upon those very 'isles of the sea' apart from the 'main land' of what was considered the 'center of the known world' about Jerusalem. While Nephi here applies this to his people we are that part of scattered Israel who has been led to the land of promise upon the isles of the sea, the fact is that which Isaiah does prophesy not only applies to Nephi's scattered people of the House of Joseph, but it also applies to the Gentiles of the latter days who will come upon that same land and to the restoration of the Gospel through those Gentiles to the lifting up and gathering of Israel in the fulness of times. To Nephi and his people it stands as a promise that they are not 'cast off' or 'scattered' forever, but that they will be gathered again.

Scriptural Text [Isaiah 49] Scriptural Text [1 Nephi 21] References ~ Commentary

           CHAPTER 49
Messiah shall be a light to the Gentiles and shall free the prisoners—Israel shall be gathered with power in the last days—Kings shall be their nursing fathers—Compare 1 Nephi 21.
             CHAPTER 21
Messiah shall be a light to the Gentiles and shall free the prisoners—Israel shall be gathered with power in the last days—Kings shall be their nursing fathers—Compare Isaiah 49. [Between 588 and 570 B.C./ 578 and 570 B.C.]
This chapter is Messianic in that it is the Messiah who does speak of himself as 'the servant' of the Father from the perspective of the Father. He sets forth that he, the Messiah, shall be a light to the Gentiles and shall free the prisoners—Israel shall be gathered by His power in the last days—And the 'Kings' and 'Queens' of the temple ordinances, the saints of the church, shall be 'their' nursing fathers and mothers in taking covenants and ordinances of salvation to all the earth.

1 ^aListen, O isles, unto me; and ^bhearken, ye people, from far; The LORD hath ^ccalled me from the womb; from the bowels of my mother hath he made mention of my name.

1 ^aAND again: Hearken, O ye house of Israel, all ye that are broken off and are driven out^a because of the wickedness of the pastors of my people; yea, all ye that are broken off, that are scattered abroad^a, who are of my people, O house of Israel. Listen, O ^bisles, unto me, and hearken ye people from ^cfar; the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.
1^a O ye house of Israel, all ye that are broken off and are driven out ... all ye that are broken off, that are scattered abroad It seems clear that Isaiah is more particularly speaking of/to the Kingdom of Israel, at least it would seem so to the Jews for they were not so 'broken off' and 'scattered' and 'lost' as were those of the Kingdom of Ephraim/Israel. Thus Nephi seems to pick this up as being precisely as scripture which relates to Lehi's party as they are a part of Israel, of the family of Joseph, who has been so broken off and so scattered abroad. It is therefore with this particular point of veiw from which we ought to read the Book of Mormon record, from that perspective that it is unto 'Israel', that is the Kingdom of Israel or that of Ephraim/Joseph and their companions.
1^a Isa. 46:1-26
   ^b 1 Ne. 22:4; 2 Ne. 10:21 (20-22)
   ^c D&C 1:1
1^a 1 Ne. 21:1-26
   ^b D&C 1:1
   ^c Abr. 3:23 (22-24)

House of Israel As far as Israel is the name given to Jacob, the House of Israel in that limited concept is any who are the descendants of Jacob. But the 'name' Israel did not originate with Jacob. It was bestowed upon Jacob as he did prevail in the covenant of God. Thus in a more universal sense it does apply to all who so prevail in the covenant of God and the House of Israel may be expanded to include all who ever did live before and after Jacob regardless of a personal descent from Jacob as the credical aspect is that of prevailing with God to the atainment of the New and Everlasting Covenant of God. Thus Israel is one of those names which is a name of God. In Isaiah 49 there are times when it specifically is used in terms of Jesus Christ, the Servant of the Most High God. Yet it does have an application to all who are of that particular 'House of Israel' who are so associated in the covenant and with the work of God.

2 And he hath made my mouth like a sharp ^asword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
3 And said unto me, Thou art my ^aservant, O Israel, in whom I will be ^bglorified^a.
4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.

2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
3 And said unto me: Thou art my ^aservant, O Israel, in whom I will be glorified^a.
4 Then I said, I have labored in ^avain, I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God.
3^a Thou art my servant, O Israel, in whom I will be glorified This is God speaking of the Lord or the Lord speaking as the Father of himself as well as it having a dual application to those of Israel who act to fulfill the Covenant of Heaven, the Covenant of Abraham. In particular, speaking of the Lord, that he is 'the servant' in and by whom the Father is glorified, it is of interest to not that He is stated to be of Israel, that is of Israel who is first of that Israel denoted to as the tribe of Ephraim. For it is also Ephraim by whom, through Joseph, the promises of the fathers did remain (D&C 27:10). And it is upon the head of Ephraim, the Firstborn of Israel, to fulfill this covenant promise, including in the main even Jesus Christ who is the same as Messiah ben Joseph (See Messiah ben David ~ Messiah ben Joseph).
2^a Heb. 4:12
3^a Lev. 25:55; Isa. 41:8;
     D&C 93:46 (45-46)
3^a TG Israel, Restoration of; TG Servants
   ^b John 15:8; Abr. 2:11
4^a Isa. 55:2 (1-2)

I S R A E L The meaning of the word 'Israel' according to the lexicon is 'God Prevails'. It was the name given to Jacob after his wrestling with the angel of the Lord at Peniel. In that case it did imply that Jacob had prevailed in or with the Lord. And in general it is applied to God's chosen people who are to or have prevailed in God. Thus a better meaning would be to 'Prevail with God' or to 'have power of God'. And when related to 'God's people' it is those who have come in association with God's Power and who have so Prevailed in God.
Thus 'Israel' may be applied to all who have come into the 'Power of God' and so prevailed with God. This application can even be rightfully applied to Jehovah himself, as he did prevail in God in the preexistance, having the power of God placed upon him. And it does also have an application to those who are the fellows of followers of Jehovah, who are the chosen people of God. In this chapter it does seem to run the gamit from Jehovah as the Servant of God to all those who do so serve God in bring forth His kingdom upon earth. This inclusive concept of application is well also applied to Isaiah 11 and D&C 113, where it speaks of the root of Jesse and those who do bring forth the gospel in the latter days. It is also a foundation concept from the beginning as applied in the vision of the judgment council in heaven in Zechariah chapter 3 where it speaks of Jesus and his fellows.
Thus it has an application to Jesus Christ and any of his followers, the whole House of Israel, who are in the course of performing that work of the Lord by the power of God, even those to be wondered at according to Zechariah's vision.

5 ¶ And now, saith the LORD that ^aformed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel^a: I will also give thee for a ^alight to the ^bGentiles, that thou mayest be my ^csalvation unto the end of the earth.
7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.

Because of the Lord:
the Lord that Is Faithful While there is a specific mission which Ephraim as assisted by Manasseh is to fulfill in gathering Israel, one must always first consider by Whom all is made possible. And that is He that was 'Faithful' in all things unto the fulfilment and completion of the Atonement. All centers and rests in him. 'For as in Adam all die, Even so in Christ shall all be made alive.' 5 And now, saith the Lord—that ^aformed me from the womb that I should be his servant, to bring Jacob again to him—though Israel be not gathered^a, yet shall I be glorious in the eyes of the Lord, and my God shall be my ^bstrength.
6 And he said: It is a light thing that thou shouldst be my servant to raise up the ^atribes of Jacob, and to restore the preserved of Israel^a. I will also give thee for a ^blight to the ^cGentiles, that thou mayest be my salvation unto the ends of the earth.
7 Thus saith the Lord, the Redeemer of Israel, his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to servant of rulers: Kings shall see and arise, princes also shall worship, because of the Lord that is faithful.
5^a now, saith the Lord—; that formed him from the womb that I should be his servant, to bring Jacob again to him—though Israel be not gathered Though of dual application in likening the scriptures unto ourselves, it is the Lord speaking and quoting the Father when he states that he saith that 'I should be his servant, to bring Jacob again to him—though Israel be not gathered. It become quite clear that it is Jehovah who is Christ that does speak of himself as 'the servant' when he later speaks stating in verse 16, 'I have graven thee upon the palms of my hands'. While it is true that first with Ephraim in the restoration the all of Israel by perform as 'saviors' in the work of the Lord. The primary application here is first to the Lord Jesus Christ, 'The Servant' of the Most High God, our Heavenly Father.
6^a It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel Who is the Lord's servant who is to raise up the tribes of Jacob and to restore the preserved of Israel? First and primary it is the Lord Jesus Christ as that is the intent and purpose of his mission to bring salvation to all. He is addressed as the Father's 'Servant Israel' meaning specifically first of all Ephraim as the Lord is the rightful heir of Ephraim (See Messiah ben David ~ Messiah ben Joseph). It was Jacob who placed the name of Israel upon Ephraim and the Lord calls Ephraim as the 'Firstborn of Israel' (Jeremiah 31:9).
Now while the Lord is speaking as the Father and is speaking primarily of 'His Servant' the Only Begotten Son, there is a dual application of these verses which may be applied to the whole of the tribe of Israel with the assitance of Manasseh, in the gathering and raising up of the tribes of Jacob which first does fall upon Ephraim and then to all of Israel. Thus the 'restored gospel' has come forth by the hand of Ephraim in the latter-days, considering both Jesus Christ as well as Joseph Smith and the initiating saints of the restoration being primarily of Ephraim and to the end that it might go forth to all the earth to raise up the covenant people of the Lord, Israel, the tribes of Jacob and restore them to the status of Israel, 'they who do prevail with and in the Lord'. Further it is significant to know and understand the 'Allegory of the Olive Tree' as referenced by Jacob in Jacob chapter five, with the grafting back in Israel, the natural branches in to the natural root, thus Israel is to be restored and preserved. It is also significant that all may or are to become 'Israel' by the process of the latter-day temple work whereby all who have ever lived upon the earth of the children of Adam, may receive the blessings and ordiances of the gospel to be judged according to men in the flesh through vicarious temple work. And all this first by the Atonement of the Messiah who is Jesus Christ 'The Servant (singular)' of God the Father and thence by those whom he does raise up as his servants (plural) to this same end. 5^a Isa. 44:24
   ^b TG Strength
5^a Isa. 44:2, 24; Jer. 1:5
6^a TG Israel, Twelve Tribes of
   ^b Ezek. 5:5; D&C 103:9 (8-9);
     Abr. 2:11 (6-11)
   ^c 3 Ne. 21:11; TG Israel, Mission of
6^a D&C 86:11 (8-11);
     TG Abrahamic Covennant;
     BD Abraham, Covennant of
     TG Election; TG Israel, Blessings of;
     TG Israel, Mission of;
     TG Missionary Work;
   ^b TG Gentile; TG Nations
   ^c TG Priesthood, Power of;
     TG Salvation, Plan of

8 Thus saith the LORD, In an acceptable ^atime have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a ^bcovenant of the people, to establish the earth, to cause to ^cinherit the desolate heritages;
9 That thou mayest say to the ^aprisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.
10 They shall not hunger nor ^athirst; neither shall the heat nor ^bsun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.

They Do Hunger & Thirst
after Righteousness It is from the lack of the presence of the word of the Lord that they have hungered and thirsted from hearing the word of God, having dried in the sun of the day and also have not had it by the moon at night. For many have lived and died and have never had the word of the Lord held among them. Now with the fulness of the gospel and the temples to do the work for the dead, the prison doors are openned to those who do hear and receive of the word of God in the spirit world. 8 Thus saith the Lord: In an acceptable time have I heard thee, O isles of the sea, and in a day of salvation have I helped thee; and I will preserve thee, and give thee ^amy servant for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages^a;
9 That thou mayest say to the ^aprisoners: Go forth; to them that sit in ^bdarkness: Show yourselves. They shall feed in the ways, and their ^cpastures shall be in all high places.
10 They shall not hunger nor thirst, neither shall the heat nor the sun smite them; for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
8^a to cause to inherit the desolate heritages After the flood of Noah the Lord commanded the people to go forth and repopulate the entire earth. They did not but rather proceeded to remain together and eventually they began to build their tower to heaven of Babel. Prior to that time, the earth was divided, their opportunity to expand back upon the original lands of Adam was lost except to the Brother of Jared and his people, the Jaritdites. But even the Jaredites, like those of the days of Noah were again swept off the face of 'the land' and the land was left desolate, a land of desolation. The 'promised' inheritages of the 'promised land' of Adam had once again in the Jaredites been lost. Yet this 'lost land of desolate heritages' would be once again given unto a people, even a people of Joseph as 'Joseph's heritage'. The Book of Mormon people of Lehi are of such as are also those of the latter day, called out from the Gentiles and a part of and representative of the covenant of Abraham through Ephraim to proceed to bless all the inhabitants of the earth with the Gospel of Jesus Christ, even those who have ever lived, all those living and all those yet to live, even those 'prisoners' of the spirit world who sit in darkness are to be reached by these promised blessings of this 'promised land of desolate heritages'.
   8^a 2 Ne. 3:11 (6-15); 3 Ne. 21:11 (8-11);
       Morm. 8:16, 25
   8^a 2 Cor. 6:2
     ^b Isa. 42:6
     ^c Isa. 61:4
   9^a TG Salvation for the Dead;
       TG Spirits in Prison
     ^b 2 Ne. 3:5
     ^c Ezek. 34:14; 1 Ne. 22:25
   9^a TG Israel, Mission of;
       TG Salvation of the Dead;
       TG Spirits in Prison
10^a Rev. 7:16 (13-17)
     ^b Ps. 121:6

11 And I will make all my mountains a way, and my ^ahighways shall be exalted.
12 Behold, these shall come from far: and, lo, these from the ^anorth and from the west; and these from the land of Sinim.

11 And I will make all my mountains a way, and my ^ahighways shall be exalted.
12 And then, O house of Israel, behold, ^athese shall come from far; and lo, these from the north and from the west; and these from the land of Sinim.

11^a Isa. 62:10; D&C 133:27 (23-32);
       TG Jesus Christ, Second Coming
11^a TG Jesus Christ, Second Coming
12^a Isa. 43:5-7
12^a TG Israel, Ten Lost Tribes

13 ¶ ^aSing, O heavens; and be joyful, O earth; and break forth into ^bsinging, O mountains: for the LORD hath ^ccomforted his people, and will have ^dmercy upon his ^eafflicted.
14 But Zion said, The LORD hath ^aforsaken me, and my Lord hath forgotten me.
15 Can a ^awoman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not ^bforget thee^a.

13 ^aSing, O heavens; and be joyful, O earth; for the feet of those who are in the east shall be established; and ^bbreak forth into singing, O mountains; for they shall be smitten no more; for the Lord hath comforted his people, and will have mercy upon his ^cafflicted.
14 But, behold, Zion hath said: The Lord hath forsaken me, and my Lord hath forgotten me—but he will show that he hath not.
15 For can a ^awoman forget her sucking child, that she should not have ^bcompassion on the son of her womb? Yea, they may ^cforget, yet will I not forget thee, O house of Israel^a.
15^a yet will I not forget thee, O house of Israel With the pure love of God, the love of Christ, God has stated that though Israel may forget the Lord and the covenant whereby comes salvation, the Lord will not forget Israel, his covenant people. Thus though Israel be scattered to the four winds, even so will the Lord gather and restore Israel his covenant people and redeem them according to the covenant plan of redemption and salvation. 13^a Isa. 44:23
     ^b TG Earth, Renewal of
     ^c 2 Sam. 22:28; Ps. 18:27; Isa. 49:13
13^a Isa. 44:23
     ^b D&C 128:22
     ^c TG Comfort;
       TG Holy Ghost, Comforter
     ^d TG Compassion
     ^c 2 Sam. 22:28; Ps. 18:27; 1 Ne. 21:13
14^a Ezek. 37:11
15^a TG Woman
     ^b Ps. 103:13
     ^c 2 Kings 17:38; Isa. 41:17 (15-17);
       Alma 46:8; D&C 61:36; D&C 133:2
15^a TG Woman
     ^b TG God, Mercy of

16 Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.
17 Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee.

16 Behold, I have graven thee upon the ^apalms of my hands; thy walls are continually before me.
17 Thy children shall make haste against thy destroyers; and they that made thee ^awaste shall go forth of thee.

16^a Zech. 13:6
17^a 3 Ne. 21:13 (12-20)

18 ¶ Lift up thine eyes round about, and behold: all these ^agather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth.
19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.
20 The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too ^astrait for me: ^agive place to me that I may dwell.

Give Place That I May Dwell When 'Israel', that is Joseph, complained to Joshua that their land inheritance was not enough, then this is what is refered to here in Isaiah. And though Joshua had one answer for the tribes of Ephraim and Manasseh, there is also another. And that answer was and is that the double portion of the sons of Israel, that is Ephraim and Manasseh as Jacobs eldest sons, was to be the whole of the Americas and that land where once Adam did dwell. The land which is choice above all other lands. 18 Lift up thine eyes round about and behold; all these ^agather themselves together, and they shall come to thee. And as I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on even as a bride.
19 For thy waste and thy desolate places, and the land of thy destruction^a, shall even now be too narrow by reason of the inhabitants; and they that swallowed thee up shall be far away.
20 The children whom thou shalt have, after thou hast lost the first, shall ^aagain in thine ears say: The place is too strait for me; ^agive place to me that I may dwell.
19^a the land of thy destruction This land of the destruction of the people of the Lord may have dualistic interpretaions, but none is so plain as that it is the land of the flood of destruction of Noah, the land of the destruction of the Jaredites, and the land of the destruction of the Nephites; that is America. It was swept clean twice and almost thrice. And as Nephi will explain, it is that land upon which the Lord will set up his ensign in the last time in preparation for his Second Coming. It is that land trice filled and twice totally removed in the destruction of its people. Reminisent of Epraim's call that their land was too 'strait' or restricted for them so given them by Joshua, so will the latter day land be once more filled by its inhabitants. And it was Ephraim who did so loose the 'first' land in Israel, but not it is Ephraim in fulfillment of the blessings of Abraham to the earth who does not again begin to say that the place is too strait for me; give place to me that I may dwell. And this in the second place of inheritance, even that land of Joseph, that land of America, that land of the father's origin; this America.
18^a Micah 4:11-13
18^a TG Israel, Gathering of
20^a TG Israel, Gathering of
20^a OR tight or narrow
20^a Josh. 17:14-18

21 Then shalt ^athou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am ^bdesolate^a, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?
22 Thus saith the Lord GOD, Behold, I will ^alift up mine hand to the ^bGentiles, and set up my ^cstandard to the people: and they shall bring thy ^dsons in their arms, and thy daughters shall be carried upon their shoulders.
23 And kings shall be thy ^anursing fathers, and their queens thy nursing ^bmothers: they shall ^cbow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ^dashamed that wait for me.
21^aWho hath begotten me these, seeing I have lost my children, and am desolate Israel was destroyed and taken captive, scatter to the four quarters of the earth and sown amongst all nations. And 'these' which are begotten in the latter days are they who do return unto the Lord, becoming his sons and daughters and thus the sons and daughters of 'Israel', they who have prevailed with the Lord. And these are the remant of Israel so scattered and they also who have come unto the Lord and through his mercy unto all men been gathered in as 'adopted' unto to the Lord, yea, even of the 'stones' of the Gentiles does the Lord raise up seed unto Abraham (Matthew 3:9, Luke 3:8, Luke 19:40) to be the promised Israel of the latter days. The the 'House of Israel' in one sense in one who is a descendant of Jacob, in another sense it is one who is so associated with the Kingdom of Israel/Ephraim and his companions, but in a more universal sense it is any who has 'prevailed in the Lord' to the attainment and righteously fulfilling the covenants of God, even the Everlasting Covenant. And in this last sense in the latter days does Ephraim in the restored gospel bring all who ever have lived and ever will live unto being members of the House of Israel in fulfilling the Covenant of Abraham in blessing the nations of the earth, every kindred, tongue and people.
21 Then shalt thou say in thine heart: Who hath begotten me these, seeing I have lost my children, and am ^adesolate, a captive, and removing to and fro? And who hath brought up these? Behold, I was left alone; these, where have they been?
22 Thus saith the Lord God: Behold, I will lift up mine hand to the ^aGentiles, and set up my ^bstandard to the people; and they shall bring thy sons in their ^carms, and thy daughters shall be carried upon their shoulders.
23 And ^akings shall be thy ^bnursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that ^cwait for me.

21^a Isa. 54:1; Gal. 4:27
21^a IE Zion
     ^b 3 Ne. 22:1
22^a Isa. 66:19 (18-20);
       TG Israel, Mission of
     ^b Isa. 11:12 (10-12); Isa. 18:3;
       Zech. 9:16
     ^c 1 Ne. 22:8; 2 Ne. 10:8-9
22^a TG Millennium, Preparing a People for
     ^b Isa. 60:5; Rev. 21:24
     ^c TG Ensign
     ^d Isa. 60:4; 1 Ne. 19:16-17;
       A of F 10
23^a Isa. 60:16 (14-16)
     ^b 1 Ne. 22:6
     ^c Gen. 49:18; Prov. 27:18; 2 Ne. 6:13;
       D&C 98:2; D&C 133:11 (10-11, 45)
23^a 1 Ne. 22:8 (1-9); 2 Ne. 10:9 (5-9)
     ^b Isa. 60:16
     ^c Isa. 60:14; Rev. 3:9
     ^d TG Shame;

24 ¶ Shall the prey be taken from the mighty, or the lawful captive delivered?
25 But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will ^acontend with him that contendeth with thee, and I will save thy children.
26 And I will feed them that ^aoppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall ^bknow that I the LORD am thy ^cSaviour and thy ^dRedeemer, the ^emighty One of Jacob.

24 For shall the prey be taken from the mighty, or the ^alawful captives delivered?
25 But thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children.
26 And I will ^afeed them that oppress thee with their own flesh; they shall be drunken with their own blood as with sweet wine; and all flesh shall ^bknow that I, the Lord, am thy ^cSavior and thy Redeemer, the ^dMighty One of Jacob.

24^a IE the covenant people of the Lord;
       See also v. 25.; JST Isa. 49:25 reads:
       "But thus saith the Lord; even the
       captives of the mighty shall be taken
       away and the prey of the terrible shall
       be delivered; for the mighty God shall
       deliver his covenant people...."
25^a Ps. 35:1; 2 Ne. 6:16-17; D&C 98:37
26^a 1 Ne. 14:17 (15-17); 1 Ne. 22:13-14;
       2 Ne. 6:14-18
     ^b Ezek. 26:6; Mosiah 11:22 (20-22)
     ^c TG Jesus Christ, Savior
     ^d TG Jesus Christ—Jehovah
26^a TG Oppression
     ^b D&C 63:6
     ^c TG Jesus Christ—Jehovah
     ^d TG Redemption
     ^e Ps. 132:2

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