In their commentary on the book of Mosiah, Reynolds and Sjodahl appeal to other renditions of Isaiah to better understand Abinadi’s message, even when it would disagree, to some extent, with the Book of Mormon rendition:
Mosiah 14:3//Isa 53:3
He was despised . . . and we
esteemed him not. Many commentators, familiar with the Hebrew text, prefer to say,
“He was despised . . . and we held
him of no account.” (George Reynolds and Janne M. Sjodahl, Commentary on the
Book of Mormon, 7 vols. [Salt Lake City: Deseret Book Company, 1976],
2:157)
Mosiah 15:2-5 and Isa 9:6 (v. 5 in the Hebrew)
Verses 2-5. The Father because
he was conceived by the power o God; and the Son, because of the flesh.
Jesus Christ is both the Father and the Son. He is the Father because he
subjected himself to the will of God. He placed Himself in the position of
sinners and offered His life for their redemption from transgression. He marked
the Way by which we are saved. His Sacrifice was the expression of His
love for God’s children, as also it was the price which was asked for their
redemption. In the Great Council in heaven Jesus Christ presented His Plan for
its acceptance or rejection. Paul the Apostle, thoroughly understood why Christ
is called The Father when he said, “Though he were a Son, yet learned he
obedience by the things which he suffered; And being made perfect he became the
author of eternal salvation unto all them that obey him.” (Hebrews
5:8-9)
It is more than interesting to
note the words of Isaiah as they are translated in the Septuagint:
“For a little Child is born unto
us; a Son is given unto us, whose dominion is on his shoulder; and his name
shall be called:--
Messenger of
the Great Council,
Wonderful Counselor,
Strong Mighty One, [in authority]
Ruler of Peace,
Father of the Coming Age.”
Jesus Christ was actually the
“Messenger of the Great Council . . .” and the “Father of the Coming Age.” The
prophets understood the part He took in the Great Council, and why, therefore,
He is called “The Father.” (Ibid., 2:165)
