Matthew L. Bowen, "Upon All the Nations" (2025) and Notes on Variants between the Text of Isaiah in the KJV and the Book of Mormon

The Interpreter Foundation just published a new article:

 

Matthew L. Bowen, “’Upon All the Nations”: The gôyim in Nephi’s Rendition of Isaiah 2 (2 Nephi 12) in Literary Context,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 67 (2025): 201-28.

 

Matt discusses some variants between the text of Isaiah in the KJV and the Book of Mormon, such as the following:

 

2 Nephi 12:5 (= Isa 2:5):

 

A lengthy textual variant in 2 Nephi 12:5 further establishes the connection between the prophecy of Isaiah 2 and Jesus Christ. Nephi’s text contains the additional invitation and declaration: “yea, come, for ye have all gone astray, every one to his wicked ways.” This additional sentence constitutes a startling intertextual link to the Suffering Servant Song of Isaiah 53, Isaiah’s great poem on the Messiah’s atonement: “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all” (Isaiah 53:6). Sin and apostasy are so universal among the nations that they require an atonement that is also universal or “infinite and eternal” (see Alma 34:10, 14). The common solution for “all” humankind is to repent and come unto Jesus Christ. (p. 210)

 

2 Nephi 12:16 (= Isa 2:16) and the addition of “upon all the ships of the sea” and the issue about tricola:

 

The phrase “upon all the ships of the sea” may well represent an ancient variant preserved on the brass plates. The Septuagint variant kai epi pan ploion thalassēs (“and upon every ship of the sea”) alone makes this highly plausible. Another possible solution—and still better than casting about for a modern source —is that the phrase “upon all the ships of the sea” is Nephi’s own universalizing addition to the text, which also appears to be true of the addition of the clauses in 2 Nephi 12:14, “and upon all the nations which are lifted up, and upon every people.” The clause, “upon all the ships of the sea,” like these other clauses, emphasizes the universality of the day of the Lord. The day of the Lord will come upon all the ships of the sea, including those of Tarshish. If Nephi was writing, as he says, “that they [his people and all who would receive his record] may know the judgments of God, that they come upon all nations, according to the word which he hath spoken” (2 Nephi 25:3), such additions would closely align with one of Nephi’s most significant stated purposes in writing. In sum, “upon all the ships of the sea” could have been on the brass plates, but it is also possible that it, along with the other textual additions in 2 Nephi 12–24, originates with Nephi himself

 

The Masoretic text of Isaiah 2:17 and Nephi’s text in 2 Nephi 12:17 are both structured as a tricolon: “And the loftiness of man [ʾādām] shall be bowed down, and the haughtiness of men [ʾănāšîm] shall be made low; and the Lord alone shall be exalted in that day.” This presence of the tricolon here means that it need not be regarded as irregular elsewhere in this text. The use of the matching terms ʾādām (“man”) and ʾănāšîm (“men”), as in the Masoretic text, again stresses the universality of the coming day of the Lord and contrasts the reduction of human selfi-mportance with the Lord’s glory. In terms of Nephi’s message, these are the same “men” for whom he said that his people might “rejoice” and to whom they might liken Isaiah’s words (2 Nephi 11:8). (pp. 213-14)

 

2 Nephi 19:1 (= Isa 9:1) and the addition of “Red” before “Sea”:

 

It is worth considering the relationship between “Red Sea” in Nephi’s text and a latter-day or eschatological fulfillment of Nephi’s prophecy.

 

When foreign armies—the armies of “the nations,” like Assyria and Babylonia—invaded Israel and Judah, they typically came from the northeast. It was much more difficult to invade by crossing the deserts from the eastern direction. These armies came from the northeast from the direction of the King’s Highway, which subsequently becomes “the way of the Red Sea” in the land “beyond Jordan” (see figure 1). For Nephi, the phrase “the way of the Red Sea” seems to have located the fulfillment of the prophecy in Isaiah 9 in the vicinity of where Moses raised up the brazen serpent: “And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way” (Numbers 21:4). Did Nephi identify the location where Moses lifted a serpent-seraph upon a nēs (Numbers 21:5–9) as the first place where the Lord “lift[ed] up” an “ensign” (nēs) to “the nations?” A comparison between 2 Nephi 25:20 and Isaiah 11:10, 12 suggests that Nephi saw a conceptual relationship between these texts, especially given his idiosyncratic use of nations to describe the tribes of Israel in 2 Nephi 25:20. Jesus’s own disciples saw his Galilean ministry as a fulfillment of the prophecy in Isaiah 9 (see Matthew 4:14–16). For Nephi, the ultimate fulfillment of Isaiah 9:6–7/2 Nephi 19:6–7 would be in the “day of the Lord”:

 

For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of government and peace there is no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will perform this.

 

The prophetic promises in verse 7 particularly require conditions that will be brought about by the day of the Lord upon the nations. (pp. 217-18)

 

Figure 1 (ibid., 217):

John Granger Cook translating ουτον νομιζειν θεον from Constra Celsum as "consider him a God"

 Translation of Celsus’s complaint from Contra Celsum by Origen:

 

How could we consider him to be a god (τουτον νομιζειν θεον) who, among other things (as people heard), did not make a display of any of the things he promised, and when we had proved him guilty, passed sentence on him, and decided he should be punished (Matt 26:57-66), he was taken while hiding and shamefully running away (Matt 26:47-56)—delivered up (προυδοθη) by those whom he called disciples (Matt 26:48-50)? However, it was not possible, if he were a god, either to escape or to be led away bound, and even least of all if he was considered to be a savior, son, and messenger of the greatest God to be abandoned and betrayed by his companions who had intimately shared everything with him and regarded him as teacher.

--2.9

 

Although Chadwick translates τουτον νομιζειν θεον (“consider him god”) with “regard him as God” here, I think the Jew’s syncretistic perspective justifies the translation above. (John Granger Cook, “Celsus,” in The Reception of Jesus in the First Three Centuries, ed. Chris Keith [London: T&T Clark, 2020], 3:12)

 

Rosser Powitzky on Isaiah 53:6

  

Isaiah 53:6 is another passage that, when reading through the lens of penal substitution, can sound like sins are imputed to Christ. The ESV, for example, says: “[God] has laid on [Christ] the iniquity of us all” (ESV). The Hebrew word used by Isaiah, however, is paga: [God] paga [Christ] the iniquity of us all.” If Isaiah or another Hebrew author wanted to communicate imputation or transference, they would have used the Hebrew word for imputation (chashab–e.g., Lev 17:4, Gen 15:6). Chashab, however, is never used in Isaiah 53 or in any text involving kaphar. Rather than imputation, intercession is the primary meaning of the root verb paga. Paga is in its Hifil perfect form in Isa 53:6 (see also Is 59:16; Jer 15:11; 36:25), which describes the Lord as causing His Servant to “make intercession” for the iniquities of the people. Intercession is the primary connotation of paga in Isaiah 53:12 as well. “Nasa [took away] the sin of many” in v12 is paralleled by the second phrase “interceded [paga] for the transgressors,” which does not communicate that the servant was imputed with sins. IT denotes a priestly ministry of removing sin through the intercession of God’s messiah. The ESV and NASB both interpret paga as Christ “interceding for transgressors” in v12. This same interpretation should be rendered for paga in v6. (Rosser Powitzky, Clean: How the Jewish Roots of Atonement Unlock the Meaning of Christ’s Sacrifice [2025], 84-85)

 

 

The Greek LXX translates this verse as “God gave [or delivered] him up (paredoken) for the sins of us all,” which is intercessory in language, void of any mention of sin imputation. This verb paredoken is also used by Paul: “He who did not spare His own Son, but delivered Him up [paredoken] for us all, how will He not also with Him freely give us all things?” (Rom 8:32) (Ibid., 85 n. 77)

 

Rosser Powitzky on the use of ἀναφέρω in Hebrews 9:28 and 1 Peter 2:24

  

The author of Hebrews says that Christ was offered to “anaphero the sins of many” (Heb 9:28). Some versions (e.g., NASB, ESV) translate anaphero as “carry” or “bear” in this passage (NIV and NLT say “take away”). If you have been taught that sins are imputed to sin offerings (so they can be punished), this will sound like sin imputation to you. However, if you look at this concept from an ancient Jewish perspective, imputation of sin would not be how anaphero (and nasa) is understood. The clause that parallels this phrase describes Christ as “putting sin away” (Heb 9:26), not as Christ receiving sins so as to be punished. Anaphero does not mean imputation, which is a different word in the Greek ellogeó—see Rom 5:12, Philemon 1:18). Furthermore, anaphero does not mean to “carry” or “bear” in most of its other New Testament uses: Jesus took his disciples up to the mountain (MT 17:1), Jesus was taken up to Heaven (Lk 24:51), the high priest would offer up sacrifices (Heb 7:27), Christ offered up Himself (Heb 7:27). Abraham offered up Isaac (Jms 2:21), and we are to offer up a sacrifice of praise to God (Heb 13:15; 1 Pt 2:5).

 

The phrase “anaphero sin in His body” in 1 Peter 2:24 is in the context of Peter exalting Christ as an example for oppressed Christians to follow (1 Pt 2:18-25). Peter highlights Christ’s willingness to “take up” the sins and injustice of His crucifixion in His flesh without retaliation to encourage Christian slaves who are enduring a similar “grief and suffering wrongfully” (v19). Peter urges them to patiently endure their “harsh” masters (v18) just Christ endured His oppressors. . . . Christ humbly endured the injustice of the cross and entrusted Himself to the Father so that those who follow in His footsteps might likewise “die to sin [retaliation] and live for righteousness” (1 Pt 2:24). There is healing for those who patiently endure suffering and entrust themselves to the one who judges righteously the way Jesus did (cf. 1 Pt 4:19; Rom 12:14-21). (Rosser Powitzky, Clean: How the Jewish Roots of Atonement Unlock the Meaning of Christ’s Sacrifice [2025], 83, 84)

 

Notes on John 6:64 and "from the beginning" (εξ αρχης)

  

But there are some of you that believe not. For Jesus knew from the beginning (εξ αρχης ) who they were that believed not, and who should betray him. (John 6:64)

 

 

From the very beginning (JB “from the outset”; NEB “all along”) has reference either to the beginning of Jesus’ ministry or to the time of his calling the disciples; it does not refer to the beginning mentioned in 1:1. The same phrase is used in 16:4 and is translated at the beginning. From the very beginning may be rendered “from the day that he began to teach” or “all the time starting with the day he began to teach.” (Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John [UBS Handbook Series; New York: United Bible Societies, 1993], 214)

 

 

from the start. Literally “from the beginning.” This is not the beginning mentioned in 1:1 where the pre-existence of the Word is involved, but the beginning of the ministry or of the disciples’ call (see 16:4). Once again, as in 6:6, this is an editorial attempt to prevent any misconception which might imply that Jesus had made a mistake. Celsus used the example of the choice of Judas to argue that Jesus did not have divine knowledge (Origen Celsus ii 11; GCS 2:138). (Raymond E. Brown, The Gospel according to John (I-XII): Introduction, Translation, and Notes [AYB 29; New Haven: Yale University Press, 2008], 297)

 

The only other instance of εξ αρχης in the New Testament:

 

But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning (εξ αρχης), because I was with you. (John 16:5)

 

Instances of εξ αρχης (from the beginning) in the Greek Pseudepigrapha:

 

The archangel said, “Lord Almighty, he says thus, and I refrain from laying hands on him, because from the beginning (εξ αρχης) he is your friend, and has done all things pleasing in your sight. (Testament of Abraham (A) 15:14)

 

“But I beseech you, Lord, command the remembrance of the death of Abraham to enter into his own hart, and bid not me tell I him, for it is great abruptness to say, ‘Leave the world,’ and especially to leave one’s own body, for you created him from the beginning (εξ αρχης) to have pity on the souls of all men.” (Testament of Abraham (B) 4:11-13)

 

“And in them the Lord will be known in the end, because they will illumine those pursued by the serpent in darkness as from the beginning (εξ αρχης).” (Lives of the Prophets 12:14)

 

Instances of εξ αρχης in the LXX (translation used: Lexham English Septuagint [2d ed.]):

 

And now, Lord God, the King, the God of Abraham, spare your people, because they look upon us for destruction, and they desired to destroy your inheritance from the beginning (εξ αρχης). (Εsther C:8)

 

The ambassadors of the Judeans came to us as our friends and allies, renewing the ancient (εξ αρχης) friendship and alliance, sending from Simon, the high priest, and the people of the Judeans. (1 Maccabees 15:17)

 

Who has best so unlawfully with injurious treatments those who from the beginning (εξ αρχης) differed from all the nations with goodwill toward us in every way, and who have often accepted the worst of human dangers? (3 Maccabees 6:26)

 

He made humanity from the beginning (εξ αρχης) and left him in the hand of his counsel. (Sirach 15:14)

 

Therefore, I was determined from the beginning (εξ αρχης) and planned it and left it in writing. (Sirach 39:32)

 

And the rulers of Tanis will be foolish; as for the wise counselors of the king, their counsel will be foolish. How will you say to the king, “We are sons of intelligent people, sons of the king from the beginning (εξ αρχης).” (Isa 19:11)

 

Will you not know? Will you not hear? Has it not been announced to you from the beginning (εξ αρχης)? (Isa 40:21)

 

For who will announce the things from the beginning (εξ αρχης), that we might know them, and the former things, that we might say that it is true? There is no one who foretells or who listens to your words? (Isa 41:26)

 

All the nations have been gathered together, and rulers will be gathered from among them. Who will announce these things? Or who will announce the things to you from the beginning (εξ αρχης)? Let them bring their witnesses and let them be vindicated and let them hear and speak truthfully. (Isa 43:9)

 

 

Instances of εξ αρχης in the Apostolic Fathers (Translation used: Holmes Translation of the Apostolic Fathers):

 

Seeing, then, that we have a share in many great and glorious deeds, let us hasten on to the goal of peace, which has been handed down to us from the beginning (εξ αρχης); let us fix our eyes upon the Father and Maker of the whole world and hold fast to his magnificent and excellent gifts and benefits of peace. (1 Clement 19:2)

 

Therefore let us leave behind the worthless speculation of the crowd and their false teachings and let us return to the word delivered to us from the beginning (εξ αρχης); let us be self-controlled with respect to prayer and persevere in fasting, earnestly asking the all-seeing God to lead us not into temptation, because, as the Lord said, “the spirit is indeed willing, but the flesh is weak.” (Polycarp to the Philippians 7:2)

 

“But it will be built in the name of the Lord.” So pay attention, in order that the Lord’s temple may be built gloriously. How? Learn By receiving the forgiveness of sins and setting our hope on the Name, we became new, created again from the beginning (εξ αρχης). Consequently, God truly dwells in our dwelling place—that is, in us. (Epistle of Barnabas 16:8)

 

Come, then, clear your mind of all its prejudices and cast aside the custom that deceives you, and become a new person, as it were, from the beginning (εξ αρχης), as if you were about to hear a new message, even as you yourself admit. See not only with your eyes but also with your intellect what substance or what form those happen to have whom you call and regard as gods. (Epistle to Diognetus 2:1)

 

Now as long as he kept it a secret and guarded his wise design he seemed to neglect and to be unconcerned about us, but when he revealed it through his beloved child and made known the things prepared from the beginning (εξ αρχης), he gave us everything at once, both to share in his benefits and to see and understand things that none of us ever would have expected. (Epistle to Diognetus 2:1 8:10-11)

 

 

Strack and Billerbeck on Jewish/Rabbinic Parallels to Hebrews 4:12

  

4:12: The word of God is … sharper than any two-edged sword.

 

See Tg. Song. 3:8 and Midr. Ps. 45 § 6 (136A) at § Eph 6:17 B. ‖ Pesiqta 102B: “A two-edged sword חֶרֶב פִּיפִיּוֹת in their (the pious’) hand” (Ps 149:6). R. Judah (ca. 150) … said, “This refers to the written and the oral Torah.” — In Midr. Song. 1:2 (83A), R. Nehemiah (ca. 150) is the author. ‖ Babylonian Talmud Berakot 5A: R. Isaac (ca. 300) said, “He who reads the Shema (of the evening) on his bed is like one who has a sword with two edges חרב של שתי פיפיות in his hand; as it says, ‘Raising praises to God in their mouth and a two-edged sword in their hand’ (Ps 149:6).” ‖ Midrash Song of Songs 1:2 (83A): R. Samuel (so read!) b. Nahman (ca. 260) said, “The words of the Torah are like a weapon: as a weapon remains (as assistance) for its owner in the hour of the battle, so the words of the Torah remain for the one who occupies himself earnestly with them.” R. Hanina b. Aha (ca. 330) proved this from the following, “ ‘Raising praises to God in their mouth and a two-edged sword in their hand’ (Ps 149:6). As a sword consumes on two sides, so the Torah gives life in this and in the future world.” — The last saying is attributed in Pesiq. 102B to R. Nehemiah (ca. 150). ‖ See further Midr. Ps. 149 § 5 (271A); Gen. Rab. 21 (14C). (Hermann L. Strack and Paul Billerbeck, A Commentary on the New Testament from the Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans. Andrew Bowden and Joseph Longarino; Bellingham, Wash.: Lexham Press, 2021], 3:800)

 

Strack and Billerbeck on Psalm 45:7

  

Psalm 45:7f. according to the base text: “Your throne, O God, is forever and ever; a scepter of righteousness (uprightness) is the scepter of your kingship. You have loved righteousness and hated godlessness. Therefore, God, your God, has anointed you with the oil of joy before your companions (= more than your companions).” — In rabbinic literature, Psalm 45 is interpreted to refer to the sons of Korah, to Moses, to Aaron, and to Solomon; see the explanations in Midr. Ps. 45. Alongside this we find the messianic interpretation, which is represented mainly in the targum.

 

Targum Psalm 45:3ff.: “Your beauty, O king, Messiah, is more excellent than that of the (other) children of men. The spirit of prophecy is laid upon your lips; therefore Yahweh has blessed you forever. Gird your sword about your hips, O hero, to kill kings together with rulers, your majesty and your glory. And your glory will be great; therefore you will have fortune to ride along on royal steeds (another reading: to sit on the royal throne) for the sake of faithfulness and truth and gentleness and righteousness, and Yahweh will teach you, to perform deeds that awaken fear with your right hand. Your projectiles are drawn to kill masses, to topple nations under you and the children of your bow (= your arrows) are sent into the heart of the enemies of the king. The throne of your glory, Yahweh, remains for all eternity. A scepter of righteousness תְּרִצְתָא (uprightness) is the scepter of your (the Messiah’s) kingship. Since you have loved righteousness and hated godlessness, Yahweh, your God, has anointed you with the oil of joy more than your companions. All your garments are fragrant with myrrh, aloe, and cassia; from palaces that are covered with ivory, string music delights you (others: that are covered with ivory from the land of Armenia, you are delighted). The provinces of your kingdom will come to greet your face and to honor you, while the book of the Torah will lie at your right side (read דמעתד instead of דמעתר), which is written with pure gold of Ophir. Hear, community of Israel, the Torah of his mouth and look at this wondrous works and incline your ear to the words of the Torah and do not forget the wicked deeds of the godless of your people and the house of idols which your father’s house served. Then the king will long for your beauty, for he is your Lord and you will bow before him. And the inhabitants of the city of Tyre will come with gifts and seek your face, to your sanctuary the richest of the nations will come. Everything beautiful and desirable among the goods of the provinces (and) among the treasures of kings that had been stored up, will be presented to the (Israelite) priests, whose garments are interwoven with pure gold. In embroidered garments they will present their offerings before the eternal king, and the rest of their companions who are dispersed among the nations will be brought to you with joy in Jerusalem. With joy they will be brought and with songs of praise, and they will go up into the temple of the eternal king. In place of your fathers there will be for you the righteous, your sons; you will appoint them as princes in all the earth. In that time you will say, ‘We will remember your name from generation to generation. Therefore the nations that have become proselytes will praise your name for all eternity.’ ” ‖ Genesis Rabbah 99 (63B): “The scepter will not depart from Judah” (Gen 49:10); this refers to the throne of kingship (as it says,) “Your throne, O God, endures forever and ever, a scepter of righteousness is the scepter of your kingship” (Ps 45:7). When? (When the following is fulfilled:) “Nor the ruler’s staff from his feet” (Gen 49:10); when that one comes, to whom the kingship is due (i.e., Shiloh = the Messiah), of whom it is written: “The crown of arrogance will be trampled with feet …” (Isa 28:3). ‖ In the course of R. Eliezer (ca. 90) and his colleagues treating the question whether one will wear weapons in the messianic age, the former had answered the question in the affirmative on the basis that the weapons would then serve as an adornment. Then it says further in b. Šabb. 63A: Abbayye († 338/39) said to Rab Dimi (ca. 320) or, as others say, to Rab Avayya—others say that Rab Joseph († 333) said to Rab Dimi or, as others say, to Rab Avayya—still others say that Abbayye said to Rab Joseph, “What was the scriptural basis for R. Eliezer, so that he said that they (the weapons) would be items of adornment? Because it is written, ‘Gird your sword around your hips, O hero, your highness and your glory’ (Ps 45:4).” ‖ See b. ʿAbod. Zar. 65B (read 65A) at § Rom 1:26 B, #2. This is followed by: Rab Pappi (ca. 360) said, “He should have answered him with this passage of Scripture. ‘Daughters of kings are among your honored ladies; your wife stands at your right hand in gold jewelry of Ophir’ (Ps 45:10).” — Since the conversation of Bar Shishak with Rab refers to the days of the Messiah, Rab Pappi would also have related Ps 45:10 to this time. (Hermann L. Strack and Paul Billerbeck, A Commentary on the New Testament from the Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans. Andrew Bowden and Joseph Longarino; Bellingham, Wash.: Lexham Press, 2021], 3:790-91)