This could be a positively terrible approach to summarizing a discussion, but I don’t feel quite comfortable making “conclusions” based on a few comments. So I’m going to post a condensed list of some discussion points for future reference. If anyone finds this approach particularly offensive, I’d be more than happy to make use of the nifty little “edit” option!
Overall structure of the verses: v. 26-31 work out the two parts of v. 25–the inclusive nature of the gospel, and economics.
The term “Zion”: in the Book of Mormon, used most predominantly in Nephi’s writings, but always in the context of Isaiah.
“Partake” imagery –> Tree of Life, Eden, and “goodness”
Nothing of Isaiah 29 given in these verses –> Heather and Grant give 3 reasons why:
- Provides rhetorical housekeeping by tying particular points into the extended argument of 2 Nephi 25-30 and laying groundwork for subsequent material
- Forestalls potential misapprehensions
- Uses different Isaianic texts to clarify that God is best characterized by his compassion
- v. 20-22 make the book-reader/Charles Anthon not the sole villain; becomes representative of a much more pervasive problem (see 28:4, 15)
- Works in allusions to other source texts, justifying his interpretation by an appeal to multiple prophet witnesses
- Includes: 1 Nephi 11-14, 2 Nephi 6-10 (jacob), Isaiah, Malachi/Zenos, Exodus 20, 2 Nephi 3
- 2 Nephi 10:13-16
- “He that fighteth against Zion shall perish” (10:13, 16 from Isa 29:8; cf. 26:30-31)
- “I will be a light unto them” (10:13; 26:29)
- “Secret works of darkness and murders” (10:15; 26:22)
- “Both Jew and Gentile, both bond and free, both male and female” (10:16; 26:33)
- Anticipates a theme in 2 Nephi 30: Gentiles = God’s judgment on Israel, but they will also be the means of Israel’s ultimate salvation
H&G: v. 20-33 transition from collective identity (“the Gentiles” in v. 20; “all men” in v. 24) to an individualistic rendering of “all” at v. 33 –> sets up transition from 3rd to 2nd person at 27:3-4
Joe: This passage falls into the Isaiah text more or less where the standard reading sees the tables turning on the Assyrian forces. This is an important breaking point in Isaiah’s text, and Nephi uses it as such
Jenny: “Persuade all men to repentance” becomes a condition for acceptance into the covenant. This may provide a clue as to how Nephi is appropriating Isaiah: in the framework of persuasion to repentance? Repentance (versus “repent”) = a “fundamental ontological reorientation,” constantly in repentance itself