Questions on Isaiah Answered
Date of Revelation: March 1838
Location: Far West, Missouri
Recipient: The Church (answers given by Joseph Smith the Prophet)
Context: Answers to questions on the writings of Isaiah
Format: Question-and-answer revelation (unique format in D&C)
Isaiah Passages Interpreted: Isaiah 11:1, 10 and Isaiah 52:1-2, 7-8
In a question-and-answer format unique among revelations, the Prophet Joseph Smith provides inspired interpretations of six Isaiah passages that had puzzled readers for centuries. These answers identify Christ as the stem of Jesse, explain priestly authority in the latter days, define the role of servants bringing good tidings to Zion, clarify the rod and root imagery, and connect ancient Messianic prophecies to the Restoration. The revelation demonstrates how scripture unfolds through prophetic interpretation and establishes Joseph Smith's role in understanding Old Testament prophecy.
D&C 113 interprets two crucial passages from Isaiah:
This passage envisions a future ruler from David's lineage who will judge righteously, bring peace to creation, and serve as an ensign to gather scattered peoples. Written when the Davidic kingdom appeared "cut down," Isaiah promised restoration through a righteous Branch.
This passage calls Zion to arise from captivity, put on strength, and welcome messengers bringing good tidings. The watchmen see "eye to eye" when the Lord returns to Zion, and the scattered remnants return singing.
The Bible Project - Book of Isaiah Overview
📺 Isaiah Part 1: Introduction and Judgment (10:33)
https://www.youtube.com/watch?v=d0A6Uchb1F8&t=227s
Overview of Isaiah's historical context, message of judgment, and prophetic structure
📺 Isaiah Part 2: Servant and New Creation (9:27)
https://www.youtube.com/watch?v=_TzdEPuqgQg&t=14s
Explanation of the Servant passages, Messianic prophecies, and new creation themes directly relevant to D&C 113
Primary Doctrinal Principle: True understanding of ancient scripture comes through modern revelation to living prophets who hold keys to interpret God's word for the dispensation of the fulness of times.
Secondary Principle: Isaiah's Messianic prophecies find dual fulfillment in both Christ's mortal ministry and His latter-day work through priesthood authority and the gathering of Israel.
Application Principle: Seeking answers to sincere scriptural questions through proper priesthood channels brings clarifying revelation that strengthens faith and deepens doctrinal understanding.
Question: What is meant by the command in Isaiah 11:1—"There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots"?
Answer: "Verily thus saith the Lord: It is Christ."
Significance: This establishes Christ as the literal descendant of Jesse (David's father) through Mary, fulfilling the Messianic prophecy of a righteous king from David's lineage.
Question: What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse?
Answer: The rod represents a servant in the hands of Christ who receives priesthood authority. Ephraim is mentioned as holding priesthood keys, being in the hands of God.
Significance: This connects priesthood authority in the latter days to Christ's messianic role and shows how authority flows through proper channels.
Question: What is the root of Jesse spoken of in the 10th verse of the 11th chapter of Isaiah 11:10?
Answer: The root of Jesse is both Christ and a descendant of Jesse (Joseph Smith Jr.) who receives priesthood power and becomes an ensign to the people.
Significance: This dual interpretation shows Christ as the source (root) and Joseph Smith as a latter-day servant (also from Jesse's lineage) who raises the ensign of the Restoration.
Question from Elias Higbee: What is meant by the command in Isaiah 52:1—"Put on thy strength, O Zion"—and what people had Isaiah reference to?
Answer: Zion and Jerusalem are the New Jerusalem and Old Jerusalem, and those who are left of them will be called to put on the authority of the priesthood unto which they have been ordained.
Significance: This connects Isaiah's call to priesthood authority and identifies two specific cities to be established in the latter days.
Question: What are we to understand by Zion loosing herself from the bands of her neck; 2nd verse of the 52nd chapter of Isaiah (Isaiah 52:2)?
Answer: The scattered remnants of Jacob are commanded to flee Babylon (spiritual captivity) and come to Zion, those who remain after being scattered and peeled.
Significance: This establishes the latter-day gathering as fulfillment of Isaiah's prophecy and defines Zion as a place of covenant refuge.
This revelation provides the only authorized interpretation of these crucial Isaiah passages, establishing how Messianic prophecy applies to both Christ's mortal ministry and the latter-day Restoration. It demonstrates that prophets hold interpretive keys and that scripture often has multiple fulfillments across different dispensations.
D&C 113 shows how the Lord unfolds ancient prophecy through modern revelation. The question-and-answer format models how to approach difficult scripture—by asking specific questions and seeking prophetic guidance rather than relying solely on human scholarship.
By identifying Joseph Smith within Isaiah's prophecies (as a descendant of Jesse and root becoming an ensign), this revelation places the Restoration in the prophetic timeline and affirms that ancient prophets foresaw and prepared for this dispensation.
Isaiah prophesied during Israel's division into northern (Israel) and southern (Judah) kingdoms, facing Assyrian conquest. The Davidic kingdom that once unified the nation appeared "cut down" like a felled tree.
Jesse was King David's father (1 Samuel 16). When Isaiah spoke of Jesse's "stem," he promised that even when David's royal line seemed destroyed, God would raise up a righteous ruler from that lineage.
Isaiah's call for Zion to "loose thyself from thy bands" (Isaiah 52:2) reflected Israel's literal experience of conquest and exile. Those sitting in "dust" were captives in foreign lands.
In ancient cities, watchmen stood on walls scanning for approaching messengers. Good tidings meant victory; bad news meant defeat. Isaiah envisioned watchmen seeing "eye to eye" (Isaiah 52:8)—unified in announcing the Lord's return to Zion.
D&C 113 establishes that Isaiah's prophecies have multiple fulfillments:
The "rod" represents priesthood keys and authority given to servants in the latter days. This authority enables them to act as "watchmen" bringing good tidings of the gospel.
Joseph Smith, as a "root of Jesse," became an ensign (banner/standard) that gathered scattered Israel. The Church itself serves as an ensign visible to all nations.
D&C 113 identifies two cities of Zion: the New Jerusalem (in America) and Old Jerusalem (in Israel), both to be established as gathering places for covenant Israel.
"Loosing bands" means coming out of spiritual captivity (Babylon) and gathering to Zion. This is both physical (missionary work) and spiritual (covenant living).
D&C 113 was received in March 1838, a pivotal moment in Church history. The Saints were rebuilding their lives and faith after the catastrophic Kirtland apostasy and forced exodus. Far West represented a fresh beginning, but questions lingered: If Joseph Smith was truly a prophet, why had faithful members suffered such devastating losses? Were they still part of God's prophetic plan? The questions about Isaiah weren't merely academic—they were deeply personal inquiries seeking confirmation that ancient prophecy still applied to their troubled present.
The year 1837 witnessed the most severe apostasy crisis in Church history. The collapse of the Kirtland Safety Society in January 1837—months before the national Panic of 1837 hit in May—devastated members financially and spiritually.
For ordinary members, the apostasy of respected leaders created profound confusion. These weren't weak-willed recent converts—they were temple dedicators, missionaries, and revelators. If such prominent Church leaders could fall away, how could anyone be certain of truth?
Joseph Smith and Sidney Rigdon fled Kirtland on January 12, 1838, traveling 900 miles in brutal winter conditions to Far West, Missouri. They arrived March 14, 1838—just days before D&C 113 was received.
Through late 1837 and early 1838, hundreds of faithful Saints abandoned homes, businesses, and the Kirtland Temple to relocate to Missouri. Many left with nothing but wagons and faith. The exodus was chaotic, dangerous, and heartbreaking.
Far West was founded in 1836 as a refuge for Saints after their expulsion from Jackson County in 1833. By early 1838, it represented the Church's best hope for establishing a lasting Zion community.
Kirtland refugees arriving in Far West faced immediate survival challenges. Most came with depleted resources. Housing was scarce. Winter weather made farming impossible until spring. The community struggled to absorb the influx while maintaining social cohesion.
Despite physical hardships, Far West buzzed with spiritual renewal. Free from Kirtland's apostasy and mob violence, members could worship without fear. The Prophet's presence restored confidence. Church organization could function properly again. Yet underlying questions remained about prophetic identity and divine purpose.
Members were rebuilding lives from nothing. Those who arrived with resources helped those who came destitute. The spirit of consecration and cooperation was essential for survival. Yet underlying questions about prophetic identity and divine purpose needed addressing.
Joseph Smith arrived in Far West on March 14, 1838, just days before D&C 113 was received. His presence provided renewed stability and direction. The First Presidency was reorganized with Sidney Rigdon and Hyrum Smith as counselors.
Church leaders had already selected a temple site in Far West, though it wouldn't be dedicated until July 4, 1838 (four months after D&C 113). The anticipation of building another temple—after losing access to the Kirtland temple—raised questions about Zion's future and Isaiah's prophecies about Zion's redemption.
The Quorum of the Twelve Apostles needed reconstituting after the apostasy of three members. Thomas B. Marsh, as President of the Twelve, was striving to maintain order and faith. Priesthood quorums were being reorganized as members arrived from Kirtland.
Missouri settlers viewed the influx of Mormon refugees with alarm. Concerns included:
While March 1838 was relatively peaceful, tensions were building that would explode into the 1838 Missouri Mormon War by autumn. Local citizens were organizing to resist Mormon expansion. Missouri Governor Lilburn Boggs, who would issue the infamous Extermination Order in October 1838, was already hostile to the Saints.
Church members believed they were fleeing persecution, not causing problems. They saw themselves as refugees seeking religious freedom. The contrast between their self-perception as God's covenant people and their status as unwelcome outsiders created cognitive dissonance that needed scriptural resolution.
During periods of crisis, Saints intensified scripture study seeking understanding and comfort. Isaiah's prophecies about Zion's redemption, scattered Israel's gathering, and the Messiah's coming naturally attracted attention during the Far West resettlement.
The questions in D&C 113 weren't random curiosity—they reflected urgent concerns:
The deeper question underlying all these Isaiah inquiries was: "Are we still part of God's prophetic plan?"
After the Kirtland catastrophe, members needed reassurance that:
D&C 113's unique Q&A format suggests these weren't Joseph's questions but came from members or investigators. The record states "answers given by Joseph Smith the Prophet," implying others asked the questions. This was practical revelation addressing real confusion and doubt.
The Panic of 1837's effects continued throughout 1838. Economic recovery was years away. For Church members already devastated by Kirtland's financial collapse, the national depression meant limited resources for rebuilding in Missouri. Unemployment, bank failures, and deflation created a challenging environment for establishing new farms and businesses.
Missouri was a slave state with complex political dynamics. The Mormon influx from northern states (many anti-slavery) threatened the political balance. Governor Lilburn Boggs was positioning himself against the Saints, setting the stage for the Extermination Order.
The 1830s saw intense religious revivalism across America. Multiple movements claimed prophetic authority or special divine mission:
In this context of competing religious claims, the question of who had authority to interpret scripture—especially prophetic scripture like Isaiah—was crucial. D&C 113 asserted that Joseph Smith held interpretive keys through revelation, not just scholarly expertise.
Joseph had just completed the difficult winter journey from Kirtland. His presence in Far West for the first time since the exodus created opportunity for sustained scripture study and revelation. Members had accumulated questions during his absence that could now be addressed.
March represented spring planting and new beginnings. The symbolism of Isaiah's stem/root/rod imagery—agricultural metaphors about growth from seeming death—resonated with Saints planting literal crops while hoping for spiritual renewal.
With the temple site selected (to be dedicated July 4, 1838), Isaiah's prophecies about Zion "putting on strength" and Jerusalem being redeemed had immediate relevance. Members needed to understand how temple worship connected to ancient prophecy.
D&C 113 demonstrated Joseph's continuing ability to receive revelation and unlock scriptural mysteries. This was essential for rebuilding confidence after the apostasy crisis.
By showing how ancient Isaiah prophecies applied to current Restoration events, the revelation reassured Saints they were part of an eternal prophetic plan, not victims of random persecution.
The revelation established that prophetic interpretation comes through priesthood keys, not scholarly commentary. This was crucial for maintaining distinctive LDS identity and doctrine.
The answers about "putting on strength" and priesthood authority prepared Saints for temple ordinances and covenants to be revealed more fully later.
Verse 7 specifically names Elias Higbee as asking about Isaiah 52:1 ("Put on thy strength, O Zion").
Higbee's question suggests that Church leaders were systematically studying Isaiah and seeking clarification on difficult passages. His involvement indicates these weren't casual questions but serious doctrinal inquiries from responsible priesthood holders.
While not named, the other questions likely came from:
D&C 113 wasn't received in a vacuum. It addressed a community in crisis:
The revelation's answers provided more than intellectual clarification—they offered spiritual lifelines to a people questioning whether God still recognized them as His covenant children. By placing Joseph Smith within Isaiah's prophecies and connecting the Restoration to ancient Messianic promises, D&C 113 reassured Saints that their suffering had meaning and their prophetic identity was real.
D&C 113 is unique among Doctrine and Covenants revelations in its question-and-answer structure. Rather than receiving a revelation unprompted, Joseph Smith was asked specific questions about Isaiah passages, and the Lord provided answers through the Prophet. This format demonstrates how revelation can come in response to sincere inquiry and how living prophets hold keys to interpret ancient scripture.
Total Verses: 10 (Questions: 1, 3, 5, 7, 9 | Answers: 2, 4, 6, 8, 10)
Doctrine and Covenants 113:1 — "WHO is the Stem of Jesse spoken of in the 1st, 2d, 3d, 4th, and 5th verses of the 11th chapter of Isaiah?"
Doctrine and Covenants 113:2 — "Verily thus saith the Lord: It is Christ."
This foundational question establishes Christ's identity as the Messianic figure prophesied by Isaiah. The answer is direct and unambiguous: the "stem of Jesse" is Jesus Christ. This confirms Christian understanding that Christ fulfilled Old Testament Messianic prophecy while adding clarity about specific Isaiah passages that had been debated for centuries.
The question references Isaiah 11:1-5, which describes a ruler who will judge righteously, possess the Spirit of the Lord, and bring justice to the earth. By identifying Christ as this stem, the revelation affirms that:
Netser (נֵצֶר) - "stem, branch, shoot"
Jesse (Hebrew: Yishay, יִשַׁי) was King David's father from Bethlehem (1 Samuel 16:1-13). By Isaiah's time (740-680 BC), the Davidic kingdom was in crisis, facing Assyrian conquest. Isaiah's prophecy that a "stem" would arise from Jesse (rather than from the current Davidic kings) suggested that the promise would be fulfilled even if the entire royal line were cut down to its roots.
Ancient readers understood agricultural metaphors. When a tree is felled, sometimes a new shoot emerges from the stump or roots—a "stem" or "sprout." Isaiah promised that even if David's royal house were completely destroyed, God would raise up a righteous ruler from that same family line. The Jews in exile after 586 BC clung to this promise when the Davidic monarchy ended.
Isaiah's audience in ancient Israel would have been intimately familiar with olive trees (Olea europaea), which were central to their agricultural economy and possessed remarkable regenerative properties that made them perfect symbols for Isaiah's prophecy.
The Olive Tree's Unique Ability to Regenerate:
Doctrinal Application: When we feel spiritually "cut down" by sin, failure, or life's traumas, the olive tree/stem of Jesse imagery promises that Christ can bring new life from what appears dead. The Restoration itself mirrors this pattern: after centuries of apostasy (the tree appearing dead), new life emerged through Joseph Smith (a new "stem" from ancient roots).
Doctrine and Covenants 113:3 — "What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse?"
Doctrine and Covenants 113:4 — "Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power."
While verse 2 identified Christ as the stem, verses 3-4 reveal that the "rod" proceeding from that stem represents a latter-day servant who will exercise priesthood power. This servant has dual lineage—descended from both Jesse (Judah's line through David) and Ephraim (Joseph's line). This dual heritage is significant because it combines the royal (Judah/David) and birthright (Ephraim/Joseph) blessings.
The phrase "in the hands of Christ" emphasizes that this servant's power is delegated authority, not independent. The servant operates under Christ's direction, wielding priesthood keys and authority on His behalf. The "much power" refers to priesthood authority to seal on earth and in heaven, gather scattered Israel, and administer saving ordinances.
Matteh (מַטֶּה) / Choter (חֹטֶר) - "rod, staff, branch"
Ephraim Connection: Ephrayim (אֶפְרַיִם) - Second son of Joseph, received the birthright blessing from Jacob (Genesis 48:17-20). Jeremiah prophesied that Ephraim would be central to the latter-day gathering (Jeremiah 31:9).
Doctrine and Covenants 113:5 — "What is the root of Jesse spoken of in the 10th verse of the 11th chapter?"
Doctrine and Covenants 113:6 — "Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days."
This answer reveals a profound dual interpretation of Isaiah's "root of Jesse" imagery. While verse 2 identified the "stem" as Christ, verse 6 identifies the "root" as a latter-day descendant of both Jesse and Joseph who holds priesthood keys for gathering Israel.
The root metaphor differs from the stem: while a stem grows upward from a root, the root itself is the underground source of life and nourishment. The "ensign" (nes, נֵס) was a banner or standard raised to gather an army or signal a meeting place.
Shoresh (שֹׁרֶשׁ) - "root"
Doctrine and Covenants 113:7 — "Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion—and what people had Isaiah reference to?"
Doctrine and Covenants 113:8 — "He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost."
This question from Elias Higbee addresses Isaiah 52:1: "Awake, awake; put on thy strength, O Zion." The Lord's answer reveals that "putting on strength" means receiving and exercising priesthood authority—specifically, the authority to "bring again Zion" and accomplish "the redemption of Israel."
Several profound principles emerge:
Oz (עֹז) - "strength, might, power"
Doctrine and Covenants 113:9 — "What are we to understand by Zion loosing herself from the bands of her neck; 2d verse, 52d chapter of Isaiah?"
Doctrine and Covenants 113:10 — "We are to understand that the scattered remnants are exhorted to return to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, or give them revelation. See the 6th, 7th, and 8th verses. The bands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles."
This final question-answer pair addresses Isaiah 52:2: "Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion." The Lord's interpretation reveals multiple layers:
Pathach (פָּתַח) - "to loose, open, free"
In ancient conquest, captives were bound with ropes or chains around the neck as a sign of subjugation. Isaiah's audience, having experienced or heard of Babylonian captivity, understood this imagery viscerally.
While each question-answer pair in D&C 113 addresses a specific Isaiah passage, together they create a unified prophetic message:
The pattern is consistent: prophecy → fulfillment in Christ → extension through priesthood authority → gathering of Israel → Zion redeemed.
D&C 113 is unique in that it interprets ancient Hebrew prophecies from Isaiah. Understanding the original Hebrew terms enriches our appreciation of both Isaiah's prophecies and the revealed interpretations. Each term below receives five-layer analysis: Hebrew foundation, Greek understanding (where applicable), Latin evolution, English etymology, and Webster 1828 definition, followed by doctrinal significance.
Netser (נֵצֶר) - Strong's H5342
Root: From natsar (H5341) meaning "to guard, watch, preserve"
Meaning: A fresh shoot, sprout, or branch growing from a tree stump
Biblical Usage: Found in Isaiah 11:1 - "there shall come forth a rod out of the stem of Jesse"
Rhiza (ῥίζα, G4491) - "root"
Alternate: Anatolē (ἀνατολή, G395) - "rising, branch, dayspring"
New Testament Usage: Romans 15:12 quotes Isaiah 11:10
Virga - "rod, staff, shoot, twig"
The Vulgate translates Isaiah 11:1 as "et egredietur virga de radice Iesse" (and there shall come forth a rod from the root of Jesse)
Branch - From Old French branche (12c.), from Late Latin branca "paw, claw"
Stem - From Old English stemn, stefn "trunk or main part of a tree"
STEM - "The principal body of a tree, shrub or plant; the main stock; the part which supports the branches."
D&C 113:2's statement "It is Christ" establishes Jesus as the fulfillment of Isaiah's stem prophecy. This confirms Christ's literal descent from Jesse through Mary's lineage, the fulfillment of the Davidic covenant, and new life arising from what appeared dead.
Shoresh (שֹׁרֶשׁ) - Strong's H8328
Root: From sharash (H8327) meaning "to root, take root, strike root"
Meaning: The underground part of a plant; foundation, source, origin
Biblical Usage: Isaiah 11:10 - "in that day there shall be a root of Jesse"
Rhiza (ῥίζα, G4491) - "root"
New Testament: Revelation 22:16 - "I am the root and the offspring of David"
Radix - "root, radish; base, foundation"
Vulgate: "radix Iesse" (root of Jesse)
Root - From late Old English rot, from Old Norse rot "root," literally "that which is dug"
ROOT - "That part of a plant which enters the earth and is the means of supporting it in an erect position. Figuratively, the original or cause of any thing."
D&C 113:6 reveals the root of Jesse is "a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign." This creates a dual interpretation: Christ as ultimate root and Joseph Smith as latter-day root becoming an ensign.
Oz (עֹז) - Strong's H5797
Meaning: Boldness, security, fortress-like strength; not physical strength but authoritative power
Biblical Usage: Isaiah 52:1 - "Put on thy strength, O Zion"
D&C 113:8 interprets "put on thy strength" as "to put on the authority of the priesthood." This reveals that true spiritual power comes through priesthood authority, not human wisdom or worldly might. The phrase "return to that power which she had lost" indicates that ancient Israel once possessed this authority but lost it through apostasy.
Pathach (פָּתַח) - Strong's H6605
Meaning: To open a door, loose bonds, set free; implies active participation
Biblical Usage: Isaiah 52:2 - "loose thyself from the bands of thy neck"
The command "loose thyself" emphasizes personal agency in spiritual liberation. Israel must actively participate in breaking bondage, not merely wait passively for rescue. D&C 113:10 reveals that this means the scattered remnants must "return to the Lord from whence they have fallen," receiving revelation as the promise for those who return.
These Hebrew terms connect powerfully to temple ordinances:
Understanding these Hebrew terms deepens our appreciation for:
D&C 113's question-and-answer format makes it uniquely teachable across all age groups and contexts. The revelation demonstrates how to approach difficult scripture (ask specific questions), validates prophetic authority to interpret ancient texts, and connects Old Testament prophecy to the Restoration.
Write D&C 113's five questions on slips of paper. Family members draw a question and try to answer it based on their understanding. Then read the revealed answer together. Discuss how asking good questions leads to revelation.
Materials: Picture of tree stump with new growth
Lesson: "Isaiah said a 'stem' would grow from Jesse's stump. When David's kingdom was destroyed, it looked like a cut-down tree. But Jesus came as new life from that old root! We can also have new spiritual life even after failures."
Materials: Small flag or banner
Lesson: "In ancient battles, soldiers followed their flag to know where to gather. The gospel is like this flag - it helps scattered Israel find their way home."
Materials: Soft rope, scissors
Lesson: Gently tie rope around volunteer's wrists. "Isaiah said we should 'loose ourselves' from bands. What binds us spiritually?" Discuss, then cut the rope. "Jesus helps us be free, but we have to choose to use His help."
These questions are designed for multiple contexts: personal study, family discussion, class discussion, and small groups. Questions range from basic comprehension to deep application. Select those most relevant to your needs and spiritual development.