2 Nephi 21 corresponds to Isaiah 11. Hoyt Brewster notes:
This chapter of Isaiah’s writings is particularly significant, as evidenced by the fact that it is referenced in all four of the Standard Works the Church accepts as scripture. In addition to the Old Testament and Book of Mormon accounts, portions of these writings are found in the New Testament (Rev. 2:16, 5:5, 19:15; Rom. 15:12) and the Doctrine and Covenants (19:15, 113:1–6, 133:26–29); and in Joseph Smith’s history as found in the Pearl of Great Price, he tells us that the entire chapter of Isaiah 11 was quoted to him by the Angel Moroni (JS—H 1:40). Additionally, on several occasions the Prophet provided commentary on verses in this chapter. (See TPJS, 14–15, 71, 93, 316.)
Symbolism: It is not unusual for Hebrew poets to represent people as plants. Isaiah has just used a forest to denote people (2 Ne. 20:33–34). Zenos and, following his lead, Lehi, represented Israel as an olive tree. (See Jacob 5 for Zenos’s allegory; Lehi uses the imagery in 1 Nephi 10:12–14.) Because each is a living thing, the analogy has many points of resemblance.
In this verse, the agricultural symbolism clearly connects to a person. The first important phrase is the “rod out of the stem of Jesse.” The rod is a symbol of power and authority (2 Ne. 19:3–4). Jesse was David’s father (Ruth 4:17, Matt. 1:5–6). Therefore someone of power will rise from the line of Jesse and David. According to Blenkinsopp, “This splendid poem announces the emergence from David’s family line of a ruler divinely endowed with all charismatic attributes required to fulfill the ideal, often proclaimed but rarely if ever realized, of bringing about a just order in which the poor and powerless can enjoy equal rights with the wealthy and powerful.”
The second phrase is “and a branch shall grow out of his roots.” Ludlow explains the association of “shoot” or “branch” with rulership in several Old Testament texts:
The term branch in the King James text [of Isaiah 11:1] comes from the Hebrew word natzar, which appears in only one other prophetic book of the Old Testament—Daniel 11:7. In Daniel’s vision of the last days, he mentions a “branch” coming from “roots.” (See Dan. 11:7–12:1.) Many other scriptures mention the “branch” or leader who will build a temple and fight against the wicked king and stand witness of the Lord’s final victory in the last days. He is called by many names and titles, including: “my servant, the BRANCH” (Zech. 3:8–9); “my servant David,” a “king” over the Jews (Ezek. 37:21–28); “a righteous Branch and a King” in whose days Judah would be saved (Jer. 23:3–8); “a Branch of righteousness” (Jer. 33:15); “a leader and commander to the people” (Isa. 55:3–4); and “David their king in the latter days” (Hosea 3:4–5).
It is possible that the relationship between the “branch” and rulership refers to the symbolism of the ruler’s scepter coming from the tree of life, hence a “branch” of that authority-giving symbol. In Geo Widengren’s important study of Near Eastern tree of life mythology, he notes that Babylonian art represents the king as wielding a twig or shoot from the tree of life. (See commentary accompanying 1 Nephi 8:2–3 for more information on the symbolism of the tree of life.)
Modern Interpretation: Doctrine and Covenants 113:16 gives an alternate explanation of the imagery in the context of the Restoration based on seeing the rod and stem as referring to two different people:
Who is the Stem of Jesse spoken of in the 1st, 2nd, 3rd, 4th, and 5th verses of the 11th chapter of Isaiah?
Verily thus saith the Lord: It is Christ.
What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse?
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.
What is the root of Jesse spoken of in the 10th verse of the 11th chapter?
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.
Modern revelation emphasizes not only the triumphant Christ of the millennium, but also a second individual important in the latter days. Victor Ludlow provides the following analysis of both the verse and its application to modern revelation:
Verse 1 appears to be an example of synonymous parallelism, a poetic device used by Isaiah in nearly every chapter. Apparently the reference to two separate individuals (rod—branch; stem—roots) is his way of saying the same thing twice, but in slightly different words:
A. And there shall come forth a rod out of the stem of Jesse,
B. And a branch shall grow out of his roots. (King James Version)
In section 113 of the Doctrine and Covenants, the Lord identifies two key terms used in this verse: “rod” and “stem of Jesse.” The “rod” is “a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim… on whom there is laid much power” (D&C 113:3–4). The “stem” is Christ himself (see D&C 113:1–2).
Therefore, the first part of verse 1 could be translated: “And there shall come forth a descendant of Jesse and Ephraim who shall be a powerful servant in the hands of Christ.… ”
Continuing the parallelism, the second part of the verse (“and a branch shall grow out of his roots”) could read: “… yea, a helper from among his children shall come forth.”
This is a plausible reading of the text if we assume that the symbolic referent for “rod” is power and authority and that the “branch from the roots” is indicative of descent. It is for this reason that Doctrine and Covenants 113:4 notes: “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.” The connection must be made between Jesse and the house of Joseph in order to accomplish this particular association. Hoyt Brewster examines Joseph Smith as being this second person (the root of Jesse):
An 1838 revelation identified this [root of Jesse] as “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” (D&C 113:3–4). Certainly the priesthood power bestowed on Joseph Smith, the Prophet of the Restoration, qualifies him to be this servant. Consider also the Angel Moroni’s proclamation, following a recitation of the eleventh chapter of Isaiah to young Joseph, that “it was about to be fulfilled”. Furthermore, the ancient seer Joseph, he who rose to such power in ancient Egypt, prophesied that one of his descendants bearing the name of Joseph would be raised up to do a great work for the Lord. (2 Ne. 3:6–15; JST, Gen. 50:26–33)
With respect to Joseph’s lineage, Brigham Young declared he was “a pure Ephraimite”. However, as Joseph Fielding Smith pointed out, “No one can lay claim to a perfect descent from father to son through just one lineage”. Therefore, though Joseph’s lineage may be traceable directly back to Ephraim through a given line, of necessity there were intermarriages that took place, making it possible for his descent to have also come from Jesse through his forefather, Judah.
The basic symbolism of the text does suggest a genealogical reference, a symbolism perhaps clearer in other translations. Gileadi translates the passage as: “A shoot will spring up from the stock of Jesse and a branch from its graft bear fruit.” The NIV reads: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” The Revised English Bible (REB) translation is: “Then a branch will grow from the stock of Jesse, And a shoot will spring from his roots.” Each translation focuses on new life growing from the old stump and root. This image also appears in Job 14:7: “For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.” (See also commentary accompanying 2 Nephi 16:13.)
Each of these translations retains the descent theme, but there is no easy ascription of the “rod” to genealogy rather than power. In these alternate translations, the descent is the only meaning, and hence both passages are parallel and probably referring to one person. That person is of the house of Jesse, which more easily describes Davidic descent than Josephite.