Edit of a Religious Studies Paper

Textual Echoes from Jacob, 1

Textual Echoes from Jacob

Introduction

Jacob is a powerful figure in the Book of Mormon; he wrote 15,000 words of its text,

placing him only behind Mormon, Nephi, Alma, and Moroni in terms of the number of words

written.1 John Tanner notednotes, “Jacob's style is unique among Book of Mormon authors. He

simply sounds different. He used a more personal vocabulary than most and took a more intimate

approach to his audience.”2 Tanner focused focuses on specific words that are predominately

used by Jacob in the Book of Mormon.

“For example, half the book's references to anxiety occur in Jacob, and over two-thirds of

the references to grieve and tender (or their derivatives), as well as shame, are Jacob's. He

is the only person to have used delicate, contempt, and lonesome. Likewise, he is the only

Book of Mormon author to have employed wound in reference to emotions; and he never

used it, as everyone else did, to describe a physical injury. Similarly, Jacob used pierce or

its variants frequently (four of the ten instances in the Book of Mormon), and he used it

exclusively in a spiritual sense. Such evidence suggests an author who lived close to his

emotions and who knew how to express those emotions.”3

However, Tvedtnes pointed points out that Jacob’s literary style may have been

influenced by Lehi. He statedstates, “An examination of Jacob's two sermons and his treatise

show that he was clearly influenced by the admonitions addressed to him by his father Lehi in 2

1 This figure includes words that Jacob attributes to others (e.g. Isaiah and Zenos). 2 John S. Tanner, “Jacob and His Descendants as Authors,” in Rediscovering the Book of Mormon, Ed. John L.

Sorenson and Melvin J. Thorne (Salt Lake City: Deseret Book, 1991) –need page ref 3 John S. Tanner, “Jacob and His Descendants as Authors,” in Rediscovering the Book of Mormon, Ed. John L.

Sorenson and Melvin J. Thorne (Salt Lake City: Deseret Book, 1991). need page ref.

Comment [K1]: Many writers use the literary

present to talk about writer’s works, even if the book

was published long ago. You can use this technique

if you feel it helps your paper.

Formatted: Indent: Left: 0.5"

Comment [K2]: I would suggest putting this

quote as a block quote because of its length.


Nephi 2.”4 Tevdtnes demonstrated demonstrates a series of textual parallels between Jacob and

Lehi’s words:

“Jacob's use of plain and truth in both of his discourses (2 Nephi 9:40, 47; Jacob 2:11;

4:13—14) likely derived from his father's comments in 2 Nephi 1:26. Jacob's frequent

reference to the heart (2 Nephi 9:33, 49; Jacob 2:10, 22; 3:1—3; 6:4—5) reminds us that

Lehi, too, spoke of the heart (2 Nephi 1:17, 21; 2:7). Both Lehi (2 Nephi 3:9—10, 16—

17) and Jacob (Jacob 4:5) spoke of Moses and the law of Moses. Jacob followed Lehi's

example in using the term Holy One to denote the Lord.”5

These findings from Tanner and Tvedtnes are at once remarkable and unsurprising. On

the one hand, it is remarkable that the The Book of Mormon shows great literary depth as ,

demonstrated by individuals with unique speaking style and intertextuality between a father and

a son. On the other hand, given that the The Book of Mormon is an ancient record, written by

real (and different) individuals, we shouldn’t be surprised to find that its authors act like real

individuals and quote each other.

The premise of the present article builds on the work of Tanner and Tvedtnes by asserting

that Jacob did record unique phrases and that these words were later quoted by other prophets in

the The Book of Mormon. I will demonstrate present four cases in which Jacob’s words were

cited by later prophets (each case containing several allusions), thus providing ademonstrating

Jacob’s words have a literary legacy of the use of Jacob’s words. Before turning to these specific

cases, a brief overview of textual echoes in the The Book of Mormon is in order.

Intertextuality in the The Book of Mormon

4 John A. Tvedtnes, “The Influence of Lehi’s Admonitions on the Teachings of His Son Jacob,” Journal of Book of

Mormon Studies 3.2 (1994): 35. 5 John A. Tvedtnes,“The Influence of Lehi’s Admonitions on the Teachings of His Son Jacob,” Journal of Book of

Mormon Studies 3.2 (1994): 35-36.

Formatted: Indent: Left: 0.5", First line: 0"

http://maxwellinstitute.byu.edu/publications/jbms/?vol=3&num=2&id=61


Intertextuality has many facets, including how writers use similar words and phrases.

Kerry Muhlestein has pointed out, “Intertextual studies have become important in biblical

scholarship as well as in the study of other sacred texts. In recent decades, biblical studies have

been greatly enhanced by an understanding of how certain scriptural themes and ideas developed

throughout Israelite history as evidenced by intertextual studies. Rarely has this type of work

been applied to the Book of Mormon.”6Intertextuality has many facets, including how writers

use similar words and phrases. In fact, Rresearchers have already found several instances of

textual allusions in the The Book of Mormon.7 It is important to note, however, that “little or no

consensus has emerged regarding what distinguishes a quotation from a mere verbal coincidence

or vague reminiscence.”8

Thus, one of the challenges in uncovering textual connections within scripture is

discerning whether one prophet was is quoting another, or if it the connection is simply a

coincidence. At times this can become very subjective. Scholars have wrestled with this issue as

they have searched for intertextual connections between the Old and New Testaments as well as

with other works of literature.

6 Kerry Muhlestein, “Insights Available as We Approach the Original Text,” Journal of Book of Mormon Studies

15.1 (2006): 61. 7 For example, John Welch showed multiple examples of “internal textual consistency [that occurred] in the Book of

Mormon” such as Alma quoting verbatim twenty-one words from Lehi or Samuel the Lamanite’s twenty word

quotation from King Benjamin (See “Textual Consistency.” John W. Welch, ed. Reexploring the Book of Mormon

(Salt Lake City, Utah: Deseret Book Co.; Provo, Utah : Foundation for Ancient Research and Mormon Studies,

1992), 21-23.) Noel Reynolds pointed out a variety of ways in which Zenos’s words are used across the Book of

Mormon (“Nephite Uses and Interpretations of Zenos,” in The Allegory of the Olive Tree, ed. Stephen D. Ricks and

John W. Welch (Salt Lake City: Deseret Book, 1994).) . Close parallels exist between King Benjamin’s speech and

many of Alma’s words (John W. Welch and Stephen D. Ricks, ed., King Benjamin’s Speech: That Ye May Learn

Wisdom (Foundation for Ancient Research and Mormon Studies, 1998), 44-45 and Grant Hardy, Understanding the

Book of Mormon (New York: Oxford University Press, 2010), 134.) Certain phrases (e.g. “firm, steadfast, and

immovable”) frequently appear together, demonstrating intertextuality throughout the text (Melvin J. Thorne and

John W. Welch, Pressing Forward with the Book of Mormon: The FARMS Updates of the 1990s (Provo, UT:

Institute for the Study and Preservation of Ancient Texts, 1999), 213.) 8 Richard L. Schultz, The Search for Quotation, (Sheffield, England: Sheffield Academic Press, 1999), 18.


In his classic work, Echoes of Scripture in the Letters of Paul, Richard Hays provides

seven criteria that can be used to distinguish between real and illusory allusions.

(1) Availability. Was the proposed source of the echo available to the author

and/or original readers?

(2) Volume. The volume of an echo is determined primarily by the degree of

explicit repetition of words or syntactical patterns, but other factors may also be

relevant [such as] how distinctive or prominent is the precursor text within

Scripture.

(3) Recurrence. How often does [the author] elsewhere cite or allude to the same

scriptural passage?

(4) Thematic Coherence. How well does the alleged echo fit into the line of

argument that [the author] is developing?

(5) Historical Plausibility. Could [the author] have intended the alleged meaning

effect?

(6) History of Interpretation. Have other readers, both critical and pre-critical,

heard the same echoes?

(7) Satisfaction. With or without clear confirmation from the other criteria listed

here, does the proposed reading make sense?9

Although Hays focused these criteria on the writings of Paul, they apply equally well to

textual allusions within the The Book of Mormon. While not explicitly referred to throughout

this chapter, these criteria were These criteria, while not explicitly referred to throughout this

paper, were used to evaluate the textual echoes from Jacob. As stated previously, the purpose of

this article is to demonstrate and examine a series of textual allusions that originated with Jacob

and were used by later prophets.

Four Cases of Textual Echoes from Jacob

Case #1 Nephi 9 and 2 Nephi 28

While we will see that Jacob influenced prophets who lived centuries after him, it appears

that Jacob affected Nephi’s choice of words. While it may seem strange to think of Nephi as

being influenced by his younger brother Jacob, the tight connections between 2 Nephi 9 (Jacob’s

9 Richard B. Hays, Echoes of Scripture in the Letters of Paul (Yale University Press, 1993), 29-31.

Comment [K3]: Perhaps this point could be

changed to a question to match the format of the

other criteria., unless this is a quote and not a

paraphrase.

Comment [K4]: Use was or were depending on

whether you are referring back to series or allusion


sermon) and 2 Nephi 28 (a later sermon given by Nephi) lead one to believe that this is in fact

the case.10

Nephi’s allusions to Jacob’s earlier words are summarized in Table 1.

Table 1

Nephi’s Allusions in 2 Nephi 28 to Jacob’s words in 2 Nephi 9

_______________________________________________________________________

Allusion # Nephi’s Words Jacob’s Words Allusion Times Exact Phrase is Used Elsewhere in Scripture

Allusion #1 2 Nephi 28:13 2 Nephi 9:30 They persecute the

meek

0

Allusion #2 2 Nephi 28:15 2 Nephi 9:42 The wise, and the

learned, and…the rich

who are puffed up

0

Allusion #3 2 Nephi 28:15 2 Nephi 9:36 Who commit

whoredoms

0

Allusion #4 2 Nephi 28:15 2 Nephi 9:36 They shall be thrust

down to hell

0

Allusion #5 2 Nephi 28:23 2 Nephi 9:19, 26 Death and hell and the

devil

0

Allusion #6 2 Nephi 28:23 2 Nephi 9:19, 26 Lake of fire and

brimstone, which is

endless torment

0

Allusion #7 2 Nephi 28:28 2 Nephi 9:38 And, in fine, wo unto

all those who…

0

_______________________________________________________________________

In 2 Nephi 28:13, Nephi states that the proud “rob the poor” because of their “fine

sanctuaries” and “fine clothing” and that “they persecute the meek because” of their pride. There

are both conceptual and textual echoes from Jacob’s earlier words. Jacob had said, “Because they

are rich they despise the poor, and they persecute the meek, and their hearts are upon their

treasures” (2 Nephi 9:30). In both instances, the proud (wealthy) rob (or despise) the poor and

10 Nephi explicitly tells us that he is quoting from Jacob in 2 Nephi 6-10 (see 2 Nephi 6:1).


persecute the meek because of their pride (wealth). Pride and riches thus are pinpointed as the

cause of violating the second great commandment – to love one’s neighbor as oneself.11

Nephi further states that “The wise, and the learned, and the rich, that are puffed up in

the pride of their hearts, and all those who preach false doctrines, and all those who commit

whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God

almighty, for they shall be thrust down to hell” (2 Nephi 28:15). Each italicized phrase in the

preceding verse connects to Jacob’s words, either in 2 Nephi 9:42 or 2 Nephi 9:36. Jacob taught,

“Wo unto them who commit whoredoms, for they shall be thrust down to hell” (2 Nephi 9:36),

and Nephi expands this fate to “the wise, and the learned, and the rich, that are puffed up” (2

Nephi 28:15).

In 2 Nephi 28:23, Nephi warns both those who are pacified and those who are angry with

the truth that “they are grasped with death, and hell; and death, and hell, and the devil, and all

that have been seized therewith must stand before the throne of God, and be judged according to

their works, from whence they must go into the place prepared for them, even a lake of fire and

brimstone, which is endless torment.” In making this statement, Nephi clearly alludes to Jacob’s

previous statement that “the atonement satisfieth the demands of his justice upon all those who

have not the law given to them, that they are delivered from that awful monster, death and hell,

and the devil, and the lake of fire and brimstone, which is endless torment” (2 Nephi 9:26, see

also 2 Nephi 9:19). While Jacob uses these phrases to illustrate the majesty of the Savior’s

atonement, Nephi uses them to warn those who are pacified and are “at ease in Zion…and are

angry because of the truth of God” (2 Nephi 28:24, 28).

11 An interesting difference between the two statements is Jacob’s focus on wealth, versus Nephi’s focus on pride.

Jacob states “wo unto the rich who are rich as to the things of the world,” not explicitly drawing any distinction

between the wealthy who are caught up in pride versus the wealthy who use their means to bless humanity. Later

however Jacob will target “they that are rich, who are puffed up…because of their riches” (2 Nephi 9:42).

Comment [K5]: This might be more suited for a

footnote.

Comment [K6]: See comment K6.


Nephi’s final allusion to Jacob in 2 Nephi 28 refers back to the tenth of the ten woes

given by Jacob. Nephi states, “And in fine, wo unto all those who tremble, and are angry with the

truth of God!” (2 Nephi 28:28). Jacob had used a similar phrase as he capped his list of woes by

stating, “And, in fine, wo unto all those who die in their sins; for they shall return to God, and

behold his face, and remain in their sins” (2 Nephi 9:38). John Welch stated that Jacob’s “‘ten

woes’ function as the equivalent of a contemporaneous Nephite set of ten commandments.”12

Perhaps Nephi referred to this final wo from Jacob to reemphasize all the warnings issued by

Jacob.

Jacob’s sermon in 2 Nephi 9 is a stern one; it contains more references to “hell” than any

other chapter in all of scripture.13

Thus it seems natural that when Nephi needs to sternly rebuke

the prideful he would turn to this text. But why would Nephi, the senior leader of the Nephites,

quote from his younger brother? One reason might be that Nephi was trying to prepare the

people for the eventual transfer of authority from himself to Jacob. Perhaps by quoting from

Jacob he added additional credibility to Jacob’s words. It may also be that the language Jacob

had used had been codified and retaught among the Nephites. In this case Nephi would have

been providing a second witness to principles the Nephites were already familiar with.

Case #2 2 Nephi 9 and King Benjamin’s Address

The rationale that King Benjamin could have alluded to Jacob’s words is easy to establish.

Amaleki, the last writer on the small plates (which contained Jacob’s words) delivered these

small plates to King Benjamin (see Omni 1:25). These records would have been of great interest

to Benjamin and it seems likely that he would have carefully studied them. The textual allusions

12 Reexploring the Book of Mormon: the F.A.R.M.S. Updates, Ed. John W. Welch (Salt Lake City: Deseret Book

Company, 1992), 72. 13 In addition, only one chapter in all scripture (Alma 12) has as many references to “death.”


Benjamin makes to Jacob are striking. At least thirteen connections exist between Jacob’s words

in 2 Nephi 9 and King Benjamin’s words. These allusions are outlined in Table 2.


Table 2

King Benjamin’s Allusions to Jacob’s words in 2 Nephi 9

_______________________________________________________________________

Allusion # Benjamin’s Words Jacob’s Words Allusion Times Exact Phrase is Used Elsewhere in Scripture14

Allusion #1 Mosiah 2:15, 17 2 Nephi 9:1, 3 These things that ye 1 (Helaman 5:8)

Allusion #2 Mosiah 2:26 2 Nephi 9:7 Its mother earth 0 (but Mormon 6:15

is very close).

Allusion #3 Mosiah 2:28 2 Nephi 9:44 Rid…Garments 3 (Jacob 2:2,

Mormon 9:35, D&C

61:34)

Allusion #4 Mosiah 2:33 2 Nephi 9:38 Wo…remain and die

in…sins

0

Allusion #5 Mosiah 2:38 2 Nephi 9:16 Whose flame ascendeth

up forever and ever

1 (Alma 12:17)

Allusion #6 Mosiah 2:41 2 Nephi 9:24 To the end…The Lord

God…has spoken it

0

Allusion #7 Mosiah 3:19 2 Nephi 9:39 Yield to the enticings 0

Allusion #8 Mosiah 3:23 2 Nephi 9:40 I have spoken the

words

0 (But Mosiah 13:4,

and Mosiah 5:6 are

nearly identical).

Allusion #9 Mosiah 3:27 2 Nephi 9:16 And their torment is as

a lake of fire and

brimstone

0 (but Alma 12:17 is

very close).

Allusion #10 Mosiah 4:4 2 Nephi 9:54 The remainder of my

words

0

Allusion #11 Mosiah 4:11 2 Nephi 9:40 Remember…the

greatness of [the Lord]

0

Allusion #12 Mosiah 4:11 2 Nephi 9:42 In the depths of

humility

2 (Mosiah 21:14,

Alma 62:41).

Allusion #13 Mosiah 4:23 2 Nephi 9:30 Who are rich as…to

the things of the world

0

_______________________________________________________________________

These allusions can be divided into two sections – structural and doctrinal allusions. Five

of Benjamin’s allusions to Jacob follow the structural outline or commentaries with which Jacob

taught. After Jacob quoted Isaiah 50–51, he began the main body of his address by explaining

14 Later references to the phrase in the Book of Mormon may be allusions to Jacob or Benjamin (or both).


why he had read the words of Isaiah. He saidsays, “I have read these things that ye might

know…I speak unto you these things that ye may rejoice” (2 Nephi 9:1, 3). Similarly, after

explaining the how he had labored as their king, Benjamin saidsays, “I tell you these things that

ye may know…I tell you these things that ye may learn wisdom” (Mosiah 2:15, 17).15

King

Benjamin used uses Jacob’s words to explain that he is not responsible for the sins of the people,

saying, “I have caused that ye should assemble yourselves together that I might rid my garments

of your blood” (Mosiah 2:28). This echoes Jacob’s sentiment in 2 Nephi 9:44 when he shook his

“garments” before the people, saying, “I shook your iniquities from my soul…and am rid of your

blood” (2 Nephi 9:44).16

Later, both said say that they had have spoken the words which God had commanded

them to say (2 Nephi 9:40, Mosiah 3:23).17

Finally, both had have breaks in their discourses

(Jacob’s at the end of 2 Nephi 9, King Benjamin’s at the end of Mosiah 3). Jacob prefaced

prefaces his break by saying, “On the morrow I will declare unto you the remainder of my words,”

and King Benjamin resumed resumes his address by saying, “I would again call your attention,

that ye may hear and understand the remainder of my words” (2 Nephi 9:54, Mosiah 4:4).

A second section of allusions are more doctrinal in nature. King Benjamin uses Jacob’s

language to describe his impending death. He states, “I am also of the dust. And ye behold that I

am old, and am about to yield up this mortal frame to its mother earth” (Mosiah 2:26). Jacob too

had described a time when “this flesh must have laid down to rot and to crumble to its mother

earth” (2 Nephi 9:7). King Benjamin plainly outlines the consequences of not repenting, stating,

“there is a wo pronounced upon him who… remaineth and dieth in his sins…having

15 Note that the phrase is used twice in quick succession by both Jacob and Benjamin. 16 Another connection with Jacob’s words comes from Jacob 2:2 in which Jacob says that he is speaking to the

people, “That I might rid my garments of your sins.” 17 Note that in Mosiah 3:23 it may be the angel speaking as opposed to King Benjamin.


transgressed the law of God” (Mosiah 2:33). In describing a “wo” that had been pronounced,

King Benjamin may have been referring to Jacob, who had earlier proclaimed, “Wo unto all

those who die in their sins; for they shall return to God, and behold his face, and remain in their

sins…remember the awfulness in transgressing against that Holy God” (2 Nephi 9:38-39).

Benjamin later refers to another one of Jacob’s “wo’s.” King Benjamin taughtteaches, “Wo be

unto that man, for his substance shall perish with him; and now, I say these things unto those

who are rich as pertaining to the things of this world” (Mosiah 4:23). Jacob had saidsays,: “Wo

unto the rich, who are rich as to the things of the world” (2 Nephi 9:30).

King Benjamin speaks of specific consequences for the unrepentant sinner. He states that

those who die as enemies to God will feel “like an unquenchable fire, whose flame ascendeth up

forever and ever” (Mosiah 2:38). Benjamin also quotes the Lord as saying (speaking of the

wicked), “their torment is as a lake of fire and brimstone, whose flames are unquenchable, and

whose smoke ascendeth up forever and ever” (Mosiah 3:27). This directly echoes Jacob’s

teaching that, (speaking of the filthy), “their torment is as a lake of fire and brimstone, whose

flame ascendeth up forever and ever and has no end” (2 Nephi 9:16).18

As King Benjamin explains to his people how they can avoid this fate and “retain a

remission” of their sins, he exhorts them to “remember, and always retain in remembrance, the

greatness of God, and…humble yourselves even in the depths of humility, calling on the name of

the Lord daily” (Mosiah 4:11).19

Similarly, Jacob told tells his people to “remember the

greatness of the Holy One of Israel” and said says that those who “come down in the depths of

humility” will receive answers to their prayers (2 Nephi 9:40, 42).

18 An even stronger connection with these verses may be in Jacob 6:10. 19 The phrase “retain in remembrance” in this verse may be an allusion to Jacob 1:11.

Formatted: Font: Italic

Formatted: Font: Italic


There are two instances in which Benjamin appears to use Jacob’s words to make a

contrast with the point Jacob made. Benjamin saidsays, “If they hold out faithful to the end they

are received into heaven, that thereby they may dwell with God in a state of never-ending

happiness. O remember, remember that these things are true; for the Lord God hath spoken it”

(Mosiah 2:41). The This text is similar to Jacob’s, although Jacob’s words represent the opposite

end of the spectrum: “If they will not…endure to the end, they must be damned; for the Lord God,

the Holy One of Israel, has spoken it” (2 Nephi 9:24). By using similar words, Benjamin may

have been juxtaposing the happiness that awaits the righteous with the damnation Jacob spoke of

that awaits those who do not repent.

A second example of what appears to be textual contrasting occurs between Mosiah 3:19

and 2 Nephi 9:39. Benjamin taughtteaches,20

“For the natural man is an enemy to God, and has

been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the

Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ

the Lord” (Mosiah 3:19). By yielding to the enticings of the Holy Spirit, one can overcome the

natural man. In contrast, Jacob taughtteaches, “Remember…the awfulness of yielding to the

enticings of that cunning one. Remember, to be carnally-minded is death” (2 Nephi 9:39). Thus

Benjamin turns Jacob’s statement about the awful consequences of yielding to the enticings of

the devil into a positive statement about yielding to the enticings of the Spirit.

In addition to the textual allusions noted above, there are additional echoes that, while

lacking specific textual similarities, demonstrate important doctrinal connections between 2

Nephi 9 and Mosiah 2--5. Jacob was the first to explicate that “the atonement satisfieth the

demands of his justice upon all those who have not the law given to them” (2 Nephi 9:26). This

doctrine is not stated before or after in the The Book of Mormon until King Benjamin states that

20 At this point in the text, Benjamin may be quoting the angel who spoke to him.


Christ’s “blood atoneth for the sins of those…who have died not knowing the will of God

concerning them” (Mosiah 3:11). Another doctrinal connection between the two sermons comes

in thatis that Jacob was told by an angel that the Redeemer’s name would be “Christ,” and

Benjamin had an angel tell him that the Lord would be called “Jesus Christ, the Son of God, the

Father of heaven and earth, the Creator of all things from the beginning” (2 Nephi 10:3, Mosiah

3:8).

From the foregoing, it is evident that Benjamin utilized what we have asnow know as 2

Nephi 9 in the creation of his final address to his people. Why was this speech of particular

interest to Benjamin? While the exact circumstances of Jacob’s address in 2 Nephi 6--10 are

unknown, some have speculated that that Jacob was teaching a combined group of people--some

of whom were Nephites, others being who were indigenous people with whom the Nephites had

come in contact.21

If this is in fact the case, it may add relevance to why King Benjamin,

speaking to a relatively recently unified group of Nephites and Mulekties, would have turned to

Jacob’s discourse given on a similar occasion.

Case #3 Jacob and Samuel the Lamanite

Samuel the Lamanite demonstrated a proclivity for quoting from other prophets,

including Jacob.22

It may be that, as a Lamanite, he felt the need to buttress his words with those

of previous Nephite prophets. Samuel the Lamanite’s allusions to Jacob are summarized in Table

3.

21 See for example Brant Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon,

Vol. 2 (Salt Lake City: Greg Kofford Books, 2007). 22 Other prophets Samuel the Lamanite alludes to include Nephi, King Benjamin, and Alma2.


Table 3

Samuel the Lamanite’s Allusions to Jacob

_______________________________________________________________________

Allusion # Samuel’s Words Jacob’s Words Allusion Times Exact Phrase is Used Elsewhere in Scripture

Allusion #1 Helaman 13:14 Jacob 3:3 The righteous…from

among you

1 (Alma 10:23)

Allusion #2 Helaman 14:30 2 Nephi 10:23 Ye are free…act for

yourselves

0

Allusion #3 Helaman 14:31 2 Nephi 10:23 Choose life or death 1

Allusion #4 Helaman 15:12 2 Nephi 6:11 Driven to and fro 2

Allusion #5 Helaman 15:12 2 Nephi 6:11 Be scattered and

smitten…The Lord will

be merciful unto them

0

Allusion #6 Helaman 15:13 2 Nephi 10:2 The true knowledge of

their Redeemer

0

_______________________________________________________________________

Four of Samuel the Lamanite’s allusions to Jacob involve taking Jacob’s words about the

Nephites or Jews and applying them in Samuel’s later context. Jacob had saidsays to the

Nephites, “Except ye repent the land is cursed for your sakes…except ye repent they [the

Lamanites] shall possess the land of your inheritance, and the Lord God will lead away the

righteous out from among you” (Jacob 3:3-4). This prophecy was fulfilled in the days of Mosiah

(see Omni 1:12), but by moving Jacob’s words forward in time, Samuel gave gives them

relevance to his day. He saidsays, “The time cometh, saith the Lord, that when ye shall cast out

the righteous from among you, then shall ye be ripe for destruction…A curse shall come upon

the land…because of the people’s sake” (Helaman 13:13, 17).

In a similar way, Samuel took takes words stated about the Nephites and applied applies

them to the Lamanites. Jacob had taught that “Our children shall be restored, that they may come


to that which will give them the true knowledge of their Redeemer” (2 Nephi 10:2). Samuel the

Lamanite saidsays, “And this is according to the prophecy, that they [the Lamanites] shall again

be brought to the true knowledge, which is the knowledge of their Redeemer” (Helaman 15:13).

Samuel the Lamanite also brought brings Jacob’s words forward in time by taking

statements he Jacob made about the Jews and applying them to the Lamanites. Speaking of the

Jews, Jacob saidsays, “After they are driven to and fro…they shall be scattered, and smitten, and

hated; nevertheless, the Lord will be merciful unto them” (2 Nephi 6:11). Samuel applied applies

these words to the Lamanites, saying, “Notwithstanding they [the Lamanites] shall be driven to

and fro upon the face of the earth, and be hunted, and shall be smitten and scattered abroad,

having no place for refuge, the Lord shall be merciful unto them” (Helaman 15:12).

While there is not the same tight textual connection as with those verses previously

discussed, Samuel the Lamanite may have made another reference to Jacob’s words in this same

section. In speaking of the Jews, Jacob had saidsays, speaking of the Jews, “There is none other

nation on earth that would crucify their God. For should the mighty miracles be wrought among

other nations they would repent” (2 Nephi 10:3-4). Samuel took takes this concept and applied

applies it to the Lamanites, saying, “Had the mighty works been shown unto them which have

been shown unto you…ye can see of yourselves that they never would again have dwindled in

unbelief” (Helaman 15:15).

In addition to the allusions described (which take phrases about the Nephites or Jews and

then pull them forward in time), two of Samuel the Lamanite’s allusions to Jacob come from 2

Nephi 10:23. Jacob had taughtteaches, “Remember that ye are free to act for yourselves – to

choose the way of everlasting death or the way of eternal life.” Samuel saidsays, “Ye are free; ye

are permitted to act for yourselves; for behold, God…hath given unto you that ye might choose


life or death” (Helaman 14:30-31). 2 Nephi 10:23 comes at the end of the concluding chapter of

Jacob’s sermon to the Nephites in 2 Nephi 6-10. It may have beenbe that Samuel used uses these

verses to emphasize that one of the overarching messages of 2 Nephi 10 – that the Lord will

fulfill his promises (see 2 Nephi 10:2, 9, 17, 21), applied applies just as much to the Lamanites as

to the Nephties. Ultimately, the Lord’s promises are extendedextend to all; each individual is free

to choose whether to accept the promise of eternal life or the consequence of everlasting death.

Samuel the Lamanite appears to use Jacob’s words in a unique way--shifting primarily by

them forward in time to takeby taking statements about the Nephites or Jews and applying them

to his day. It is interesting that while Jacob points to the Lamanites as the ones who will

eventually destroy unrepentant Nephites (see Jacob 3:3)., Samuel, --though he speaks about the

destruction of the Nephites, --never explicitly identifies the Lamanites as the ones who will do so.

It may be that it was not expedient for a Lamanite to tell the Nephites that the Lamanites would

destroy them, but by alluding to Jacob’s words those who had ears to hear may have remembered

Jacob’s earlier prophecy that the Lamanites had also been given many promises, and would

eventually “scourge” the Nephites, “even unto destruction” (Jacob 3:3).

Case #4 Jacob and Moroni2

Moroni, the final author of the Book of Mormon, has been noted as one who has ais

fondness for of alluding to previous Book of Mormon writers.23

Moroni frequently uses phrases

similar to ones stated by Jacob, and there are at least nine phrases that are exclusively (or nearly

exclusively) used (or nearly so) by Jacob and Moroni. These allusions are summarized in Table 4.

23 Grant Hardy, Understanding the Book of Mormon (New York: Oxford University Press, 2010), p. 250-263.


Table 4

Moroni’s Allusions to Jacob

_______________________________________________________________________

Allusion # Moroni’s Words Jacob’s Words Allusion Times Exact Phrase is Used Elsewhere in Scripture

Allusion #1 Mormon 8:37, 39 Jacob 2:19 The naked and…the

sick and the afflicted

0

Allusion #2 Mormon 9:2, 5 Jacob 3:8 When ye shall be

brought

0

Allusion #3 Mormon 9:14 2 Nephi 9:15 And then cometh the

judgment

0

Allusion #4 Mormon 9:14 2 Nephi 9:16 Righteous shall be

righteous still…filthy

shall be filthy still

0

Allusion #5 Mormon 9:17 Jacob 4:9 By the power of his

word man

0

Allusion #6 Ether 8:25 2 Nephi 9:9 Who beguiled our first

parents

0

Allusion #7 Moroni 10:26 2 Nephi 9:38 Wo…die in their sins 1 (Mosiah 2:33)

Allusion #8 Moroni 10:34 2 Nephi 9:13 The paradise of God…

spirit…body

0

Allusion #9 Moroni 10:34 Jacob 6:13 Meet you before the

pleasing bar

0

_____________________________________________________________________

Five of these allusions come from Moroni’s first farewell message that appears in

Mormon 8–9. Moroni chastises future readers, statingasking, “Why do ye adorn yourselves with

that which hath no life, and yet suffer the hungry, and the needy, and the naked, and the sick and

the afflicted to pass by you, and notice them not?” (Mormon 8:39). Perhaps Moroni intentionally

alluded to Jacob’s words to illustrate that latter-day readers are not so much better than former-

day Nephites. Perhaps Moroni wanted us to see that Jacob’s counsel on riches to the materialistic

Nephites of what to do with riches still applies today: “Ye will seek [riches] for the intent to do

good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer

relief to the sick and the afflicted” (Jacob 2:18–19).


Moroni continues his rebuke to modern readers stating, “When ye shall be brought to see

your nakedness before God…it will kindle a flame of unquenchable fire upon you. O then…cry

mightily unto the Father in the name of Jesus, that perhaps ye may be found spotless, pure, fair,

and white” (Mormon 9:5-6). Jacob also discussed the dread that would come to those who had to

stand before God in their sins. He said, “O my brethren, I fear that unless ye shall repent of your

sins that their skins will be whiter than yours, when ye shall be brought with them before the

throne of God” (Jacob 3:8). Moroni tells us these things because he wants modern readers to

prepare for the Judgment. He states that “all shall stand before his bar, being redeemed and

loosed from this eternal band of death, which death is a temporal death. And then cometh the

judgment of the Holy One upon them” (Mormon 9:13–14). This echoes Jacob’s statement that

“when all men shall have passed from this first death unto life, insomuch as they have become

immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh

the judgment” (2 Nephi 9:15).

The allusion just mentioned was between Mormon 9:13–14 and 2 Nephi 9:15. The case

for an intentional echo is strengthened by the following connection between Mormon 9:14 and 2

Nephi 9:16. Continuing his thoughts on judgment, Moroni says that the time will come when “he

that is filthy shall be filthy still; and he that is righteous shall be righteous still” (Mormon 9:14).

This appears to be a direct echo of Jacob’s words that at the day of final judgment: “they who are

righteous shall be righteous still, and they who are filthy shall be filthy still” (2 Nephi 9:16).

As Moroni turns his attention toward the miraculous power of God, he again alludes to

Jacob. Moroni says, “Who shall say that it was not a miracle that by his word the heaven and the

earth should be; and by the power of his word man was created of the dust of the earth; and by

the power of his word have miracles been wrought?” (Mormon 9:17). This is related to Jacob’s


statement, “For behold, by the power of his word man came upon the face of the earth, which

earth was created by the power of his word. Wherefore, if God being able to speak and the world

was, and to speak and man was created, O then, why not able to command the earth…?” (Jacob

4:9). By making these allusions to Jacob at the end of the The Book of Mormon, Moroni may be

urging his readers to go back and read Jacob’s words more carefully, with the understanding that

they are meant for latter-day readers.

One of Moroni’s allusions to Jacob comes in Ether 8 as Moroni discusses the evils of

secret combinations. He states that secret combinations are “built up by the devil, who is the

father of all lies24

; even that same liar who beguiled our first parents, yea, even that same liar

who hath caused man to commit murder from the beginning; who hath hardened the hearts of

men that they have murdered the prophets, and stoned them, and cast them out from the

beginning” (Ether 8:25). Similarly, Jacob speaks of secret combinations, stating that the wicked

“become devils, angels to a devil, to be shut out from the presence of our God, and to remain

with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first

parents, who transformeth himself nigh unto an angel of light, and stirreth up the children of men

unto secret combinations of murder” (2 Nephi 9:9). Perhaps by alluding to Jacob’s stern words

(which include the context of dwelling eternally with Satan) Moroni hoped to underscore to

modern readers the serious dangers of secret combinations.

Three final allusions to Jacob appear in Moroni’s last words. Moroni writes, “Wo unto

them who shall do these things away and die, for they die in their sins, and they cannot be saved”

(Moroni 10:26). As seen with King Benjamin, Moroni alludes to the tenth of Jacob’s ten woes

(see 2 Nephi 9:38), which may have been a way of reminding readers of all ten.

24 The phrase father of all lies appears in 2 Nephi 2:18 and Moses 4:4. The statement father of lies is only used by

Jacob, in 2 Nephi 9:9).


In his final verse, Moroni says, “And now I bid unto all, farewell. I soon go to rest in the

paradise of God, until my spirit and body shall again reunite” (Moroni 10:34). Moroni’s

imminent death must have made these words from Jacob increasingly relevant: “O how great the

plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the

righteous, and the grave deliver up the body of the righteous; and the spirit and the body is

restored to itself again” (2 Nephi 9:13). One last allusion to Jacob’s words is found in Moroni’s

final phrase. Moroni says, “[I will] meet you before the pleasing bar of the great Jehovah...

Amen” (Moroni 10:34), echoing an earlier farewell from Jacob: “I shall meet you before the

pleasing bar of God…Amen” (Jacob 6:13). Why does Moroni twice echo Jacob twice in his final

words? Although there is no way to be certain tell for sure, it is possible that Moroni felt a

special relationship with Jacob. Just as Jacob stood in the giant shadow of his mighty older

brother Nephi, perhaps Moroni felt small compared to Mormon and looked to Jacob as tofor

guidance on how to play the role of the junior author. Moreover, Moroni likely identified with

Jacob’s words in Jacob 7:26 (“We being a lonesome and a solemn people, wanderers, cast out

from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren”) in ways that

Jacob may not have fully foreseen.

By frequently quoting from Jacob, Moroni brings applies Jacob’s words forward to

modern readers. Jacob originally spoke to Nephites, and it isn’t clear that his words were

specifically intended for modern readers. But by using phrases such as the naked and … the sick

and the afflicted, the righteous shall be righteous still…[and the] filthy shall be filthy still,

Moroni brings images from the sermons from Jacob 2 and 2 Nephi 9 directly to the latter-day

readers. His frequent allusions to Jacob reinforce the importance of Jacob’s words.

Conclusion


Jacob is an important figure in the The Book of Mormon and his words had a lasting

impact – not only in their original form, but also in how later Book of Mormon prophets used

these phrases. Jacob’s stern address in 2 Nephi 9 produced phrases such as their torment is as a

lake of fire and brimstone, later alluded to by Nephi, King Benjamin and Alma2. His ten woes,

also included in that same chapter, are alluded to by Nephi, King Benjamin and Moroni,

suggesting that they had become a well-known feature of Nephite theology.

Individuals in The Book of Mormon appear to have used Jacob’s words in different ways.

Nephi used Jacob’s words to underscore the serious consequences of sin. He also may have

emphasized Jacob’s words to pave the way for Jacob’s succession as the spiritual leader of his

people. King Benjamin appears to have used Jacob’s words to provide both doctrinal and

structural underpinnings for his address. Samuel the Lamanite took Jacob’s words (made six

centuries previously) about the Nephites and Jews and likened them to the Nephites and

Lamanites of his day. Moroni frequently quotes from Jacob, perhaps with a desire to urge us to

carefully return to Jacob’s words, and perhaps because he felt a kinship with him.

Textual allusions to Jacob are not limited to those discussed in this article. Additional

phrases from Jacob echoed by later Book of Mormon speakers include infinite atonement,25

first

death unto life,26

plan of redemption,27

and mighty miracles.28

More work remains for

exploration of how doctrines, concepts, and phrases first used by Jacob are later alluded to or

remade by later Book of Mormon prophets. This study underscores the fact that, while often

standing in Nephi’s shadow, Jacob was a powerful literary figure in the Book of Mormon. His

25 2 Nephi 9:7 and Alma 34:12 26 2 Nephi 9:15 and Alma 11:45 27 Jacob 6:8, Alma 12:25, and thirteen other times in the book of Alma (Alma2 appears to have used this phrase

regularly). 28 2 Nephi 10:4, 2 Nephi 26:13, and eight other references.

Comment [K7]: Change to em dash.

Comment [K8]: I feel that these reasons were

already stated right after each section, so maybe they

do not need to be repeated here (or maybe they can

all be tied together somehow?)


words influenced not only future generations of modern readers, but also later prophets in his

own dispensation.

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