|
MDC Contents
|
|
|
 The Use of Isaiah
in Nephi and Jacob
No one who has ever attempted to read first and second Nephi has failed to notice that Isaiah is cited extensively.
Indeed, it might appear that extensively is too light a term, as Nephi at one point strings together 13 consecutive
chapters with no intervening commentary (2 Nephi 12-24; compare Isaiah 2-14). In addition to this marathon citation,
Nephi earlier cites two chapters in their entirety (1 Nephi 20-21; compare Isaiah 48-49). In addition, Nephi includes
a sermon by his brother Jacob that cites two whole chapters (2 Nephi 7-8; compare Isaiah 50-51). With such extensive
citations of Isaiah, we should understand what it is doing in the record, and why it should be cited so extensively.
The first facet of note in Book of Mormon citations of Isaiah is that they are almost exclusively in the writings
of Nephi, with only Abinadi (Mosiah 14; compare Isaiah 53) and Christ (who begins citing Isaiah 52 in 3 Nephi 20,
and gives Isaiah 54 whole cloth in 3 Nephi 22). As a percentage of surrounding text, however, the writings of Nephi
stand unique in the sheer quantity of Isaianic passages included in his writings (it should be noted that even
the two chapters Jacob cites are written down by Nephi, not Jacob).
Localizing the extensive citation of Isaiah to Nephi (and Jacob in at least one sermon) gives us an opportunity
to see how Isaiah is used in both Nephi's and Jacob's preaching. The first extensive quotation of Isaiah comes
in 1 Nephi 20 and 21. At the end of chapter 19, Nephi is discussing how he taught his people, and specifically
notes: I Nephi 19:23 "And I did read many things unto them which were written in the book of Moses...."
We don't have the particulars of what Nephi might have read from the Book of Moses, but we do have a pattern
into which we can place the Isaianic citations. In 1 Nephi 19-22 Nephi is discussing his teaching of his people.
In the context of his teaching, he cites two entire chapters of Isaiah, and then provides an exegesis in chapter
22. This pattern is even clearer in the Isaianic citations from Jacob's sermon. In 2 Nephi 6-11 Nephi records one
of his brother's sermons. It is certain that Jacob gave others, but this one Nephi believed should be added to
the small plate record. In that sermon, Jacob also cites two chapters in their entirety (2 Nephi 7-8; compare Isaiah
50-51) followed by his exegesis of the Isaianic passages.
In both of these cases we have a written example of an oral sermon, and can therefore make some inferences as
to the didactive style apparently shared by Nephi and Jacob. Each was quite willing to cite long passages of scripture,
and then provide a synoptic exegesis. Neither gives details. Neither provides a running commentary. Both of them
present the scripture as though it were totally self-evident, and then expand on the underlying theme of the those
passages. It is clear that to each of the brothers, the passages *were* self-evident. Nevertheless, they were cognizant
that others did not share their understanding. Nephi's exegesis comes after his brothers specifically ask the meaning
of those sections (1 Nephi 22:1).
It might be suggested that for both Nephi and Jacob, the writings of the prophets were sufficiently clear in
themselves, and sufficiently sacred that they felt that it was important to provide the entire prophetic discourse
rather than a single proof text. While Jacob's writing do not do this with Isaih in particular, they certainly
hold a long citation from Zenos (who, as noted earlier, might have been a Northern kingdom contemporary with Isaiah
- see Jacob 5 and the brief synoptic exegesis in Jacob 6). This one of the reasons that there are large sections
of Isaiah in the small plate collection is that it is an accurate reflection of a pattern of sermon in both Nephi
and Jacob.
There is a second reason for the inclusion of the 13 chapters, however, In that case Nephi is not noting either
his or his own sermon, but rather following directly on the heels of Jacob's recorded sermon. Jacob's sermon cites
Isaiah, and deals with the Savior, and Nephi, likely under the inspiration of both his brothers word's and Isaiah,
and contemplating the Savior for whom he had a real connection since his original epiphany in the Old World, begins
to cite Messianic chapters of Isaiah - which he also synoptically explains after writing them down. While the context
is different, the treatment is the same. Nephi understands the passages so well that they make more sense to him
as a whole than broken into proof-text, bite-sized pieces. He nevertheless adds an explanation, not so much to
make the incomprehensible comprehensible, but to add his own testimony to the theme of the chapters he has cited.
Textual Changes in Book of Mormon Isaiah Passages
Victor L. Ludlow notes:
- "... approximately one-third of the Isaianic verses in the Book of Mormon containing major changes are
located in these two chapters" [1 Nephi 20-21] (Ludlow, Victor L. Isaiah: Prophet, Seer, and Poet.
Deseret Book Company, Salt Lake City, Utah. 1982, p. 399). He also notes "Some of these changes help to clarify
passages that have perplexed scholars over the centuries. Fore example C. Westermann states that "editors
have not succeeded in finding any convincing solution." He added that editors almost unanimously agree that
chapter 49 contains additions by later scribes and that "we have to take account of transpositions, and also
omissions." Interestingly, the Book of Mormon does support the premise that a few additions and even more
omissions were made to the Isaiah text of chapters 48 and 49" (Ludow 1982, p. 399).
While the changes are frequent and obvious, what is not so obvious is their import. In many cases, the changes
smooth out the presumed reading, make changes in punctuation, or add little to the text. In the following passages
from 1 Nephi 20, where the Book of Mormon contains a word not in the KJV Isaiah, it is marked with asterisks, and
deletions are noted with brackets. In cases were there is a change in words, the Book of Mormon show the new text
with the asterisks, followed by the brackets showing the replaced word or words.
1 Ne. 20:1 Hearken and hear this, O house of Jacob, *who* [which] are called
by the name of Israel, and are come forth out of the waters of Judah, *or out of the waters of
baptism, who*swear by the name of the Lord, and make mention of the God of Israel, *yet they swear*
[but] not in truth[,] nor in righteousness.
1 Ne. 20:2 *Nevertheless,* [for] they call themselves of the holy city, *but
they do not* [and] stay themselves upon the God of Israel, *who is the Lord of
Hosts; yea,* the Lord of Hosts is his name.
1 Ne. 20:3 *Behold*, I have declared the former things from the beginning;
and they went forth out of my mouth, and *I showed* [shewed] them. I did *show*
them suddenly [and they came to pass.].
1 Ne. 20:4 *And I did it* because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow
brass;
1 Ne. 20:5 *And* I have even from the beginning declared [it] to thee; before
it came to pass I *showed* [shewed] *them* [it ]thee; *and I showed them for fear* lest thou shouldst say *--*
[,] Mine idol hath done them, and my graven image, and my molten image [,] hath commanded them.
1 Ne. 20:6 Thou hast *seen and* heard[, see] all this; and will *ye* not [ye] declare *them* [it]? *And that*
I have *showed* thee new things from this time, even hidden things, and thou didst not know them.
In each of these verses, the types of changes are quite typical of those Joseph Smith also made in his re-translation
of the Bible. While some of these may or may not have been in the original plates, some of them are clearly of
modern origin (and inconsequential - such as changing the spelling and the em-dash instead of the comma - neither
of those changes could be related to the text on the plates). It is ironic, however, that one of the deletions
from Isaiah should be Isaiah's (they came to pass - Isaiah 48:3). With all of the "it came to pass" phrases
in the Book of Mormon, it is strange to have that particular passage deleted. Once again, however, while the changes
are frequent, there is little in this sampling to justify Brother Ludlow's assertion that they resolved serious
contextual difficulties.
|
