Joshua as a new name

While studying the endowment pattern in the Book of Mormon, I researched new names, which are a symbol found frequently in that pattern. One very interesting detail which emerged from that study is found in Numbers 13:16, where Moses gives a new name to the head of the tribe of Ephraim prior to the twelve spies being sent to assess the land of promise.  

8 Of the tribe of Ephraim, Oshea the son of Nun.

...

16 These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.

Oshea means 'salvation.' The new name, given by Jehovah's agent on earth, is Jehoshea ("Joshua" in the KJV). This new name means 'Jehovah is salvation.'  That detail is very intriguing in the context of the gathering of Israel in the latter days. We know Ephraim was prophesied to play a great role in the great latter-day work, and just as Joshua did not fear when he saw the giants in the land of promise, we should not fear anything in mortality once we learn that salvation comes through Jehovah.

Despite everyone else's fear, Joshua and Caleb spoke boldly of their confidence in God's power to lead His people to victory:

7 ...The land, which we passed through to search it, is an exceeding good land.

8 If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey.

9 Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. (Numbers 14)

Sadly, the people fear the inhabitants of the land of promise more than they trust in God, and as a result they provoke God's wrath. 

22 Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;

23 Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it ...

29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,

30 Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.

31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.

32 But as for you, your carcases, they shall fall in this wilderness.

33 And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. (Numbers 14)

This is the provocation spoken of in Jacob 1:7, Alma 12:35-36, Hebrews 3:8-19, and Psalm 95:8. Although the punishment seems quite severe, it is important to note that the people who incurred this wrath did so by rejecting God after experiencing His power and mighty miracles.  Each of these individuals witnessed the ten plagues in Egypt and personally followed Moses through the Red Sea on dry ground.

The context matters. The consequence of sin depends in part on what light we have received.  As Alma-2 teaches quite clearly earlier in Alma 12, the danger of hardening our heart against the word of God is that it can lead us to reject God's power to save:

13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned.

14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence.

15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance.

16 And now behold, I say unto you then cometh a death, even a second death, which is a spiritual death; then is a time that whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness.

17 Then is the time when their torments shall be as a lake of fire and brimstone, whose flame ascendeth up forever and ever; and then is the time that they shall be chained down to an everlasting destruction, according to the power and captivity of Satan, he having subjected them according to his will.

18 Then, I say unto you, they shall be as though there had been no redemption made; (Alma 12)

Thus, the new name given by Moses to Hoshea/Joshua is quite significant.  'Jehovah is salvation.'  Upon receiving this knowledge by covenant, we can either choose to live accordingly and follow Christ, or reject His saving power. If we reject Him, one day we will stand before God and "acknowledge to our everlasting shame that all is judgments are just ... that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance."

It also needs to be mentioned that this new name is the Hebrew name of Jesus. The Messiah took this same name upon Himself when He came to earth.  As I've mentioned previous (see section on 'new names' at the end of this post), with a name comes a purpose. Christ's condescension to earth made salvation possible, so the name 'Joshua' is perfect.

Internally consistent detail about Nephi's reign

There is a curious detail in 1 Nephi 10:1

And now I, Nephi, proceed to give an account upon these plates of my proceedings, and my reign and ministry

What reign? At this point, Nephi is likely a teenager who has just left Jerusalem with his family. The first time reader does not yet know that it is a much older Nephi that is reflecting on his life and writing about his experiences. And if they have guessed that much, they don't know much about this older Nephi and what kind of reign this is referring to.

For the rest of 1 Nephi, he keeps narrating his experiences, temporal and spiritual, from earlier in his life. Not until 2 Nephi 5, we learn about the background for his writing and the reference to reigning. In this chapter, Nephi is in the promised land and establishes a society of those who hearken to the commandments of the Lord, after which we read:

18 And it came to pass that they would that I should be their king. But I, Nephi, was desirous that they should have no king; nevertheless, I did for them according to that which was in my power.

Even though he doesn't want the title of king, he is a leader of this group, and his people regard him more or less as king. In Jacob 1:10-11, we read

10 The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare—
11 Wherefore, the people were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people, second Nephi, third Nephi, and so forth...

Later in 2 Nephi 5, we learn that it is during this reign established in 2 Nephi 5 that Nephi is commanded to make the so-called small plates and engrave the words that we now have in 1 and 2 Nephi.

30 And it came to pass that the Lord God said unto me: Make other plates; and thou shalt engraven many things upon them which are good in my sight, for the profit of thy people.
31 Wherefore, I, Nephi, to be obedient to the commandments of the Lord, went and made these plates upon which I have engraven these things.

In this context, obviously 1 Nephi 10:1 makes sense. But it is not the first time that we get these subtle details that do not make sense until we get the explanation afterwards. In fact, this is quite similar to how we are introduced to Mormon. In the Words of Mormon, we suddenly get a snapshot of the situation several hundred years from where the Book of Omni left off. There is some uncertainty about whether the Words of Mormon came first or last in the dictation sequence. But another one of those details is in Mosiah 18 where we get introduced to the background for Mormon's name, without knowing. Not until 3 Nephi 5, Mormon properly introduces himself and explains that he is named after the place that tells about the converts in Mosiah 18 (see 3 Nephi 5:12).

Some people claim that a poorly educated young farmer just made this all up. He would have to be very clever to complicate the narrative and drop these hints and get back to them later to connect the dots, all to make it seem authentic. This is something he apparently could do seamlessly in essentially one draft with his face in a hat. I don't buy it. Nephi and Mormon were actual people, writing to obey God's commandments for our benefit.

שָׁמַר -- shamar: to keep, watch, preserve, part 2

In my last post, I reviewed various words translated from "shamar" in the Old Testament.  In this post, we'll look at how those same terms are used in the Book of Mormon.

I'll post many examples below, but one example stood out to me as I undertook this study, from the words of King Benjamin to his sons:

5 I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct.

6 O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes.

7 And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers. (Mosiah 1)

I appreciate the balance in this passage:

• The scriptures have been "kept and preserved by the hand of God"...
• ...in order to allow the covenant people to have His commandments "before [their] eyes" (observe)...
• ...so that they can "keep the commandments"...
• ...in order to prosper (be preserved) in the land of promise.

In fact, the Book of Mormon proverb (alluded to in verse 7) demonstrates this balanced keeping/preservation between God and His covenant people.

"Shamar" in the Book of Mormon

The various words translated from "shamar" show up many times in the Book of Mormon.  Below is a sampling of a few of these. Notice the balance between the responsibilities of the covenant people and the blessings promised to the faithful by God:

• Keep
• 11 But I am like as yourselves, subject to all manner of infirmities in body and mind; yet I have been chosen by this people, and consecrated by my father, and was suffered by the hand of the Lord that I should be a ruler and a king over this people; and have been kept and preserved by his matchless power, to serve you with all the might, mind and strength which the Lord hath granted unto me. (Mosiah 2)
• As ye have kept my commandments, and also the commandments of my father, and have prospered, and have been kept from falling into the hands of your enemies, even so if ye shall keep the commandments of my son, or the commandments of God which shall be delivered unto you by him, ye shall prosper in the land, and your enemies shall have no power over you. (Mosiah 2:31)
• Beware

• 32 But, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit, which was spoken of by my father Mosiah. (Mosiah 2)

• 15 Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves. (3 Nephi 14)

• Take heed
• 11 "...therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts." (Mosiah 5) 
• 14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil. (Moroni 7)
• Observe
• 6 "And now, this commandment they observe to keep; wherefore, because of this observance, in keeping this commandment, the Lord God will not destroy them, but will be merciful unto them..." (Jacob 3)
• "6 And this shall ye always observe to do, even as I have done, even as I have broken bread and blessed it and given it unto you." (3 Nephi 18)
• To mark
• 14 "...Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall..." (Jacob 4)
• 16 And again: I will set a mark upon him that fighteth against thee and thy seed. (Alma 3)
• Preserve
• 17 "...he will preserve the righteous by his power..." (1 Nephi 17)
• 3 "...I should preserve these plates and hand them down unto my seed, from generation to generation." (Jacob 1)
• 11 "... I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day..." (Words of Mormon 1)

The line of Nephite record keepers

How were Nephite records passed from one generation to the next? Who had the responsibility? Easy, you would say: The record keeper gave them to his oldest son before he died (with a few exceptions like Nephi handing the plates to his brother, Jacob). That is the simple and not entirely correct version. Here is the detailed one:

The Small Plates of Nephi

As mentioned, Nephi gave the plates to his brother, Jacob. Why not his son? Her are some possible reasons:

• He did but only the large plates. This the large plates were passed down the line of kings, it would imply that Nephi's son became the king after Nephi died. This explanation seems unlikely, given the wording in Jacob 1:9: "Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people". We would expect "a man" to be replaced with "his son" if that in fact were the case.
• Nephi had only girls. We know he had children (1 Nephi 18:19), but we don't know their gender.
• None of Nephi's sons had proven worthy to be entrusted with the plates
• This was the first time plates were handed over since Nephi created them. There simply was no system or tradition yet for how it was to be done and Nephi saw Jacob, who he had ordained as priest and teacher, as a natural successor.

From Jacob on, we read that the plates are typically handed from father to son, Enos, Jarom, Omni, etc. In one case they are handed to a brother for reasons we can only speculate about. But studying the timeline, it is quite obvious that the plates were not typically handed to the oldest son. I'm not going to include all the details of my study here, but I figured Jacob must have been 70+ when Enos was born, Enos around 70 when Jarom was born and Jarom about 50 when Omni was born. Information is scarce so these are rough estimates, but to make it all work, none of these figures can be much reduced without increasing the other. After Omni, there are about 50 years between the generations of record keepers until the plates are full and given to King Benjamin.

From this we can conclude that it was Nephite tradition to pass the small plates to the youngest son. One may even wonder how Jacob and Enos could have children when they were 70 or more. But in Ether 9:24, we read

24 And it came to pass that his wife died, being an hundred and two years old. And it came to pass that Coriantum took to wife, in his old age, a young maid, and begat sons and daughters; wherefore he lived until he was an hundred and forty and two years old.

This is pretty extreme, at least for our standards, and make even Jacob and Enos look like young fathers. If it happened among the Jaredites, there is no reason why it couldn't happen among the Nephites too.

The Large Plates of Nephi - Period of Kings

We know very little about the Nephite kings. But in the period between Nephi and Mosiah II, the large plates of Nephi were passed from one king to the next, which presumably also would be from father to son. Which son we don't know. I have realized that the Jaredites most likely had a system of conferring the kingdom to the youngest son. I don't think that is the case for Nephite kings. Although we know very little about the kings before Benjamin, we know that Benjamin had three sons, named in order in Mosiah 1:2. Since Mosiah is mentioned first, it is reasonable to assume that he also was the oldest and he became the next king. Based on that information, I assume that it was Nephite tradition to confer the kingdom and the large plates to the oldest son.

The Large Plates of Nephi - Period of Judges

We know much more about this period, described in detail from the beginning of the Book of Alma until Christ comes in 3 Nephi. The generational gap from one record keeper to the next is much smaller than the one we see on the small plates. In some cases, we also know that the plates were handed to the oldest son. For instance, Helaman-I was the oldest son of Alma-II. The interesting part, however, is that this was not at all obvious from the beginning.

It all starts with Mosiah-II ending the reign of kings and initiating the reign of judges. The large plates had been passed from king to king but also from father to son. Now that there was no king, should Mosiah's oldest son get the plates? He was not around since he had gone on a mission to the Lamanites. We know that Alma-II got the plates. But was it because the sons of Mosiah were not able to take the records or was it because Alma was now the ruler/chief judge? We are not told. Personally, I think Alma would have received the plates anyway. The plates contained time-keeping and a great deal of information about governmental affairs, wars, etc. in addition to prophecies and spiritual matters. The large plates had always been the responsibility of the chief ruler. It used to be a king, now it was a judge.

This helps explain an oddity in Alma 50

37 And it came to pass that in the same year that the people of Nephi had peace restored unto them, that Nephihah, the second chief judge, died, having filled the judgment-seat with perfect uprightness before God.

38 Nevertheless, he had refused Alma to take possession of those records and those things which were esteemed by Alma and his fathers to be most sacred; therefore Alma had conferred them upon his son, Helaman.

We learn that Helaman was Alma's second choice. He first asked Nephihah to take the plates and other sacred relics, but he refused. Since we are used to having the period of kings covered mostly by the small plates and knowing what happens after Alma-II, we are also used to the plates being handed primarily from father to son. This verse indicates that the change from kings to judges had not really settled the question about whose responsibility it was to keep the records. Alma had stepped away from the judgment seat and appointed Nephihah to rule in his place. He apparently thought that the plates, having been passed from one king to the next, now should go from one chief judge to the next. But Nephihah refused. Again we can only speculate. Did he not feel capable of fulfilling the task? Or did he simply think that the plates should go from father to son, not from one ruler to the next? (Ruler and son were not the same person anymore as it had been in the past).

Some have also speculated that Helaman was not up to the task and this is why Alma chose Nephihah first. It might be, but in the context of all this it actually makes sense to me that Alma would want to offer them to the chief judge first. Helaman getting the responsibility for the large plates of Nephi would probably be the first time a non-ruler had that. It marks a turning point in Nephite history. The records are now handed from father to (probably) the eldest son, regardless of who is chief judge. Incidentally, Helaman-II is appointed chief judge later on (see Helaman 2:2), but he is already the record keeper at the time. 

Another oddity: In the period of judges, we also read about a brother getting the responsibility. Alma 63:1

And it came to pass in the commencement of the thirty and sixth year of the reign of the judges over the people of Nephi, that Shiblon took possession of those sacred things which had been delivered unto Helaman by Alma.

Shiblon was the brother of Helaman-I and he "took possession" of the plates only 3 years before he conferred them to Helaman-I's son, Helaman-II and then died. Perhaps Helaman-I died suddenly and unexpected and didn't get the time to properly hand over the plates with instructions like for instance Alma did in Alma 37? That could explain the phrase, "took possession".

Conclusion

• The small plates of Nephi seem to typically be handed from father to the youngest son (in some cases a brother)
• The large plates of Nephi are handed from one king to the next, who is assumed to typically also be the oldest son
• After the period of kings, the large plates of Nephi are handed from father to the oldest son (with Shiblon, the brother of Helaman-I being one exception), after an apparent period of uncertainty about who they should be transmitted to

Psalms in the Book of Mormon, Jacob

Continuing our series looking at Psalm-language in the Book of Mormon, today we'll look at the Book of Jacob. I noticed a fascinating pattern as I looked into some of these references, which I'll detail in a post in the near future.

As in the provocation ... in the day of temptation ... in the wilderness

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: (Psalm 95)

7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. (Jacob 1)

The pains of hell

3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. (Psalm 116)

11 O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death; and loose yourselves from the pains of hell that ye may not become angels to the devil, to be cast into that lake of fire and brimstone which is the second death. (Jacob 3)

See also Alma 14:6; 26:13; 36:13.

Swear in my wrath

11 Unto whom I sware in my wrath that they should not enter into my rest. (Psalm 95)

7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. (Jacob 1)

See also Alma 12:35.

Over all His works

9 The Lord is good to all: and his tender mercies are over all his works. (Psalm 145)

10 Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand. For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works. (Jacob 4)

See also Alma 37:12.

Today if ye will hear His voice ...  harden not your hearts

7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: (Psalm 95)

6 Yea, today, if ye will hear his voice, harden not your hearts; for why will ye die? (Jacob 6)

Edited to include one more, pointed out by Stisa. (Thanks!)

22 The stone which the builders refused is become the head stone of the corner. (Psalm 118)

15 And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation.
16 But behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build. (Jacob 4)

"Let us enter into the rest of God, which is prepared according to his word."

Stisa has pointed out how Jacob and Alma-2 both use language closely related to Psalm 95. It's worth a second look before reading below. The purpose of this post is to highlight the similar themes and synonymous phrases in each of these three passages.  It seems clear to me that both Jacob and Alma-2 are familiar either with Psalm 95 directly or with an older source material from which Psalm 95 was drawn.

This is a great example of contextual significance of a text to an audience.  If a reader is unfamiliar with the source material which is being referenced by the speaker/writer, the impact of the text is diminished.

For example, for the average American citizen, a reference to "red, white, and blue" has a certain significance. If "bald eagle" is mentioned in the next sentence, regardless of the other context, most Americans citizens would be thinking about symbols of the USA, whereas readers unfamiliar with these symbols might be thinking about colors and birds.

Thus, in each of these passages, it is worth noting that the sermons are pulling language from what was likely a very familiar Psalm. I also see very clear temple references in each of the three passages.

Alma-2 speaks about entering into God's rest:

33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;
34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.
35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.
36 And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.
37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word. (Alma 12)

Jacob says the following:

6 And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come.
7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness.
8 Wherefore, we would to God that we could persuade all men not to rebel against God, to provoke him to anger, but that all men would believe in Christ, and view his death, and suffer his cross and bear the shame of the world; wherefore, I, Jacob, take it upon me to fulfil the commandment of my brother Nephi. (Jacob 1)

Here is Psalm 95 in its entirety:

1 O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation.
2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.
3 For the Lord is a great God, and a great King above all gods.
4 In his hand are the deep places of the earth: the strength of the hills is his also.
5 The sea is his, and he made it: and his hands formed the dry land.
6 O come, let us worship and bow down: let us kneel before the Lord our maker.
7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:
9 When your fathers tempted me, proved me, and saw my work.
10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:
11 Unto whom I sware in my wrath that they should not enter into my rest. (Psalm 95)

I want to draw out some key overlapping themes and synonymous phrases in order to distill the meaning of these passages. This exercise produces meaningful repetition, in my opinion.

Positive actions:

• let us sing unto the Lord
• let us make a joyful noise to the rock of our salvation
• Let us come before his presence with thanksgiving
• make a joyful noise unto him with psalms
• let us worship and bow down
• let us kneel before the Lord our maker
• hear his voice
• Harden not your heart
• we also had many revelations, and the spirit of much prophecy
• we knew of Christ and his kingdom, which should come
• we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God
• believe in Christ
• view his death
• suffer his cross
• bear the shame of the world
• repent
• harden not your hearts

Positive results:

• he is our God
• we are the people of his pasture, and the sheep of his hand.
• enter into his rest
• [God will] have mercy upon you, through [his] Only Begotten Son;
• these shall enter into my rest

Negative actions:

• tempt [God]
• prove [God]
• err in their heart
• "they have not known my ways"
• to rebel against God,
• to provoke him to anger
• harden his heart
• do iniquity
• harden your hearts
• iniquity

Negative results:

• I sware in my wrath that they should not enter into my rest
• he should swear in his wrath they should not enter in
• I swear in my wrath that he shall not enter into my rest
• ye shall not enter into the rest of the Lord
• provoketh him that he sendeth down his wrath upon you
• to the everlasting destruction of your souls

Jacob's personality -- Part 1

I know, it's a bold title. But I have thought about it since reading Grant Hardy's "Understanding the Book of Mormon". His book analyzes the writings of the three main authors, Nephi, Mormon and Moroni, to get under their skin. Jacob is not included but might perhaps be the fourth main author. His words are found in the Book of Jacob and 2 Nephi 6-10, except for the longer Isaiah and Zenos quotes in there.

I made a few posts a while back, pointing out "distinct Book of Mormon voices". Sometimes, certain expressions are typical for a particular Book of Mormon author. I noticed a couple of typical Jacob expressions too and I wonder if they say something about him as a person. Consider this:

Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you with all diligence (2 Nephi 6:3)

For because of faith and great anxiety, it truly had been made manifest unto us concerning our people, what things should happen unto them. (Jacob 1:5)

And ye yourselves know that I have hitherto been diligent in the office of my calling; but I this day am weighed down with much more desire and anxiety for the welfare of your souls than I have hitherto been. (Jacob 2:3)

Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you. (Jacob 4:18)

Except for these quotes by Jacob, being anxious about other people's welfare is only expressed once by Alma (Alma 13:27) and once by Lehi (2 Nephi 1:16) in the Book of Mormon, at least as far as I was able to find. Another one:

O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood. (2 Nephi 9:44)

And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day. (Jacob 1:19)

Now, my beloved brethren, I, Jacob, according to the responsibility which I am under to God, to magnify mine office with soberness, and that I might rid my garments of your sins, I come up into the temple this day that I might declare unto you the word of God. (Jacob 2:2)

Alma talks a lot about having your garments washed white in the blood of the Lamb. But the idea of not having your garments stained from the sins of the people you address, is only mentioned more than once by Jacob. We will consider a third example and then discuss in part 2 if this can help us learn something about Jacob's personality.

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)

For he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment. (2 Nephi 9:19)

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)

loose yourselves from the pains of hell that ye may not become angels to the devil, to be cast into that lake of fire and brimstone which is the second death. (Jacob 3:11)

And according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment. (Jacob 6:10) 

The lake of fire and brimstone is mentioned several times in the Book of Mormon. Once by Nephi, once by Alma (and once sarcastically by the leaders in Ammonihah), once by King Benjamin and 5 times by Jacob. He keeps returning to that sea of fire and brimstone in his sermons. What do we make of all this? I will try to get to that in part 2.