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1 And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem.
The next interesting piece of information is that Sherem comes "among the people of Nephi." This is a tacit acknowledgement that Sherem is not counted as one of the people of Nephi. With the close association of one town and its corresponding land to the appellation "Nephi," Sherem is certainly not of the town, and of a political alliance different from that of Nephi (Jacob calls all Nephites who are friendly to Nephi - and the reign of the kings of Nephi, see Jacob 1:14). Our introduction to Sherem, then, depends upon his being a non-Nephite (at least in the political sense) and a complete stranger to the people of Nephi. As an outsider, we must look closely to discover what we may about who he is, where he came from, and why he is in the land of Nephi at all.
2 And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ. And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ.
This tells us that Sherem knows of the teachings of the people of Nephi. He would be unable to preach against them if he did not know of them, and therefore he has learned of Christ prior to coming amongst the Nephites. Where did he learn of the teaching of Christ? There are only two possible sources for this information according to the Book of Mormon, the Nephites or the Lamanites. While there is some possibility that Sherem might have learned of such things through the Jaredites, the change of language and culture highly suggests that he would have considered them somewhat different however similar. Because Sherem comes to the people of Nephi to preach against a teaching of Nephi, we must suppose that he learns of it through the Lamanites or the Nephites. But which of the two? The first probability is the Lamanites, because they would have had the information, but have rejected it as a teaching. Their enmity with the Nephites suggests that they would have a motive for destroying Nephite faith. The most damning evidence against this hypothesis is verse 10 where Jacob asks Sherem if he believes the scriptures, and Sherem answers affirmatively. The only scriptures so termed in the New World are the brass plates. There is no indication that Laman and Lemuel had much interest in them, nor any greater than a passing interest in the religious history of the Jews. The physical plates are certainly with the Nephites, as they make an explicit presence during the coronation ritual for Mosiah. If Sherem were Lamanite, how would he know the scriptures to be able to answer yes? The second alternative is that Sherem gets his religion from the Nephites. Doing so gives him access to the scriptures so that he may both quote them and indicate a belief in them. If, however, Sherem is a Nephite, why is he almost certainly described as a non-Nephite? The answer to the conundrum must come in the extensive trade relations between Nephi and the surrounding communities. it appears that religion has been one of the exports, along with the scriptures to back it up. However, in the hands of the community separated from the body of the Nephites, the religion has undergone reinterpretation, an interpretation that does not read in the coming Messiah, but concentrates on the brass plates version of religion, the same basis upon which Israel built a religion which also misinterpreted the Messianic meanings of the texts. It is in the hands of a convert to brass plate religion, but one missing the living oracles in the midst of the community of Nephi, that we find one with the ability to discuss scripture with Jacob, but one who would deny the teachings upon which Nephi and Jacob dwelt so fervently. The hypothesis about Sherem is. then, that he is neither Nephite nor Lamanite, but one converted to the brass plate religion transmitted by trading Nephites who apparently exported their sacred documents (in copies, of course) as well as trade goods. In the separated community, Sherem comes to believe in the brass plate scriptures, but mixes his understanding with the culture and intellectual climate of his own city, and his separation from the Nephite community has deprived him of the newer Messianic teachings of Nephi and Jacob. Nevertheless, he is aware of these newer teachings, but does not have them through written scripture. He is therefore in contact with Nephites who are able to verbally pass on these newer teachings. The only other hypothesis fitting the facts would have Sherem as an apostate Nephite who left the community and returned to challenge Jacob. He would have had to have been exiled during Jacob's lifetime, and the relatively small community of Nephites (as well as the likely dramatic circumstance of a voluntary or involuntary exile) virtually guarantees that Jacob would have known him were he a Nephite. Because Jacob clearly does not know him, nor he Jacob, it is abundantly clear that Sherem is a foreigner. The next interesting piece of information about Sherem is that he preaches "flattering things" to the Nephites. what are these flattering things? Of course we don't have a record of them, but the fascinating anomaly of Sherem requires us to mine the available evidence. First, whatever he taught was "flattering." To be flattering, Sherem had to tell the people pleasant things, and probably had to praise them. One is flattered if one is told that they are good, or respected, or important. It isn't that hard to see that a man from a trading community, who has seen enough value in the cultural artifacts of the Nephites, and even in their religion, could find things to praise about the Nephites. Jacob has previously preached against the pride of the Nephites, it is quite likely that Sherem preached to it, using their own opinions of their prosperity as evidence of their blessedness before God. The fact that Sherem enters preaching from their own scriptures is also not only flattering, but a point on which the people may accept the flattery, and believe that they maintain their scriptural heritage. The preaching of flattering things is precisely what one would expect of a Sherem with the hypothetical background here ascribed to him. It places him in a position to be believed. Now Sherem has come specifically to preach against the Jacob/ Nephite Christ. Why would he do that? Of course one may presume that this is a true contest between religions, but it seems rather strange that this missionary would come to preach the Law of Moses to the Nephites. Indeed he does not, but preaches rather against the specific newer teachings of Nephi and Jacob. Again, why would he do so? Once again the likely scenario lies in the history of Jacob's sermons. the temple sermon recorded at the beginning of the book of Jacob has Jacob in direct conflict with influential traders in Nephi. Jacob preaches against them directly, and condemns their practices. It would be these very men who would have been the source of the exported copies of the brass plate texts which Sherem has learned. Thus there is a very high likelihood that Sherem's understanding of this adopted religion comes through a perspective skewed by the interests of the traders who introduced it to him, and who were in social conflict with Jacob. As we will see, Sherem specifically searches out Jacob. The implications are that Sherem's mission is to discredit Jacob's teaching and thereby decrease the internal opposition (internal to the community of Nephi) to the practices of the prideful traders. As noted at the end of chapter 6, Jacob appears to have given a final speech as formal preacher to the people. Following this scenario of social intrigue, the rich and influential traders would have had Jacob removed from office. However, his continued preaching in unofficial capacities would have still influenced some of the members of the community, such as the more numerous part of the population that was not sharing in the wealth of the traders. As a further move to decrease the influence of Jacob, Sherem shows up. It is very tempting to see the trader's behind Sherem and his mission - in more ways than one.
3 And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I, Jacob, had faith in Christ who should come, he sought much opportunity that he might come unto me.
It is somewhat appropriate at this point to examine the reasons that Sherem can lead away many hearts. First, of course, is the basis of acceptance he creates with his flattering words. He gains the confidence of his audience by speaking to their pride. Secondly, he preaches based on the brass plate texts. This not only continues the flattery, but also continues to create a basis of commonality. Sherem will not ask them to make wholesale changes in their beliefs, but rather only subtle ones. It is also possible that he saves his most dramatic confrontation with the idea of Christ for his public discourse with Jacob. The last point, not to be overlooked, is that Sherem is probably an excellent speaker. The modern world can easily underestimate the power of a good public speaker because we have so many means of entertainment that we forget that one of the attractions of a good speaker was entertainment. In the ancient world, there is little available for entertainment and a good speaker becomes a draw for the community. As good speaker, Sherem's audience is predisposed to like him an agree with him, because he is entertaining, and skillful at presenting his arguments. In many ways, the smooth con man is the direct spiritual descendant of Sherem and his ilk. Jacob does not appear to be aware of all of the contexts swirling around Sherem, but he does understand that Sherem is particularly interested in a public debate with Jacob. Once again the question is, why? One scenario is that Sherem is so proud of his debating skills that he wishes to test them against Jacob. If Sherem's sole reason for preaching among the people of Nephi is to gain converts, he is safest to deal wit the masses, and avoid the man who would have the most influence against him. He would convert those he could and be happy. He does not do this, however, he earnestly seeks out his potentially most dangerous foe. It is either tremendous hubris, or something else. It is something else, and a very insidious something else. Sherem has a goal of discrediting the teaching of Christ, but even more directly, discrediting the man who taught about Christ, Jacob. Sherem seeks out Jacob precisely because Jacob is the real target. Under the scenario suggested, Jacob continues to be a threat to the traders even without an official position. Only discrediting him directly frees the traders to act without Jacob's continuing condemnation. Therefore, Sherem seeks out Jacob, and seeks a public debate with him. Only before an audience will the discrediting be effective.
4 And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil.
The comment about Sherem's "perfect knowledge of the language of the people," can be read in two ways. The first, that his education allowed him to be verbally artistic with the language. The second, however, would suggest that not only was this first meaning applicable, but that this was not his native language! Were Sherem fluently speaking in a second tongue, it would be patent demonstration of his great learning, probably a learning beyond that of any known to the Nephites, including the traders. The traders wold certainly know how to communicate in the language of the people with whom they traded, but communication and fluency, and artistry above that, are quite different things. One who is able to be artistic and influential in a foreign language impressively demonstrates his learning. Jacob terms this use of language flattery, but also recognizes it as "power of speech." Sherem is impressive not only in what he says, but apparently in personal prestige. He appears to be educated above the Nephites to whom he speaks. He presents a degree of education and learning to which they might aspire, and which they certainly respect. Again, this all points to a foreigner.
5 And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken.
6 And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ.
7 And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is blasphemy; for no man knoweth of such things; for he cannot tell of things to come. And after this manner did Sherem contend against me.
"Competing sects each sought adherents among the people. Although all were Jewish and regarded the Torah as the ultimate source of Jewish law and considered other groups' approaches illegitimate." (Schiffman, Lawrence H. Reclaiming the Dead Sea Scrolls. Doubleday, New York, 1995, p. 72). The sects discussed are the Sadducees, Pharisees, Essenes, and the people of the Dead Sea Scrolls. While all of this division interpretation of the law occurs long after Jacob's time, it is still instructive that the law was of such central importance that its interpretation would be the basis of significant discussion and debate. The concept of the sanctity of the law and its interpretation is not hard to understand at the time of Jacob. Sherem fits into what would later be major contention among Israel, the proper reading of the law. Why does Sherem select this point on which to debate Jacob? First because it is a significant issue. If the law is primary for the Jews (and Nephi and Jacob have clearly taught their people that they are Jews), then a significant deviance away from that law would be a major issue (and a way Sherem could claim Jacob as a false leader, which he does). How can Sherem make such an accusation? Because, to a certain extent, it is true. Nephi before him had begun to teach the people the concept of baptism as a sign of the atonement of Christ. This is not a Mosaic practice, but rather an additional rite that Nephi added on to the list of religious observances. Even though Nephi enjoined the people to keep the law of Moses, it was a law modified with a belief in Christ: "2 Nephi 25:24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled. 25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments." Jacob would have continued with Nephi's understanding and practice. Therefore, Sherem's accusation have a basis in fact that the people can see. There is the law contained in the brass plates, and very clearly additional information that has been added to it, including the additional ritual practice of baptism. These additional teachings which Nephi called making them "alive in Christ because of our faith," were precisely those Sherem could attack as additions to the written text. Sherem is making the same mistake as many modern religionists who will hold tightly to the written text, but deny the living process of revelation to God's servants. Rhetorical: Sherem next builds another common base, the Law of Moses. Sherem accepts it, and indeed confirms it. He then places himself as a defender of the Law against Jacob as a detractor of the Law. He accuses Jacob of blasphemy, and indeed the rejection of the Law of Moses might be considered blasphemy. The evidence for this blasphemy is the teaching of a being in the far future. While Jacob certainly gives us the "Reader's Digest" version of Sherem's argument, it is sufficient that we can reconstruct the nature of the argument. First, it depends upon acceptance of the Law of Moses, and of a general acceptance of that Law by the people of Nephi. The Law of Moses was the foundation of the people of Nephi, with their earliest religious belief and ritual governed by the Law. After years of living the Law, Nephi and then later Jacob begin to add information to their people. As prophets who have experienced the Messiah, they were anxious to introduce an understanding of the Messiah into the worship of their people. One of the first introductions was the rite of baptism, introduced by Nephi near the end of his life. In our examination of that sermon, it is apparent that this was not only a new commandment for the Nephites, but one which had a dubious fit with the Law of Moses, for they ask Nephi what they should do (2 Nephi 32:1). How do they fit this new belief into the Law of Moses? It may be that neither Nephi nor Jacob saw the conflict that the people saw (or that Sherem encouraged them to see). Nephi teaches that they will continue to obey the Law of Moses, but he attempts to add onto that ritual Law the observance of the gospel of Christ. During Christ's earthly mission, he resolved this problem differently, by declaring the Law of Moses fulfilled. Nephi has no such solution, only the conflict. Sherem plays directly upon that conflict, and accuses Jacob of blasphemy in attempting to diminish the Law. From a logical perspective, Sherem has placed himself in the perfect position. He has now become the defender of the true faith, and has accused Jacob of heresy for the introduction of teachings that are newer than the Law, and hard to fully incorporate in a single religious devotion. As an argument, it is brilliantly conceived. It should have worked, and perhaps would have, except that Jacob had personal experience with the Lord on his side.
8 But behold, the Lord God poured in his Spirit into my soul, insomuch that I did confound him in all his words.
9 And I said unto him: Deniest thou the Christ who shall come? And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be.
Sherem realizes that while he may deny Christ, saying it in precisely that way assumes the reality, and Sherem would be seen as denying common presumption. Rather than risk that, Sherem cleverly indicates "No." In this way anyone not following the argument closely would not perceive a great gulf between the two men (though it is clearly there). Also, Sherem makes sure that everyone understands that he cannot deny the existence of something that does not exist. The has the effect of turning the argument back to Jacob to require proof which might compel belief. Sherem exudes confidence tat such proof cannot be found.
10 And I said unto him: Believest thou the scriptures? And he said, Yea.
11 And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ.
Jacob is writing of this incident in the past tense, and rather than record the whole discourse, he condenses it to the salient arguments. The audience to whom Jacob is writing does not need the further elucidation of the Messianic scriptures, for however much Sherem would have.
12 And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all mankind must be lost.
As an outsider to the town of Nephi, Sherem did not know Jacob, and while it was probably his mission to discredit Jacob, his knowledge would have extended only as far as his secular assumptions would have taken him. Sherem would have expected a sage - but not a prophet.
13 And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much.
Sherem's entire position since arriving in the town of Nephi has been based on scriptural argument, and based on a preaching of the Law which established a common ground. Jacob has demonstrated to Sherem, if to no one else, that the scriptures do teach of a Christ. Sherem cannot abandon his position entirely, however. Sherem probably understands that scriptural argument can be persuasive in many ways, and that he can at least claim a draw with Jacob on scriptural terms. Even though Sherem might understand that he has lost that part of the "debate," it is likely that the less trained among the audience would not know that. Therefore Sherem presses on with his attempt to discredit Jacob, and does so where he believes that Jacob is most vulnerable. Jacob has left himself open to an appeal to divine judgement because he claimed divine sanction. Sherem calls what he believes to be a bluff. Sherem can use Jacob's claim of prophetic knowledge against him by requiring that Jacob prove the prophetic connection. Sherem therefore asks for a proof, not because he wants one, but because he is certain that Jacob cannot provide one. If Jacob does not provide a proof, then Sherem can deny Jacob's prophetic calling on the basis of lack of evidence, and the denial of the prophetic calling will cast doubt on Jacob's scriptural interpretations. In this debate of wills and intentions, it is a masterful move. It also fails because Sherem does not believe that Jacob is a prophet. Sherem will discover that he has made a fatal mistake.
14 And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true? Yet thou wilt deny it, because thou art of the devil. Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in heaven and in earth; and also, that Christ shall come. And thy will, O Lord, be done, and not mine.
Fittingly, the cursing comes upon Sherem directly. Jacob focuses the cursing as the precise proof of the argument. If Sherem is cursed, it is therefore proof that "[God] has power, both in heaven and in earth; and also, that Christ shall come."
15 And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the earth. And it came to pass that he was nourished for the space of many days.
16 And it came to pass that he said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto the people before I shall die.
17 And it came to pass that on the morrow the multitude were gathered together; and he spake plainly unto them and denied the things which he had taught them, and confessed the Christ, and the power of the Holy Ghost, and the ministering of angels. Jacob 7:18 18 And he spake plainly unto them, that he had been deceived by the power of the devil. And he spake of hell, and of eternity, and of eternal punishment.
Sherem first acknowledges that he taught falsely. This both serves as personal confession, but also as redemption of Jacob. Sherem had been sent to reduce Jacob's influence, and he ends by reaffirming Jacob's position as a prophet. The Lord has taken a negative and made it a strength for the people. Sherem also notes the power of the Holy Ghost and the ministering of angels. This most certainly pertains to his experiences in the days when he was under the influence of the spirit. Again, an appeal to Alma the Younger's experience suggests that this ministering of angels was for the purpose of Sherem's salvation. Part of his experience clearly showed him both sides of the path to God, salvation and damnation, and highlighted his previous walk on the road to personal damnation. Using the ministering of angels as our clue, this is Sherem's expiatory act as part of the salvation for his own soul.
19 And he said: I fear lest I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him. And because I have thus lied unto God I greatly fear lest my case shall be awful; but I confess unto God.
" All sins shall be forgiven except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. (History of the Church, Deseret Book, 1973. 6:314.)" Sherem shows no signs of baptism nor of the receipt of the Holy Ghost, and indeed would have denied the efficacy of baptism, since he denied the Christ. Whatever his source of learning of the Law, it did not include the teachings of Nephi and Jacob on the Savior. Nevertheless, Sherem fears that he has committed this sin. Why? Sherem is a believer in the power of the Law, and the power of one's word or oath. By stating that he believes, Sherem has placed himself in contradiction to the true interpretation of what he said he believed in. By appeal to a more modern understanding of the meaning of the unpardonable sin, we may be more lenient on Sherem than he was on himself. It is instructive, however, that Sherem's confession accepts the responsibility for his actions. He does not blame someone else for teaching him incorrectly, or society for a set of beliefs that misled him. Sherem accepts that he has made a vow of belief, and believed incorrectly - and taught that incorrect belief. We may also appeal to Sherem's experience with the ministering of angels to suppose that God still thought Sherem's soul as capable of salvation, and that this very public confession was an integral part of Sherem's repentance process.
20 And it came to pass that when he had said these words he could say no more, and he gave up the ghost.
Ultimately we do not know the answer to this question, but the ability of the Lord to redeem Paul and Alma the Younger is further support for the suggestion that this final experience of Sherem's was part of his redemptive process. The Lord did not need Sherem in the same way that he needed Paul and Alma the Younger.
21 And when the multitude had witnessed that he spake these things as he was about to give up the ghost, they were astonished exceedingly; insomuch that the power of God came down upon them, and they were overcome that they fell to the earth.
In the face of this realization, the people who had doubted Jacob now see him in a different light, and the process of repentance for an entire people begins. It is probable that the reason that God did not need Sherem as a preacher was precisely because the need was to reestablish Jacob as preeminent, something that might have been more difficult had there been a redeemed Sherem. Of course Sherem would teach the truth, but the purpose was the restoration of an entire order of things, not just this particular discussion. This becomes clear with Jacob's next statements.
22 Now, this thing was pleasing unto me, Jacob, for I had requested it of my Father who was in heaven; for he had heard my cry and answered my prayer. Jacob 7:23 23 And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man.
What Jacob is describing is a religious revival. With the tight connection between religion and society, this has tremendous implications for the nature of Nephite society. Social Speculation: At this point in the story of Jacob, it is time to place some of the strands into a larger cloth. The first set of information is extracted from Jacob's sermons. The people of Nephi are very clearly moving away from the principles of the gospel. The move away from the gospel is concomitant with a move towards the social values and structures of the foreign peoples with whom they have been trading (according to the reconstruction I am presenting). It is again essential to remember that religion and society may not be easily separated, and the logical progression of events appears to have been on the order of the following outline:
In this scenario, what would have happened had Sherem succeeded? Clearly the Nephite people were on the highway to apostasy, and they would have traveled that road even faster without Jacob. The encounter between Sherem and Jacob was appropriated by the Lord as a means of revival of the gospel. The result is not only the redemption of public opinion about Jacob, but very likely his reinstatement to a position of authority, whether formal or informal at his advanced age. We are about to enter a dim time for historical light on the Nephites during the remainder of the small plate writers, but when we emerge in Zarahemla, we have a reasonably faithful people. Up to this point, they were headed in a very different direction. The encounter with Sherem appears to have been a major turning point in the religious direction of the community of Nephi. They changed from the high road to apostasy back to the way of the Lord. The encounter with Sherem was key in that turnaround, and the principle means of the turnaround was Sherem's confession under the spirit. For this reason alone it would appear that God did use Sherem as a missionary. He may have been called a wicked man by Jacob, an appellation that was accurate prior to his confession, but he became an instrument of God to restore a wayward people to the right way. Jacob understood the direction his people were taking, and therefore had prayed to God for a way to turn them. Jacob may not have understood that Sherem would be that means when he arrived, but Jacob clearly understood in the aftermath that Sherem had actually been an answer to prayer.
24 And it came to pass that many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren. And they sought by the power of their arms to destroy us continually.
Jacob rather tersely notes that the Lamanites continued to make war against the Nephites. After this many years, it is difficult to use the hatred of Laman and Lemuel as an excuse for war, although it is possible. It is just as likely, however, that the Lamanites became involved in the Mesoamerican social models that had a greater place for warfare than early Mesoamerican scholars had supposed. It is also possible that the town of Nephi was a desirable target precisely because of its accumulation of worldly wealth.
25 Wherefore, the people of Nephi did fortify against them with their arms, and with all their might, trusting in the God and rock of their salvation; wherefore, they became as yet, conquerors of their enemies.
26 And it came to pass that I, Jacob, began to be old; and the record of this people being kept on the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passed away with us, and also our lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren, which caused wars and contentions; wherefore, we did mourn out our days.
Jacob's life began in tribulation, and he fought tremendous battles to hold his people together in the Lord. On top of those internal battles, they have had to war with the Lamanites. Jacob may be excused if he views his life as mourning out his days.
27 And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I told him the things which my brother Nephi had commanded me, and he promised obedience unto the commands. And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words. Brethren, adieu.
Translation: While it is true that adieu is French, it was a word that would have been part of Joseph Smith's vocabulary, and have the correct meaning of a farewell commended to God. Translation is one of meaning, and this term adequately communicates the meaning intended. |
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| by Brant Gardner. Copyright 1999 |
Jacob
7:1
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