2019 Re-issue

It’s been almost two years since I published my book, The Book of Mormon and its relationship with the Bible. Since that time I’ve become aware of a few niggling errors. None of these were major, but they were annoying, so I’ve taken the opportunity to fix these and republish the book in all formats. The new version is available as a PDF from this blog, in paperback and kindle versions on Amazon (and Amazon.co.uk et al), and in hardback form from Lulu (with expanded distribution for the latter available shortly). Once again, the prices are set at cost, or in the case of the Kindle version as low as I can get them (and any royalties from the latter, as little as they are, will be donated).

The errors are minor enough that if you already have a copy, I would not suggest replacing it. Aside from typos (of which there were not many, and the majority of which had already been fixed), the two most consequential differences are the following:

On p. 331  in chapter five (p. 333 in 2017 hardback & all 2019 editions, due to additional blank pages), 3 Nephi 21:21//Micah 5:15 is quoted as ‘And I will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard.’ This has been corrected in the 2019 printings to ‘And I will execute vengeance <in anger> and fury upon them, even as upon the heathen, such as they have not heard.’ Micah 5:15 includes the phrase ‘in anger’ which is not found in 3 Nephi 21:21, and this is now properly indicated in triangular brackets.

On p. 406 in appendix one (p. 410 in hardback & 2019 editions), the word cities in verse 9 of 2 Nephi 15//Isaiah 5 should be in bold, as it is not found in the KJV. Again, this is now properly displayed.

One other superficial change is that the paperback’s cover has had to change! The original was produced via Createspace, but this has since merged with Kindle Direct Publishing. Unfortunately, their cover creation tools are incompatible, so the old cover was lost. Which is a shame, as I quite liked it, but hopefully the new one will be serviceable, and we learn by doing.

Enos

I’ve not added any post recently as I’ve been quite ill, and have more to come. I thought, however, upon reading Enos this morning and finding it wasn’t on my list that I’d add a few observations upon reading it today. I’m partly cheating, as the last one will simply be an excerpt from The Book of Mormon and its relationship with the Bible, but that’s not simply laziness or fatigue, it’s the fact that I can’t help but think of that point when I read this chapter now. But more on that later.

I was struck, as I always am, by Enos 4:

And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens.

It’s not the praying all night and day that quite gets my attention, but rather the desire implicit in that “and my soul hungered”. I can’t take any credit for this observation (the Church film produced for Seminary makes much the same point), but the crux of Enos’ experience was how badly he wanted something, and what he was prepared to do to get it.

And that strikes me as something that’s true for all of us, particularly when it comes to matters of the Spirit. We can’t force the Spirit, but much of our experience depends on the strength of our desires. If we want to know if something is true, but only out of mild curiosity, we can’t expect the heavens to open up to us. As James says about those that waver in seeking wisdom from God: “let not that man think that he shall receive any thing of the Lord” (James 1:7).

Why did I particularly think on this verse today? I was thinking of Ward Conference several weeks back, when the question was posed (I can’t remember if by one of the speakers outright, or by myself in my notes in response to something they said): are you closer to Christ than you were a year ago? And I don’t think I could honestly answer yes. Not that I’ve completely wandered off the reservation or anything, but closer? I’m not sure that’s true. But I think it should be, and it’s something I want to be different. In which case, how badly do I want that, and what am I prepared to do?

I likewise had my attention caught on verse 23, a verse that probably gets a lot less attention:

And there was nothing save it was exceeding harshness, preaching and prophesying of wars, and contentions, and destructions, and continually reminding them of death, and the duration of eternity, and the judgments and the power of God, and all these things—stirring them up continually to keep them in the fear of the Lord. I say there was nothing short of these things, and exceedingly great plainness of speech, would keep them from going down speedily to destruction. And after this manner do I write concerning them.

I guess I found two things interesting about this. One is the fact that what needs to be said to people, and what needs to be stressed, depends greatly on where someone is. Plenty of times people need to be reminded of the love of God. These people were in a different place, and needed to be reminded of the judgment of God. I’m sure what we need to hear varies across our life too. But I was also struck about the elements singled out here: reminding people of death, of eternity, and the judgment and power of God. Unwittingly, these are the very elements I’ve been stressing in something I’m working on (whether that is true in that work’s final form remains very much to be seen).

And now to the final point, which genuinely crossed my mind while reading once again, but which I have better described elsewhere:

However, the Book of Mormon adopts an unusual approach to time not just in how it speaks of future events, but also in how it views cause and effect. Thus Enos, seeking forgiveness of sins some four centuries before the birth of Christ according to the narrative, is told by revelation when he asks how he is forgiven:

And he said unto me: Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh; wherefore, go to, thy faith hath made thee whole. (Enos 1:8)

Thus it is through Christ that Enos is forgiven, but in a particularly retro-causal turn the answer he receives emphasises that the cause of his forgiveness lies far into the future. God himself is not subject to time, for ‘all is as one day with God, and time only is measured unto men’ (Alma 40:8). Because God is not subject to time, the Book of Mormon sees no logical obstacles to Lehi being able to quote from future scripture, or God informing human beings of future events:

And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be known so long beforehand. Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of his coming?
Is it not as necessary that the plan of redemption should be made known unto this people as well as unto their children?
Is it not as easy at this time for the Lord to send his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming? (Alma 39:17-19)

Or as described in Jacob 4 itself:

And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of him, as to attain to the knowledge of a resurrection and the world to come? (Jacob 4:12)

It is upon this basis that the book defends its ‘pre-Christian Christianity’: on the grounds that God is able to reveal Christ, his atonement and the ‘plan of redemption’ at any time of his choosing. This includes phrases otherwise unique to the New Testament, such as Lehi’s quotation of John the Baptist in 1 Nephi 10:8, or (for an example especially pertinent to Jacob 5) the quotation of Matthew 3:10 in Alma 5:52, a quotation attributed to what ‘the spirit saith’. The Book of Mormon’s use of ‘plain terms’ is attributed to the result of revelation from a God who is not subject to time and whose use of the ‘same words’ is described as an intentional effort:

The Book of Mormon and its relationship with the Bible, p. 264-265

I always like a bit of retrocausality. This one – that Christ’s atonement was so perfect and infinite that its effects could precede its cause, and bring forgiveness to anyone, regardless of where they were in time – is perhaps the most important.

2020 Edit:

My attention was caught by a thread picked up in the very first verse:

Behold, it came to pass that I, Enos, knowing my father that he was a just man—for he taught me in his language, and also in the nurture and admonition of the Lord—and blessed be the name of my God for it

I was struck by reading this that Enos’ knowledge of the righteousness of his father rests on the fact that he taught him, including about the gospel.

As the same time, however, the gospel simply being taught is only one half of the picture. Enos still had to choose to respond to those teachings, and he did so in full at some distance from those teaching experiences. It was up to Enos to have that “wrestle… before God”, and no one else could do it for him, regardless of how effectively he was taught. I believe this is true of everyone who accepts the gospel; sure, not everyone does it as such a singular, all-in-one, experience as Enos does. For many people it might be multiple steps, or a path carved out over time. But the choice to respond to the message of the gospel must be taken by those receiving it. In one sense it’s comforting: for those called to teach the gospel, that’s all they’re called to do: to teach it, not to ensure that those listening accept it. But on the other hand, that’s partly because they cannot ensure that their audience responds; whether someone responds to the message of the gospel with faith and repentance is not up to the teacher, but to the listener, and no one can bind or force their choice, and indeed they may end up responding some time after receiving the message. All someone teaching the gospel can do is present the message they are called to do with faith and with the spirit, and hope that the listeners will respond. Whether it will bear fruit or not is something that may not be known for some time, and one cannot measure success in sharing the gospel by how many people immediately respond.

An example of that occurs later in the chapter, where Enos records the reactions of the Lamanites to his people’s efforts to share the gospel:

For at the present our strugglings were vain in restoring them to the true faith. And they swore in their wrath that, if it were possible, they would destroy our records and us, and also all the traditions of our fathers.

(Enos 1:14)

And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness…

(Enos 1:20)

Enos’ and his people’s efforts were without success. In the chapter immediately preceding, Jacob likewise records a similar result:

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 7:24)

I remember some years ago that the contrast with the later (“successful”) missions of the Sons of Mosiah really dawned on me. What struck me at the time – and ties in with what stuck out to me today – is that the difference between what Jacob and Enos got, and what the Sons of Mosiah got, wasn’t down to the faithfulness or diligence or obedience of those giving the message. Jacob, after all, records some of his people having so much faith that they have power over the elements! The difference wasn’t in the righteousness or diligence of those teaching; there were other factors. When the Sons of Mosiah taught, there were people prepared to hear the message. Perhaps they were prepared to do so with the likes of Abish and her father in their midst. Perhaps other things made a difference too. The difference between the two experiences wasn’t down to any difference in the diligence of the teacher, but in the willingness of the listeners to respond and repent, and perhaps too in the will of God and his timing. Only God can know and account for both those factors. By the standards of the only measuring rod available to us mortals, all we can measure is diligence and faithfulness in sharing the message, and by that account both Jacob and Enos were as “successful” as the Sons of Mosiah.

Bouncing back a bit in the chapter, I was also struck by this statement of Enos:

And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed.

And I, Enos, knew that God could not lie; wherefore, my guilt was swept away.

(Enos 1:5-6)

Why was Enos’ guilt “swept away”. Because he knew God could not lie, and so believed him when God told him he had been forgiven. As I’ve written before, the great statement of faith that gave the brother of Jared admittance into the presence of God was “Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie” (Ether 3:12, my emphasis). There’s a great power of faith in knowing that God always speaks the truth and so choosing to trust what he tells us (whatever that assurance may be about). I wonder if many of us fall short of experiencing that power. If Enos had not taken God at his word, would he have had such a wonderful feeling, or would he still have been troubled (needlessly, since he was forgiven)? Could such feelings have caused him further difficulties? Are there assurances God has given us that have yet to have their full power in our heart because we have not yet trusted them as sweepingly as Enos or the brother of Jared did?

New Hardback Edition available!

Working via Lulu.com, I’ve managed to produce a hardback version of The Book of Mormon and its relationship with the Bible, for anyone wanting a studier edition. My proof arrived today:

I can definitely say I’m happy with how it came out. It’s sadly not sewn bound, although that’s probably a bit much to expect from POD and at this price point. The hardback itself is suitably sturdy, and the text has come out well. And it has a dust-jacket and gold-lettering and everything!:

Here it is in comparison with the paperback (which I guess could henceforth be called the economy edition):

Overall, I’m very happy with it. It is more expensive than the paperback (not to mention the kindle edition, or the free PDF), but once again it is available for as close to cost as I can get it. My primary concern, obviously, is that my work is available to be read and judged for itself, and so I’m happy for people to read it via the PDF or whatever format suits them best. Should anyone find its contents informative and of value, however, and want to read it in what I feel is its best and certainly most durable setting, the hardback is now available for sale via lulu.com and will be available via other distributors.

The hardback edition is available here.

The paperback and kindle editions are available via Amazon (including the US, Canadian and UK sites).

And of course the PDF is available via this blog.

New reduced US price on Amazon for “The Book of Mormon and its …”

My principal aims in releasing my book, The Book of Mormon and its relationship with the Bible, have been twofold: Firstly, to share what I believe are a number of original contributions to our understanding of the Book of Mormon, and how it uses and approaches the Bible, that are hopefully of interest to anyone who is interested in these books of scripture. Secondly, to seek vindication for the unfair and inadequate assessment my thesis received at the viva voce. I’ve not sought any financial gain from it (I’d think I’d be pretty silly if I’d had), and for this reason I’ve made the contents freely available as a PDF on this blog, and have sought to keep the price of the books as close to cost as possible.

Up until now, however, the US price has been kept higher due to the requirements of the expanded distribution channels I was using. Recently, however, I’ve been able to re-evaluate this, and have determined that these channels are not necessary at this time. This has allowed me to reduce the US list price of The Book of Mormon and its relationship with the Bible to one in line with the UK/EU prices, and so the book is now available from Amazon.com at a new reduced price of $11.99.

I also hope to announce shortly the availability of a hardback edition, again as close to cost as possible, for those wanting an extra-sturdy and durable edition.

The Complexity of the Book of Mormon

During the most recent General Conference, Elder Ted R. Callister (General Sunday School President) spoke about the Book of Mormon, and particularly about its complexity as evidence for its inspiration. All too often, however, I see assertions of the opposite, that almost anyone with some basic familiarity with the Bible or an open copy of the King James version could write it. I came across many such claims during the writing of my thesis, and just the other week found a similar statement in a “Concise Oxford Dictionary of Religions” I came across in a charity shop (namely that the book’s authenticity was doubted because of its “reminisces of the King James version”; I didn’t check at the time, but would be intrigued to know if the contributors had felt the need to make similar statements in regards to other faiths).

These statements typically take the form of sweeping generalizations, with little evidence because few of those making such comments seem to have taken the trouble to examine the book itself closely. In contrast, one very clear finding throughout my thesis was just how exceptionally complex the Book of Mormon’s use of biblical material actually was, far more complex than I’d suggest most actual readers pick up. Furthermore, again and again I found evidence that the authors of the Book of Mormon would have needed to be far more familiar with biblical material than the critics claimed. One example from Chapter 3:

Nephi then proceeds to place a condition upon the fulfilment of this covenant:

And I would, my brethren, that ye should know that all the kindreds of the earth cannot be blessed unless he shall make bare his arm in the eyes of the nations.

(1 Nephi 22:10)

At first glance this appears to be a simple assertion, a claim that this ‘marvelous work’ is to be accomplished by a display of divine power. However, what this misses is that the two halves of this verse are not connected simply by assertion, but by a chain of associated passages:

And I would, my brethren, that ye should know that all the kindreds of the earth cannot be blessed unless he shall make bare his arm in the eyes of the nations.

(1 Nephi 22:10)

Yea, and all the earth shall see the salvation of the Lord, saith the prophet; every nation, kindred, tongue and people shall be blessed.

(1 Nephi 19:17)

The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

(Isaiah 52:10; bold, italicised, and underlined text marks linked passages.)

Thus the reference to the blessing of ‘all the kindreds of the earth’ not only refers to the just quoted covenant with Abraham, but also alludes to the second half of 1 Nephi 19:17, attributed as a quotation of the non-biblical prophet Zenos. In turn, the first clause of 1 Nephi 19:17, ‘and all the earth shall see the salvation of the Lord’, corresponds to the second part of Isaiah 52:10 (not quoted here, but quoted four times – twice explicitly – elsewhere in the Book of Mormon in Mosiah 12:24, Mosiah 15:31, 3 Nephi 16:20 and 20:35). Finally, returning to 1 Nephi 22:10, we find the first half of Isaiah 52:10 supplying the final phrase of the verse.[1] This is extremely unlikely to be coincidental; instead it appears that the various stages by which the author linked these phrases together in 1 Nephi 22:10 have been left out, leaving only the conclusion.

[1]     Grant Hardy appears to have noticed the same connection, see Hardy, Reader’s Edition, p. 58, footnotes f and g.

As I then point out a little further down:

As noted in chapter two, one particular suggestion has been offered to explain this connection: that Joseph Smith had access to a King James Bible in front of him to assist him. While such suggestions face difficulties from eyewitness statements to the dictation process, this idea has been advanced by both critics and believers in different forms.[1] Thus Wesley Walters, holding that Joseph Smith was the actual author, argues that Joseph Smith must have had ‘his KJV Bible open in front of him’, the only alternative being memorization.[2] Sidney Sperry, on the other hand, while regarding Joseph Smith as a translator, has also argued for the possibility that a Bible was used for help in translating when Joseph Smith came across passages that were recognisably from the Bible and when the KJV was considered adequate.[3]

Yet the above example, and others like it, of the Book of Mormon’s use of the Bible present such suggestions with substantial logical problems. While the idea of working directly from an ‘open’ Bible might suffice for explicit quotations, it is a less adequate explanation for the situation above in which phrases are interwoven into the text and associated by an unwritten chain in which the intervening steps are omitted.[4] Any author would need substantially more familiarity than Wesley Walters’ scenario appears to grant (that is ‘enough to scatter biblical phrases freely’).[5] Likewise any translator attempting to use the KJV as a mundane aid to fill the gaps of any translation would need extensive biblical awareness simply to find the chain of relevant texts. There are historical reasons such scriptural fluency on the part of Joseph Smith has not been assumed.[6] A range of historical and theological possibilities could be suggested that do not require Joseph Smith to have this biblical familiarity; the book itself claims to be interpreted ‘by the gift of God’ (title page). What is clear, however, is that an open Bible alone is insufficient to explain the evident familiarity with the biblical text and the close connection the Book of Mormon has with the KJV.

[1]     All eyewitness statements to the dictation process deny the presence of other texts. Welch, The Sermon at the Temple, p. 132; Bushman, Rough Stone Rolling, p. 70; Givens, By the Hand of Mormon, pp. 30–32.

[2]     Walters, The Use of the Old Testament, p. 36.

[3]     Welch, The Sermon at the Temple, p. 135; Sperry, ‘The text of Isaiah in the Book of Mormon’, pp. 80–81.

[4]     Hardy, Understanding the Book of Mormon, pp. 67–68.

[5]     Walters, The Use of the Old Testament, p. 13.

[6]     For instance, Emma Smith’s report that at one point during the dictation of the Book of Mormon, Joseph Smith expressed concern as to whether Jerusalem had walls. John W. Welch and Tim Rathbone, ‘Book of Mormon Translation by Joseph Smith’, Encyclopedia of Mormonism: The History, Scripture, Doctrine, and Procedure of the Church of Jesus Christ of Latter-day Saints, ed. by Daniel Ludlow (New York: Macmillan, 1992), p. 210; See also Barlow, Mormons and the Bible, p. 13.

Obviously, like Elder Callister, I’d attribute this complexity and familiarity with the biblical text not to Joseph Smith, or any other 19th century figure, but to far older figures and ultimately divine inspiration. However, what is clear are that repeated claims that the Book of Mormon simply copies the Bible, and that anyone with an open Bible could have written it, are simply not true.


More examples of this complexity, and much else, can be found in my book, The Book of Mormon and its relationship with the Bible, which is available as a free PDF from this site, or may be obtained in paperback or in kindle format (including from Amazon.com here and Amazon.co.uk here).

Kindle edition available

For those who wish to read it on mobile devices, a Kindle edition of The Book of Mormon and its relationship with the Bible is now available:The_Book_of_Mormon_a_Cover_for_Kindle

It’s now linked up with the paperback’s Amazon entries, so can be found on Amazon.com, Amazon.co.uk and most other Amazon marketplaces.

In the print

Perhaps this is a feeling many authors have when meeting their work “in the flesh” for the first time, but part of me is honestly finding it a little hard to believe I had anything to do with this:

I have to say I’m very impressed with Createspace’s quality, and would certainly both use them again and recommend their services to others.

Once again, the book is available as a free PDF, or may be purchased as a paperback from Amazon.co.uk, Amazon.com and various Amazon Europe pages.

Free e-book: The Book of Mormon and its relationship with the Bible

As readers of my blog may be aware, I’ve been engaged in a PhD examining the Book of Mormon and its relationship with the Bible. I submitted earlier this year (2017). However, to the great surprise of not only myself but also my supervisors, it was rejected with the instruction to rewrite it and resubmit for examination in 2019. I have significant cause to believe that this was an unfair and an inadequate assessment of my thesis, while the requested revisions would utterly change the character of the thesis and cannot be made in good faith, even if I could continue. Lacking other effective recourse, I have thus decided to release my work – with only very slight revisions – to a wider audience, and let the reader judge for themselves.

The book is available both for purchase as a paperback, and for free as a bookmarked PDF. The PDF version may be downloaded from the following link: The Book of Mormon and its relationship with the Bible. For those wanting a hard copy, the Paperback is available from Amazon.co.uk and Amazon.com, and various European Amazon sites, and should hopefully be available from other channels soon.

From the book description:

The Book of Mormon is an influential and controversial book. It launched a religious movement, is believed by millions to be scripture, and is derided by others as fraudulent. Despite this (or perhaps as a result), the book’s contents have been subject to both academic neglect and popular myth.

This book challenges some of that neglect by examining the Book of Mormon through the lens of its relationship with the Bible: a work which the Book of Mormon openly quotes and expects to be read alongside, and the only text which everyone agrees is connected to the Book of Mormon.

Through close examination of the Book of Mormon text and biblical parallels, including three substantial case studies, this book addresses questions such as:

How and why does the Book of Mormon draw upon the Bible?
Why does the book quote parts of the Bible at great length?
Why do quotations often differ from their biblical counterparts?
How does the Book of Mormon suggest the Bible be read?

Also included in an appendix is a textual comparison of each explicit biblical quotation in the Book of Mormon with the KJV.

(I’ve also added this post as an extra page so it remains available).

2 Nephi 6

And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel. And there are many things which have been spoken by Isaiah which may be likened unto you, because ye are of the house of Israel.

(2 Nephi 6:5)

This refrain can be found elsewhere in the Book of Mormon (for instance in 1 Nephi 19:24, or Jesus himself in 3 Nephi 23:1-2): the people of the Book of Mormon are members of the house of Israel, and as Isaiah prophesied concerning the entire house of Israel, his words are applicable to them too. This is likewise true of modern Israel, by blood or adoption, and the Gentiles also (3 Nephi 23:2). Isaiah, and many of the other prophets, prophesied concerning us. If Isaiah’s words are applicable to Jacob’s audience, they are also applicable to us. Sometimes we read the scriptures as if they are purely about people long ago. Sometimes we do seek to learn some lesson from them, but in too general a fashion, failing to recognise that Isaiah and others speak about us too, being blessed by the Almighty to see our day. We should be able to read to read the scriptures and recognise ourselves in them, to place ourselves in them and to feel and understand those words as they are spoken to us, even if they were first uttered many years ago or “from the dust”.

2020 Edit:

This chapter is the beginning of a sermon by Jacob, given in 2 Nephi 6-10, and which is included with little apparent context. The sermon includes an extended quotation of Isaiah in 2 Nephi 6:16-8:25//Isaiah 49:24-52:2, making Jacob one of the four voices in the Book of Mormon (alongside Nephi, Abinadi and the risen Christ) to engage in giving extended, chapter-length quotations. What’s interesting about Jacob, however, is that he appears to be doing so principally because Nephi’s asked him to speak about Isaiah. Thus he introduces the first of the (briefer) quotations in this chapter with the following:

And now, behold, I would speak unto you concerning things which are, and which are to come; wherefore, I will read you the words of Isaiah. And they are the words which my brother has desired that I should speak unto you. And I speak unto you for your sakes, that ye may learn and glorify the name of your God.

Jacob thus introduces his Isaiah quotations by specifying that his brother has asked him to speak them. His post-Nephi writings seem to bear this out: there are no explicit quotations of Isaiah at all, let alone extended ones, although if one treats Jacob 5 as a quotation (since it’s attributed to Zenos), the habit of chapter-length quotations may not be completely alien to him.

In interpreting the passages he’s quoting, Jacob employs similar methods to that of Nephi, namely using other scripture (in this chapter, another part of Isaiah, Isaiah 11:11 in 2 Nephi 6:14), and reference to his own revelations. That’s worth noting, however: while Jacob may be quoting Isaiah under assignment from Nephi, it is to revelation he has personally received (and not simply that of his brother) that he turns in trying to interpret what he is reading. Thus the following in 2 Nephi 6:8-9 and 11 (my emphasis):

And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive.

Nevertheless, the Lord has shown unto me that they should return again. And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should scourge him and crucify him, according to the words of the angel who spake it unto me.

Wherefore, after they are driven to and fro, for thus saith the angel, many shall be afflicted in the flesh, and shall not be suffered to perish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated; nevertheless, the Lord will be merciful unto them, that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance.

It’s also worth noting that while both Nephi and Jacob quote Isaiah 49:24-26 (in 1 Nephi 21:24-26 and in 2 Nephi 6:16-18 in this chapter), they do so quite differently. To compare:

But thus saith the Lord, even the captives [ET: captive] of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children.

(1 Nephi 21:25//Isaiah 49:25, ET is the reading in Skousen’s Earliest text)

But thus saith the Lord: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for the Mighty God shall deliver his covenant people. For thus saith the Lord: I will contend with them {him} that contendeth with thee— <and I will save thy children>

(2 Nephi 6:17//Isaiah 49:25, bold represents text not in the KJV, underlined where text has been substituted for the text in curly brackets, and text in triangular brackets is text in the KJV but not in the quotation).

To quote from The Book of Mormon and its relationship with the Bible (pp. 133-134):

Here 2 Nephi 6:17 contains both a substantial addition compared to 1 Nephi 21:25 and Isaiah 49:25, and a substantial omission (‘and I will save thy children’), the combination of which is highly unlikely to be the result of error or memory. Notably, both quotations are described as being read (1 Nephi 19:22, 2 Nephi 9:1). Likewise the Book of Mormon demonstrates elsewhere that it is perfectly capable of quoting the same passage repeatedly with little or no variation (e.g. 1 Nephi 15:18, 1 Nephi 22:9, 3 Nephi 20:25, 3 Nephi 20:27//Acts 3:25) or with the same systematic changes (e.g. 2 Nephi 12:10, 19, 21//Isaiah 2:10, 19, 21). Skousen likewise suggests based on the additional clauses that the differences seen between 1 Nephi 19:25 and 2 Nephi 6:17 are deliberate (Skousen, Analysis of Textual Variants, pp. 451–52, 576–77). That ‘and I will save thy children’ is omitted in 2 Nephi 6:17 but not in 1 Nephi 21:25 when, as seen, the narrative context of 1 Nephi 20-21 (namely its audience of [p. 134] Nephi’s brothers) makes the theme of the restoration of descendants particularly applicable, further suggests the differences are not accidental.

It is unlikely that both quotations are claiming to be the reading of a more authentic ancient text, and neither version is presented as more correct than the other. That both of these quotations are openly attributed and both in the Book of Mormon likewise suggests that it is hardly concealing the fact that it is deliberately quoting the same passage differently. Again, one is reminded of Christopher Stanley’s observations of Paul, that ‘he takes no pains to conceal from his audience the fact that he has incorporated interpretive elements into the wording of his quotations’ and that he may have assumed – as perhaps the Book of Mormon does – that readers would be ‘unperturbed’ by such changes (Stanley, Paul and the Language of Scripture, p. 264). In addition, the differences seen here between these two quotations of Isaiah 49:25 are characteristic of the differences we see between Book of Mormon quotations and their biblical sources, including additional text that serves to expand upon a theme found already in the text (in this case once again, God’s forthcoming deliverance of his covenant people). It is therefore likely that a
number of the most significant textual differences are similarly the result of deliberate alterations.