Although Jesus is “the author and finisher of our faith” (Hebrews 12:2), he often uses the words of other authors when teaching others. In the New Testament Jesus frequently quoted from the Old Testament;[1] he also quoted from Old Testament prophets when he spoke to the Nephites.[2] Because the premortal Christ spoke to Nephite prophets and Old Testament prophets, we can reasonably expect Christ to quote from both when he appears to Lehi’s descendants. But while Christ explicitly mentions Moses, Isaiah, and Malachi as he speaks to the Lehites, the only previous Book of Mormon prophet he refers to by name is Samuel the Lamanite.

At the same time, Christ clearly alludes to the words of Micah, another Old Testament prophet, even though he does not explicitly tell us he does so. Could there likewise be textual connections between Christ’s words and those of Book of Mormon prophets? Yes! In this chapter we will explore textual connections between the words of Nephi, the son of Lehi, and Jesus Christ as he appeared to the Nephites in 3 Nephi.[3] I will first identify these connections and then analyze them by theme.

Textual Connections between Christ and Nephi

When speaking in 3 Nephi, Jesus Christ makes several potential references to Nephi’s words, summarized in table 12.1, which is organized sequentially by Christ’s words in 3 Nephi.

Table 12.1. Textual connections between Christ’s and Nephi’s words.[4]

These twenty-one connections cluster around four themes: prophecies fulfilled, the sacrament, the Gentiles and the house of Israel, and the gospel of Jesus Christ. In the sections that follow, we will examine these linguistic links.

Theme 1: Prophecies Fulfilled (Cases 1–2, 16)

Two allusions center on prophecies Nephi made concerning events that would happen at the death of Christ. In 2 Nephi 26:3, speaking specifically of his people, Nephi explains that the day of Christ’s death will be terrible for the wicked, who will perish “because they cast out the prophets, and the saints . . . ; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them.” Nephi also states that “they that kill the prophets, and the saints, the depths of the earth shall swallow them up” (verse 5).

As demonstrated in table 12.1, these phrases appear rarely in the rest of scripture; however, they are used repeatedly in 3 Nephi 9, as Nephi’s words are fulfilled. While the Lehites sit in darkness, they hear Christ use these same distinct phrases: “The great city Moronihah have I covered with earth . . . that the blood of the prophets and the saints shall not come any more unto me against them” (3 Nephi 9:5). In verse 8 the Savior says he caused several cities to be “buried up in the depths of the earth . . . that the blood of the prophets and the saints should not come any more unto me against them.” Christ also explains that he destroyed people so “that the blood of the prophets and the saints . . . might not cry unto me from the ground against them” (verse 11).

Nephi recorded that “the fire of the anger of the Lord” would come against the wicked at the time of Christ’s death (2 Nephi 26:6). We see a literal fulfillment of this prophecy as Christ says, “That great city Jacobugath . . . have I caused to be burned with fire because of their sins and their wickedness . . . that the blood of the prophets and the saints should not come up unto me any more against them” (3 Nephi 9:9).

In addition to prophesying of destruction, Nephi also offers hope to his people. He writes, “The righteous . . . shall not perish. But the Son of righteousness shall appear unto them; and he shall heal them, and they shall have peace with him” (2 Nephi 26:8–9). Similarly, after explaining the reasons for the catastrophic destruction, Christ states, “O all ye that are spared because ye were more righteous than they, will ye not now return unto me . . . that I may heal you?” (3 Nephi 9:13).[5]

These tightly clustered phrases, combined with their rare use in scripture, indicate intentional allusions. Perhaps by using Nephi’s words, Christ reminded the Nephites, as well as modern readers, that this destruction was a fulfillment of prophecy. He may also have been offering hope to the survivors that the peace in Christ, of which Nephi had also prophesied, would be extended to them.

One other textual connection related to fulfilled prophecy concerns a prophecy of Moses, referred to by both Nephi and Jesus Christ. Nephi writes, “And the Lord will surely prepare a way for his people, unto the fulfilling of the words of Moses, which he spake, saying: A prophet shall the Lord your God raise up unto you, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that all those who will not hear that prophet shall be cut off from among the people. And now I, Nephi, declare unto you, that this prophet of whom Moses spake was the Holy One of Israel” (1 Nephi 22:20–21).

Christ utilizes these same words, saying, “Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people” (3 Nephi 20:23).[6] Jesus Christ takes Nephi’s words and shifts them forward in time, showing that the prophet referred to by both Moses and Nephi is now speaking to the people.

Theme 2: The Sacrament (Cases 10–12, 14)

A key theme in which we see the Savior develop Nephi’s words involves a connection between his teachings on the sacrament and Nephi’s words about baptism. Table 12.2 illustrates several textual similarities between 2 Nephi 31:13 and 3 Nephi 18:10–11.

Table 12.2. Textual similarities between 2 Nephi 31:13 and 3 Nephi 18:10–11.

Nephi says that we witness that we “are willing to keep [Christ’s] commandments” through baptism (2 Nephi 31:10, 14); by doing so, we witness “unto the Father that [we] are willing to take upon [us] the name of Christ” (verse 13). When Christ introduces the sacrament, he likewise states that it witnesses unto the Father a willingness to obey. Christ explicitly connects the ordinance with those who have been baptized in his name. This association, along with the textual connections of witnessing unto the Father, willingness, and obedience, creates a parallel between the ordinances of baptism and sacrament.

In the modern church setting, we readily see the association between the ordinances of baptism and the sacrament; however, when the sacrament was first initiated, Christ’s followers may not have been aware of this relationship. Perhaps in introducing the sacrament, Christ employed language that Nephi had previously used regarding baptism. In doing so, Christ provided textual links to help listeners connect these two ordinances. The presence of other connections surrounding Nephi’s words about baptism and Christ’s about the sacrament enhances this possibility.

After teaching that baptism is necessary to enter the gate to the path that leads to eternal life (see 2 Nephi 31:17–18), Nephi states, “This is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do” (2 Nephi 32:6). Thus Nephi opened up the possibility that Christ would provide additional ordinances when he would later appear. When Christ does manifest himself to the people in the flesh, he institutes the sacrament and echoes Nephi’s phraseology: “Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name. And this shall ye always observe to do” (3 Nephi 18:5–6). Christ’s language may have intentionally echoed Nephi’s, not to establish Christ’s authority (which was already evident) but to signal a fulfillment of Nephi’s words—that Christ was present in person, expanding on the ordinances that Nephi had previously explained.

Nephi states that Christ set the example[7] by being baptized: “It [Christ’s baptism] showeth unto the children of men the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them” (2 Nephi 31:9). The Savior employs similar language after having instituted the sacrament, saying to his disciples, “And as I have prayed among you even so shall ye pray in my church, among my people who do repent and are baptized in my name. Behold I am the light; I have set an example for you” (3 Nephi 18:16). While there are many ways of interpreting the reference to prayer in this passage, one is that of Christ praying over the sacrament.[8] This interpretation is plausible given that Christ was referring to prayers offered in church, and he had specifically linked such prayers with the sacrament (see 3 Nephi 18:5; compare 3 Nephi 18:16). Just as Nephi specifically says Christ set the example of baptism, Christ says he set an example in the sacrament, further linking those two ordinances.

This principle of Christ setting an example appears a second time. In 3 Nephi 18 Christ says “church” twice—in both cases he is speaking to his disciples and refers to the sacrament. Later, in 3 Nephi 27:21 he again refers to things that should take place in church. Context suggests that Christ was referring to the sacrament when he said, “Ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do.” Similarly, Nephi recounted, “The voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do” (2 Nephi 31:12). Again, this could be interpreted as Christ using Nephi’s words to link baptism and the sacrament. It also may have reminded his earlier listeners (and us) that just as we follow Christ’s example in being baptized, so too we follow his example in partaking of the sacrament.

Theme 3: Gentiles and the House of Israel (Cases 6–9, 17–18, 21)

Several of the textual connections between Christ and Nephi refer to various branches of the house of Israel, including “a remnant of the house of Israel.”[9] Although this might seem like a topic consistently discussed in the Book of Mormon, it is not. Themes regarding the Gentiles, as well as the gathering and scattering of Israel, are frequently mentioned by Nephi and Jacob, but after Jacob they essentially disappear until Christ appears to the Nephites.[10] Thus this overarching connection between Nephi and Christ is not only textual but thematic.

In 1 Nephi 22:25 Nephi taught that Jesus Christ “gathereth his children from the four quarters of the earth; and he numbereth his sheep, and they know him; and there shall be one fold and one shepherd.” This passage has multiple parallels with Christ’s following statement: “I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice, and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore I go to show myself unto them. . . . I gather them in from the four quarters of the earth” (3 Nephi 16:3, 5).[11]

In connection with the latter-day gathering, Nephi frequently spoke of the Gentiles. He wrote, “In the latter days, when our seed shall have dwindled in unbelief, . . . shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed. . . . It [the fulness of the gospel] shall come by way of the Gentiles, that the Lord may show his power unto the Gentiles.” (1 Nephi 15:13, 17).

Several of Nephi’s phrases from this passage are restated by Christ as he speaks of the Book of Mormon coming “forth from the Gentiles, unto your seed which shall dwindle in unbelief because of iniquity; for thus it behooveth the Father that it [the Book of Mormon] should come forth from the Gentiles, that he may show forth his power unto the Gentiles.” (3 Nephi 21:5–6).

As shown in the foregoing passages, records play a vital role in the latter-day gathering. This becomes even more apparent when Nephi quotes the Lord as saying, “For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it” (2 Nephi 29:12). Thus Nephi writes of his own record as well as that of the Jews and other tribes of Israel.

When personally visiting the Lehites, Christ mentions these same groups along with a reference to records, stating, “Neither at any time hath the Father given me commandment that I should tell unto them [the Jews] concerning the other tribes of the house of Israel, whom the Father hath led away out of the land” (3 Nephi 15:15). A few verses later the Savior says, “I command you that ye shall write these sayings . . . that my people at Jerusalem . . . and also of the other tribes . . . may be brought to a knowledge of me” (3 Nephi 16:4–5). At this point Christ continues to develop, both textually and thematically, ideas previously recorded by Nephi, who also emphasizes the role of the Gentiles with regard to the records. Table 12.3 highlights similarities in these two passages.

Table 12.3. Selected phrases from 2 Nephi 30:3–8 and 3 Nephi 16:4–5.

Both Christ and Nephi state that after Lehi’s seed dwindles in unbelief, a record of their ancestors will come forth to the Lehites through the Gentiles. Nephi further describes the role of the Gentiles in the gathering of Israel, saying that “through the fulness of the Gentiles . . . in the latter days . . . shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed” (1 Nephi 15:13). Christ uses similar language to describe the latter-day spreading of the gospel among the Jews. He states, “Through the fulness of the Gentiles, the remnant of their [the people at Jerusalem] seed . . . may be brought to a knowledge of me, their Redeemer . . . in the latter day” (3 Nephi 16:4, 7).

The gathering of Israel is sometimes referred to as a “marvelous work.” Nephi quoted the Lamb of God as saying, “I will work a great and a marvelous work among the children of men” (1 Nephi 14:7). These words were echoed by Christ speaking to the Lehites: “For my sake shall the Father work a work, which shall be a great and a marvelous work among them” (3 Nephi 21:9).

Additional textual connections between Nephi and Jesus Christ surround the concept of a marvelous work. For example, Nephi quoted the Lord as saying that if the Gentiles “repent and come unto me . . . I shall proceed to do a marvelous workamong them, that I may remember my covenants . . . , that I may set my hand again the second time to recover my people, whichare of the house of Israel” (2 Nephi 28:32–29:1).[12] Christ utilizes identical phrases to describe the Gentiles and the gathering of Israel, saying, “The Gentiles . . . may repent and come unto me . . . [and] be numbered among my people, O house of Israel . . . unto the fulfilling of the covenant which he hath made unto the people who are of the house of Israel. . . . For in that day . . . shall the Father work . . . a marvelous work among them” (3 Nephi 21:6–7, 9). Thus, both Nephi and Christ testify of the role of the Book of Mormon in inviting the Gentiles to come unto the Savior and discuss it in connection with covenants made to the house of Israel.

In the context of these verses, the Lord’s people will be gathered in part because of sacred records. These records also relate to the final gathering that will occur at the Judgment Day. Nephi recorded the Lord as saying, “For out of the books which shall be written I will judgethe world . . . according to that which is written” (2 Nephi 29:11). Similarly, as Christ ended his ministry among the Nephites, he said, “Out of the books which have been written, and which shall be written, shall this people be judged” (3 Nephi 27:25). While Nephi spoke only in a future tense of “books which shall be written,” Christ looked to the past (“books which have been written”) as well as forward. It may be that Christ acknowledges that Nephi’s book has been written and is part of the canon by which we will be judged.

Theme 4: The Gospel of Jesus Christ(Cases 3–5, 12–15, 19–20)

Noel B. Reynolds points out that the doctrine of Christ, including faith in Christ, repentance, baptism, the gift of the Holy Ghost, enduring to the end, and receiving eternal life, is comprehensively discussed in a unique way in three places in the Book of Mormon: 2 Nephi 31; 3 Nephi 11; and 3 Nephi 27.[13] This thematic coherence demonstrates an important relationship between the words of Nephi and Christ. In addition, several specific textual connections link the Savior’s and Nephi’s words regarding the gospel of Jesus Christ.

As Christ concluded defining his doctrine in 3 Nephi 11, he declared, “This is my doctrine. . . . Whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation” (3 Nephi 11:39–40). Similarly, after concluding his administration of the sacrament among the Lehites, he said, “Whoso among you shall do more or less than these [things] are not built upon my rock, but are built upon a sandy foundation” (3 Nephi 18:7). Note that in both instances, doing more or less than the things Christ teaches causes us to build on a sandy foundation.

Christ’s words expand those of Nephi, who had warned of a people who would say, “We have received, and we need no more!” (2 Nephi 28:27). In response to those who wanted less than what the Lord would give them, Nephi wrote, “He that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall” (verse 28).[14]

Another connection to the gospel of Christ is found in Nephi’s teachings regarding baptism. Only Nephi and Jacob[15] teach about baptism specifically in the name of Christ before Christ’s visit to the Americas.[16] Nephi writes, “And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. . . . And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me. . . . He that endureth to the end, the same shall be saved” (2 Nephi 31:11–12, 15). As discussed in chapter 5, while teaching the Lehites, Christ frequently talks about the importance of being baptized in his name. For example, Christ states, “Whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless. . . . Come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day” (3 Nephi 27:16, 20).

Related to baptism in the name of Christ is the principle of prayer in the name of Christ. Nephi and his nephew Enos are the only prophets who lived before Christ who explicitly mention praying in his name.[17] Moreover, Nephi is the only prophet to speak of praying to the Father in the name of Christ. He exhorts, “Pray always, and not faint; . . . ye shall pray unto the Father in the name of Christ” (2 Nephi 32:9; see also 2 Nephi 33:12). Praying to the Father in the name of Christ is not explicitly mentioned after Enos until 3 Nephi, when Christ frequently admonishes the people to pray to the Father in his name. For example, he says, “Ye must always pray unto the Father in my name” (3 Nephi 18:19).

Another textual connection between the words of Nephi and the Savior that relates to the gospel of Jesus Christ concerns the universality of salvation. Nephi explains that the invitation to come unto Christ is extended to all, saying that Christ “layeth down his own life. . . . Wherefore, he commandeth none that they shall not partake of his salvation. . . . He saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price” (2 Nephi 26:24–25).

Similarly, as Christ addressed the Lehites sitting in darkness, he said, “Whoso repenteth and cometh unto me as a little child, him will I receive. . . . For such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved” (3 Nephi 9:22). Perhaps Christ alluded to Nephi’s words to remind the Lehites that although they had suffered and were currently shrouded in darkness, these trials could still be turned into a blessing, as Christ does not do “anything save it be for the benefit of the world” (2 Nephi 26:24). He was aware of them, a principle that applies to us in our times of metaphorical darkness.

Nephi taught his people regarding Christ’s inclusive nature. He writes, “Doth [Christ] cry unto any, saying: Depart from me? Behold, I say unto you, Nay. . . . Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say unto you, Nay” (2 Nephi 26:25–26). Nephi then writes that “all men are privileged the one like unto the other, and none are forbidden” (verse 28).

Christ echoes these sentiments when he says, “And ye see that I have commanded that none of you should go away” (3 Nephi 18:25) and “Ye shall not cast him out of your synagogues or your places of worship” (verse 32). Christ also states, “Ye shall not forbid any man from coming unto you when ye shall meet together” (verse 22).

Three additional phrases related to the gospel of Jesus Christ are slain for the sins of the world, lifted up upon the cross, and draw all men unto. In vision Nephi saw Jesus Christ “slain for the sins of the world” (1 Nephi 11:33). The Savior uses these same words when he identifies himself to the Nephites, saying, “Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I . . . have been slain for the sins of the world” (3 Nephi 11:14).

In this same vision, Nephi saw the Son of God “lifted up upon the cross” (1 Nephi 11:33), and later, speaking of Christ’s sacrifice, he taught that Christ died “that he may draw all men unto him” (2 Nephi 26:24). Christ echoes both phrases in 3 Nephi 27:14–15, saying, “And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me. . . . And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.”[18]

By providing these two connections, Christ demonstrates that Nephi’s words have been fulfilled. Just as Nephi foretold that Christ would be “lifted up upon the cross and slain for the sins of the world,” Christ states that he was “lifted up upon the cross” and “slain for the sins of the world.” He reiterates that Nephi was correct—the purpose of the Savior’s death was to draw all people to Christ.

Therefore, What?

When the phrases used by both Nephi and Christ are added together, there are approximately 150 words recorded by Nephi that are echoed by Christ.[19] While this is certainly not as many words as Christ quoted from Isaiah or Malachi, it is more than he quotes from Micah or Moses. If in fact Christ is intentionally drawing on Nephi, this could expand our understanding of the extent to which Christ honors the statements of prophets in scripture. The first words he said when he appeared to the Lehites were “Behold, I am Jesus Christ, whom the prophets testified shall come into the world” (3 Nephi 11:10), emphasizing his association with the prophets. Indeed, after inviting the people to individually witness the tokens of his Crucifixion, the Savior called forward Nephi₃, the current prophet. Perhaps Christ’s allusions to Nephi are another way Christ supports and vindicates prophetic words—by using the exact same language as Nephi did. In the Doctrine and Covenants Christ said, “Whether by mine own voice or by the voice of my servants, it is the same” (Doctrine and Covenants 1:38). The precise links between some of Christ’s words and those of Nephi could indicate a deeper meaning behind the phrase it is the same.

The textual connections between Nephi and Christ surrounding baptism and the sacrament make it clear that Christ has set the example for us to follow. In chapter 5 I wrote of how understanding Christ’s emphasis on baptism can help us see its importance; the same principle—shown in textual connections between Nephi and Christ surrounding the sacrament—reminds us of the importance of regularly partaking of the sacrament. It is not simply a weekly ritual—in partaking, we are literally following his example. Although it may be tempting to do more (or less) than Christ’s clear teachings in 3 Nephi 11 and 18, the Savior and Nephi warn that this is not the right course of action. Instead, we can joyfully focus on doing what Christ has taught.

As described above, topics surrounding the Gentiles and gathering Israel are frequently mentioned by Nephi and Jacob but drop out of the record until Christ appears to the Nephites. In other words, prophets such as Abinadi, King Benjamin, Mosiah, Alma, Helaman, and Nephi₂ do not appear to have emphasized these topics. Joseph M. Spencer suggests that this change came as Abinadi focused more on personal salvation, whereas Nephi focused more on the salvation of peoples.[20] While both are important topics, my experience suggests that modern readers typically focus on personal application of scripture, akin to the personal applications made by Abinadi, Alma, and others, perhaps because the salvation of peoples seems less relevant to our own lives.

Christ’s multiple allusions to Nephi’s words regarding the Gentiles and the house of Israel remind us that in addition to the importance of personal salvation, we must also attend to the salvation of groups of peoples. For me, this is a reminder that while we go to church to seek personal spiritual fulfillment, that is not the only reason to attend sacrament meetings. Each Sunday a portion of Israel is literally being gathered; beyond our own personal interests in attending church, we have a part to play in the modern-day gathering. This fact can motivate us to actively participate in church services even at times when they might not feel as personally beneficial as we would hope. In addition, thinking about the importance of groups of people can reframe the way we think about church. Rather than attending church and thinking, “What is in this for me?” we can instead say, “How can I encourage more people to be here, and how can I help those who are here connect with Jesus Christ?”

The textual connections presented in this chapter add meaning to the phrase “Jesus . . . expounded all the scriptures in one” (3 Nephi 23:14) and provide us with increased motivation to truly “feast upon the words of Christ” (2 Nephi 32:3). While speaking to the Lehites, Jesus Christ weaves together words from Isaiah, Malachi, Micah, Moses, Nephi, and others.[21] Robert Millet says, “What a tribute to scripture that the master of scripture should command us to be involved in scripture—that he should quote them, that he should expound upon them. It also provides a pretty strong recommendation as to how we as we meet together as Latter-day Saints ought to conduct the meetings of the church. We should look for occasions to teach, to quote, to paraphrase holy writ.” [22]

One other lesson can be gleaned from the fact that many of the instances I have discussed in this chapter come not directly from Jesus Christ quoting Nephi, but rather from Jesus referring to statements Nephi had made when he (Nephi) was quoting Deity.[23] One possible reason why Christ may have provided these allusions to his Lehite audience was to illustrate the principle that prophets literally speak God’s words. By speaking to the Lehites in the exact same language he used with their ancestors some six hundred years previously, Christ could be powerfully illustrating that he “is the same yesterday, today, and forever,” speaking “the same words unto one nation like unto another” (2 Nephi 29:8–9). This can motivate us to pay careful attention to the prophetic words—both from ancient scripture and from living prophets, seers, and revelators.

Notes

[1] For examples, see Deuteronomy 8:3 (cf. Matthew 4:4); Psalm 77:2 (cf. Matthew 13:35); and Isaiah 61:1–2 (cf. Luke 4:18–19). For a comprehensive examination of how Old Testament passages are used in the New Testament, see G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academic, 2007).

[2] During his ministry among the Nephites, Jesus quoted from Old Testament prophets, including Micah (3 Nephi 20:17–19; 21:12–19), Moses (3 Nephi 20:23), Isaiah (3 Nephi 22), and Malachi (3 Nephi 23–24).

[3] In this chapter I write as though Christ intentionally provided these allusions, perhaps for his Nephite audience or perhaps with an eye toward latter-day readers. It is also possible that Mormon, in his redaction of the Book of Mormon, created these allusions for his modern-day audience. If Mormon is responsible for the connections, it seems plausible that his reasons for doing so could have been the same as those I discuss as potentially being Christ’s.

[4] Words attributed to Nephi in this table include phrases in which Nephi is quoting the Lord or Jesus Christ.

[5] Compare also Malachi 4:2; 3 Nephi 25:2.

[6] In 1 Nephi 22 and 3 Nephi 20, Moses’s words have a stronger textual connection to Acts 3:22–23 than to Deuteronomy 18:18–19. However, the textual relationship between 1 Nephi 22:20–21 and 3 Nephi 20:23 is even tighter. See Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, vol. 1, First Nephi (Salt Lake City: Greg Kofford Books, 2007); and Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, vol. 5, Helaman through Third Nephi (Salt Lake City: Greg Kofford Books, 2007).

[7] The word example is rare in scripture as it pertains to Christ (John 13:15; 1 Peter 2:21; and Mormon 7:10 are the only other references). Even more rare are the phrases set an example or set the example, which, when used in conjunction with Christ, occur only in 2 Nephi 31 and 3 Nephi 18.

[8] Christ had just prayed over the sacrament, and in context he is specifically talking about prayers offered in church. A different possibility is that Christ is referencing his example of prayer in 3 Nephi 17.

[9] This phrase appears in only four places in the Book of Mormon (title page; 1 Nephi 19:24; 2 Nephi 28:2; and 3 Nephi 20:10). Variant phrases using the words remnant and Israel (or Jacob) occur much more frequently throughout the Book of Mormon (as well as in the words of Isaiah).

[10] See Heather Hardy, “The Double Nature of God’s Saving Work: The Plan of Salvation and Salvation History,” in The Things Which My Father Saw: Approaches to Lehi’s Dream and Nephi’s Vision, ed. Daniel L. Belnap, Gaye Strathearn, and Stanley A. Johnson (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011).

[11] The phrase one fold and one shepherd is also related to John 10:16 (see 3 Nephi 15:17, 21).

[12] Note that there is no chapter break in the 1830 edition.

[13] See Noel B. Reynolds, “The Gospel of Jesus Christ as Taught by the Nephite Prophets,” BYU Studies 31, no. 3 (1991): 31–50.

[14] Although these passages resemble Matthew 7:24–27, the connections within the Book of Mormon are unique (e.g., the phrase sandy foundation appears only in 2 Nephi 28:28; 3 Nephi 11:40; and 3 Nephi 18:13).

[15] See 2 Nephi 9:23–24.

[16] One possible exception is that Alma instructs the people to be “baptized in the name of the Lord” (Mosiah 18:10).

[17] Jacob says, “Give thanks unto his holy name” (2 Nephi 9:52); King Benjamin says, “Calling on the name of the Lord daily” (Mosiah 4:11); Alma says to “call on his holy name” (Alma 13:28); and the Nephite army “call[s] on the name of their God” (3 Nephi 4:30). Although similar, these references are different from Nephi’s direct instructions to “pray unto the Father in the name of Christ” (2 Nephi 32:9; compare Enos 1:15). While other Book of Mormon prophets teach about prayer, specific teachings about praying in Christ’s name are not recorded again until Christ.

[18] As noted in table 12.1, the phrase draw all men unto appears in John 12:32, as does the phrase lifted up. Yet closer textual matches are found in 1 Nephi 11:33 and 2 Nephi 26:24, as discussed. These two verses, although not closely connected in the Book of Mormon, come together in the words of Christ in 3 Nephi.

[19] In addition to the passages discussed in this chapter, there are other textual connections between Nephi and Jesus Christ. For example, at the end of his discussion of Christ’s doctrine, Nephi writes, “This is the . . . true doctrine of the Father, and of the Son, and of the Holy Ghost” (2 Nephi 31:21). Jesus uses similar phraseology when telling the Lehites that people should be baptized “in the name of the Father, and of the Son, and of the Holy Ghost” (3 Nephi 11:25). Both Nephi and Jesus Christ endorse “the words of Isaiah” (2 Nephi 11:2; 3 Nephi 23:1) and speak of a time when the prophecies of “Isaiah shall be fulfilled” (2 Nephi 25:7; 3 Nephi 16:17).

[20] See Joseph M. Spencer, An Other Testament: On Typology (Salem, OR: Salt Press, 2012), 141–69.

[21] Much more work remains to be done in identifying Nephite prophets quoted by Jesus Christ. As one example, consider Jacob’s words: “While his arm of mercy is extended towards you in the light of the day, harden not your hearts” (Jacob 6:5). During a time when it was pitch black, Jesus Christ said, “Mine arm of mercy is extended towards you” (3 Nephi 9:14). It is possible that Christ refers to Jacob’s words, suggesting to the Lehites that although the light of day has disappeared, Christ’s arm of mercy continues to be extended (compare also Mosiah 16:12; Alma 5:33).

[22] Robert L. Millet, personal communication, June 16, 2023.

[23] The phrases the depth of the earth, come unto me ye ends of the earth, the other tribes of the house of Israel, witness unto the Father that ye are willing to, which ye have seen me do, [work] a great and [a] marvelous work among, and out of the books which shall be written are all instances when Jesus is quoting Nephi quoting Deity.