The Prophet Zenos

Mormon states that, like Zenock, he was a Nephite ancestor, although it is unknown whether he was from the tribe of Ephraim or Manasseh (3 Nephi 10:16). Evidenced by a selection of his writings, Zenos appears to have been an Israelite prophet who likely preached sometime between David’s conquest of Jerusalem and the fall of the northern kingdom of Israel.¹ According to Nephi the son of Helaman, Zenos testified boldly about the coming of Christ; after which, he was slain (Helaman 8:19).

Given the subject of his olive allegory (Jacob 5), it is not surprising to find that agricultural vocabulary is abundant, with the words "vineyard" (57 times), "fruit" (56), "natural fruit" (10), "tree" (51), "trees" (16), "branches" (35), "natural branches" (13), and "roots" (17). Verbs relating to actions taken in relation to the vineyard with its trees include "brought" (23), "cast" (17), "nourished" (16), "graft" (14), "become" (13), "preserve" (13), "bring" (11), "lay up" or "lay it up" (11), "labor" (9), and "perish" (9). The title "God of nature" (1 Nephi 19:12) is only used by Zenos. Zenos is second only to Mormon (33) in the number of statistically significant phrases (31). This is even more notable because Zenos has fewer words (4,272) compared to Mormon (96,935).

Key Insights

A comparison of the words of Zenos with those of other writers quoted from in the Book of Mormon, indicates that he was one of the most significant sources of prophetic teachings in the Nephite literary corpus. As we read the words of Zenos throughout the Book of Mormon, we can come to more fully appreciate the rich scriptural heritage contained in the plates of brass.



¹ David Rolph Seely and John W. Welch, "Zenos and the Texts of the Old Testament," in Stephen D. Ricks and John W. Welch, eds., The Allegory of the Olive Tree: The Olive, the Bible, and Jacob 5 (Salt Lake City: Deseret Book and the Foundation for Ancient Research and Mormon Studies, 1994), 322-46.

Zenos prophesied that one of the signs given to the house of Israel of the Lord’s death would be "mountains which shall be carried up" (1 Nephi 19:11). The Exodus story tells how Mount Sinai was considered holy because it was the place where the Lord Himself came down in power and glory. When the glory of the Lord’s presence was manifest on the mountain, the children of Israel were unprepared and very afraid. Only those who were righteous were permitted to ascend the mount and be in the Lord’s presence (Exodus 24:1, 9-11, 15).

Mountains were traditionally considered sacred, because they were closer to God, and immovable. The movement of mountains through earthquake was something that was beyond the capacity of man and signified God’s power, as it did at Mount Sinai. Zenos indicates that divine power would be manifest at the time when the Lord delivered His people from sin and death, similar to the time when He brought the children of Israel out of Egyptian bondage.

Mount Sinai was a place where the Lord manifested Himself in glory before His people. Those who were unprepared or unworthy could not abide in the divine presence. So Zenos’ prophecy that mountains would be "carried up" at the day of the Lord’s death indicates that something else impossible to mortals would be done by God---His deliverance of man from death.

Key Insights

The Exodus story shows how only the righteous and prepared could abide the Lord’s presence on the mountain. Similarly, as Zenos’ prophecy suggests, only some would be prepared for the Lord’s visitation at the time of His death. When we read about the signs of the Lord’s death in the prophecy of Zenos, we should ponder how we can more fully prepare ourselves for the Lord’s second coming to His covenant people.

Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall surely be put to death (Exodus 19:12). And the whole mount quaked greatly (Exodus 19:18).

And by mountains which shall be carried up. And all these things must surely come, saith the prophet Zenos. And the rocks of the earth must rend; and because of the groanings of the earth, many of the kings of the isles of the sea shall be wrought upon by the Spirit of God to exclaim: The God of nature suffers (1 Nephi 19:11-12).

One of the signs of the Lord’s death that would be witnessed by the house of Israel was "the opening of the earth" (1 Nephi 19:11). God had previously told Moses that He would visit the children of Israel according to their future sins. One remarkable example of such a visitation occurred during the rebellion of Korah and his followers.

The book of Numbers tells of a rebellion led by Korah and his followers, in which they tried to usurp divine authority and power from Moses. Moses responded, "If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord" (Numbers 16:29-30).

We are then told that the rebels were visited with destruction when the "earth opened her mouth and swallowed them up" (Numbers 16:32-35; 26:10). We are also told that these wicked people and their fate "became a sign" for the children of Israel to remember (Numbers 26:10). It is very significant, then, that Zenos mentions that the "opening of the earth" would be a sign to the house of Israel of the Lord’s death.

Key Insights

"The opening of the earth" (1 Nephi 19:11), a sign of the Lord’s death given by the prophet Zenos, resembles the fate of Korah and his followers during the sojourn of the Israelites in the wilderness. Significantly, that event was specifically said to be a sign to the house of Israel. Zenos teaches that it was a sign of the Lord’s death. When we read the prophecy of Zenos, we should consider how the events of Israel’s history point to the Savior and His redemption.

Death swallows us all, but through the grace and merciful intercession of Jesus Christ, we all can be redeemed from the grave and, through diligent effort and faith in Him, receive eternal life.

Thou stretchedst out thy right hand, the earth swallowed them (Exodus 15:12). If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord (Numbers 16:29-30). And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense (Numbers 16:32-35). This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord: And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. (Numbers 26:9-10).

And by the opening of the earth (1 Nephi 19:11).

The Lord manifested many signs and wonders before the people when He delivered the children of Israel from Egypt and led them through the wilderness. The Lord told Moses, "I will harden Pharaoh’s heart and multiply my signs and wonders in the land of Egypt" (Exodus 7:3). We are also told that "Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh’s heart" (Exodus 11:10; see also Deuteronomy 4:34; 6:22; 7:19; 26:8). In spite of these things and the many miracles He performed, the Israelites frequently murmured and rebelled against God. When they built a golden calf, the Lord told Moses, "they have turned aside quickly out of the way which I commanded them" (Exodus 32:8). On another occasion, God told them that because of their many sins, "your children shall wander in the wilderness" (Numbers 14:33).

Zenos uses phrases from these earlier stories to tell how, during His mortal ministry at Jerusalem, the Lord’s people would "turn their hearts aside," like Pharaoh "rejecting signs and wonders and the power and glory of the God of Israel" (1 Nephi 19:13-14). As a result of this, many "shall wander in the flesh and perish" (1 Nephi 19:14). This connection with the wilderness apostasy is strengthened by the fact that Zenos refers to "turning aside" three times in this prophecy (1 Nephi 19:13-15). By drawing upon the language of the Exodus and wilderness accounts, Zenos frames the rejection of Israel’s Redeemer during His mortal ministry, as repeating the lamentable pattern of the past.

Key Insights

The prophecy of Israel’s rejection of the Son of God shows that Israel would reject and turn aside from their Redeemer, just as their ancestors had done in the wilderness. As we read the words of Zenos, we should ponder how we can prevent our hearts from turning aside, and keep them fixed on the words of our Redeemer, who is gathering Israel again in our day.

They have turned aside quickly out of the way which I commanded them (Exodus 32:8).	[Those at Jerusalem] turn their hearts aside (1 Nephi 19:13). And because they turn their hearts aside (1 Nephi 19:14).
And your children shall wander in the wilderness (Numbers 14:33).	They shall wander in the flesh, and perish (1 Nephi 19:14).
And I will harden Pharaoh’s heart, and multiply my signs and wonders in the land of Egypt (Exodus 7:3). And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land (Exodus 11:9-10; see also Deut. 4:34; 6:22; 7:19; 26:8).	[They] turn their hearts aside, rejecting signs and wonders, and the power and glory of the God of Israel (1 Nephi 19:13)
They have turned aside quickly out of the way which I commanded them (Exodus 32:8).	[Those at Jerusalem] turn their hearts aside (1 Nephi 19:13). And because they turn their hearts aside (1 Nephi 19:14).
And your children shall wander in the wilderness (Numbers 14:33).	They shall wander in the flesh, and perish (1 Nephi 19:14).

Making the golden calf was a grievous transgression, for which the Lord could have utterly destroyed the children of Israel. At that time, Moses pled with the Lord to be merciful and "remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self" (Exodus 32:13). This plea that the Lord might be merciful and remember His ancient covenants is echoed in the prophecy of Zenos.

After he describes how Israel would turn their hearts aside, reject the Son of God, and be scattered, Zenos states, "Nevertheless, when the day cometh that they no more turn aside their hearts against the Holy One of Israel, then will he remember the covenants which he made to their fathers" (1 Nephi 19:15). Zenos’ words neatly tie the covenant the Lord made with Abraham, Isaac, and Israel---which Moses pleaded to God to remember, even when Israel had sinned a grievous sin---with the promise that in the latter days, God would indeed remember the covenant with the fathers. This shows that, although they had once rejected Him, the Lord would not forget His people, but would eventually gather them in mercy.

Key Insights

Zenos’s teaching that the Lord would remember the ancient covenant made with the fathers, Abraham, Isaac, and Jacob, reminds us of how merciful the Lord has been and will be, if we will no longer turn aside our hearts from His words. He is our Redeemer and, in spite of our sins, is anxious to receive us when we are willing. Wherever we are, if we turn to God, He will welcome us with love and forgiveness.

Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self (Exodus 32:13).

Nevertheless, when the day cometh, saith the prophet, that they no more turn aside their hearts against the Holy One of Israel, then will he remember the covenants which he made to their fathers (1 Nephi 19:15).

Zenos’ prophecy cited by Nephi (1 Nephi 19:10-17) uses words from accounts of the Israelite Exodus from Egypt and their wilderness journey. He applies them, however, to the signs of the Lord’s death, His rejection by the house of Israel, and their latter-day redemption. His words suggest that he viewed these things as a continuation of the miraculous events witnessed by the Exodus generation, in fulfillment of the covenants God made with their fathers. This is shown in subsequent examples, which include Visiting the House of Israel, Thunder and Lightning, Fire and Smoke, Mountains Carried Up, Opening of the Earth, Three Days of Darkness, Rejecting the Holy One of Israel, and Remembering the Covenant.

Key Insights

These examples help us to understand that the Lord’s work is not done and that He remembers His promises. They also show that the story of the house of Israel is not complete, but continues, and that we each are part of that story. We can look to our Redeemer today, with hope and an expectation of great joy, as we prepare for His return.

When the Lord brought the children of Israel out of Egypt, He caused three days of darkness to cover the land. "And there was thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings" (Exodus 10:21-23). The prophet Zenos stated that three days of darkness "should be a sign given of his [the Lord’s] death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel" (1 Nephi 19:10).

The Lord, through Moses, provided the darkness at the time of Israel’s deliverance from cruel bondage. Zenos indicates that three days of darkness, obviously intended to remind Israel of the Egyptian deliverance, would be a sign of the Lord’s death, an event that would bring about deliverance from death and sin. During the darkness in Egypt, Israel had light in their dwellings; but in the sign mentioned by Zenos, Israel would also experience the darkness, a reminder that the God of Israel would suffer for the sins of His people and that they must look to Him as the source of light and life.

Key Insights

As we read the prophecy of Zenos, we should ponder how the Lord can bring light to us in times of darkness, and remember that ultimately, He is the only true source of light to guide us and lead us away from choices that would drag us down to darkness and misery. When the Lord brought the children of Israel out of Egypt, He caused three days of darkness to cover the land. "And there was thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings" (Exodus 10:21-23). The prophet Zenos stated that three days of darkness "should be a sign given of his [the Lord’s] death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel" (1 Nephi 19:10).

The Lord, through Moses, provided the darkness at the time of Israel’s deliverance from cruel bondage. Zenos indicates that three days of darkness, obviously intended to remind Israel of the Egyptian deliverance, would be a sign of the Lord’s death, an event that would bring about deliverance from death and sin. During the darkness in Egypt, Israel had light in their dwellings; but in the sign mentioned by Zenos, Israel would also experience the darkness, a reminder that the God of Israel would suffer for the sins of His people and that they must look to Him as the source of light and life.

Key Insights

As we read the prophecy of Zenos, we should ponder how the Lord can bring light to us in times of darkness, and remember that ultimately, He is the only true source of light to guide us and lead us away from choices that would drag us down to darkness and misery.

Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was thick darkness in all the land of Egypt three days: They saw not one another, netherneither rose any from his place for three days: but all the children of Israel had light in their dwellings (Exodus 10:21-23).

He spake concerning the three days of darkness, which should be a sign given of his death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel (1 Nephi 19:10).

Zenos prophesied that the Lord would visit the some of the house of Israel with "thunderings and the lightnings of his power, by tempest, by fire, and by smoke" (1 Nephi 19:11). These point back to the events at Mount Sinai, where the mount quaked and "there were thunders and lightnings, and a thick cloud upon the mount" (Exodus 19:16). This occurred when the Lord appeared upon the mount in glory and power. "And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mountain quaked greatly" (Exodus 19:18). At this time, the children of Israel were very afraid and unprepared for this experience (Exodus 19:16). Zenos draws upon the wording of the Sinai event in his prophecy to teach how, at the time of the Lord’s atoning deliverance, as at that earlier event in the wilderness, many would be unprepared for His visit to His people.

Key Insights

Zenos clearly draws upon the wording of the events at Sinai to teach about the Lord’s visitation at the time of His death. His prophecy was a warning to the house of Israel to prepare for the promised joyful visitation of the Lord to His people, in the day of atoning deliverance. As we read this prophecy, we should look forward to the future return of the Lord and ponder how we can prepare for that day, so that it will be a day of great joy and salvation, not one of sorrow.

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount . . . And mount Sinai was altogether on a smoke because the Lord descended upon it in fire and the smoke thereof ascended as the smoke of a furnace (Exodus 19:16, 18).

Others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness (1 Nephi 19:11).

The words of Zenos’ prophecy cited by Nephi (1 Nephi 19:11) evoke the events of the Israelite Exodus from Egypt and their wilderness journey. Zenos prophesied that "the Lord God surely shall visit all the house of Israel at that day, some with his voice because of their righteousness, unto their great joy and salvation," while "others" would be visited by destructive forces of nature (1 Nephi 19:11). This prophecy of two kinds of visitation has roots in the Exodus story and the subsequent account of events in the wilderness.

Before his death in the land of Egypt, Joseph the son of Jacob, who was Zenos’ patriarchal and tribal ancestor, told his brothers, "God will surely visit you" (Genesis 50:24-25). As a descendant of Joseph, Zenos would have been familiar with Joseph’s words. Many years later, when the Lord called Moses to lead Israel out of Egyptian bondage, He said, "I have surely visited you" (Exodus 3:16). When Moses conveyed these words to the elders, "the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped" (Exodus 4:31). When the Israelites camped at Mount Sinai, the Lord came down in glory on the mount. Then, "Moses spake, and God answered him by a voice" (Exodus 19:19). Moses was righteous and was then permitted to go up into the Lord’s presence, while the other children of Israel were not and were afraid (Exodus 19:16, 21).

When the Israelites rebelled and built a golden calf, the Lord also told Moses, "whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee: . . . Nevertheless in the day when I visit I will visit their sin upon them" (Exodus 32:33-34). This was fulfilled at various times in their desert journey when the people rebelled. Zenos, in his prophecy, draws upon words from these stories to show how, at a time of future rebellion and apostasy, the Lord would visit His people again at the time of His death, both the righteous and the wicked.

Key Insights

It makes sense that Zenos, a prophet of the lineage of Joseph, would use the language of his tribal ancestor, as well as words and themes from the Exodus deliverance account, in a prophecy of the Savior’s deliverance of His people from the bondage of sin and rebellion. As we read the words of Zenos, we should try to observe how the Lord is blessing us today, in ways that continue to fulfill His promises to the house of Israel.

And Joseph said unto his brethren, I die: and God will surely visit you, and bring you up out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence (Genesis 50:24-25).	The Lord God surely shall visit all the house of Israel at that day (1 Nephi 19:11).
I have surely visited you and seen that which is done to you in Egypt (Exodus 3:16). And the people believed: and when they heard that the Lord had visited the children of Israel, and that he looked upon their affliction, then they bowed their heads and worshipped (Exodus 4:31). And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice (Exodus 19:19).	Some with his voice because of their righteousness, unto their great joy and salvation (1 Nephi 19:11).
Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them (Exodus 32:34).	[Zenos prophesied that others would be visited (1 Nephi 19:11). From the context, these others are the wicked in Israel.]