Book of Moses Evidence: Slow of Speech

Upon receiving a divine commission from the Lord to prophesy unto the people, Enoch declared, “Why is it that I have found favor in thy sight, and am but a lad, and all the people hate me; for I am slow of speech; wherefore am I thy servant?” (Moses 6:31).1 There are several possible interpretations of this passage. It could be understood to mean that Enoch suffered from some sort of speech impediment. Or it could have to do with Enoch not being fluent in a foreign language that might have been required for his ministry. Or it could simply mean that Enoch was not eloquent or took time to express himself, perhaps in a way that seemed odd or unsophisticated to his audience.2

Not many ancient or medieval traditions specifically discuss Enoch’s manner of speech, but a few Islamic sources give details along these lines. According to Wahb b. Munabbih, Enoch (who is known as Idris in Islamic sources) “was soft-spoken and gentle in his manner of speaking and took short steps when he strode. He bore the name ‘Idrīs’ on account of the quantity of knowledge and religious practices which he learned from the Scripture of God Most Exalted.”3 Other sources declare that Idris was “deliberate in his speech, often silent, his limbs motionless. When he strolled about, he mostly looked at the ground, deep in thought.”4

These texts don’t state that Enoch was categorically “slow of speech,” as is said in Moses 6:31. Nor is the context of these statements the same as that found in the Book of Moses. Nevertheless, they do suggest there may have been something timid or reserved about Enoch’s manner of communication, aligning well with the Book of Moses. Furthermore, according to Jeffrey Bradshaw, “These descriptions are notable because being ‘slow of speech’ is not a common occurrence among biblical prophets. Only the calls of Moses and Ezekiel use this specific language.”5

It is therefore not particularly likely that Joseph Smith would have independently brought up this same concern specifically in relation to Enoch, and that years later support for this idea would turn up in obscure Islamic texts.6 Although not compelling on their own, these parallels nevertheless strengthen the case for the genuine antiquity of the Book of Moses.