Evidence #437 | February 20, 2024

Book of Mormon Evidence: Woe Oracles

Post contributed by

 

Scripture Central

Abstract

The Book of Mormon contains dozens of “woe oracles”—a form of prophetic speech that is also found throughout the Bible. This feature of the text is consistent with its claimed Hebrew origins.

Woe-Oracles in the Bible

The Bible contains many statements of woe pronounced upon groups or individuals.1 In the Old Testament, such judgments are predominantly found in the writings of the prophets, while in the New Testament they are concentrated in the words of Jesus found in the Gospels. One well-known example can be seen in Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”

The Vision of Isaiah, by Louis Ernest Meissonier (circa 1838). 

Since at least the early 1960s, such statements have been classified under a particular form of speech called the “woe oracle.”2 Precisely where this oracular language originated, why it was used, how it relates to other speech forms, and what specific linguistic or conceptual features it strictly entails is a matter of ongoing discussion and debate among scholars.3 However, there is a general consensus that the woe oracle is indeed a distinct form of speech and that it played an important role in ancient Hebrew prophecy.

Woe-Oracles in the Book of Mormon

Since the Book of Mormon begins in Jerusalem around 600 BC, one might expect that this speech form would have been used by the text’s founding prophets and perpetuated by their descendants. As noted by Hebrew scholar Donald W. Parry, “Some forty examples of the woe oracle are attested in the Book of Mormon.”4 Based on Parry’s analysis, the speech form can be broken down into four basic components: (1) expression of woe, (2) addressee, (3) reason for judgment, and (4) promise of judgment.5

Some passages in the Book of Mormon present all four of these concepts distinctly and in order. For example, in the opening chapter Lehi declared, “Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon” (1 Nephi 1:13). Here is the prophecy broken down into its separate components:

Expression of Wo: And he read, saying: Wo, wo,

Addressee: unto Jerusalem,

Reason for Judgment: for I have seen thine abominations!

Promise of Judgment: Yea, and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon.

Nephi gave a similar prophecy, except his concerned the Gentiles: “Therefore, wo be unto the Gentiles if it so be that they harden their hearts against the Lamb of God. For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity” (1 Nephi 14:6–7).

Expression of Wo: Therefore, wo

Addressee: be unto the Gentiles

Reason for Judgment: if it so be that they harden their hearts against the Lamb of God.

Promise of Judgment: … unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction

In other instances, the addressee and the reason for judgment get lumped together into a single concept, typically because the addressee is directly described or labeled as some type of sinner. Jacob declared, “And wo unto the deaf that will not hear; for they shall perish” (2 Nephi 9:31).

Expression of Wo: And wo

Addressee/Reason: unto the deaf that will not hear;

Promise of Judgment: for they shall perish.

Another example can be seen in the words of King Benjamin: “But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ” (Mosiah 3:12).

Expression of Wo: But wo, wo

Addressee/Reason: unto him who knoweth that he rebelleth against God!

Promise of Judgment: For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ.

Concerning biblical oracles, Erhard Gerstenberger explains, “In some rare cases the woe-exclamation is followed by nothing but a description of the evildoers in participial expressions.”6 In other words, the expression of woe is delivered, an addressee is designated, and a reason for judgment is given, but the promise of judgment is left vague or only implied. Although they make up a minority, such examples can also be found in the Book of Mormon. For instance, to King Noah’s priests, Abinadi declared, “I say unto you, wo be unto you for perverting the ways of the Lord!” (Mosiah 12:26).

Expression of Wo: I say unto you, wo

Addressee: be unto you [King Noah’s priests]

Reason for Judgment: for perverting the ways of the Lord!

Promise of Judgment: N/A

On several occasions, biblical woes turn up as a series of two or more connected oracular pronouncements, as seen in Isaiah 5:8–22 and Matthew 23:13–29. Woe lists can also be found in extracanonical texts, as seen in 1 Enoch.7 Similar lists of woes are present in the Book of Mormon, such as Jacob’s list of ten woes found in 2 Nephi 9:27–38.8

Conclusion

The mere fact that the Book of Mormon contains numerous woe oracles shouldn’t be seen as especially strong evidence of its authenticity. After all, examples of this form of speech are sprinkled liberally throughout the Old and New Testaments, and it can also be found in some pseudo-biblical texts surrounding Joseph Smith’s day.9

Still, the concentration and variety of these oracles in the Book of Mormon is certainly consistent with its claimed ancient origins. In Parry’s opinion, “It is not by chance that the Book of Mormon contains these formulas, and a writer who wished to imitate the Bible would likely have overlooked them, employed them in improper contexts, or failed to integrate them into the text in a natural manner.”10 Much work still needs to be done to compare the Book of Mormon’s woe oracles with those in the biblical and relevant extrabiblical corpuses from the ancient world, but Parry’s view shouldn’t be taken lightly. As an accomplished Hebrew scholar, it is notable that he found the integration of these speech forms in the Book of Mormon as believably authentic.  

A couple other factors need to be considered as well. First, this is just one of many seemingly ancient literary features in the Book of Mormon. While it is helpful to first assess the text’s numerous woe oracles on their own terms, they shouldn’t ultimately be viewed in isolation. Instead, they must be understood as part of a much larger constellation of ancient literary forms and patterns in the text, which any would-be forger would have to fabricate in toto.11
 

Joseph Smith translating the Book of Mormon. Image via churchofjesuschrist.org.

Second, it must be remembered that unlike most authors of pseudo-biblical texts, Joseph Smith didn’t have the liberty to carefully massage his writing into a biblical dialect through various rounds of editing and revision. Instead, he would have needed to produce the dozens of woe-oracles in the Book of Mormon in a single dictated draft, without using any notes or outlines and without making any major revisions.12 When viewed in that light, the eloquence, verbal power, and rhetorical sophistication of these numerous oracular statements are really quite impressive. For a comprehensive presentation of the Book of Mormon’s woe oracles, each broken down into its separate components, see the Appendix.

Further Reading
Appendix
Endnotes
Literary Features