Nephi quotes three prophets from the Old Testament time period: Zenock, Neum, and Zenos. These prophets testified of Christ, but their writings are not found in the Old Testament. Zenock and Zenos were both slain for their testimony of Christ (Alma 33:16-17; Helaman 8:19). [Zarahemla Research Foundation, Study Book of Mormon, p. 44] [See the commentary on Helaman 8:20]
1 Nephi 19:10 To be crucified according to the words of Neum ([Illustration]): The Crucifixion. [The Church of Jesus Christ of Latter-day Saints, Gospel Art, #230]
1 Nephi 19:10 To be buried in a sepulchre ([Illustration]): Burial of Jesus. [The Church of Jesus Christ of Latter-day Saints, Gospel Art, #231]
“The God of our Fathers, to be Lifted Up, Crucified, and Buried in a Sepulchre, According to the Words of Zenock Neum and Zenos”
According to an article by John Sorenson, Book of Mormon writers mention five prophets whose words appear in the brass plates: Zenos (Jacob 5), Zenock (1 Nephi 19:10), Ezias (Helaman 8:20), Isaiah (1 Nephi 15:20), and Neum (1 Nephi 19:10). Of the first four only Isaiah is surely known from existing biblical texts (although Neum actually might be Nahum). Internal evidence suggests a reason why: All four direct a great deal of attention to the Northern Kingdom. Since the Masoretic text, which lies behind our King James version, came out of the South (Judah) omission of three of the four (or four of the five, counting Neum) is explicable. Zenos is quoted as saying, "And as for those who are at Jerusalem" (1 Nephi 19:13). Nowhere else in the extensive quotes from Zenos does he mention Judah or Jerusalem. This in context strongly suggests that he was not located in the territory of Judah. (It is implied in 3 Nephi 10:16 that Zenos and Zenock were of a Joseph tribe, although nothing is said of location.). . . . Careful reading of the allegory of the olive tree, from Zenos (Jacob 5), as well as Alma 33:3-17 concerning both Zenos and Zenock, further confirms a context of a sinful Israel more reminiscent of the time of Amos (mid-8th century B.C.) than earlier or later. Moreover, Zenock was said to be a "prophet of old" (Alma 33:17), a chronological term not used regarding Jeremiah or even Isaiah. The probability is high, therefore, that the prophets cited from the brass plates date between 900 B.C. and the end of the Northern Kingdom in 721 B.C.
In addition, there are indications that the words of the brass plates (both quoted and taught in the Book of Mormon) came from another source besides the King James version of the Old Testament (Masoretic text):
1. The Book of Mormon virtually ignores the Davidic covenant. David is mentioned but six times (two incidentally in quotations from Isaiah). Two instances involve strong condemnation of David.
2. Instead (of the Davidic Covenant) considerable attention is paid to the Abrahamic covenant and to the patriarchs. Jacob is called "Jacob" rather than "Israel."
3. The Jews, particularly the inhabitants of Jerusalem, are branded as evil in the strongest terms.
4. The name "Jehovah," the preferred title of deity in the King James version of the Old Testament, occurs only twice in the Book of Mormon (once in a quote from Isaiah 12--with one word changed--and once in the very last sentence in the volume). The name "Lord" is usually used for divinity in the Book of Mormon (almost 1400 times). [John Sorenson, "The Brass Plates and Biblical Scholarship," in Dialogue, Autumn 1977]
Furthermore, in another article, Noel B. Reynolds presents evidence that in the Book of Mormon, the material covered by our King James book of Genesis does not reflect that text, but is more like the Book of Moses in our present day Pearl of Great Price. [Noel B. Reynolds, "The Brass Plates Version of Genesis," in By Study and Also by Faith, Vol. 2, F.A.R.M.S., p. 148]