Textual: The sow/reap contrast is a more direct reflection of Job, but still in a form that indicates that there is no direct connection between the two. Limhi is still citing some unstated prophet. The reference to the “east wind” in verse 31 may assist us in at least a general recognition of the source of these verses. Reynolds and Sjodahl note:
“The reference to ”the east wind" as an agent of destruction shows that the author of these texts was influenced by a mode of thinking that obtained in ancient Palestine. In that country the east wind then as now was harmful to vegetation. In the winter it is dry and cold, and in the summer it is dry and hot. It carries off the moisture on the leaves rapidly causing them to wither and die. On the Mediterranean this east wind is known as a levanter, and is regarded as dangerous to sailors. It was in such a storm that Paul was shipwrecked, and, with all the crew and passengers, stranded on the island of Malta. (See Acts 27:14-44). Reynolds and Sjodahl Book of Mormon Commentary. Deseret Press, 1955, 2:94).
The “east wind” was one of four winds assigned to the four cardinal directions, and each wind brought differing effects. Where the east wind was associated with violent destruction, the north wind was considered to be beneficial (Smith’s Bible Dictionary. “Winds” p. 746).
The reference in the Book of Mormon to the “east wind” clearly fits into the connotation of destruction. The Old Testament uses those associations because they originally fit with climactic conditions. Since we do not expect that the helpful/harmful nature of the winds in the New World would be precisely the same as in the Old World (where the east wind blew in across the Arabian desert) we can be reasonable safe in assuming that this is a verse that comes from the Old World, and therefore was on the brass plates. We will see that the Zeniffites must have taken a copy of the brass plates scriptures with them to the land of their inheritance, as the scene of Abinidi before the priests requires a knowledge of the texts of Isaiah on the brass plates. We may also presume that they were written on a more impermanent material, allowing for both a more rapidly created copy, as well as one more portable, if not as permanent.
Since the cited verses are not in our Old Testament, they were part of the brass plates which we do not have. We know that there were at least two prophets of the brass plates for whom the Book of Mormon is our only record, Zenock and Zenos. The Book of Mormon citations from both of these prophets emphasize either the foretelling of Christ, or the future of Israel (Zenos’ allegory of the Olive Tree). These verses cited by Limhi are corrective verses leveled at a people in need of repentance, and it is possible that the context of the allegory of the Olive Tree would lead Zenos to such statements about his current audience. However, we do have a specific statement from Zenock that also shows Zenock to be chastising his audience:
Alma 33:15 For it is not written that Zenos alone spake of these things, but Zenock also spake of these things—
Alma 33:16 For behold, he said: Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son.
Although it is not completely clear, the citation would appear to be from Zenock, and Zenock is clearly chastising his people. Although it is certainly not conclusive, the only available material would suggest that the known contexts of Zenos and Zenock would make Limhi’s cited verses more at home with Zenock.
Rhetorical: For Limhi, the context is still the contrast between the current faithful people and their desperate circumstances. Limhi uses this verse to explain that consequences follow transgression, and that their previous transgressions led to the consequences that they now suffer. Nevertheless, because those consequences are linked to unrighteousness (in the past) he therefore holds out hope that they may be removed by righteousness (in the near future).