Thursday, January 31, 2013

1 Nephi 9:1-6


For the first time in his record, Nephi mentions another set of plates.  He tells us many things had occurred, “thing which cannot be written upon these plates” (1 Nephi 9:1). 

He tells us about his plates.  Upon the other set of plates, Nephi makes “a full account of my people … called the plates of Nephi” (1 Nephi 9:2).  He also calls the account from the plates on which he was writing the plates of Nephi. These will later be referred to as the small plates of Nephi.

Jacob mentions the two sets of plates.  1”And a hundredth part of the proceedings of this people, which now began to be numerous, cannot be written upon these plates [the small plates]; but many of their proceedings are written upon the larger plates, and their wars, and their contentions, and the reigns of their kings” (Jacob 3:13). 

Mormon would comment,

And now, I speak somewhat concerning that which I have written; for after I had made an abridgment from the [large] plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.
Words of Mormon 1:3

Nephi was commanded to make this second set of plates, “for the special purpose that there should be an account engraven of the ministry of my people” (1 Nephi 9:3).  What was that “special purpose?”  “[F]or this very purpose [Martin Harris’s loss of the 116 pages] are these plates preserved, which contain these records—that the promises of the Lord might be fulfilled, which he made to his people” (D&C 3:19).

The large plates would contain “an account of the reign of the kings, and the wars and contentions of my people” (1 Nephi 9:4).  The small plates “are for the more part [a record] of [my] ministry” (1 Nephi 9:4). 

Jacob would describe Nephi’s instructions.

And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi.
For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation.
And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven the heads of them upon these plates, and touch upon them as much as it were possible, for Christ's sake, and for the sake of our people.
Jacob 1:2 - 4

Nephi’s great-grandson, Jarom, would write:

And I, Jarom, do not write more, for the plates are small.  But behold, my brethren, ye can go to the other plates of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of the kings, or those which they caused to be written.
Jarom 1:14

Nephi was exercising great faith in creating a second record.  He is doing this “for a wise purpose in him, which purpose I know not” (1 Nephi 9:5).  But he has faith in the Lord, that he knows all things and he prepares a way for them to be done. 

Someday we will receive the record Harris lost as well as the record of Lehi.  This is an exciting thought.  We’ve been blessed with Nephi’s powerful and spiritual account on the small plates.  We can be grateful to the Lord for this blessing.

Monday, January 28, 2013

1 Nephi 8:28-38


After quoting his father’s record so far, Nephi stops recording Lehi’s account.   “Nephi leaves no doubt when he stops quoting Lehi, for at the end he only summarizes the rest of his father's vision.”[1]  At this point, Nephi takes over the account.  There is some speculation that Nephi gave us an incomplete account.[2]

Multitudes were moving towards the tree of life.  They grasped the iron rod and arrived at the tree, partaking of the fruit.  There were throngs heading towards the great and spacious building.  Others wandered strange roads and were lost.  Others, while wandering, drowned the in river of water.

[T]he water which my father saw was filthiness; and so much was his mind swallowed up in other things that he beheld not the filthiness of the water.
And I said unto [Laman and Lemuel] that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God.
And I said unto them that it was a representation of that awful hell, which the angel said unto me was prepared for the wicked.
1 Nephi 15:27 - 29

Mack Sterling writes about the portrayal of spiritual death in the account.

“The way of spiritual death is also powerfully portrayed in the dream. Lehi describes five groups of people who walk in the way of death: (1) those who start in the path and become lost because of the mists of darkness (see 1 Nephi 8:22–23); (2) those who taste the fruit, become ashamed, and are lost in forbidden paths (see 1 Nephi 8:28); (3) those who are drowned in the depths of the fountain of filthy water (see 1 Nephi 8:32; 1 Nephi 15:26–27); (4) those who become lost wandering in strange roads (see 1 Nephi 8:32); and (5) those who enter the great and spacious building, which represents the pride of the world and is to be destroyed in a great fall (see 1 Nephi 8:33; 11:34–36).”[3]

Those in the multitude going to the great and spacious building entered it.  No sooner than they entered the building, they joined in the mocking o Nephi and those who were eating the fruit.  Nephi tell us they “heeded them not” (1 Nephi 8:33).  “The lack of heed given by those at the tree of life to the scorn of the wicked leads us to the conclusion that they did not fall away from the tree as did their predecessors, but remained there permanently. Thus concludes the dream of Lehi.”[4]

Those that heeded the mocking fell away from the truth.  The children of Israel were taught, “Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment: [or Thou shalt not follow the crowd to do evil, neither speak up in a lawsuit, being influenced by the majority, to subvert justice]” (Exodus 23:2).  Solomon counseled his son to stop “[hearing] the instruction that causeth to err from the words of knowledge” (Proverbs 19:27).  King Benjamin taught:

For behold, there is a wo pronounced upon him who listeth to obey [the evil spirit]; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge.
I say unto you, that the man that doeth this, the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples.
Mosiah 2:33, 37

Laman and Lemuel refused to eat the fruit.  This concerned Lehi.  He feared “they  should be cast off from the presence of the Lord” (1 Nephi 8:36).   Nephi tells us Lehi “did exhort them then with all the feeling of a tender parent, that they would hearken to his words” (1 Nephi 8:37). 

Lehi then ceased speaking to Laman and Lemuel.  All this occurred in the valley of Lemuel.  Many other things did occur, but they “cannot be written upon these plates” (1 Nephi 9:1).


[1] Nephi's Use of Lehi's Record, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed January 28, 2013.
[2] Lehi's Dream of the Tree of Life: Springboard to Prophecy, Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed January 28, 2013.
[3] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Provo, Utah: Maxwell Institute, accessed January 28, 2013.
[4] Lehi's Dream of the Tree of Life: Springboard to Prophecy, Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed January 28, 2013.

Saturday, January 26, 2013

1 Nephi 8:23-27


While the multitude were pressing towards the tree through the spacious field, “there arose a mist of darkness” (1 Nephi 8:23). 

1 Nephi 8:23 – “there arose a mist of darkness”
1 Nephi 12:17 – “And the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish and are lost.”

A “mist of darkness” is not an uncommon occurrence in the desert.  Earlier this month, there was a powerful dust storm in Australia.


A couple of years ago, we were in Phoenix on vacation during the middle of the July.  One day while we were there, a huge dust storm occurred, moving into the city.  This picture shows what it looked like.


So, a dust storm in the desert, preventing the multitude from moving forward, would not have been an uncommon experience for Lehi.

We have been introduced to the iron rod that follows the strait and narrow path.  At the time Lehi saw it, it was of no use to those on the path.  The path was clear, they could see the tree, and they did not need the rod.

This changes with the mist of darkness.  Suddenly the people are lost.  They may not even be able to see their hand in front of their face.  Now what do they do?   It is now that the iron becomes essential for survival.  Without the iron rod, people will become lost forever.  By holding on to the rod, they follow the path to safety. 

The word of God is eternal.  It is always there.  When we came to this world, we entered the mist of darkness.  Temptation is all around us.  It is easy to fall off the path and go in different directions, each direction pulling you away from the strait and narrow.  The world of God (as symbolized by the iron rod) becomes our sure path to eternal life.  When we hold firmly to gospel principles, the iron rod leads us through the challenges of life.  By holding to the gospel, eventually we will never become lost and partake of the tree.[1]

Lehi saw people coming to and grabbing the iron rod.  The moved forward through the mist and successful came and partook of the fruit.  Then, there was an unexpected response.  They became ashamed of having partaken of the fruit.

Paul warned Timothy, “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” (2 Timothy 1:8).

Addressing those who oppose the gospel, Moroni wrote, “O ye pollutions, ye hypocrites, ye teachers, who sell yourselves for that which will canker, why have ye polluted the holy church of God?  Why are ye ashamed to take upon you the name of Christ?  Why do ye not think that greater is the value of an endless happiness than that misery which never dies—because of the praise of the world?” (Mormon 8:38).

Why were they ashamed? 

On the other side of the river, Lehi saw “a great and spacious building; and it stood as it were in the air, high above the earth” (1 Nephi 8:26). 

1 Nephi 8:26“I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building”
1 Nephi 12:18“And the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men.  And a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record, from the beginning of the world until this time, and from this time henceforth and forever.”

Why would Lehi see this building, standing in the air?

[W]e ask how such tall buildings would appear to Lehi to be "in the air, high above the earth" (1 Nephi 8:26). One answer is that travelers in the deserts of Arabia typically traveled at night because of the heat and because of the danger of marauders.6 That is exactly what Lehi does at the beginning of his dream, for the wilderness through which he travels with his guide is "dark" (1 Nephi 8:4, 7). The first row of windows in tall buildings was high enough to offer safety to inhabitants. At night, light from the windows of these buildings made them appear as if suspended in the air.

Contemporary buildings there "stood as it were in the air" (1 Nephi 8:26), rising to imposing heights of five and six stories. Did contemporaries of Joseph Smith know about this building feature of the ancient past? The answer has to be no. Nor did Joseph Smith. Instead, it was Lehi, who beheld such a structure in his vision, and members of his party traveling through the region, who saw this "strange" appearance of skyscraper buildings.[2]

The building was filled with young and old, male and female.  They were dressed exceedingly fine.  Later in Nephite history, costly apparel will be a sign of a wicked Nephite society (see Alma 1:6, 27, 32; 4:6; 5:53; 31:28, Helaman 13:28).  They would mock those who had partaken of the fruit.  When Christ entered Jarius’ home, He “saw the minstrels and the people making a noise, He said unto them, Give place: for the maid is not dead, but sleepeth.  And they laughed him [GR ridiculed him] to scorn” (Matthew 9:23 - 24).  Throughout Nephite history, the rich in society would mock the religious and the poor. 

Christ warned those who were ashamed of Him. 

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
 [And they shall not have part in that resurrection when he cometh.
For verily I say unto you, That he shall come; and he that layeth down his life for my sake and the gospel's, shall come with him, and shall be clothed with his glory in the cloud, on the right hand of the Son of Man. (JST | Mark 8:42 - 43)]”
Mark 8:38

We also read that “among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God” (John 12:42 - 43).

Those who were ashamed “fell away into forbidden paths and were lost” (1 Nephi 8:28).





[1] Lehi's Vision of the Tree of Life: Understanding the Dream as Visionary Literature, Charles Swift, Provo, Utah: Maxwell Institute, accessed January 26, 2013.
[2] New Light: The Queen of Sheba, Skyscraper Architecture, and Lehi's Dream, Journal of Book of Mormon Studies: Volume - 11, Issue - 1, Pages: 102–3, 115, Provo, Utah: Maxwell Institute, accessed January 26, 2013.

Wednesday, January 23, 2013

1 Nephi 8:13-22


Having partaken of the fruit of the tree, Lehi wants his family to partake.  At this point, we see a characteristic of Lehi’s vision.  “Elements of the vision often seem to suddenly appear, without any hint of prior awareness of them and with no foreshadowing in the text. For example, Lehi is standing next to the tree of life but does not see the river until he is looking for his family, even though the river is next to the tree by which he is standing.”[1]

He notices a river of water and it was near the tree.  Nephi will explain to Laman and Lemuel the meaning of the river in Lehi’s vision.

1 Nephi 8:13 – “river of water”
1 Nephi 15:26-29 – “And they said unto me: What meaneth the river of water which our father saw?  And I said unto them that the water which my father saw was filthiness; and so much was his mind swallowed up in other things that he beheld not the filthiness of the water.   And I said unto them that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God.  And I said unto them that it was a representation of that awful hell, which the angel said unto me was prepared for the wicked.

Why is the river filthy?  It did not appear that way when Lehi saw it.  Hugh Nibley explains the nature of water in the desert.  “When [Lehi] dreams of a river, it is a true desert river, a clear stream a few yards wide with its source but a hundred paces away (1 Nephi 8:13—14) or else a raging muddy wash, a sayl of 'filthy water' that sweeps people away to their destruction.”[2]  So the river may have been clear at first, but eventually it becomes filthy.

Lehi finally sees Sariah, Sam, and Nephi.  They appeared to be lost, not knowing where to go.  “This is the authentic ‘scenery of a desert oasis, with its rivers springing miraculously from nowhere and emptying themselves again perhaps in the desert sands.’ The expression ‘river of water’ is used only for small, local streams,  and here Lehi is so near the source of the little stream that he can recognize people standing there.”[3]

He calls to them and asks them to come and partake of the fruit with him.  They did this.  Lehi then called Laman and Lemuel to come and partake of the fruit, but they refused to come.

Lehi then notices a rod of iron along the bank of the river.  The iron rod led to the tree. 

1 Nephi 8:19 – “I beheld a rod of iron”
1 Nephi 15:23-24 – “And they said unto me: What meaneth the rod of iron which our father saw, that led to the tree?  And I said unto them that it was the word of God; and whoso would hearken unto the word of God, and would hold fast unto it, they would never perish; neither could the temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction.

There was a strait and narrow path by the iron rod.  Christ would tell us to “[e]nter ye in at the strait [GR narrow] gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13 - 14).  It lead to “a large and spacious field, as if it had been a world” (1 Nephi 8:20).  Once again, we turn to Christ’s words.  “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one” (Matthew 13:38).  “This in Arabic is the symbol of release from fear and oppression, the state of beingmabsÃ…«Ã¡¹­ or spread out.”[4]

Through the spacious field, Lehi saw numerous people moving towards the path that led to the tree.  “Although the only identified individuals in the dream are members of Lehi's family, the ‘numberless concourses of people’ (1 Nephi 8:21) represent all of humanity. Interpreting the dream as an allegory, we conclude that salvation is available to all who hold fast to the word of God, who resist the influence of the wicked world, who partake of the atonement of Christ, and who endure in faith until the end.”[5]


[1] Lehi's Vision of the Tree of Life: Understanding the Dream as Visionary Literature, Charles Swift, Provo, Utah: Maxwell Institute, accessed January 23, 2013.
[2] Into the Desert, Hugh W. Nibley, Provo, Utah: Maxwell Institute, Provo, Utah: Maxwell Institute, accessed January 23, 2013.
[3] Lehi's Dream, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 23, 2013.
[5] Prophecy and History: Structuring the Abridgment of the Nephite Records, Steven L. Olsen, Provo, Utah: Maxwell Institute, accessed January 23, 2013.

Monday, January 21, 2013

1 Nephi 8:1-12


Chapter 8

Lehi sees a vision of the tree of life—He partakes of its fruit and desires his family to do likewise—He sees a rod of iron, a strait and narrow path, and the mists of darkness that enshroud men—Sariah, Nephi, and Sam partake of the fruit, but Laman and Lemuel refuse. About 600–592 B.C.

Lehi’s group had gathered an assortment of grain and fruit seeds.  When did they gather the seeds?  Did they bring them with them from home?  Did they gather them in the valley of Lemuel?  How long did they stay?  Nephi does not give us this information in his small plates, so we’re left in a position where any answer to these questions is speculation.

While in the valley of Lemuel, Lehi spoke to his family, telling them “I have dreamed a dream; or, in other words, I have seen a vision” (1 Nephi 8:2).  “Confusion of types of revelation is also the rule in the Book of Mormon, as when Lehi says, ‘I have dreamed a dream; or, in other words, I have seen a vision’ (1 Nephi 8:2). Which was it? It makes no difference, as long as the experience came from without by the Spirit of the Lord.”[1]

Lehi rejoices because he has reason to believe that Nephi, Sam, and many of their posterity will be saved.  On the other hand, he is concerned for Laman and Lemuel.

In his dream, he is in a dark wilderness.  A man, dressed in a white robe, would act as his guide through the wilderness.  “In the dream, Lehi first finds himself in a dark and dreary wilderness (see 1 Nephi 8:4–7). This suggests the state of fallen man in ignorance, cut off from the presence of God, without knowledge of the way of life (or death).”[2] 

That Lehi dreamed he was traveling in the dark was representative of his lifestyle.  “The dream is also true to other cultural and geographical dimensions of the family's world. For example, Lehi's dream began in ‘a dark and dreary wilderness’ wherein Lehi and a guide walked ‘in darkness’ for ‘many hours’ (1 Nephi 8:4, 8). Plainly, they were walking at night, the preferred time for traveling through the hot desert.”[3]

Lehi traveled for many hours in the darkness.  He began to pray to the Lord, asking Him to show mercy.  After he had prayed, he saw a large and spacious field.  Christ used the field as an example.  “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;” (Matthew 13:38).  “After praying for mercy, Lehi sees a large and spacious field wherein the ways of life and death are symbolically portrayed, as well as the responses of people to these two options. The very manifestation of the way of life, then, is a function of the mercy or grace of God.”[4]

In that spacious field, Lehi saw a tree.  The fruit “was desirable to make one happy” (1 Nephi 8:10).  Referring to the tree, Alma said:

But if ye will nourish the word, yea, nourish the tree as it beginneth to grow, by your faith with great diligence, and with patience, looking forward to the fruit thereof, it shall take root; and behold it shall be a tree springing up unto everlasting life.
And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst.
Then, my brethren, ye shall reap the rewards of your faith, and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you.
Alma 32:41 - 43

Lehi went to the true and ate the fruit.  “[I]t was most sweet, above all that I ever before tasted.  Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen” (1 Nephi 8:11).  Alma taught the people in Zarahemla the Lord told them, “Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely” (Alma 5:34). 

Having partaken of the fruit, Lehi was filled with great joy.  He wanted his family to partake and he began looking for his family.

Richard Bushman explains Laman’s and Lemuel’s perspective on life referring to Lehi’s dream.

Nephi's and Lehi's theology offered more enduring sustenance to Laman and Lemuel as a way to resolve the conflict between submission and pleasure. In the brothers' characteristic plot, submission meant deprivation, and pleasures came only through rebellion and violence. In their view of events, God's superior power forced them to submit and drove them into the sufferings of the wilderness. The family's theology and faith in Christ, by contrast, offered supreme pleasure and happiness, not through rebellion but through submission to God. Lehi's vision made the point most graphically with the tree "whose fruit was desirable to make one happy." When Lehi partook, he "beheld that it was most sweet, above all that I ever before tasted" (1 Nephi 8:10-11). Christ was presented as the resolution of the troubling conflict. The image of divine love in the form of luscious fruit should have appealed directly to Laman's and Lemuel's most fundamental need.[5]


[1] Lehi the Poet—A Desert Idyll, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 21, 2013.
[2] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Provo, Utah: Maxwell Institute, accessed January 21, 2013.
[3] New Light from Arabia on Lehi's Trail, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed January 21, 2013.
[4] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Provo, Utah: Maxwell Institute, accessed January 21, 2013.
[5] The Lamanite View of Book of Mormon History, Richard L. Bushman, Provo, Utah: Maxwell Institute, accessed January 21, 2013.

Saturday, January 19, 2013

1 Nephi 7:1-22


Chapter 7

Lehi's sons return to Jerusalem and enlist Ishmael and his household in their cause—Laman and others rebel—Nephi exhorts his brethren to have faith in the Lord—They bind him with cords and plan his destruction—He is freed by the power of faith—His brethren ask forgiveness—Lehi and his company offer sacrifice and burnt offerings. About 600–592 B.C.

Sometime after their return with the brass plates, Lehi went to his sons and told them they needed wives “that they might raise up seed unto the Lord in the land of promise” (1 Nephi 7:1).  He may have remembered David’s words, “Lo, children are an heritage of the LORD: and the fruit of the womb is his reward” (Psalms 127:3).  The Lord had commanded him to send them to the land of Jerusalem to bring Ishmael and his family. 

The four sons returned to the land of Jerusalem.  (Laman and Lemuel probably didn’t murmur after receiving this task!).  They went into the house of Ishmael and they “we did speak unto him the words of the Lord.  And it came to pass that the Lord did soften the heart of Ishmael, and also his household, insomuch that they took their journey with us down into the wilderness to the tent of our father” (1 Nephi 7:4-5). 

Why did the Lord command them to approach Ishmael?  While we don’t know the reasons, there are possibilities.

Ishmael and his family may have been poor.  They did not live in the city of Jerusalem; they lived outside of the city.  It was not unusual for poorer families to do this.  The possibility of becoming a part of Lehi’s wealthier family may have been a motivation.[1] 

There may have been a family tie.  We know Nephi had sisters (see 2 Nephi 5:6).  These sisters may have been married to the sons of Ishmael.  He may have been Lehi’s daughters’ sons-in-law.  This would explain why they went so willingly.[2]

As they returned to Lehi’s camp, Laman and Lemuel, two of Ishmael’s daughters (most likely the daughters who would marry Laman and Lemuel), and two of Ishmael’s sons rebelled against Nephi, Sam, Ishmael and his wife, and three daughters.  Their complaint was one we have heard before - they wanted to return to Jerusalem.  Hugh Nibley explains what may have eventually led to an end of their rebellion.

Why, then, if there was no power to compel them, did not Laman and Lemuel simply desert the camp and go off on their own, as discontented Arabs sometimes do? As a matter of fact, they tried to do just that (1 Nephi 7:7), and in the end were prevented by the two things which, according to Philby, keep any wandering Bedouin party together—fear and greed. For they were greedy.[3]

Nephi was saddened by their rebellion.  He began to speak to them, asking them how, as the elder brethren, they harden their hearts and are so blind, that he, the younger brother must be their example.

Why don’t they listen to the Lord, he asks.  They’ve seen an angel.  Laban had been delivered into their hands so they could obtain the brass plates.

They have forgotten that the Lord can do “all things according to his will” (1 Nephi 7:12).  This will be done through our faith.  Through their faithfulness, they will obtain a land of promise. 

In the future, the will learn that the Lord fulfilled his words and Jerusalem was destroyed because of the wickedness of the people.

The reason the Spirit will soon cease to strive with them is because they have rejected the prophets and cast Jeremiah into prison.  He also reminded them Lehi’s life had been threatened and he was force to leave the land.

How serious was the threat to Lehi’s life.  Jeffrey Chadwick believes it has been overstated.

While it is true that some in Jerusalem had sought to take Lehi's life (1 Nephi 1:20; 2:1), these may have been spontaneous attempts of individuals angry with his prophecies, not necessarily a conspiracy in which Zedekiah or the government was involved. Once outside the big city, on the wilderness paths to either Jericho or Ein Gedi, Lehi was probably as secure as anyone else traveling the byways of Judah.

In any case, that there was probably no plot against the family of Lehi seems obvious from the fact that when his sons returned to Jerusalem to get the plates of brass, they had no trouble obtaining an initial audience with Laban (see 1 Nephi 3:4—12). Nor was any danger reported in returning to Jerusalem to convince Ishmael's family to join Lehi's party (see 1 Nephi 7:2—5). Judah was probably not the wholesale hotbed of hostility to Lehi and his family that many commentaries have assumed.[4]

If they return to Jerusalem, they will die when the city is destroyed.  If they believe his words, they will return to Lehi’s camp and be saved, “for thus the Spirit of the Lord constraineth me that I should speak” (1 Nephi 7:15).  Hugh Nibley explains the importance of the family to Lehi’s group.

Nephi pointed out to them the danger of returning to Jerusalem (1 Nephi 7:15), and where would they go if they deserted their father? As we have seen, with these people, family was everything, and the Arab or Jew will stick to "his own people" because they are all he has in the world. The family is the basic social organization, civil and religious, with the father at its head. To be without tribe or family is to forfeit one's identity in the earth; nothing is more terrible than to be "cut off from [among the people]," and that is exactly the fate that is promised Laman and Lemuel if they rebel (1 Nephi 2:21; Genesis 17:14). "Within his own country," says an Arab proverb, "the Bedouin is a lion; outside of it he is a dog."[5]

Nephi’s words angered them even more.  They took him and bound him with rope.  Their intention was to leave him in the wilderness to die.

Nephi prayed, asking to the Lord to burst the cords and free himself.  No sooner had he said these words, than he broke the cords and spoke to his brothers.

They were still upset with him and were ready to try something else when one of Ishmael’s daughters and her mother pleaded with them to spare him.  A son of Ishmael also pleaded with them.  They softened their hearts and stopped their efforts.

In this situation, we see the influence of two women.  Camille Frank explains. 

When their anger reached its climax, Laman and Lemuel bound Nephi and threatened his life. Nephi's physical strength and fervent prayers loosened his bands but could not calm his brothers' wrath. Rather, women in the company succeeded in softening the contentious brothers. Nephi reported that first a daughter of Ishmael, next Ishmael's wife, and then one of Ishmael's sons assuaged Laman and Lemuel's anger. The order of those listed implies that the two women were the more effective in reestablishing peace and harmony (see 1 Nephi 7:19).[6]

Hugh Nibley explains the effect of women in the Arab culture.

All that saved Nephi's life on one occasion was the intervention of "one of the daughters of Ishmael, yea, and also her mother, and one of the sons of Ishmael" (1 Nephi 7:19), for while "the Arab can only be persuaded by his own relations," he can only yield to the entreaties of women without losing face, and indeed is expected to yield to them, even robbers sparing a victim who appeals to them in the name of his wife, the daughter of his uncle. If a courageous woman demands that a raiding sheikh give back something so that her people will not starve, he is in honor bound to give her a camel.[7]

After agreeing to spare Nephi, they begged Nephi’s forgiveness for their actions.  Nephi forgave them and told them to pray for God’s forgiveness.  This they did.  They resumed their journey and returned to Lehi’s camp.

Lehi offered a sacrifice.  S. Kent Brown explains the purpose of the sacrifice.

Lehi offered burnt offerings on two occasions. The second occurred after the sons had returned from Jerusalem with the family of Ishmael in tow (see 1 Nephi 7:22). Had there been sin? Yes. The older sons had sought to bind Nephi and leave him in the desert to die (see 7:6–16). Even though they repented and sought Nephi's forgiveness (see 7:20–21), Lehi felt the need to offer burnt offerings for atonement.[8] 


[1] The Composition of Lehi's Family, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed January 19, 2013.
[2] Did Father Lehi Have Daughters Who Married the Sons of Ishmael? Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed January 19, 2013.
[3] Man Versus Man, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 19, 2013.
[4] The Wrong Place for Lehi's Trail and the Valley of Lemuel, Jeffrey R. Chadwick, Provo, Utah: Maxwell Institute, accessed January 19, 2013.
[5] Man Versus Man, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 19, 2013.
[6] Desert Epiphany: Sariah and the Women in 1 Nephi, Camille Fronk, Provo, Utah: Maxwell Institute, accessed January 19, 2013.
[7] Man Versus Man, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 19, 2013.

[8] New Light from Arabia on Lehi's Trail, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed January 19, 2013.

Wednesday, January 16, 2013

1 Nephi 6:1-6


Chapter 6

Nephi writes of the things of God—His purpose is to persuade men to come unto the God of Abraham and be saved. About 600–592 B.C.

Nephi discontinues his narrative at this point.  He explains the purpose of this record.  Remember, Nephi is writing this record between 30 and 40 years after they left Jerusalem (see 2 Nephi 5:28, 34).  He has had time to ponder the events that occurred earlier in his life.  He sees them through the eyes of one who has suffered much, but has also been blessed by the Lord.

Here is his first reference to records other than this and the brass plates.  He informs us he does not give us the genealogy of Lehi in this record and he will not at any time in the future. Nephi would later explain that “upon these I write the things of my soul, and many of the scriptures which are engraven upon the plates of brass.  For my soul delighteth in the scriptures, and my heart pondereth them, and writeth them for the learning and the profit of my children” (2 Nephi 4:15). 

Almost in passing, Nephi reminds us they are descendants of Joseph.  Reading the record, there are times when Nephi seems to identify with Joseph.  He is the righteous younger brother.  His older brothers don’t like him and want to kill him.  Eventually, Nephi saves the family and brings them to the promised land. 

In case we might fail to make the Nephi-Joseph connection on our own, Nephi mentioned in three places that Joseph was their ancestor. One place he even reviewed the story for our benefit: "That Joseph who was the son of Jacob, who was sold into Egypt, and who was preserved by the hand of the Lord, that he might preserve his father, Jacob, and all his household from perishing with famine" (1 Nephi 5:14; see 1 Nephi 6:2; 2 Nephi 3:4). Nephi stressed their lineage even though he wrote that he did not want to use precious space on the plates with genealogy.[1]

Nephi then explains that these plates will not contain a full account of what happened.  He is using the plates that he “may write of the things of God” (1 Nephi 6:3).  The purpose of the plates would be emphasized when they were passed on. 

And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates.  And I told him the things which my brother Nephi had commanded me, and he promised obedience unto the commands.  And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words.
Jacob 7:27

And as these plates are small, and as these things are written for the intent of the benefit of our brethren the Lamanites, wherefore, it must needs be that I write a little; but I shall not write the things of my prophesying, nor of my revelations.  For what could I write more than my fathers have written?  For have not they revealed the plan of salvation?  I say unto you, Yea; and this sufficeth me.
Jarom 1:2

And I, Jarom, do not write more, for the plates are small.  But behold, my brethren, ye can go to the bother plates of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of the kings, or those which they caused to be written.
Jarom 1:14

BEHOLD, it came to pass that I, Omni, being commanded by my father, Jarom, that I should write somewhat upon these plates, to preserve our genealogy—
Omni 1:1

And behold, the record of this people is engraven upon plates which is had by the kings, according to the generations; and I [Abinadom] know of no revelation save that which has been written, neither prophecy; wherefore, that which is sufficient is written.  And I make an end.
Omni 1:11

And I, Amaleki … am about to lie down in my grave; and these plates are full.  And I make an end of my speaking.
Omni 1:30

The purpose of the plates are to “persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved” (1 Nephi 6:4).  John’s Gospel would serve much the same purpose.  “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:30 - 31).

The things which are pleasing to the world will not be included in this work.  Nephi will write the things which are pleasing to God.  “The primary and original aim of keeping those records which make up the Book of Mormon was to preserve the religious tradition of the righteous few who down through the centuries have heeded God's word and been guided by his prophets.”[2] (Emphasis in original)

Paul would explain that, “I now persuade [GR appease, aspire to the favor of.; JST Gal. 1:10 ... please men...] men, or God?  or do I seek to please men?  for if I yet pleased men, I should not be the servant of Christ” (Galatians 1:10).

Nephi then gives a “commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men” (1 Nephi 6:6).  We have seen this commandment was passed on to future generations until the plates were filled (Omni 1:30).

The Book of Mormon teaches the value of writing to please God. After Nephi read the account of his ancestors, he prepared to make his contribution to the record. His motive was not self-serving, secular, or sensational; his intent was to "write the things of God" and to persuade readers to come unto Christ (1 Nephi 6:3–4). Nephi deliberately excluded worthless things "which are pleasing unto the world" so that he had room on the plates to write priceless things "which are pleasing unto God" (1 Nephi 6:5–6).[3]


[1] Nephi's Political Testament, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed January 16, 2013.
[2] Churches in the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 16, 2013.
[3] Beauty on the Mountains: Inspiration from the Book of Mormon for LDS Writers, Cynthia L. Hallen, Provo, Utah: Maxwell Institute, January 16, 2013.

Monday, January 14, 2013

1 Nephi 5:10-22


After offering the sacrifice, Lehi took the brass plates and looked at them.  The plates contained:
  •           The five books of Moses.
  •           A record of the Jews from the beginning to Zedekiah.
  •           Prophecies of the holy prophets from the beginning to Zedekiah.
  •           Prophesies of Jeremiah.

Who added the current record of the Jews and prophecies of Jeremiah?  It’s unlikely Laban would have done this, since he apparently gave little credence to Jeremiah.  Zoram was charged with keeping the plates, so it is possible he kept the record current.[1] 

Lehi also learned his genealogy, learning he was a descendant of Joseph.  Amulek would proclaim his genealogy to the people of Ammonihah.

I am Amulek; I am the son of Giddonah, who was the son of Ishmael, who was a descendant of Aminadi; and it was the same Aminadi who interpreted the writing which was upon the wall of the temple, which was written by the finger of God.
And Aminadi was a descendant of Nephi, who was the son of Lehi, who came out of the land of Jerusalem, who was a descendant of Manasseh, who was the son of Joseph who was sold into Egypt by the hands of his brethren.
Alma 10:2 - 3

He also learned that Laban was a descendant of Joseph.  This is how he and his fathers received and kept the records.

Lehi was filled with the Spirit after reading the plates and began to prophesy.  He spoke of a day when “these plates of brass should go forth unto all nations, kindreds, tongues, and people who were of his seed … these plates of brass should never perish; neither should they be dimmed any more by time” (1 Nephi 5:18-19). 

Sidney Sperry explained the importance of the brass plates.

When Lehi had searched the brass plates, he was filled with the Spirit and began to prophesy to the effect that the day would come when they should be made known unto all kindreds, tongues, and people who were of his seed (1 Nephi 5:17—18). Moreover, he prophesied that the brass plates should never perish or be dimmed by time (1 Nephi 5:19). We know, therefore, that many unknown or hitherto corrupted texts of Hebrew scripture will be restored to the world in correct form. To those of us who are interested in the study of the Bible, this is a comforting and even a thrilling prospect.[2]

Nephi tells us both he and his father had kept the commandments the Lord had given them.  They had obtained the records, searched them, and found they were of great worth.  Jared Ludlow explains the importance of scriptures among the Nephites.

Scriptural texts played a very important role among the early Nephites, beginning when Nephi and his brothers risked their lives to retrieve the brass plates from Laban (see 1 Nephi 3–4). As Lehi said, one of the major purposes of obtaining the plates, which were "desirable; yea, even of great worth," was to "preserve the commandments of the Lord unto our children" (1 Nephi 5:21). Nephi took "the records which were engraven upon the plates of brass" when he and his followers separated from the Lamanites (2 Nephi 5:12).[3] 

Nephi tells us “it was wisdom in the Lord that we should carry them with us, as we journeyed in the wilderness towards the land of promise” (1 Nephi 5:22).  Monte Nyman writes about the time when the brass plates come forth.

The plates of brass will certainly be of great worth to future generations as well, though in a different way. For example, while the Book of Mormon continues to serve as a second witness to the truth of the holy scriptures (see D&C 20:11), the plates of brass will serve as a third witness to the Bible and also will testify that the Book of Mormon is a witness to the Bible. They will make known many of the plain and precious parts that had been lost from the Bible up to the time of Jeremiah (see 1 Nephi 13:26–29). This knowledge will come in a different way than did the Book of Mormon, Doctrine and Covenants, Pearl of Great Price, and Joseph Smith Translation, for the actual ancient records of such prophets as Zenos, Zenoch, and Neum will be restored (see 1 Nephi 19:10; Alma 33:3–16; Helaman 8:19–20; 3 Nephi 10:16). Those records will also restore plain and precious parts of our biblical books that have been altered, as Joseph Smith said, by "ignorant translators, careless transcribers, or designing and corrupt priests." Thus Latter-day Saints will have their belief in the Bible verified in many ways.[4]


[1] Killing Laban: The Birth of Sovereignty in the Nephite Constitutional Order, Val Larsen, Provo, Utah: Maxwell Institute, accessed January 14, 2013.
[2] Some Problems of Interest Relating to the Brass Plates, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed January 14, 2013.
[3] A Tale of Three Communities: Jerusalem, Elephantine, and Lehi-Nephi, Jared W. Ludlow, Provo, Utah: Maxwell Institute, accessed January 14, 2013.
[4] Other Ancient American Records Yet to Come Forth, Monte S. Nyman, Provo, Utah: Maxwell Institute, accessed January 14, 2013.