2 Nephi 1:1-7

The Second Book of Nephi

An account of the death of Lehi.  Nephi's brethren rebel against him.  The Lord warns Nephi to depart into the wilderness.  His journeyings in the wilderness, and so forth.

Chapter 1

Lehi prophesies of a land of liberty—His seed shall be scattered and smitten if they reject the Holy One of Israel—He exhorts his sons to put on the armor of righteousness. About 588–570 B.C.

After Nephi had finished teaching his brethren, Lehi spoke to them as well. He discussed many things with them.  These included the greatness of the Lord for bringing them out of Jerusalem and to the promised land; their rebellions while crossing the ocean and how they were spared by the Lord; he taught them about the promised land.  He would also leave blessings on his children. As part of these blessings, he would divide his family into seven tribes.

One of the many enduring legacies of Lehi's last will and testament appears to be the organization of his descendants into seven tribes. After speaking to several of his sons collectively (see 2 Nephi 1:1-29), Lehi spoke first to Zoram (see 2 Nephi 1:30-32), second to Jacob (see 2 Nephi 2), third to Joseph (see 2 Nephi 3), fourth to the children of Laman (see 2 Nephi 4:3-7), fifth to the children of Lemuel (see 2 Nephi 4:8-9), sixth to the sons of Ishmael (see 2 Nephi 4:10), and seventh to Nephi and Sam together (see 2 Nephi 4:11). This seems to be the precedent that established the social and legal order that lasted among these people for almost one thousand years. The seven groups recognizable here are exactly the same as those listed in Jacob 1:13, 4 Nephi 1:38, and Mormon 1:8.[1]

The miracle of their deliverance of Jerusalem, the journey in the wilderness, and the voyage to the New World would become an important part of Nephite tradition.  For example, when teaching King Lamoni, Ammon would teach:

And he also rehearsed unto them (for it was unto the king and to his servants) all the journeyings of their fathers in the wilderness, and all their sufferings with hunger and thirst, and their travail, and so forth.

And he also rehearsed unto them concerning the rebellions of Laman and Lemuel, and the sons of Ishmael, yea, all their rebellions did he relate unto them; and he expounded unto them all the records and scriptures from the time that Lehi left Jerusalem down to the present time.

Alma 18:37 - 38

David Seely further explains this importance.

In the Book of Mormon, the Lord's deliverance of Lehi and his family from destruction at Jerusalem became for them the pivotal event in their own history.⁵ Their consciousness of sacred history expanded to include the exodus as well as their own personal deliverance from destruction. Nephi rebuked his brothers because they had forgotten that they had seen an angel (1 Nephi 7:10). Additionally, they had forgotten "that the Lord is able to do all things according to his will" (1 Nephi 7:12). On his deathbed, Lehi spoke to his family "and rehearsed unto them, how great things the Lord had done for them in bringing them out of the land of Jerusalem" (2 Nephi 1:1), attributing the divine intervention on their behalf to the "mercies of God" (2 Nephi 1:2).[2]

Lehi tells his family that he has seen a vision.  In that vision, he was shown that Jerusalem had been destroyed and, had they stayed, they would have perished.  But, in spite of all their sufferings and challenges, they had received “a land for the inheritance of [his] seed.  The Lord hath covenanted this land unto [Lehi] and to [his] children forever” (1 Nephi 1:5).

Lehi continues:

… Yea, the Lord hath covenanted this land unto me … and also all those who should be led out of other countries by the hand of the Lord.

Wherefore, I, Lehi, prophesy according to the workings of the Spirit which is in me, that there shall none come into this land save they shall be brought by the hand of the Lord.

Wherefore, this land is consecrated unto him whom he shall bring.  And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound cursed shall be the land for their sakes, but unto the righteous it shall be blessed forever.

2 Nephi 1:5-7

Kevin Christensen looks at the concept of others coming to this land.

Before explaining about the covenant for the land, Lehi reminds his children that, besides themselves, the land contains "all those who should be led out of other countries by the hand of the Lord" (2 Nephi 1:5). This remark comes before any reported contact with the Mulekites or the several indications of Jaredite remnants. Why does Lehi make this point about others being led to the land? He very likely knew about them. Nephi's vision of the promised land, granted before the ocean voyage, may refer to these others:

And it came to pass that the angel said unto me: Look, and behold thy seed, and also the seed of thy brethren. And I looked and beheld the land of promise; and I beheld multitudes of people, even as it were in number as many as the sands of the sea. (1 Nephi 12:1)

Reading this passage as describing non-Lehite multitudes existing in the New World before the voyage makes Lehi's remarks about "other nations" (2 Nephi 1:8, 11) in relation to the covenant curse more meaningful.[3]

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[1][1] Seven Tribes: An Aspect of Lehi's Legacy, John L. Sorenson, John A. Tvedtnes, and John W. Welch, Provo, Utah: Maxwell Institute, accessed May 17, 2013.

[2] Sacred History, Covenants, and the Messiah: The Religious Background of the World of Lehi, David Rolph Seely, Provo, Utah: Maxwell Institute, accessed May 17, 2013.

[3] Paradigms Crossed, Kevin Christensen, Provo, Utah: Maxwell Institute, accessed May 17, 2013.