1 Nephi 3:9-21

Who was this Laban with whom they were going to meet? “Laban of Jerusalem epitomizes the seamy side of the world of 600 B.C. as well as Lehi or Jeremiah or Solon do the other side. With a few deft and telling touches Nephi resurrects the pompous Laban with photographic perfection – as only one who actually knew the man could have done. We learn in passing that Laban commanded a garrison of fifty, that he met in full ceremonial armor with ‘the elders of the Jews’ for secret consultations by night, that he had control of the treasury, that he was of the old aristocracy, being a distant relative of Lehi himself, that his house was a depository of very old family records, that he was a large man, short-tempered, crafty, and dangerous, and to the bargain cruel, greedy, unscrupulous, weak, vainglorious, and given to drink.”[1]

Having arrived in the land of Jerusalem, the brothers had to decide who would go to Laban. At this point, Laman appears to be in charge. He will determine who will go and ask Laban for the plates. He apparently is reluctant to decide, so he has them cast lots to determine who will go. The Lord wanted to demonstrate to Laman this was a hard and possibly impossible task. When they eventually get the plates, the Lord is demonstrating to Laman they only way they could get the plates was through the Lord’s intervention.[2]

The brothers, “in the immemorial and inevitable manner of the desert, drew lots to see who would go in to Laban.”[3] The lot fell to Laman. It was appropriate Laman, as the oldest son, first attempt to obtain the plates.[4]

Laman went to Laban and made the request for the plates of brass.

We have no idea what occurred during Laman’s meeting with Laban. What we do know is that, for some reason, Laban became angry at Laman. He accused him of being a robber and threatened to kill him. “Since Laban had falsely accused Laman of being a ‘robber’ (a serious capital offense) and had sent his soldiers to execute the sons of Lehi on this pretext (1 Nephi 3:13, 25), Laban effectively stood as a false accuser. Such an accusation, coming from a commanding officer of the city, was more than an idle insult; it carried the force of a legal indictment. Since Nephi and his brothers were powerless to rectify that wrong, God was left to discharge justice against Laban.”[5]

Laman was able to escape and return to his brothers in their place of hiding. He and his brothers were ready to call it quits and return home without the plates.

Why was Laban persistent in his efforts to keep the plates? It is obvious he considered them important. It is here we get a sense that records are important in Jerusalem at this time. Through the records we get a sense of history. They also give a sense of the right of leadership to he who possessed the plates.[6]

Laban takes glory in his power. He has an army who will follow his commands. His actions are those of a wicked man. The Lord does give him chances to give up record but he’s not willing because of greed for both power and money and position.[7]

We will learn that Laban’s genealogy ties into Lehi’s at some point. They are probably are distant relatives.[8]

How did Laban end up with the plates? They were a record of Joseph which started with a prophet ended up in hands of wicked man whose society is in apostasy. The Babylonians would look for records like this. By destroying them, they would destroy a culture and a people by getting rid of heritage by destroying their records.[9]

Nephi, however, was not ready to give up. “[W]e will not go down unto our father in the wilderness until we have accomplished the thing which the Lord hath commanded us” (1 Nephi 3:15). He encouraged them to be faithful and to keep the Lord’s commandments. He then told them to return “to the land of their father’s inheritance.” This tells us that Lehi did not live in the Jerusalem proper. In fact, the land in question was probably not a part of the land of Jerusalem.

He reminded his brothers that Lehi knew Jerusalem would be destroyed. The people rejected the prophets and had become a wicked people. The Lord commanded Lehi to take his family and escape the destruction of Jerusalem.

He told them that they must have the records to “preserve unto our children the language of our fathers” (1 Nephi 3:19). This turns out to be an incorrect assumption on Nephi’s part. King Benjamin would explain the importance of the plates to his sons.

“And [King Benjamin] also taught [his three sons] concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.

“For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time” (Mosiah 1:3–4).

Nephi was correct when he told them that the words of the prophets must be preserved. Nephi convinces his brothers to go back to their home, get their wealth, and use it to purchase the brass plates. In verses 22-23, we read they left Jerusalem and “went down” to their former residence. Having gathered things together, they left and “went up” again into Jerusalem. From this, we can imply Lehi’s residence was not in Jerusalem but some distance outside the city.

Earlier in the record, Nephi referred to this land as “the land of our father’s inheritance.” In verse 22, Nephi refers to this as “the land of our inheritance.” Apparently, it was intended this land was to be passed on to his sons.[10]

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[1] Escapade in Jerusalem, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[2] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Clyde Williams.

[3] Portrait of Laban, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[4] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Paul Hoskisson.

[5] Legal Perspectives on the Slaying of Laban, John W. Welch, Provo, Utah: Maxwell Institute.

[6] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Gaye Stratheran.

[7] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Clyde Williams.

[8] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Paul Hoskisson.

[9] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Clyde Williams.

[10] Lehi’s House at Jerusalem and the Land of His Inheritance, Jeffrey R. Chadwick, Provo, Utah: Maxwell Institute.

1 Nephi 3:1-8

Chapter 3

Lehi’s sons return to Jerusalem to obtain the plates of brass-Laban refuses to give them up-Nephi exhorts and encourages his brethren-Laban steals their property and attempts to slay them-Laman and Lemuel smite Nephi and are reproved by an angel. About 600–592 B.C.

Nephi returned to his father’s tent after speaking with the Lord and learning the truth of Lehi’s words. Lehi spoke to him, telling him he had “dreamed a dream.” He had been commanded his sons should return to Jerusalem. They were to meet with Laban and do what was necessary to obtain brass plates. On the plates, there was a record of the Jews and a genealogy of his forefathers. They were not to return without the plates.

This raises the question, why did Lehi not take the plates at first? One possibility is that if they took them when they first left, it is possible someone would notice Lehi had taken them and they would have been followed.[1] Another possibility was it was a challenge and teaching opportunity for Laman and Lemuel.[2]

Returning to get the plates would be a testing ground for Nephi. Throughout the Book of Mormon, the Lord tells the Nephites if they kept His commandments, they would prosper. It was Nephi’s first opportunity to demonstrate he was willing to obey the Lord’s commandments.[3] He begins to assume role he will occupy through the rest of his life.[4]

Lehi tells Nephi that his brothers murmur. This is hard. We don’t want to do it. They ignore the fact Lehi’s task is a commandment the Lord gave him.

Throughout 1^st & 2^nd Nephi, we read of their constant complaining.

Murmurings of Laman and Lemuel[5]

Laman and Lemuel murmured incessantly against Lehi, Nephi, and the Lord. One major theme of their complaints was that Nephi, their younger brother, was domineering; another was that the requirements of the Lord, such as living in the wilderness and obtaining the brass plates, we too difficult. This chart catalogs those complaints and others.

Target of Complaint	Reference	Reason for Complaint
Lehi	1 Nephi 1:11-12 1 Nephi 3:5, 28 1 Nephi 17:20-21,49	Commandment to leave Jerusalem. Commandment to return for the brass plates. Hardship.
Nephi	1 Nephi 16:3 1 Nephi 16:18, 20 1 Nephi 17:17-18 2 Nephi 1:26 2 Nephi 1:25; 5:3-4	Nephi explains Lehi’s vision and condemns wickedness. Nephi breaks bow. Nephi builds a ship. Nephi rebukes them. Nephi rules over them.
Lord	1 Nephi 3:31 1 Nephi 4:4	Difficulty in obtaining the plates of brass. Difficulty in obtaining the plates of brass.

“I have thought about the accounts of several individuals in the scriptures. Take, for example, Laman and Lemuel. Like Nephi, they were ‘born of goodly parents’ and taught ‘in all the learning of [their] father.’ Yet they murmured because their father was a visionary man. From their point of view, his decisions defied logic, for they knew not the things of God, and therefore they would not believe.

“It is interesting to note that their choices allowed them access to potentially faith-building experiences. They left their home and their riches. They suffered through wanderings in the wilderness. They eventually helped build the boat, and they agreed to journey to an unknown land…

“Mortal life is not easy for any of us. We are placed on earth to be tried and tested. Our response to life’s experiences will often greatly influence our testimonies. Consider some of the reactions of Laman and Lemuel: They murmured when their father asked them to do hard things. They attempted to obtain the brass plates, but when success did not come, they gave up. Their attitude was ‘We’ve tried; what more can we do?’”[6]

For whatever reason, Nephi chooses to write sparingly about Sam. “Sam is obviously one of the ‘brethren,’ but is he also among the ‘brothers’ who murmur in 1 Nephi 3:5? We do not know, but it would not be extraordinary if he did so – Lehi and Sariah murmured (1 Nephi 16:20; 5:2–3).”[7]

Nephi obeyed his father. His words are one of the most quoted scriptures in the Book of Mormon, “I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them” (1 Nephi 3:7).

“When Lehi heard Nephi speak those words, the scripture says that ‘he was exceedingly glad.’ He was glad because he knew that Nephi had been blessed with confirming revelation that his father’s dream was a true communication from God. Nephi did not say, ‘I will go and do what my father told me to do.’ Rather he said, ‘I will go and do the things which the Lord hath commanded.’”[8]

“Nephi, son of Lehi, is one example. His first act when he heard his father teach about the destruction of Jerusalem was to cry unto the Lord till his heart was soft and he believed all the words spoken by his father (see 1 Nephi 2:16). The Lord spoke directly to Nephi, saying, ‘Blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart’ (1 Nephi 2:19). Nephi teaches the importance of desire and diligence in keeping commandments and calling upon God in order to have the ability to say with ease, ‘I will go and do’ (1 Nephi 3:7).”[9]

It is here we learn an important doctrine. God will command nothing lest He prepare a way for his commandments to be fulfilled. Lehi also sees Nephi has a spiritual testimony.[10]

This will still be a test for Nephi. The Lord doesn’t provide a way to get plates immediately. They will have to do a lot of work to get them. They will be put to a test.[11]

“[W]hen the prophetic requirement came to return to Jerusalem to retrieve the brass plates, containing a ‘record of the Jews,’ the two oldest boys rebelled, saying, ‘It is a hard thing.’

“Despite his older brothers’ murmuring, Nephi’s faith in and obedience to the Lord’s commands led to obtaining those brass plates. A nation was built, a language was preserved, and the gospel of Jesus Christ was taught for generations to come.”[12]

Paul expressed similar sentiments in his epistle to the Philippians, “I can do all things through Christ which strengtheneth me” (Philippians 4:13). The Lord told Martin Harris, “Yea, for this cause I have said: Stop, and stand still until I command thee, and I will provide means whereby thou mayest accomplish the thing which I have commanded thee” (D&C 5:34).

Lehi rejoiced at Nephi’s response. He knew Nephi had been blessed by the Lord.

“I once told as a joke the story of a student who wrote in an exam that when we are told that there were no poor in Zion, it meant that only the well-to-do were admitted. To my amazement this is no longer a joke; most students are surprised and sometimes offended to be told that that is not actually the meaning of the passage. The objection to the law of consecration is that it is hard to keep. We want eternal life in the presence of God and the angels, but that is too high a price to pay! God has commanded and we have accepted, but then we have added a proviso: ‘We will gladly observe and keep the law of consecration as soon as conditions make it less trying and more convenient for us to do so.’ And we expect Atonement for that?! We are clearly told in the Book of Mormon that when God commands us to do something, no matter how hard, he will open the way for us if we put our hearts into it … How fortunate for Nephi that the Lord did not ask him to observe the law of consecration! And perhaps he should have prudently waited until the coast was clear before going back to Jerusalem for the plates. (emphasis in original)”[13]

“In connection with this familiar scripture, [K. Douglas] Bassett quotes George Q. Cannon: ‘There are some people who seem to have the idea that rebellion and disobedience are evidences of independence and of manhood. Well, I am glad to know that, so far as I am concerned, I never took that view. I always felt that I was just as independent in being obedient, and I know I felt much better than I could possibly feel if I were disobedient. It is not necessary to be disobedient to show independence ... I suppose each one of us is fond of having his own way. I know I am. I am willing to confess that I like to have my own way. But I do not like my own way well enough to want it in opposition to [the leaders of the Church]. Quoted in Latter-day Commentary on the Book of Mormon: Insights from Prophets, Church Leaders, and Scholars, (pp. 12-13).’”[14]

Having accepted his father’s task, Nephi and his less than enthusiastic brothers left camp and went to Jerusalem. Nephi’s description in his record gives us insight to Nephite descriptions in the future. The record will describe directions, cities, and large areas using Nephi’s description.

“We read, for instance, that Lehi dwelt ‘at Jerusalem in all his days’ (1 Nephi 1:4), yet we know that he did not live in the city of Jerusalem. Consider the following account: Once in the wilderness, the sons of Lehi returned to the ‘land of Jerusalem’ (1 Nephi 3:9) intent on acquiring a scriptural record known as the plates of brass, in Laban’s possession. Laman was chosen to visit Laban in his home in the city of Jerusalem.”[15]

“It is important to remember that in the idiom of Nephi one always went up to come to the Jerusalem region, and one always went down when exiting the Jerusalem region. This is also the Hebrew idiom employed in the Bible, where persons in both the Old and New Testaments typically are said to go down to leave Jerusalem (see, for example, 2 Samuel 5:17; Luke 10:30; and Acts 8:15) and go up to come to Jerusalem (see, for example, 2 Chronicles 2:16 and Matthew 20:18).”[16] 

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[1] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Paul Hoskisson.

[2] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Clyde Williams.

[3] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Gaye Stratheran.

[4] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Terry Ball.

[5] Charting the Book of Mormon, John W. Welch and Gregory Welch, Foundation for Ancient Research and Mormon Studies, 2007, Chart 77.

[6] Turn to Him and Answers Will Come, Elder James B. Martino, October 2015 General Conference.

[7] Notes and Communications: Sam: A Just and Holy Man, Ken Haubrock, Provo, Utah: Maxwell Institute.

[8] Continuing Revelation, President Henry B. Eyring, October 2014 General Conference.

[9] An Easiness and Willingness to Believe, Elder Michael T. Ringwood, October 2009 General Conference.

[10] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Terry Ball.

[11] Discussions on the Book of Mormon, 1 Nephi 3-7, KBYU, Dr. Gaye Stratheran.

[12] When the Lord Commands, Elder Bruce A. Carlson, April 2010 General Conference.

[13] The Meaning of the Atonement, Hugh Nibley, Provo, Utah: Maxwell Institute.

[14] Bassett’s Latter-day Commentary on the Book of Mormon, Ronald Asay, Provo, Utah: Maxwell Institute.

[15] Jesus’ Birthplace and the Phrase ‘Land of Jerusalem’, Robert R. Bennett, Provo, Utah: Maxwell Institute.

[16] Lehi’s House at Jerusalem and the Land of His Inheritance, Jeffrey R. Chadwick, Provo, Utah: Maxwell Institute.

1 Nephi 2:14-24

Finally, Lehi had enough of Laman and Lemuel’s whining.  Being filled with the Spirit, he confronted them and confounded them.  Their “frames did shake before him.”  They no longer dared to complain and did what Lehi commanded them (for a time).

  

After this powerful experience, Nephi suddenly writes, “my father dwelt in a tent” (1 Nephi 2:15).  This statement almost seems out of place as well as an obvious statement.  Why would Nephi write this?  The tent played an important role in family life.  “[The] tent is the official center of all administration and authority … [T]o an Oriental that statement says everything. Since time immemorial the whole population of the Near East have been either tent-dwellers or house-dwellers … Not only has it been the custom for herdsmen and traders to spend part of the year in tents and part in houses, but ‘persons of distinction’ in the East have always enjoyed spending part of the year in tents for the pure pleasure of a complete change … Lehi’s tent is the headquarters for all activities, all discussion and decisions.”[1]

At this point, Nephi gives us a brief description of himself.  He says he is “exceedingly young” and “large in stature” (1 Nephi 2:16).  Nephi was probably in his mid-teens at this time, being the youngest son.  This would mean Nephi is in his mid-40’s to early 50’s as he writes this account (see 2 Nephi 5:28-34).

Having heard Lehi’s teachings, he desired to know the truthfulness of his words and to learn about the mysteries of God.  By turning to the Lord, and asking him, Nephi would have the mysteries revealed to him.  “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)” (Ephesians 3:3-4).  Nephi cried unto the Lord, asking for knowledge.  “[A]nd behold, he did visit me and did soften my heart” (1 Nephi 2:16).  The Lord has promised us “whosoever believeth on my words, them will I visit with the manifestation of my Spirit; and they shall be born of me, even of water and of the Spirit” (D&C 5:16).

His heart having been softened, Nephi received testimony that the words of his father were truly the word of God.  Unlike Laman and Lemuel, Nephi accepted his father’s words and did not rebel against his father.

“It is significant … Nephi specifically says here that he desired ‘to know of the mysteries of God’ (1 Nephi 2:16). While all are invited to seek and all are promised knowledge (1 Nephi 15:8; Matthew 7:7; Moroni 10:4–5), this is not an open invitation for all men and women to seek ‘mysteries’ beyond the declarative words of the prophets. When Nephi said that he desired to know of the ‘mysteries,’ he was most likely referring quite precisely to the information that Lehi had just learned through his visions in 1 Nephi 1 … [W]hen Nephi has great desires to ‘know of the mysteries of God’ … Nephi is similarly seeking to know the sôd [divine council] and the decrees and glories of that council, just as Lehi had known them and as Jeremiah speaks of them. He is blessed with a visit of the Lord and a belief in “all the words” which Lehi had spoken-the words which Lehi had delivered as he had received them from the Lord (1 Nephi 2:16).”[2]

“Nephi had ‘great desires to know of the mysteries of God, wherefore, [he] did cry unto the Lord, and his heart was softened. On the other hand, Laman and Lemuel were distant from God—they did not know Him.

“Nephi accepted challenging assignments without complaint, but Laman and Lemuel ‘did murmur in many things.’ Murmuring is the scriptural equivalent of childish whining. The scripture records that ‘they did murmur because they knew not the dealings of that God who had created them.’”[3]

The first person Nephi spoke to after this experience was his brother, Sam.  He told him all “things which the Lord had manifested unto me by his Holy Spirit” (1 Nephi 2:17).  Sam believed Nephi.  “[I]t appears that Sam has made righteous decisions early in life. This is further confirmed in 1 Nephi 2:16–17, where we read of Nephi’s cry ‘unto the Lord; and behold he did visit me.’ Significantly, Nephi first shares this experience with his brother Sam. From this one can deduce a special relationship of trust between these two brothers.”[4]  He also attempted to share with Laman and Lemuel, but they would not listen to his words.

The word of the Lord came to Nephi, telling him that he was blessed because of his faith, diligence, and humility.  “[I]nasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands” (1 Nephi 2:20).

As we will see throughout the Book of Mormon, when the people keep the Lord’s commandments, they are prosperous, experience peace, and are continuously blessed by the Lord.  When they don’t keep the commandments, they suffer famines, wars, lose their riches, etc.  Nephi learned and taught this principle from this time forward.  It would also be taught by the Nephite prophets throughout their history.

Nephi learns that his brother’s posterity will be a part of the Nephite future.  First, we are told that, if Laman and Lemuel rebel against Nephi, they will be cut off from the presence of the Lord.  (When this occurred, Nephi wrote, “Wherefore, the word of the Lord was fulfilled which he spake unto me, saying that: Inasmuch as they will not hearken unto thy words they shall be cut off from the presence of the Lord. And behold, they were cut off from his presence” (2 Nephi 5:20).

Preaching to the people of Ammonihah, Alma₂ reminded them of the Lord’s promise and warning made to Nephi.

“Behold, do ye not remember the words which he spake unto Lehi, saying that: Inasmuch as ye shall keep my commandments, ye shall prosper in the land?  And again it is said that: Inasmuch as ye will not keep my commandments ye shall be cut off from the presence of the Lord.

“Now I would that ye should remember, that inasmuch as the Lamanites have not kept the commandments of God, they have been cut off from the presence of the Lord.  Now we see that the word of the Lord has been verified in this thing, and the Lamanites have been cut off from his presence, from the beginning of their transgressions in the land” (Alma 9:13-14).

As we will see, Laman and Lemuel will not just be cut off from the Lord.   They will also be cut off from family.  Hugh Nibley explains the consequences of this.  “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,’ and that is exactly the fate that is promised Laman and Lemuel if they rebel (1 Nephi 2:21). ‘Within his own country,’ says an Arab proverb, ‘the Bedouin is a lion; outside of it he is a dog.’”[5]

Should Laman and Lemuel not keep the commandments, Nephi will be made a ruler and teacher over them.  If they do rebel, they will be cursed and have no power over the Nephites.

That is, unless the Nephites rebel against God.  Then Laman and Lemuel’s descendants will have power over his people.  They will be “a scourge unto thy seed, to stir them up in the ways of remembrance” (1 Nephi 2:24).

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[1] Man Versus Man, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[2] The Calling of Lehi as a Prophet in the World of Jerusalem, John W. Welch, Provo, Utah: Maxwell Institute.

[3] “That I Might Draw All Men unto Me,” Elder Dale G. Renlund, April 2016 General Conference.

[4] Notes and Communications: Sam: A Just and Holy Man, Ken Haubrock, Provo, Utah: Maxwell Institute.

[5] Desert Ways and Places, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

1 Nephi 2:10-14

Having set up camp, Lehi named the river Laman, after his eldest son. He told Laman, “O that thou mightest be like unto this river, continually running into the fountain of all righteousness!” (1 Nephi 2:9).  He then named the valley Lemuel, after his second son.  He did this, telling Lemuel, “O that thou mightest be like unto this valley, firm and steadfast [IE like Ezion-geber, the Hebrew roots of which denote firmness and strength, or might of a man], and immovable in keeping the commandments of the Lord!” (1 Nephi 2:10). 

In verse 9 we read a form of near eastern poetry. Speaking to Laman, Lehi hopes he will be like the river, “running into the fountain of all righteousness!” In English, rivers don’t flow into fountains; in English they flow out of them. Speaking of a river running into a fountain is an example of Near Eastern poetry.[1]

This is our introduction to Nephi’s older brothers, Laman and Lemuel.  (In the remainder of his writings, with one exception, he will always refer to his two brothers together, always as “Laman and Lemuel.”).  Laman and Lemuel were stiffnecked (arrogant, stubborn; rebellious); they would murmur (a private expression of dissatisfaction) against their father because he was a visionary man. 

“I have thought about the accounts of several individuals in the scriptures. Take, for example, Laman and Lemuel. Like Nephi, they were ‘born of goodly parents’ and taught ‘in all the learning of [their] father.’ Yet they murmured because their father was a visionary man. From their point of view, his decisions defied logic, for they knew not the things of God, and therefore they would not believe.”[2]

They came from a wealthy family. Laman and Lemuel enjoyed that lifestyle.  They were very dissatisfied with having left all their wealth and comfortable lifestyle behind and went off into the wilderness because of the “foolish imaginations of [Lehi].”

Why were Laman and Lemuel Lehi’s problem children? First, as we will see, they don’t understand nature & dealings of God. They also don’t believe Jerusalem will be destroyed.[3]

There were possible reasons why they refused to believe Jerusalem would be destroyed. They knew the history of Jerusalem.

·        Between 721 BC – 701 BC, Jerusalem was having problems with the Assyrians. In 701 BC, Isaiah prophesied Jerusalem would not be captured by the Assyrians. It wasn’t.

·        In 604 BC, Nebuchadnezzar came through the area and did not bother with Jerusalem.

·        In 597 BC, Zedekiah, a Babylonian puppet, was on the throne.

Jerusalem had never been captured by an invading army. They apparently assumed nothing had changed and Jerusalem would not be destroyed, despite the warning of Jeremiah and other prophets, including Lehi. They may well have believed Isaiah’s promise carried over to their time. They were convinced God would protect Jerusalem as it was His chosen city for His chosen people. They accepted the words of a dead prophet while rejecting the words of the living prophet.[4]

Laman and Lemuel offer a lesson for today. It’s easy to listen to past prophets. They have been shown to be inspired men of God. With a living prophet, we don’t immediately see his words fulfilled. For some, it’s easy to reject his words and listen to the words of those who history has proven their words to be inspired.

We must always remember to listen to the words of the living prophet. He has been called, set apart, and sustained to be God’s spokesman during our day. We will never go wrong listening to and following the words and teachings of the living prophet.

“Though the journey had barely begun in 1 Nephi 2:8–10, already we find Lehi cautioning Laman and Lemuel because of their ‘stiffneckedness’ (1 Nephi 2:11). Yet no mention is made of a word of warning to Sam; it appears that Sam has made righteous decisions early in life. This is further confirmed in 1 Nephi 2:16–17, where we read of Nephi’s cry ‘unto the Lord; and behold he did visit me.’ Significantly, Nephi first shares this experience with his brother Sam. From this one can deduce a special relationship of trust between these two brothers.”[5]

Why would Lehi name a river or valley?  Naming is a custom common among those in the Middle East. “Lehi’s intimacy with desert practices becomes apparent right at the outset of his journey, not only in the skillful way he managed things but also in the quaint and peculiar practices he observed, such as those applying to the naming of places in the desert…

“By what right do these people rename streams and valleys to suit themselves? By the immemorial custom of the desert, to be sure. Among the laws ‘which no Bedouin would dream of transgressing,’ the first, according to Jennings-Bramley, is that ‘any water you may discover, either in your own or in the territory of another tribe, is named after you…’

“One and the same place may have several names, and the wady (valley) running close to the same, or the mountain connected with it, will naturally be called differently by different clans,” according to Canaan…

“This confusing custom of renaming everything on the spot seems to go back to the earliest times, and ‘probably, as often as not, the Israelites named for themselves their own camps, or unconsciously confounded a native name in their carelessness.’  Yet in spite of its undoubted antiquity, only the most recent explorers have commented on this strange practice, which seems to have escaped the notice of travelers until explorers in our own times started to make official maps.

“Even more whimsical and senseless to a westerner must appear the behavior of Lehi in naming a river after one son and its valley after another. But the Arabs don’t think that way, for Thomas reports from the south country that ‘as is commonly the case in these mountains, the water bears a different name from the wadi [valley].’ Likewise the Book of Mormon follows the Arabic system of designating Lehi’s camp not by the name of the river by which it stood (for rivers may easily dry up), but rather by the name of the valley (1 Nephi 10:16; 16:6).

“The problem with Laman and Lemuel is they did not understand the ways of the Lord and how he dealt with man.  They also rejected the idea that Jerusalem could be destroyed.  They continued their murmurings to the point where Nephi would describe them as ‘like unto the Jews who were at Jerusalem, who sought to take away the life of my father’ (1 Nephi 2:13).” [6] 

Hugh Nibley describes rising tensions in the family. “In the desert, trouble within the family, which began in the city, only gets worse. Laman and Lemuel side with the people at Jerusalem: ‘We perish if we leave Jerusalem,’ they said. ‘You perish if you stay,’ said Nephi, because there isn’t going to be any Jerusalem. How does he know? ‘I have seen a vision’ (2 Nephi 1:4). That is just what is wrong, say Laman and Lemuel. Here they are being led by the ‘foolish imaginations’ of ‘a visionary man’-apiqqeah, one who sees things that others do not-to give up ‘the land of their inheritance, and their gold, and their silver, and their precious things,’ and for what? ‘To perish in the wilderness’ (1 Nephi 2:11). Jerusalem offered Laman and Lemuel wealth, social position, the security of a great city with strong alliances (1 Nephi 2:13).[7] 

Finally, Lehi had enough of Laman and Lemuel’s whining.  Being filled with the Spirit, he confronted them and confounded them.  Their “frames did shake before him.”  They no longer dared to complain and did what Lehi commanded them (for a time).

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[1] Discussions on the Book of Mormon, 1 Nephi 1-3, KBYU.

[2] Turn to Him and Answers Will Come, Elder James B. Martino, October 2015 General Conference.

[3] Discussions on the Book of Mormon, 1 Nephi 1-3, KBYU, Dr. Clyde Williams.

[4] Discussions on the Book of Mormon, 1 Nephi 1-3, KBYU, Dr. Paul Hoskisson.

[5] Notes and Communications: Sam: A Just and Holy Man, Ken Haubrock, Provo, Utah: Maxwell Institute.

[6] Lehi and the Arabs, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[7] Last Call: An Apocalyptic Warning from the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute.

1 Nephi 2:1-9

Chapter 2

Lehi takes his family into the wilderness by the Red Sea-They leave their property-Lehi offers a sacrifice to the Lord and teaches his sons to keep the commandments-Laman and Lemuel murmur against their father-Nephi is obedient and prays in faith; the Lord speaks to him, and he is chosen to rule over his brethren. About 600 B.C.

Nephi promised that he would “show unto [us] that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance” (1 Nephi 1:20).   

The Lord spoke to Lehi in a dream.  He was blessed for his faithfulness and, because of his faithfulness, there were people who sought to take away his life.  At a later time, Nephi would remind his unbelieving brothers, “the Spirit of the Lord ceaseth soon to strive with them; for behold, they have rejected the prophets, and Jeremiah have they cast into prison.  And they have sought to take away the life of my father, insomuch that they have driven him out of the land” (1 Nephi 7:14).

“Speaking of his father’s third vision, Nephi includes words from the Lord that were probably quoted from Lehi’s record: ‘The Lord spake unto my father, yea, even in a dream, and said unto him: Blessed art thou Lehi, because of the things which thou hast done; and because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life’ (1 Nephi 2:1). In this same vision, Lehi also received the command to leave Jerusalem, the first step in the family’s long journey (see 1 Nephi 2:2). Lehi’s obedience eventually led him and his family to their land of promise halfway around the earth.”[1]

We also learn how Nephi uses the Lord to support his narrative. “What about the entrance of God into the narrative? What are his first quoted words, and how do they contribute to the meaning of the text? Although the beginning of Nephi’s record reports several spiritual experiences, the text does not include any of God’s actual words until the second chapter of 1 Nephi. When God does speak, he promises divine blessings, first to Lehi and second to Nephi (1 Nephi 2:1, 19), signaling that the sacred narrative will emphasize how God blesses the spiritual dynasty founded by this father-son prophet duo.”[2]

In the dream, Lehi is commanded to take his family and escape into the wilderness.  Nephi again reminds his rebellious brothers that their father was being led by the Lord. Lehi obeyed the Lord’s command.  “From then on he shows himself as the great leader and colonizer-daring, resourceful, patient, and strong-minded.”[3]

Lehi did as he was commanded. He left everything behind – his gold and silver and his precious things.  Alma₂ would remind the people of Ammonihah Lehi was led by the Lord to go into the wilderness. “Do ye not remember that our father, Lehi, was brought out of Jerusalem by the hand of God?  Do ye not remember that they were all led by him through the wilderness” (Alma 9:9). 

What is meant when Nephi describes their journey into “the wilderness?”  “Remembering that the term wilderness refers to desert terrain, both in the Bible and in 1 Nephi, a word about Lehi’s departure from Jerusalem ‘into the wilderness’ (1 Nephi 2:4) is in order. All of the territory east of Jerusalem is wilderness. Departure on any trail directly east, northeast, or southeast puts one immediately into the mountainous desert known as the Wilderness of Judah (emphasis in original).”[4] 

Lehi’s quick departure shows he was experienced in travel in the wilderness.  He had everything he needed readily available and ready to use. “There is ample evidence in the Book of Mormon that Lehi was an expert on caravan travel, as one might expect. Consider a few general points. Upon receiving a warning dream, he is ready apparently at a moment’s notice to take his whole ‘family, and provisions, and tents’ out into the wilderness. While he took absolutely nothing but the most necessary provisions with him (1 Nephi 2:4), he knew exactly what those provisions should be, and when he had to send back to the city to supply unanticipated wants, it was for records that he sent and not for any necessaries for the journey.”[5] 

There was only one direction Lehi could take his family. That was to the south of Jerusalem. He did this to get away from Egyptian Babylonian and Jewish influence.[6]

Let’s pause for a moment to look at verse 4. “And it came to pass that he departed into the wilderness. And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness.”

In this verse, we see an excellent example of a Hebraism. There is the continual use of ‘and his.’

“And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things…”[7]

His path took him near the shore of the Red Sea during his journey. Elat is a city found on the north shore of the Red Sea. This is approximately 220 miles from Jerusalem. We are looking at a journey of 10 days to two weeks to arrive at the Red Sea.

Lehi’s party consisted of his wife, Sariah, and his sons Laman, Lemuel, and Sam.  After three days of travel, he pitched his tent in a valley where there was a river of water.  He built a stone and made an offering, giving thanks to the Lord. 

Here again we see the use of Hebrew grammar. Nephi refers to a “river of water.” In English, all rivers have water. In Hebrew, a “river of water” always has flowing water. Not all rivers in the Near East have water flowing at all times. There are times when a river would be dry.[8]

Lehi was following the example of Abraham and Isaac. After Abraham departed his father’s home, we read that he “built an altar in the land of Jershon, and made an offering unto the Lord” (Abraham 2:17).  Isaac built an altar “and called upon the name of the LORD and pitched his tent there: and there Isaac’s servants digged a well” (Genesis 26:25). 

They would stay here for at this site for around eight years.

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[1] Nephi’s Use of Lehi’s Record, S. Kent Brown, Provo, Utah: Maxwell Institute.

[2] Prospering in the Land of Promise, Steven L. Olsen, Provo, Utah: Maxwell Institute.

[3] Lehi as a Representative Man, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[4] An Archaeologist’s View, Jeffrey R. Chadwick, Provo, Utah: Maxwell Institute.

[5] Lehi and the Arabs, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[6] Discussions on the Book of Mormon, 1 Nephi 1-3, KBYU, Dr. Paul Hoskisson.

[7] Discussions on the Book of Mormon, 1 Nephi 1-3, KBYU, Dr. Terry B. Ball.

[8] Discussions on the Book of Mormon, 1 Nephi 1-3, KBYU, Dr. Paul Hoskisson.