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]

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[1] Lehi the Poet—A Desert Idyll, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[2] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Provo, Utah: Maxwell Institute.

[3] New Light from Arabia on Lehi’s Trail, S. Kent Brown, Provo, Utah: Maxwell Institute.

[4] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Provo, Utah: Maxwell Institute.

[5] The Lamanite View of Book of Mormon History, Richard L. Bushman, Provo, Utah: Maxwell Institute.

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 forced 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] 

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[1] The Composition of Lehi’s Family, John L. Sorenson, Provo, Utah: Maxwell Institute.

[2] Did Father Lehi Have Daughters Who Married the Sons of Ishmael? Sidney B. Sperry, Provo, Utah: Maxwell Institute.

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

[4] The Wrong Place for Lehi’s Trail and the Valley of Lemuel, Jeffrey R. Chadwick, Provo, Utah: Maxwell Institute.

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

[6] Desert Epiphany: Sariah and the Women in 1 Nephi, Camille Fronk, Provo, Utah: Maxwell Institute.

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

[8] New Light from Arabia on Lehi’s Trail, S. Kent Brown, Provo, Utah: Maxwell Institute.

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 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).

“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]

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[1] Nephi’s Political Testament, Noel B. Reynolds, Provo, Utah: Maxwell Institute.

[2] Churches in the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[3] Beauty on the Mountains: Inspiration from the Book of Mormon for LDS Writers, Cynthia L. Hallen, Provo, Utah: Maxwell Institute.

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]

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[1] Killing Laban: The Birth of Sovereignty in the Nephite Constitutional Order, Val Larsen, Provo, Utah: Maxwell Institute.

[2] Some Problems of Interest Relating to the Brass Plates, Sidney B. Sperry, Provo, Utah: Maxwell Institute.

[3] A Tale of Three Communities: Jerusalem, Elephantine, and Lehi-Nephi, Jared W. Ludlow, Provo, Utah: Maxwell Institute.

[4] Other Ancient American Records Yet to Come Forth, Monte S. Nyman, Provo, Utah: Maxwell Institute.

1 Nephi 5:1-9

Chapter 5

Sariah complains against Lehi—Both rejoice over the return of their sons—They offer sacrifices—The plates of brass contain writings of Moses and the prophets—They identify Lehi as a descendant of Joseph—Lehi prophesies concerning his seed and the preservation of the plates. About 600–592 B.C.

Having obtained the brass plates, Nephi and his brothers returned to their camp.  Their mother, Sariah, was very happy to see them.

Apparently, her sons had been gone longer then she expected.  She began to complain to Lehi, calling him a visionary man.  She accused him of allowing her sons to die and they would die in the wilderness.

Lehi tried to comfort her.  He agreed he was a visionary man, explaining, “[I]f I had not seen the things of God in a vision I should not have known the goodness of God, but had tarried at Jerusalem, and had perished with my brethren” (1 Nephi 5:4).  He reminded her he had been given a land of promise.  He assured Sariah, “I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness” (1 Nephi 5:5).  This comforted Sariah.

Then her sons returned.  She rejoiced on their safe returned and testified of Lehi’s calling.  Where she had doubt, she now has faith.  “Sariah’s reunion with her sons was additionally charged with the spiritual witness and stronger faith she received as a result of her trial. At that moment Sariah gained a deeper testimony than she had previously known.”[1]

Ariel Bybee also explains Sariah’s testimony. 

“Against all odds, her sons had succeeded, which built Sariah’s testimony into a sure knowledge that God’s hand was directing Lehi and the family’s course. Sariah and Lehi then offered sacrifice and burnt offerings in thanks for the safety of their sons. Her fervent statement of belief obviously made an impression on Nephi, who painstakingly inscribed the account in considerable detail. This manifestation of Sariah’s faith was probably only one example of many that served as religious teaching devices to her children and influenced their own belief systems.”[2]

A sacrifice was offered unto the Lord and they gave thanks for their sons’ safe return.

We have a problem with Nephi’s account.  He has intentional left out relevant information.[3]  What was Lehi’s response when he was told Nephi had killed Laban.  Here is their situation.  Laban is dead and his chief servant is missing.  The brass plates are missing.  It is known that Lehi’s sons had been attempting to get the plates.  They are now living somewhere in the wilderness. 

Grant Hardy speculates that Lehi’s response was not what Nephi wanted to hear.  “Nephi often claims he cannot include everything in his record … but it is difficult to avoid the suspicion that something is being suppressed here.”

Nephi interrupts his narrative at this point.  He tells us about what had happened while they were gone, showing his mother in a less then positive light.  She becomes another family member who murmurs against Lehi.  Then, he shows us she receives a testimony of the truthfulness of Lehi’s words. 

Nephi quotes his mother’s words, most likely using Lehi’s record.  Nowhere else in his account does he directly quote a woman.  He only gives us the name of one woman.  The remaining women are the daughters of Ishmael, his sisters, the children, his wife, etc.  It appears Nephi is hoping we won’t notice he’s trying to draw our attention away from the fact Lehi’s response is missing.

Nephi shares with us the times he is praised by his father, so we can infer that Lehi’s response was negative.  For example, there is no longer the possibility of returning to the land of Jerusalem.  Laman and Lemuel had expressed a desire to return, but that option is gone.  Should they return, they would face the consequences of the death of Laban, as accessories to the murder of Laban, at best. 

Nephi tells us they “did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel” (1 Nephi 5:9).  S. Kent Brown explains there is more to the sacrifice than thanks.

“Lehi offered such sacrifices after the return of his sons from Jerusalem with the plates of brass in hand (1 Nephi 5:9). Had there been sin? Again, the answer is yes. Not only had the older two brothers beaten the younger two, drawing the attention of an angel (1 Nephi 3:28–30), but Nephi had killed a man named Laban who was a distant relative of Lehi (1 Nephi 4:5–18; 5:14, 16). Even though Nephi knew through the Holy Spirit that the Lord had commanded him to kill Laban and thus justified Laban’s death (1 Nephi 4:11–13), Lehi was evidently unwilling to take any chances. So he offered burnt offerings, exactly the right sacrifice for the occasion.”[4]

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[1][1] Desert Epiphany: Sariah and the Women in 1 Nephi, Camille Fronk, Provo, Utah: Maxwell Institute.

[2] A Woman's World in Lehi's Jerusalem, Ariel E. Bybee, Provo, Utah: Maxwell Institute.

[3] Source for information in this section is Understanding the Book of Mormon, Grant Hardy, Oxford University Press, 2010, pgs. 16-23.

[4] FARMS Update: Lehi's Sacrifices in the Wilderness, S. Kent Brown, Provo, Utah: Maxwell Institute.

1 Nephi 4:19-38

Having been commanded by the Spirit, Nephi killed Laban. He took Laban’s garments and put them on, including his armor. He headed to the treasury of Laban.

While going there, he met Zoram, one of Laban’s servants. He had the keys to the treasury. Nephi commanded him, in Laban’s voice, to go with him to the treasury. Zoram accepted Nephi’s deception and talked to him as if he were Laban. He spoke to Nephi about the elders of the Jews. Nephi continued to respond as if he were Laban. Hugh Nibley explain the role Zoram filled for Laban.

“Zoram, as Laban’s private secretary and keeper of the keys, was himself an important official, and no mere slave. Professor Albright has shown that the title ‘servant’ by which Nephi designates him meant in Jerusalem at that time something like ‘official representative’ and was an honorable rather than a menial title.”[1]

Nephi told Zoram that he was taking the plates to his brethren who were outside the walls of the city. Assuming he meant Jewish leaders, he followed Nephi, still believing he was Laban. While they were leaving the city, Zoram continued talking to Nephi about the Jewish leaders.

Laman, Lemuel, and Sam saw them coming and thought it was Laban coming to kill them. Since he was coming, Nephi was obviously dead. They were frightened and ready to flee, hoping to escape Laban’s wrath. Nephi called out to them and they stopped and returned.

Zoram must have realized Laban was, most probably, dead, and he might be next. As he tried to escape, Nephi grabbed him and he held him, preventing his escape.

Nephi spoke to Zoram and promised him if he listened to his words, he would spare his life. He spoke with an oath that he had nothing to fear and that he would be a free man if he went with them into the wilderness. Nephi told him the Lord commanded him to do this. “[S]hall we not be diligent in keeping the commandments of the Lord?” (1 Nephi 4:34). If he came, he would “have a place with us.” Val Larsen wrote:

“Having restrained Zoram, Nephi specifies the terms on which Zoram may live peaceably with the family of Lehi. Nephi swears with the most powerful of oaths that if Zoram ‘would hearken unto my words, as the Lord liveth, and as I live, even so . . . he should be a free man like unto us’ (1 Nephi 4:32–33).”[2]

Zoram accepted the offer. He made an oath that he would remain with them.  Nephi wrote, “[W]hen Zoram had made an oath unto us, our fears did cease concerning him” (1 Nephi 4:37).

Hugh Nibley explains the importance of oaths.

“[T]he oath is the one thing that is most sacred and inviolable among the desert people and their descendants: ‘Hardly will an Arab break this oath, even if his life be in jeopardy,’ for ‘there is nothing stronger, and nothing more sacred than the oath among the nomads,’ and even the city Arabs, if it be exacted under special conditions. ‘The taking of an oath is a holy thing with the Bedouins,’ says one authority. ‘Wo to him who swears falsely; his social standing will be damaged and his reputation ruined. No one will receive his testimony, even if it is true, and he must also pay a money fine.’”[3]

Zoram is portrayed as willingly going with Nephi and his brothers. Hugh Nibley explains, “He was not forced into it at all, but talked into it, softened and persuaded by Nephi’s words, in particular the promise ‘that he should be a free man like unto us if he would go down in the wilderness with us’ (1 Nephi 4:33).”[4] 

Ammoron, wrote Moroni₁, telling him, “I am Ammoron, and a descendant of Zoram, whom your fathers pressed and brought out of Jerusalem” (Alma 54:23). “This statement indicates there was a tradition among the people that Zoram had been forced to accompany Nephi.”[5]

What is the truth? There is no question Zoram was loyal to Nephi. Lehi gave Zoram a blessing before his death, saying, “And now, Zoram, I speak unto you: Behold, thou art the servant of Laban; nevertheless, thou hast been brought out of the land of Jerusalem, and I know that thou art a true friend unto my son, Nephi, forever” (2 Nephi 1:30).

When the family separates, Nephi wrote, “I, Nephi, did take my family, and also Zoram and his family, and Sam, mine elder brother and his family, and Jacob and Joseph, my younger brethren, and also my sisters, and all those who would go with me.” (2 Nephi 5:6).

When Nephi grabs him, Zoram is not in a good situation. Since Nephi has the brass plates, is wearing Laban’s clothes and armor, and has Laban’s sword, it would be a reasonable to infer Laban was dead. He is now outside the city, surrounded by Nephi and his brothers. If he doesn’t agree to their terms, he will most probably be killed. He doesn’t have much choice

At some point, the tradition that Zoram was forced to go against his will (kidnapped), develops. This tradition may have been behind the split of the Zoramites from the Nephites.

Whether or not Zoram initially went along with Nephi and his brothers willingly is unimportant. We will see that Zoram always stood by, supported, and was loyal to Nephi. This is what we should remember about Zoram.

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

[2] Killing Laban: The Birth of Sovereignty in the Nephite Constitutional Order, Val Larsen, Provo, Utah: Maxwell Institute .

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

[4] Ibid.

[5] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute .

1 Nephi 4:5-18

Laman, Lemuel, and Sam waited outside the city walls as Nephi entered the city. As he went forward, he was led by the Spirit. He had no idea what he was going to do. Hugh Nibley wrote, “Nephi goes on. He was led by the spirit. This passage reassures anybody. ‘And I was led by the Spirit, not knowing beforehand the things which I should do’ (1 Nephi 4:6). This is a very popular passage in the Book of Mormon because inside of all of us there comes that time when you are led by the Spirit not knowing what you should do. Yet you are willing to be led. What does your own judgment have to do with it?”[1]

As Nephi approached Laban’s home, he noticed a man had passed out on the street, drunk. As he approached him, he found it was Laban lying on the ground. Nephi was attracted to Laban’s sword, He described “the hilt thereof was of pure gold, and the workmanship thereof was exceedingly fine, and I saw that the blade thereof was of the most precious steel” (1 Nephi 4:9).

While looking at the sword, Nephi was compelled by the Spirit to kill Laban. The teenage Nephi rejected the Spirit. He had never killed anyone. He did not want any part of this. Steven L. Olsen explores Nephi’s experience.

“From all perspectives, Nephi’s killing of Laban was traumatic. As viewed by the contemporary Jewish leaders at Jerusalem, the event was likely remembered as the murder of a defenseless religious leader, the theft of a sacred scriptural treasure, and the kidnap of a trusted servant. Even by his own account, Nephi initially resisted the Spirit’s directive to take Laban’s life, the only recorded instance in which Nephi questioned, even for a moment, the wisdom of divine inspiration (1 Nephi 4:10)…

“Responding immediately to Nephi’s hesitancy, the Spirit informs him, ‘Behold the Lord hath delivered him into thy hands.’ The structural similarity between the two declarations—‘the Lord will deliver Laban into your hands’ and ‘the Lord hath delivered him into thy hands’—suggests that the angel intends Nephi to take the opportunity as direct fulfillment of the promise. As a way of processing this realization, Nephi begins to entertain reasons why Laban is deserving of death. Nephi’s initial justifications, however, reveal a decidedly human and personal perspective: Laban had sought to kill Nephi and his brothers, had been disobedient to God’s commands, and had stolen Lehi’s family wealth” (1 Nephi 4:10–11).^[2]

While he rejected the Spirit, he began to think. Laban had tried to kill him. He would not respond to the Lord’s commandments. He had stolen their property.

The Spirit again spoke to him commanding him to slay Laban. He had been delivered into his hands by the Lord. “[T]he Lord slayeth the wicked to bring forth his righteous purposes” (1 Nephi 4:13).

David wrote, “Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men” (Psalms 139:19). In dealing with those who persecuted the church, the Lord told Joseph Smith:

“Nevertheless, thine enemy is in thine hands; and if thou rewardest him according to his works thou art justified; if he has sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified.

“Behold, this is the law I gave unto my servant Nephi, and thy fathers, Joseph, and Jacob, and Isaac, and Abraham, and all mine ancient prophets and apostles” (D&C 98:31-32).

The Spirit would add, “It is better that one man should perish than that a nation should dwindle and perish in unbelief” (1 Nephi 4:13). Alma would use this reasoning when dealing with Korihor. “But behold, it is better that thy soul should be lost than that thou shouldst be the means of bringing many souls down to destruction, by thy lying and by thy flattering words; therefore if thou shalt deny again, behold God shall smite thee, that thou shalt become dumb, that thou shalt never open thy mouth any more, that thou shalt not deceive this people any more” (Alma 30:47).

Nephi then remembered the Lord’s words that, if his people keep the commandments of the Lord, they will prosper in the land. King Benjamin taught, “And behold, all that he requires of you is to keep his commandments; and he has promised you that if ye would keep his commandments ye should prosper in the land; and he never doth vary from that which he hath said; therefore, if ye do keep his commandments he doth bless you and prosper you” (Mosiah 2:22).

Nephi realized if they didn’t have the commandments or the law of Moses, they could not keep the Lord’s commandments. The law and commandments were engraven on the brass plates and would be available to his people. King Benjamin told his sons, “I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct” (Mosiah 1:5).

He concluded Laban was delivered into his hands so he would get the brass plates and the Lord’s commandments. He obeyed the Spirit and smote off Laban’s head with his sword. Hugh Nibley writes:

“At long last, and with great reluctance, Nephi did the deed. If the Book of Mormon were a work of fiction, nothing would have been easier than to have Laban already dead when Nephi found him (killed perhaps in a drunken brawl) or simply to omit altogether an episode which obviously distressed the writer quite as much as it does the reader, though the slaying of Laban is no more reprehensible than was the beheading of the unconscious Goliath.”[3]

We can be sure Nephi was commanded by the Spirit to slay Laban. Val Larsen tells us, “The critical point is this: if he had been acting as a private citizen according to his own will, Nephi would not have killed Laban.”[4]

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[1] Lecture 11: 1 Nephi 4-7, Hugh W. Nibley, Provo, Utah: Maxwell Institute.

[2] The Death of Laban, Steven L. Olsen, Provo, Utah: Maxwell Institute.

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

[4] Killing Laban: The Birth of Sovereignty in the Nephite Constitutional Order, Val Larsen, Provo, Utah: Maxwell Institute.