Revelation is the way God communicates with man. Nephi and his father, Lehi, were both prophets who received such communication. As you read 1 Nephi, consider the various ways and the many times God revealed his will to Lehi and Nephi. Notice particularly the faithful responses of these two great servants.
The headnote is a summary of 1 Nephi and is part of the original text. It was not added by modern writers (note the last sentence). All of the headnotes in the Book of Mormon are part of the original record given to the Prophet Joseph Smith, including the inserts preceding individual chapters (for example, Mosiah 9 and Alma 21). The brief summaries at the head of each chapter are later additions for the reader’s convenience.
Nephi wrote this record about thirty years after Lehi’s colony left Jerusalem and journeyed to the promised land (see 1 Nephi 19:1–5, 2 Nephi 5:28–31).
In Mormon 9:32–33, Moroni indicates that the plates were written in reformed Egyptian that had been altered by the Nephites according to their manner of speech. Some scholars believe that reformed Egyptian was a type of shorthand. Moroni explains that if the plates had been larger they would have been written in Hebrew, and then the record would have been without imperfections (see v. 33). This suggests that reformed Egyptian must not have been as precise and accurate as Hebrew, and it must have required less space to write reformed Egyptian than to write Hebrew. Knowing this gives us a greater appreciation of how efficient the reformed Egyptian language must have been.
The Hebrew language is very compact when compared to English and many other western languages. A typical English sentence of fifteen words will often translate into seven to ten Hebrew words. We have no indication of the size of the characters Mormon and Moroni used, but if they rejected Hebrew because the plates were not “sufficiently large” (v. 33), then reformed Egyptian must have been a language remarkable for its ability to convey a lot of information with few words.
Nephi said that “many prophets” (1 Nephi 1:4) came among the people. We know these included Jeremiah, Nahum, Habakkuk, and Zephaniah. In Jeremiah 35:15 a similar comment is made about numerous prophets being sent by the Lord to warn the people.
“For three years the Pharaoh of Egypt exercised political control of the kingdom of Judah through the puppet Jehoiakim. Then in the memorable year 605 B.C. the Babylonians marshalled a mighty army and crushed the Pharaoh’s cohorts in the battle of Carchemish and, in so doing, took the Jewish nation out of Egypt’s grasp. (The biblical account of this era is found in 2 Kings, chaps. 23–25; 2 Chronicles, chap. 36; Jeremiah, chaps. 26–39.)
“But the Jewish people did not gain their freedom. Instead of Egyptian foreigners ruling their country, Babylonian foreigners took their place. Southern Palestine became a Babylonian vassal state. Unfortunately for all concerned, they allowed the quisling Jehoiakim, Jewish appointee of Egypt, to retain his throne. Before long the new monarch and his subjects were in revolt. In response, King Nebuchadnezzar moved an army to Jerusalem and laid siege against the rebellious city. About this time Jehoiakim either died or was taken captive by the enemy, for Jehoiachin, his son, is spoken of in the biblical account as surrendering to the Babylonians.
“These struggles between Assyria, Babylonia, and Egypt took place before the Book of Mormon record opens but during the lifetime of its early leading characters. When the account commences, twenty-one-year-old Zedekiah, the well-meaning but utterly weak uncle of the ill-fated King Jehoiachin, is spoken of as being in the first year of his reign. According to the book of 2 Kings, he was appointed to the throne by Nebuchadnezzar of Babylon. It was a time of great wickedness. Immorality and corruption were rampant. Dishonesty, false swearing, and idolatry were common vices of the day. As if the sins of the people were not already enough to invite God’s judgments, Zedekiah chose to follow the disastrous course of Jehoiakim in seeking an alliance with Egypt and scheming a break from Babylonia. It was at this point that the prophet Jeremiah, whose gloomy prophecies had already brought him notoriety in Jehoiakim’s day, thundered forth anew the ominous pronouncement that Jerusalem and its temple were doomed for destruction and the entire nation would be led into captivity if they did not repent and heed the admonitions of the Lord. But the declaration that God would turn against his chosen people and allow his sacred temple and his holy city to be destroyed was considered an outrage. To the incensed priests and princes the prophecy was traitorous and bordered on blasphemy. Jeremiah’s arrest and imprisonment were ordered” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, pp. 62–63). Had Lehi remained in Jerusalem, he likely would have received a similar fate or worse.
To find where Nephi’s abridgment of Lehi’s record ends and Nephi’s own record begins, see 1 Nephi 9:1 and 10:1.
Two more evidences that the Book of Mormon is translated literature are found in 1 Nephi 2:6–7. First, in many parts of the world any river is a “river of water” (v. 6), but in the Middle East, year-round rivers are scarce. During the winter rains thousands of wadis, or dry stream beds, also become rivers. In the months when it does not rain these wadis would not be rivers of water. Second, Lehi’s building an “altar of stones” (v. 7) is in direct obedience to a commandment found in Exodus 20:24–26 and Deuteronomy 27:5–6.
Nephi’s description of his brothers is a serious indictment and shows just how hardened Laman and Lemuel had become. Note the spiritual power Lehi had (see 1 Nephi 2:14) and the source and key to Nephi’s greatness (see vv. 16, 19–20, 22).
Verses 20–24 contain the principles by which Lehi’s people were to govern themselves when they reached the promised land. What do these verses say that help us understand why the Lord had the rebellious brothers accompany their father to the promised land?
The distance from Jerusalem to the Red Sea (the Gulf of Aqaba) is about 180 miles through hot, barren country infested anciently by many marauders. Lehi and his family traveled three days’ journey beyond this point (see 1 Nephi 2:5–6). This meant at least a twelve-to-fourteen-day trip one way, which gives added meaning to Nephi’s response in 1 Nephi 3:7.
“A few deft and telling touches resurrect the pompous Laban with photographic perfection. We learn in passing that he 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 a treasury, that he was of the old aristocracy, being a distant relative to Lehi himself, that he probably held his job because of his ancestors, . . . that his house was the storing place of very old records, that he was a large man, short-tempered, crafty, and dangerous, and to the bargain cruel, greedy, unscrupulous, weak, and given to drink” (Hugh Nibley, Lehi in the Desert and the World of the Jaredites, p. 111).
Several interesting points are raised in 1 Nephi 3:26–31. Could the anger of Laman and Lemuel have been related to the loss of their wealth? (see 1 Nephi 2:11). Also, on several occasions divine intervention became necessary to preserve Nephi from his brothers’ hatred, but even direct evidence of God’s power was not enough to change the hardness of their hearts. Imagine seeing an angel and then immediately after his departure proceeding to complain again!
This evidence provides support of the Savior’s parable wherein he said: “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31). How does this principle relate to people who say things like, “Well, if I could only see the golden plates then I would know the Book of Mormon is true”?
As you read Nephi’s account of his encounter with Laban, remember again his words in 1 Nephi 3:7. You can see that these words were not an idle boast, and that Nephi really meant what he said. We also learn that while the Lord “shall prepare a way” for the obedient servant to keep his commandments, the way may not be an easy one.
As you continue your study of the Book of Mormon, watch for evidence of the importance of the brass plates in the subsequent history of the Nephites.
“Was there a Church anciently, and if so, how was it organized and regulated? There was not so much as the twinkling of an eye during the whole so-called pre-Christian Era when the Church of Jesus Christ was not upon the earth, organized basically in the same way it now is. Melchizedek belonged to the Church; Laban was a member; so also was Lehi, long before he left Jerusalem.
“There was always apostolic power. The Melchizedek Priesthood always directed the course of the Aaronic Priesthood. All of the prophets held a position in the hierarchy of the day” (Bruce R. McConkie, “The Bible, a Sealed Book,” in Supplement, a Symposium on the New Testament, 1984, p. 6).
“When he [Zoram] saw the brethren and heard Nephi’s real voice he got the shock of his life and in a panic made a break for the city. In such a situation there was only one thing Nephi could possibly have done, both to spare Zoram and to avoid giving alarm—and no westerner could have guessed what it was. Nephi, a powerful fellow, held the terrified Zoram in a vice-like grip long enough to swear a solemn oath in his ear, ‘as the Lord liveth, and as I live’ (1 Ne. 4:32), that he would not harm him if he would listen. Zoram immediately relaxed, and Nephi swore another oath to him that he would be a free man if he would join the party: ‘Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us.’ (1 Ne. 4:34.)
“What astonishes the western reader is the miraculous effect of Nephi’s oath on Zoram, who upon hearing a few conventional words promptly becomes tractable, while as for the brothers, as soon as Zoram ‘made an oath unto us that he would tarry with us from that time forth . . . our fears did cease concerning him.’ (1 Ne. 4:35, 37.)
“The reaction of both parties makes sense when one realizes that the oath is the one thing that is most sacred and inviolable among the desert people and their descendants: ‘Hardly will an Arab break his 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, and he must also pay a money fine.’
“But not every oath will do. To be most binding and solemn an oath should be by the life of something, even if it be but a blade of grass. The only oath more awful than that ‘by my life’ or (less commonly) ‘by the life of my head,’ is the wa hayat Allah ‘by the life of God,’ or ‘as the Lord Liveth,’ the exact Arabic equivalent of the ancient Hebrew hai Elohim. . . .
“So we see that the only way that Nephi could possibly have pacified the struggling Zoram in an instant was to utter the one oath that no man would dream of breaking, the most solemn of all oaths to the Semite: ‘As the Lord liveth, and as I live!’ (1 Ne. 4:32.)” (Hugh Nibley, An Approach to the Book of Mormon, pp. 103–5).
“When the Lord led Lehi and his colony out from Jerusalem, they were required to take with them the Brass Plates of which Laban had been the custodian. These plates—which Nephi acquired through his faith, works, and zeal (1 Ne. 3; 4)—were a volume of sacred scripture. They contained a record of God’s dealings with men from the beginning down to that day. They were ‘the record of the Jews’ (1 Ne. 3:3), a record of many of the prophecies from the beginning down to and including part of those spoken by Jeremiah. On them was the law of Moses, the five books of Moses, and the genealogy of the Nephite forbears. (1 Ne. 3:3, 20; 4:15–16; 5:11–14.)
“There was more on them than there is in the Old Testament as we now have it. (1 Ne. 13:23.) The prophecies of Zenock, Neum, Zenos, Joseph the son of Jacob, and probably many other prophets were preserved by them, and many of these writings foretold matters pertaining to the Nephites. (1 Ne. 19:10, 21; 2 Ne. 4:2, 15; 3 Ne. 10:17.)
“The value of the Brass Plates to the Nephites cannot be overestimated. By means of them they were able to preserve the language (1 Ne. 3:19), most of the civilization, and the religious knowledge of the people from whence they came. (1 Ne. 22:30.) By way of contrast, the Mulekites, who were led out of Jerusalem some 11 years after Lehi’s departure, and who had no record equivalent to the Brass Plates, soon dwindled in apostasy and unbelief and lost their language, civilization, and religion. (Omni 14–18.)
“From prophet to prophet and generation to generation the Brass Plates were handed down and preserved by the Nephites. (Mosiah 1:16; 28:20; 3 Ne. 1:2.) At some future date the Lord has promised to bring them forth, undimmed by time and retaining their original brightness, and the scriptural accounts recorded on them are to ‘go forth unto every nation, kindred, tongue, and people.’ (Alma 37:3–5; 1 Ne. 5:18–19.)” (Bruce R. McConkie, Mormon Doctrine, p. 103).
■ In the first chapter of the Book of Mormon, Lehi had some experiences that seem similar to what Joseph Smith went through some 2400 years later. Both men prayed and received answers, and both saw God and His son Jesus Christ. In his vision Lehi was given a book. Years later, Joseph Smith was led to the plates and translated them to bring forth the Book of Mormon. Why do you think both Joseph Smith and Lehi had such similar experiences?
■ Lehi left his home and his worldly goods to obey a commandment from the Lord. Lehi did this not knowing where he was going and at great risk and hardship to his family. What made him take such a serious step? Knowing the difficulties involved and the outcome of what Lehi did, what can we learn from these experiences?
■ Why did Laman and Lemuel murmur? (see 1 Nephi 2:11–13). Why did Nephi support his father? (see vv. 16, 19). What determines whether you are a murmurer or a supporter of the Lord’s prophets?
■ What evidences are there in the chapters in this lesson that Nephi had great faith? How do you think he obtained such faith?
■ Lehi fulfilled the callings he received from the Lord. He declared unto the people the things the Lord commanded him to declare (see v. 1), took his family and departed into the wilderness (see vv. 2–4), and had his sons return to Jerusalem for the plates (see 1 Nephi 3). Why do you think Lehi was so diligent in completing his assignments from the Lord? How might you better fulfill your callings?
■ Getting the records from Laban must have seemed like a nearly impossible task. What kinds of efforts failed and what kind succeeded? Why? (see Proverbs 3:5–6, 1 Nephi 4:6, 2 Nephi 4:34). “Is any thing too hard for the Lord?” (Genesis 18:14). What message is there in this for you?
■ In commenting on 1 Nephi 3:7, Elder Russell M. Nelson said, “I have learned not to put question marks but to use exclamation points when calls are issued through inspired channels of priesthood government” (in Conference Report, Apr. 1984, pp. 76–77; or Ensign, May 1984, p. 52).
Nephi wrote upon the plates to persuade men to come unto God (see 1 Nephi 6:3–4). While reading 1 Nephi 6–10, consider the following significant events and how they are consistent with Nephi’s intentions: the return of Nephi and his brothers to Jerusalem to invite Ishmael and his family to come with them, Lehi’s great vision of the tree of life, and the prophecies of the coming of the Messiah and of things that would happen to the house of Israel.
While 1 Nephi 6 is a break in the historical narrative, it is significant because it establishes the criteria Nephi and other Book of Mormon writers used to select material for inclusion on the plates.
“After the Lord counseled Lehi ‘that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise’ (1 Nephi 7:1), Lehi immediately sent back to Jerusalem for Ishmael and his family. Our present Book of Mormon does not indicate exactly why Ishmael’s family was selected (except that it included at least five unmarried women!), but perhaps the following statement provides additional important reasons for this selection:
“‘Whoever has read the Book of Mormon carefully will have learned that the remnants of the house of Joseph dwelt upon the American continent; and that Lehi learned by searching the records of his fathers that were written upon the plates of brass, that he was of the lineage of Manasseh. The Prophet Joseph informed us that the record of Lehi, was contained on the 116 pages that were first translated and subsequently stolen, and of which an abridgment is given us in the first Book of Nephi, which is the record of Nephi individually, he himself being of the lineage of Manasseh; but that Ishmael was of the lineage of Ephraim, and that his sons married into Lehi’s family, and Lehi’s sons married Ishmael’s daughters, thus fulfilling the words of Jacob upon Ephraim and Manasseh in the 48th chapter of Genesis, which says: “And let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the land.” Thus these descendants of Manasseh and Ephraim grew together upon this American continent. . . .’ (Erastus Snow, Journal of Discourses, 23:184–85. Italics added.)” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, pp. 99–100).
It is clear from the record that Lehi’s departure from Jerusalem was not a journey prompted by panic, but one that was well planned and prepared for.
In 1 Nephi 1:16, Nephi indicated that his father had written many prophecies and many things which he had seen in visions of which Nephi would not make a full account. Yet, in 1 Nephi 8, Nephi gave a detailed account of Lehi’s vision of the tree of life (see also 1 Nephi 11).
Elder Boyd K. Packer explained:
“After the people of Lehi left Jerusalem, Lehi had a vision of the tree of life. His son Nephi prayed to know its meaning. In answer, he was given a remarkable vision of Christ.
“In that vision he saw—
“That vision is the central message of the Book of Mormon.
“The Book of Mormon is in truth another testament of Jesus Christ” (in Conference Report, Apr. 1986, p. 76; or Ensign, May 1986, p. 61).
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Symbol |
Interpretation |
Examples Given |
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Dark and dreary waste (8:7) |
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Large and spacious field (8:9, 20) |
The world (8:20) |
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Love of God (11:21–22) |
The coming of the Son of God (11:13–22) |
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The fruit of the tree (8:11–12) |
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River of water (8:13); also called “fountain of filthy water” (12:16) |
Wickedness and war |
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Rod of iron (8:19) |
The ministry of the Son of God (11:24–25) |
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Mist of darkness (8:23) |
Temptations of the devil (12:17) |
Apostasy, wickedness, war, the great abominable church, plain and precious things removed from the scriptures (12:19–23; 13:1–9, 20–29) |
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Great and spacious building (8:26) |
The pride, wisdom, and vain imaginations of the world (11:35–36, 12:18) |
The persecution of the Son of God and those who followed him (11:26–36) |
(Adapted from Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 101.)
In addition to the symbols listed above, ponder the following questions as you read about Lehi’s dream in 1 Nephi 8:4–35:
What do you learn about the tree of life from other scriptures? (see Revelation 2:7, 22:1–6, 14; 2 Nephi 2:15; Alma 5:34).
What is the relationship between 1 Nephi 8:12 and 2 Nephi 2:25?
When Lehi partook of the fruit himself what was his first desire? (see 1 Nephi 8:12).
Does the phrase “strait and narrow path” in 1 Nephi 8:20 sound familiar? (see Matthew 7:14, 2 Nephi 31:17–19). In Lehi’s dream, what helped a person keep on this path?
Nephi later used his father’s phrase “press forward” (1 Nephi 8:24) in a great doctrinal discourse (see 2 Nephi 31:20). What is conveyed by this phrase?
The great and spacious building seen by Lehi, which represents the pride of the world (see 1 Nephi 11:36), was shown “in the air, high above the earth” (1 Nephi 8:26). When a building is in the air it has no foundation. How is this related to pride? Notice how often the description “lifted up” in pride is used in the scriptures (see 2 Nephi 26:20, Jacob 1:16, Mosiah 11:5, Alma 1:6, Helaman 3:34, 3 Nephi 6:10, Mormon 8:28). The great and spacious building is also related to “high-mindedness” or being “highminded” (D&C 90:17; see also Romans 11:20, 1 Timothy 6:17), and those with pride are spoken of as being brought “down” (Isaiah 25:11, Ezekiel 30:6).
How did the people in the great and spacious building impel those pressing forward to the tree to feel ashamed? (see 1 Nephi 8:26–28).
After Lehi’s dream was over, he felt great concern for Laman and Lemuel and earnestly tried to influence them to be righteous.
Did Lehi fail as a parent? (see Deuteronomy 6:6–7, Ezekiel 3:18–19, D&C 68:25). It appears that Lehi did all he could as a parent to teach all of his children the gospel principles. Laman’s and Lemuel’s rejection of these teachings was a product of their own unwise use of agency; it was not that they had not been taught well.
It seems that Nephi had finished abridging the record of his father (see 1 Nephi 1:17) and was ready to proceed with his own record. Before doing so, however, he explained the difference between the two sets of plates he was working on. Elder James E. Talmage has given us further insight into these two sets of plates:
“The Plates of Nephi are so named from the fact that they were prepared and their record was begun by Nephi, son of Lehi. These plates were of two kinds, which may be distinguished as the larger plates and the smaller plates. Nephi began his labors as a recorder by engraving on his plates a historical account of his people from the time his father left Jerusalem. This account recited the story of their wanderings, their prosperity and distress, the reigns of their kings and the wars and contentions of the people; the record was in the nature of a secular history. . . .
“By command of the Lord, Nephi made other plates, upon which he recorded particularly what may be called in a broad sense the ecclesiastical history of his people, citing only such instances of other events as seemed necessary to the proper sequence of the narrative. ‘I have received a commandment of the Lord,’ says Nephi, ‘that I should make these plates, for the special purpose that there should be an account engraven of the ministry of my people.’ The object of this double line of history was unknown to Nephi; it was enough for him that the Lord required the labor” (The Articles of Faith, pp. 263–64).
As Christians we refer to Jesus as “the Christ.” This comes from the Greek Christus meaning “the anointed one.” Christus is the Greek translation of the Hebrew word also meaning “the anointed one.” The Hebrew word is Meshiach, or Messiah as we have anglicized it. It is proper, therefore, that Lehi would refer to the prophet mentioned in 1 Nephi 10:4–5 as the Messiah, the Savior, and the Redeemer.
Lehi’s comparison of the house of Israel to an olive tree could have come from his reading of the brass plates, for we know they contained the allegory of the olive trees later quoted by Jacob (see Jacob 5).
■ In 1 Nephi 6:4–5 Nephi identifies his intentions in writing the small plates. What does this tell you about the manner in which you should study the Book of Mormon and the things to which you should give closest attention as you study?
■ What is the relationship between 1 Nephi 3:7 and 1 Nephi 7:12? Why can we have implicit faith that God will provide a way for us to do anything he commands us to do? (see Jeremiah 32:17, Mosiah 4:9).
■ Nephi made a second set of records even though he did not understand the Lord’s purpose for having them made (see 1 Nephi 9:5). Why do you think the Lord had these plates made? (see Words of Mormon 1:5–7, D&C 10:38–45; see also headnotes to D&C 3, 10).
Nephi said, “My soul delighteth in the things of the Lord” (2 Nephi 4:16), and “My heart delighteth in righteousness” (2 Nephi 9:49). Because Nephi delighted in the things of God he had a great desire to “know of the mysteries of God” (1 Nephi 2:16) and to keep the commandments (see 1 Nephi 17:15, 2 Nephi 31:10). Because he obeyed the commandments of God, Nephi was able to draw close to God and obtain the desires of his heart. He pondered the teachings of his father and sought to obtain from God a knowledge of the things his father had seen. Because of his faith he was given a great and marvelous vision of the Son of God, the future of his people, and the destiny of the kingdom of God.
While Nephi was pondering in his heart the things his father had seen, he was “caught away in the Spirit of the Lord” (1 Nephi 11:1).
Joseph Smith and Sidney Rigdon were reading the scriptures when one verse, as they later wrote, “caused us to marvel, for it was given unto us of the Spirit.
“And while we meditated upon these things, the Lord touched the eyes of our understandings” (D&C 76:19; emphasis added). What followed was the vision of the three degrees of glory.
President Joseph F. Smith recorded: “On the third of October, in the year nineteen hundred and eighteen, I sat in my room pondering over the scriptures;
“And reflecting upon the great atoning sacrifice that was made by the Son of God. . . .
“As I pondered over these things which are written, the eyes of my understanding were opened” (D&C 138:1–2, 11; emphasis added). President Smith then had a great vision of the spirit world and Christ’s visit to it.
These accounts teach an important lesson concerning the value of quiet study and meditation and how one comes to know the mysteries of God. In Moroni 10:3–5 Moroni uses the word ponder as one of the steps in acquiring a testimony of the Book of Mormon.
Elder Bruce R. McConkie said: “Jesus is the Son of God, not of the Holy Ghost. Just as Jesus is literally the Son of Mary, so he is the personal and literal offspring of God the Eternal Father, who himself is an exalted personage having a tangible body of flesh and bones. (D. & C. 130:22.) Apostate religionists—unable to distinguish between the Father, Son, and Holy Ghost—falsely suppose that the Holy Ghost was the Father of our Lord. Matthew’s statement, ‘she was found with child of the Holy Ghost,’ properly translated should say, ‘she was found with child by the power of the Holy Ghost.’ (Matt. 1:18.) Luke’s account (Luke 1:35) accurately records what took place. Alma perfectly describes our Lord’s conception and birth by prophesying: Christ ‘shall be born of Mary, . . . she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God.’ (Alma 7:10.) Nephi spoke similarly when he said that at the time of her conception, Mary ‘was carried away in the Spirit,’ with the result that the child born of her was ‘the Lamb of God, yea, even the Son of the Eternal Father.’ (1 Ne. 11:19–21.) As Gabriel told Luke, he was the ‘Son of the Highest’ (Luke 1:32), and ‘the Highest’ is the first member of the godhead, not the third” (Doctrinal New Testament Commentary, 1:82–83).
In 1 Nephi 11:26 Nephi is taught a second time about the condescension of God. The first time this subject was taught (see v. 16) it was followed by a vision of the birth of the Son of God. The second time it is followed by a vision of Christ’s ministry.
Elder Bruce R. McConkie commented on the two different senses of the condescension of God in this way: “The condescension of God (meaning the Father) consists in the fact that though he is an exalted, perfected, glorified Personage, he became the personal and literal Father of a mortal Offspring born of mortal woman. And the condescension of God (meaning the Son) consists in the fact that though he himself is the Lord Omnipotent, the very Being who created the earth and all things that in it are, yet being born of mortal woman, he submitted to all the trials of mortality, suffering ‘temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death’ (Mosiah 3:5–8), finally being put to death in a most ignominious manner” (Mormon Doctrine, p. 155).
Nephi’s vision has the following chronological pattern:
The ministry and atoning sacrifice of the Lord (see 1 Nephi 11:27–36).
Future history of Nephi’s descendants (see 1 Nephi 12).
A great gentile nation in the land of promise (see 1 Nephi 13, 14:1–8).
The great and abominable church that makes war with the church of the Lamb of God (see vv. 9–14).
Future events seen by Nephi which were to be written by the Apostle John (see vv. 18–27).
Elder Bruce R. McConkie said: “Various meanings have been attached to the name Gentiles in different ages, depending on the historical setting or the doctrinal teachings involved. Literally the meaning is, ‘of the same clan or race,’ and Biblical revisions frequently substitute the word nations in its place.
“The descendants of Noah’s son Japheth were called Gentiles (Gen. 10:1–5), and in this sense the descendants of Shem . . . and of Ham . . . would not be Gentiles. In the days of Abraham, the term was used to refer to those nations and peoples who had not descended from him, with the added assurance that all Gentiles who should receive the gospel would be adopted into the lineage of Abraham and be accounted his seed. (Abra. 2:9–11.) The Prophet taught that those so adopted became literally of the blood of Abraham. (Teachings, pp. 149–150.) In the days of ancient Israel, those not of the lineage of Jacob were considered to be Gentiles, although the Arabs and other races of Semitic origin who traced their lineage back to Abraham would not have been Gentiles in the strict Abrahamic use of the word.
“After the Kingdom of Israel was destroyed and the Ten Tribes were led away into Assyrian captivity, those of the Kingdom of Judah called themselves Jews and designated all others as Gentiles. It is this concept that would have been taught to Lehi, Mulek and the other Jews who came to the Western Hemisphere to found the great Nephite and Lamanite civilizations. It is not surprising, therefore, to find the Book of Mormon repeatedly speaking of Jew and Gentile as though this phrase marked a division between all men; to find the United States described as a Gentile Nation (1 Ne. 13; 3 Ne. 21); and to find the promise that the Book of Mormon would come forth ‘by way of the Gentile.’ (Title page of Book of Mormon; D. & C. 20:9.)” (Mormon Doctrine, pp. 310–11).
“Note that Nephi says that ‘the Spirit of God came down and wrought upon the man,’ thus causing him (Columbus) to sail across ‘the many waters, even unto the seed of my brethren who were in the promised land.’ . . .
“Columbus believed he could reach ‘the Indies’ by sailing westward. Although there were some people who still thought the world was flat, Columbus did not, and he was anxious to make his journey. But it was more than an urge for adventure that impelled the discoverer to undertake what he called ‘his enterprise.’
“Go to any public library, read almost any detailed biography of the discoverer, and it becomes immediately clear that he felt himself an inspired man, sent of heaven to make the voyage. For example, Columbus, Don Quixote of the Seas, written in German by Jacob Wassermann and translated into English by Eric Sutton, tells the story very well:
“‘From my first youth onward, I was a seaman and have so continued until this day. . . . Wherever on the earth a ship has been, I have been. I have spoken and treated with learned men, priests, and laymen, Latins and Greeks, Jews and Moors, and with many men of other faiths. The Lord was well disposed to my desire, and He bestowed upon me courage and understanding; knowledge of seafaring He gave me in abundance, of astrology as much as was needed, and of geometry and astronomy likewise. Further, He gave me joy and cunning in drawing maps and thereon cities, mountains, rivers, islands, and harbours, each one in its place. I have seen and truly I have studied all books—cosmographies, histories, chronicles, and philosophies, and other arts, for which our Lord unlocked my mind, sent me upon the sea, and gave me fire for the deed. Those who heard of my emprise called it foolish, mocked me, and laughed. But who can doubt but that the Holy Ghost inspired me?’ (Boston: Little, Brown, and Co., 1930, pp. 19–20. Italics added.)” (Mark E. Petersen, The Great Prologue, pp. 25–26).
“There are expressions in this part of the prophecy that on the surface seem to have little importance but that are of great significance. For example, Nephi says these colonists fled ‘out of captivity’ as they came to the New World. Did they really ‘flee out of captivity’? How did Nephi know that?
“When it is realized how despotic the European kings were at this period, it is easily understood that the colonists did indeed flee from captivity and oppression. Under such kings as James I of England, there was hardly a semblance of freedom. He was the supreme dictator in government, in economics, in education (what there was of it), and in the state religion. He controlled the detailed lives of his people.
“France, Spain, England, and Portugal were the principal powers involved in the discovery and exploration of America, and this is significant, as we shall point out later. All were ruled by despots, and when immigrants finally were allowed to leave the ‘mother countries,’ they indeed fled from captivity. The history of the Pilgrims and Puritans gives ample evidence of this fact” (Petersen, Great Prologue, pp. 32–33).
“This great American nation the Almighty raised up by the power of his omnipotent hand, that it might be possible in the latter days for the kingdom of God to be established in the earth. If the Lord had not prepared the way by laying the foundations of this glorious nation, it would have been impossible (under the stringent laws and bigotry of the monarchical governments of the world) to have laid the foundations for the coming of his great kingdom. The Lord has done this. His hand has been over this nation, and it is his purpose and design to enlarge it, make it glorious above all others, and to give it dominion, and power over the earth, to the end that those who are kept in bondage and serfdom may be brought to the enjoyment of the fullest freedom and liberty of conscience possible for intelligent men to exercise in the earth” (Joseph F. Smith, Gospel Doctrine, p. 409).
Elder Spencer W. Kimball spoke of the Lord’s hand in the preservation of the early colonists of America and their deliverance from an army that was seemingly far superior to them:
“I have a firm conviction that the Lord led the Pilgrims and the Puritans across the ocean, perhaps permitted the persecutions that would bring them here, so that when they came to the American shores with their righteous blood and their high ideals and standards, they would form the basis of a nation which would make possible the restoration of the gospel. I am sure that since there was not religious liberty, not political liberty here, the Lord permitted these few poorly-armed and ill-clad men at Valley Forge and elsewhere to defeat a great army with its trained soldiery and its many mercenaries, a few against the many, but the few had on their side the Lord God of heaven, that gave them victory. And there came political liberty and religious liberty with it, all in preparation for the day when a young boy would come forth and would seek and make contact with the Lord and open the doors of heaven again. Following that great manifestation to Joseph Smith came the opening of Cumorah Hill and the speaking of the dead from the dust” (in Conference Report, Oct. 1950, p. 64).
The Prophet Joseph Smith said, “I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors” (Teachings of the Prophet Joseph Smith, p. 327).
Joseph Smith’s translation of the Bible helped restore many of the “plain and precious things” (1 Nephi 13:28) which were lost.
“These last records which were to come forth to bear witness of the ‘book of the Lamb of God,’ which is the Bible, are the Book of Mormon, the Doctrine and Covenants, and the revelations of the Lord to Joseph Smith” (Joseph Fielding Smith, Man, His Origin and Destiny, pp. 411–12).
Elder Bruce R. McConkie defined the church of the devil in the following way: “The church of the devil is the world; it is all the carnality and evil to which fallen man is heir; it is every unholy and wicked practice; it is every false religion, every supposed system of salvation which does not actually save and exalt man in the highest heaven of the celestial world. It is every church except the true church, whether parading under a Christian or a pagan banner. As Moroni will say in a later era of Nephite history, and as we shall ascertain in our evaluation of Rev. 18:1–24, it is ‘secret combinations,’ oath-bound societies, and the great world force of Godless communism. (Ether 8:14–26.)” (Doctrinal New Testament Commentary, 3:551).
President Hugh B. Brown spoke of the “final battle” between Satan and his followers and the followers of God:
“I hope that every young man under the sound of my voice will resolve tonight, ‘I am going to keep myself clean. I am going to serve the Lord. I am going to prepare every way I can for future service, because I want to be prepared when the final battle shall come.’
“And some of you young men are going to engage in that battle. Some of you are going to engage in the final testing time, which is coming and which is closer to us than we know” (in Conference Report, Oct. 1967, p. 115).
To be armed with righteousness is to be armed with the power of God and to be worthy of the Lord’s protecting care. The Lord has made it clear that those who will be safe in the last days are those who have “received the truth, and have taken the Holy Spirit for their guide” (D&C 45:57).
President Harold B. Lee taught: “By faith in God you can be attuned to the Infinite and by power and wisdom obtained from your Heavenly Father harness the powers of the universe to serve you in your hour of need in the solution of problems too great for your human strength or intelligence” (Church News, 15 Aug. 1970, p. 2).
With the power of the priesthood, faith, and the guidance of the Holy Spirit, the Saints of the last days will be armed sufficiently to withstand all opposition.
■ What question did the messenger ask Nephi before showing him the vision? (see 1 Nephi 11:4). How important is faith in obtaining the things we desire from the Lord, and what is the result when faith is not present? (see Matthew 21:22, Mark 9:23, 1 Nephi 2:12–13, 15:6–11, 3 Nephi 15:18, 19:34–35).
■ What responsibility did the messenger give Nephi before showing him a vision of the Son of God? (see 1 Nephi 11:7). Did Nephi do what he was instructed to do? (see 1 Nephi 14:29–30). How does this relate to the Joseph Smith Translation of John 1:19, and why is it significant?
■ What is the relationship of the coming of Jesus and the tree of life? (see 1 Nephi 11:13–33).
■ Nephi said the angel showed him a book (the Bible) which was a record of the Jews and was had among the Gentiles (see 1 Nephi 13:20–23). What three important items was Nephi told the book contained when it came forth from the Jews? (see vv. 23–24).
What did the great and abominable church take from the record, and why was this done? (see vv. 26–28).
What was Nephi told would happen when those things were taken out of the record? (see v. 29).
■ Nephi saw that the record of the Jews would come from the Gentiles to Lehi’s posterity (see v. 38), and that “other books” (v. 39) would also come forth through the Gentiles. What four important things would the “other books” do? (see vv. 39–40).
■ Nephi said the people of the world would divide into “two churches” (1 Nephi 14:10), and that those of the church of the devil would fight against the church of the Lamb of God, which would be relatively small (vv. 12–13). What would keep those of the Lord’s church from being overthrown? (see v. 14). How does Nephi’s message here relate to the message in 1 Nephi 22:16–17, 22 and Doctrine and Covenants 103:5–10?
Lehi’s family traveled together through the same wilderness; however, some looked to God and trusted in him during trials, while others complained and showed a spirit of rebellion and a lack of faith. It is not the conditions people are in that produce happiness but how they respond to those conditions. In 1 Nephi 15–17 we are told that those who are faithful and seek the Lord during difficult times will be supported by him. Even though we may be required to experience great hardship, we will prevail over any difficulty by exercising faith and trust in the Lord.
Elder Boyd K. Packer taught that everyone may receive spiritual guidance in the same way as an Apostle if they will diligently seek the Lord, ask with faith, and obey his commandments:
“You can learn now, in your youth, to be led by the Holy Ghost.
“As an Apostle I listen now to the same inspiration, coming from the same source, in the same way, that I listened to as a boy. The signal is much clearer now. . . .
“No message is repeated more times in scripture than the simple thought: ‘Ask, and ye shall receive’ (D&C 4:7).
“I often ask the Lord for direction from Him. I will not, however, willingly accept promptings from any unworthy source. I refuse them. I do not want them, and I say so.
“Young people, carry a prayer in your heart always. Let sleep come every night with your mind centered in prayer.
“Keep the Word of Wisdom.
“Read the scriptures.
“Listen to your parents and to the leaders of the Church.
“Stay away from places and things that common sense tells you will interfere with inspiration.
“Develop your spiritual capacities.
“Learn to tune out the static and the interference.
“Avoid the substitutes and the counterfeits!
“Learn to be inspired and directed by the Holy Ghost” (in Conference Report, Oct. 1979, p. 30; or Ensign, Nov. 1979, p. 21).
Of the great latter-day work among the Lamanites, President Spencer W. Kimball stated:
“Of immense importance to this work of gathering the scattered branches of the house of Israel is the work of carrying the blessings of the restored gospel of Jesus Christ to the Lamanites, for the Lord’s work in these latter days can in no wise be complete until these children of great promise are brought back into the fold. The Lord said through his prophet Lehi, ‘Behold, I say unto you, Yea; they shall be remembered again among the house of Israel; they shall be grafted in, being a natural branch of the olive-tree, into the true olive-tree.’ (1 Ne. 15:16.) We are witnesses to these events. . . .
“. . . For a thousand years after the closing of the Book of Mormon record, these people wandered in spiritual darkness and were scattered upon the American continents and the isles of the sea. They lost their written language, their high culture, and, worst of all, their knowledge of the living God and his work. Faith was replaced by fear, rich language by crippled dialects, and an understanding of God and his ways by idolatry. . . . Only the most brazen soul could fail to weep when contemplating the fall of this people, and yet it was the decree of the Lord that the Lamanites should be preserved in the land, that this remnant of Joseph should again come into their promised inheritance. . . .
“. . . The Lord’s promises with regard to the Lamanites began to be fulfilled with the coming forth of the Book of Mormon in this dispensation (see Eth. 4:17). . . .
“Truly our paths have met once more—we a mixed remnant of Israel, principally Ephraim, even referred to as gentiles, now come forth out of captivity (see, e.g., 1 Ne. 13:19, 39), . . . now only through the grace of Almighty God restored to the blessings of the gospel, that we in turn might be a blessing to the nations of the earth; and the Lamanites, also a people of disobedience now returned to the fold. . . .
“The Lamanites must rise again in dignity and strength to fully join their brethren and sisters of the household of God in carrying forth his work in preparation for that day when the Lord Jesus Christ will return to lead his people” (“Our Paths Have Met Again,” Ensign, Dec. 1975, pp. 4–5, 7).
The Book of Mormon writers often used the term Jew in a broader sense than we use it today. By Lehi’s time the Ten Tribes had been lost and the kingdom of Judah was the only known group of Israelites, so the term Jew sometimes meant more than just a member of the tribe of Judah. Throughout the Book of Mormon we find this broad usage where often the world is divided into Jews and Gentiles (see 1 Nephi 13:42, 2 Nephi 27:1, Mormon 7:8). In these verses Nephi clearly foresees the mission, trials, scatterings, and destiny of the tribes of Israel.
President Spencer W. Kimball made it clear that people cannot escape the consequences of unworthy acts: “Every soul must stand trial and pay the uttermost farthing in one way or another. Escape from the consequences of acts of free agency is an impossibility. No one, however clever, bypasses the ‘due reward of our deeds.’ There are dark, deep corners, locked rooms, isolated spots, but no act, good or bad; no thought, ugly or beautiful, ever escapes being seen or heard. Every one will make the imprint on the individual and be recorded, to be met and paid for. Hence, one only deceives himself to think he is ‘getting by’ with anything improper” (The Teachings of Spencer W. Kimball, p. 155).
Like the Urim and Thummim, the Liahona was a physical device that aided in the coming forth of revelation. Mechanically, it pointed the direction of travel for Lehi’s family (see 1 Nephi 16:10). The Liahona, however, had more than a mechanical function. The arrows or pointers only worked according to faith (see v. 28). Even more remarkable, on the ball appeared writing which instructed and exhorted Lehi’s family (see vv. 26–27, 29). Nephi indicated that the writings were “plain to be read” and gave “understanding concerning the ways of the Lord” (v. 29).
The Liahona was indeed a remarkable instrument. In it Alma saw a type or symbol of the word of God, or the gospel (see Alma 37:38–47). The Liahona was treasured by the writers of the Book of Mormon and seems to have been passed on with the plates. It, along with the plates, the Urim and Thummim, the breastplate, and the sword of Laban were shown to the Three Witnesses by Moroni (see D&C 17:1).
“Through the years critics of the Book of Mormon have constantly called attention to the mention of steel in that book as a gross anachronism. But now we are being reminded that one cannot be dogmatic in dating the appearance of steel since there is more than one kind of steel with ‘a whole series of variants in the combination of iron and steel components’ in ancient times; and when a particularly fine combination was hit upon it would be kept secret in ‘individual workshops’ and ‘passed on from father to son for many generations.’ Hence it is not too surprising to learn that ‘even in early European times’ there is evidence for the production of steel ‘of very high quality’ and extreme hardness. Further east steel is attested even earlier” (Hugh Nibley, Since Cumorah: The Book of Mormon in the Modern World, p. 254).
Elder Marion D. Hanks said: “I see a lesson of life here that I do not think Joseph Smith could possibly have contrived. It has too much meaning. He did not have the experience. He had not lived long enough. This is so simple a thing that I doubt many would pause to note it. It is the lesson of the day Nephi broke his bow when they were in the wilderness. This bow was a symbol of food. He was keeping them alive, being a great hunter. And when that bow broke they were in trouble. Laman and Lemuel complained, of course. They were habituated to, they were looking for trouble. But for the first and only time the book tells us about, that I know of, even wonderful old father Lehi complained. He to whom God had revealed his will, this Lehi, when it came to facing starvation, even he complained. Then what happened? This situation is sometime present in almost every business, every college, every governmental unit in the land, in many homes, in churches, where there is a crown prince and heir apparent, the boy who is ready to step up. Lehi was the prophet, but he was old. Nephi had already been designated to succeed. He had seen angels and had talked with the spirit of the Lord. He had had marvelous experiences. The time was here, now, for him to take over—his dad was wavering. The old man had lost it.
“What to do? Nephi says he made a bow and an arrow out of some available wood, got a sling and stones and, ‘I said unto my Father, “Whither shall I go to obtain food?”’ It is a simple thing, isn’t it? This is what Goethe meant when he said, ‘If you treat an individual as he is, he will stay as he is. But if you treat him as if he were what he could be and ought to be, he will become what he ought to be.’ This means that Nephi went to his father and said, ‘Dad, the Lord has blessed you. You are his servant. I need to know where to go to get food. Dad, you ask him, will you?’ Oh, he could have gone to his own knees. He could have taken over.
“I count this one of the really significant lessons of life in the book, and, I repeat, the pages are full of them. A son who had strength enough, and humility enough, and manliness enough to go to his wavering superior and say, ‘You ask God, will you?’ because somehow he knew this is how you make men strong, that wise confidence in men builds them. Lehi asked God and God told him, and Lehi’s leadership was restored” (Steps to Learning, Brigham Young University Speeches of the Year [Provo, 4 May 1960], p. 7).
President Ezra Taft Benson tells of an actual experience that illustrates how this principle can be applied:
“Some time ago, a young man came to my office requesting a blessing. He was about eighteen years of age and had some problems. There were no serious moral problems, but he was mixed up in his thinking and worried. He requested a blessing.
“I said to him, ‘Have you ever asked your father to give you a blessing? Your father is a member of the Church, I assume?’
“He said, ‘Yes, he is an elder, a rather inactive elder.’
“When I asked, ‘Do you love your father?’ he replied, ‘Yes, Brother Benson, he is a good man. I love him.’ He then said, ‘He doesn’t attend to his priesthood duties as he should. He doesn’t go to church regularly, I don’t know that he is a tithe payer, but he is a good man, a good provider, a kind man.’
“I said, ‘How would you like to talk to him at an opportune time and ask him if he would be willing to give you a father’s blessing?’
“‘Oh,’ he said, ‘I think that would frighten him.’
“I then said, ‘Are you willing to try it? I will be praying for you.’
“He said, ‘All right; on that basis, I will.’
“A few days later he came back. He said, ‘Brother Benson, that’s the sweetest thing that has happened in our family.’ He could hardly control his feelings as he told me what had happened. He said, ‘When the opportunity was right, I mentioned it to Father, and he replied, “Son, do you really want me to give you a blessing?” I told him, “Yes, Dad, I would like you to.”’ Then he said, ‘Brother Benson, he gave me one of the most beautiful blessings you could ever ask for. Mother sat there crying all during the blessing. When he got through there was a bond of appreciation and gratitude and love between us that we have never had in our home.’” (in Conference Report, Oct. 1977, pp. 45–46; or Ensign, Nov. 1977, pp. 31–32).
Never at any time were Laman and Lemuel truly converted. To be converted is to undergo change within the inner man. This change requires a contrite spirit and a broken heart, which means to humble yourself before God. Laman and Lemuel refused to do this, for as Nephi stated, they were “hard in their hearts, therefore they did not look unto the Lord as they ought” (1 Nephi 15:3). Laman and Lemuel refused to yield their hearts unto the Lord, so no experience could have changed them. They were impressed with the miraculous power demonstrated by their brother, but the effect was not lasting and did not change their hearts because, as Nephi later commented, they were “past feeling” (1 Nephi 17:45).
Lehi’s people were strengthened both spiritually and physically as they wandered in the wilderness. Through their hardships they were prepared to establish a civilization in the new world. Nephi comments that the Lord “did straiten [the Israelites] in the wilderness with his rod” (1 Nephi 17:41). Certainly the eight years in the deserts of the Arabian peninsula did much to prepare Lehi’s family.
Nephi’s response to the Lord’s command to build a ship is another remarkable insight into his faith. Several of the great prophets felt overwhelmed by tasks the Lord assigned to them. Moses felt inadequate in confronting Pharaoh and asked for someone to speak for him (see Exodus 4:10–17). Enoch felt he was slow of speech and asked the Lord why he wanted him (see Moses 6:31). Nephi easily could have wondered how he could ever know how to build an oceangoing ship capable of carrying approximately two dozen people. But his immediate response was simply: “Whither shall I go that I may find ore to molten . . . ?” (1 Nephi 17:9). Obviously Nephi’s confidence did not come from any previous shipbuilding experience, for Laman and Lemuel’s reaction shows how ridiculous the idea was to them (see vv. 17–19). Rather, Nephi’s confidence stemmed from his faith in God, and he was shown how to build the ship.
“The so-called higher critics of the Bible have raised the question as to whether or not the miracles of the exodus of Israel under Moses actually happened as they are recorded in the Old Testament. (See Exodus 14:19–20, 26–31; 16:4, 15; 17:5–6; Numbers 21:6–9.) However, the Book of Mormon substantiates the actuality of these miraculous events. (1 Nephi 17:23, 26, 28, 29, 30, 41.) Inasmuch as Nephi’s knowledge of these miracles came from the authentic account on the brass plates of Laban (1 Nephi 5:11), Latter-day Saints should have no question concerning the reliability of the biblical account. Once again the Book of Mormon serves as a witness to its companion scripture, the Bible” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 115).
Nephi seems to see in his experiences a type or parallel of the wanderings of Israel in the wilderness (see 1 Nephi 17:13, 23, 30, 41–42).
Elder Boyd K. Packer taught that “inspiration comes more as a feeling than as a sound” (in Conference Report, Oct. 1979, p. 28; or Ensign, Nov. 1979, p. 20). He later explained: “We do not have the words (even the scriptures do not have words) which perfectly describe the Spirit. The scriptures generally use the word voice, which does not exactly fit. These delicate, refined spiritual communications are not seen with our eyes, nor heard with our ears. And even though it is described as a voice, it is a voice that one feels, more than one hears” (“The Candle of the Lord,” Ensign, Jan. 1983, p. 52).
In 1 Nephi 17:46–55 Laman and Lemuel received a powerful, tangible witness that the power of the Lord was with Nephi. Their immediate reaction was to fall down and worship Nephi (see v. 55). In doing so they demonstrated a common mistake of men; namely, they wanted to worship the man with the power rather than God, the source of the power. Like other prophets faced with this tendency to personal adoration, Nephi teaches where the true worship should be centered (see also Paul and Barnabas’s reaction to a similar situation in Acts 14:8–18, and the angel’s reaction when John fell at his feet after seeing the great vision in Revelation 22:8–9).
■ When Laman and Lemuel were unable to understand the words their father had spoken, Nephi asked them if they had inquired of the Lord. They said that they had not, “for the Lord maketh no such thing known unto us” (1 Nephi 15:9). Why do you think Laman and Lemuel responded that way? According to Nephi, what were they lacking? (see v. 11). Under what conditions can we ask and receive as the Lord has promised?
■ How long did Lehi’s family travel in the wilderness? (see 1 Nephi 17:4). What were some of the hardships they were required to endure? (see vv. 1–2, 20). Why do you think the Lord permitted such trials? (see Mosiah 1:16–17, Alma 37:41–43).
■ In what ways did Nephi seek to bless the family of Lehi? (see 1 Nephi 16–17). How might you bless the lives of the people you associate with on a daily basis?
The faithful members of Lehi’s family experienced great difficulty in building a ship and coming to the promised land. Despite these challenges, they were abundantly blessed. Truly, “the righteous need not fear” (1 Nephi 22:17). To help us understand this glorious principle further, Nephi quotes the prophet Isaiah as well as giving us his own inspired insight.
Some people may conclude from 1 Nephi 18:5–10 that the Lord does not approve of dancing or singing. Nephi says twice in verse 9 that his brethren and their wives fell into error when their dancing and singing led them “to speak with much rudeness.” The word rude refers to being harsh, vulgar, or coarse. The Lord has stated that he approves of proper dancing and singing (see Psalm 149:1–4, D&C 136:28). Note from these scriptures that dancing and singing are ways of praising the Lord. However, Satan can use music as a means of corruption and loss of the Spirit. That is why Church leaders caution us about the kinds of music we listen and respond to.
“If Joseph Smith had been writing the Book of Mormon instead of translating it from ancient records, he would have been very foolish to have included references to horses on the American continent in Book of Mormon times. (1 Nephi 18:25; Enos 21.) In 1830, nearly all the historians and scholars were convinced there had been no horses on the American continent before the coming of Columbus. After the Book of Mormon was published, however, archaeological discoveries were made that clearly indicate that horses were in the Americas before Columbus arrived. In the asphalt deposits of Rancho LaBrea in southern California, numerous fossil remains of horses have been found that antedate Book of Mormon times. Although these discoveries do not absolutely prove horses were in the Americas in the time period covered by the Book of Mormon (about 2600 B.C. to A.D. 421), they do prove horses were there before the coming of Columbus” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 117).
“A careful reading of these words of Zenos seems to indicate that the ‘three days of darkness’ that were to accompany the crucifixion of Christ were not to be a sign to those of the house of Israel around Jerusalem but only to those who lived away from Jerusalem or on ‘the isles of the sea.’ (1 Nephi 19:10.) The sign to be given to those at Jerusalem is listed later by Zenos wherein he states, ‘And as for those who are at Jerusalem . . . they shall be scourged by all people, because they crucify the God of Israel.’ (1 Nephi 19:13.)” (Ludlow, Companion to Your Study of the Book of Mormon, p. 120; see also Matthew 27:50–53).
For centuries apostate Christianity used the crucifixion of Jesus as an excuse for persecuting the Jews. Occasionally people still say, “This long history of rejection is the punishment for what they did to Jesus.”
In his quoting of Zenos in 1 Nephi 19:13–19, Nephi gave us some important insights into the Jews and their tragic history. There is no indication that because they are “scourged by all people, because they crucify the God of Israel” (v. 13) this scourging is initiated by God. When the Lord’s people reject him, the judgments of God overtake them. Often this is the result of their unwillingness to turn to God for help, protection, or deliverance. People then become victims of their own wickedness.
Mormon made this insightful comment: “Behold, the judgments of God will overtake the wicked; and it is by the wicked that the wicked are punished; for it is the wicked that stir up the hearts of the children of men unto bloodshed” (Mormon 4:5). Anyone who thinks that persecution of the Jews or other minority groups is pleasing to God is in deep need of repentance (see 2 Nephi 29:5).
Zenos pointed out that punishments came upon the Jews not just because they crucified the God of Israel, but because they turned their hearts aside, thus “rejecting signs and wonders, and the power and glory of the God of Israel” (1 Nephi 19:13). Israel (not just the Jews) had turned their hearts from Jesus (who in his premortal state was Jehovah, the God of Israel) for centuries before he was crucified in Jerusalem. This is the root of Israel’s persecution and tragedy, from the fall of the ten tribes in 721 B.C. to the centuries of persecution of the Jews and the Lamanites. As Christ lamented, “How often would I have gathered thy children together, . . . and ye would not!” (Matthew 23:37). Nephi promises the same judgments for all who harden their hearts (see 1 Nephi 22:18–19).
Zenos promised that the moment Israel turns their hearts to the Holy One of Israel, the Lord will remember his covenants and will restore his people to power and favor. The significance of Zenos’s words lies not just in a commentary on the persecution of the Jews, but also in an invaluable warning for all who claim to be of Israel. Nephi understood this perfectly when he quoted Zenos (see vv. 18–19).
What scriptural source did Nephi use to teach his brothers concerning “the Lord their Redeemer”? (1 Nephi 19:23). What prophets’ writings were found in that source? What did Nephi urge his readers to do with the scriptures he was citing? The wise reader learns from the lessons of the past.
Nephi said he read the scriptures to his people and did “liken all scriptures unto us” (v. 23). How does one liken the scriptures unto himself for his “profit and learning”? (v. 23). The following questions indicate possible ways this can be done:
What significance does this particular event or principle have for me today? For example, What does the rebellion of Laman and Lemuel teach me? What can I learn about faithfulness from Nephi’s obedience?
If I were in this particular situation or faced with this challenge or question, how would I react? What flaws or strengths would I find in my own character? Am I like Lehi’s family in the wilderness, or am I like Nephi? Do I complain when things get difficult, or do I trust in God no matter what the circumstances?
What do I learn about God and his dealings with his children from this event? Why does God put his children through the trials of the “wilderness”? Why did he send Lehi and his family to a whole new land? Why did God not just have them go to some isolated place until Jerusalem was destroyed?
As I study the lives of men and women in the scriptures, what do I learn about the things that please or displease God?
Why was this particular concept, principle, or event included in the scriptures?
In 1 Nephi 22:3–4 Nephi speaks of the scattering of Israel among the nations of the earth. Sometimes the scattering of the people led to their being lost to history, such as with the ten tribes after the fall of the northern kingdom. Sometimes groups of Israelites were led away but maintained their identity as a group. Lehi’s family is a good example of that aspect of the scattering.
Another way the scattering took place was for the people literally to be scattered among the nations of the world. The dispersion of the Jews after the fall of Jerusalem is an example of this kind of widespread scattering. This fact is supported by the following scriptural references: Deuteronomy 28:64, 30:1–3, Isaiah 11:11–12, Jeremiah 3:18, 31:8, Ezekiel 11:17–20, 36:19–24, Daniel 9:7, Hosea 8:8, Amos 9:9, 2 Nephi 10:20–22, 3 Nephi 16:4–5, 20:13, Ether 13:11, D&C 33:6, Moses 7:62.
“According to a quotation by Reynolds and Sjodahl, ‘Sir Isaac Newton observes that to the Hebrews the continents of Asia and Africa were “the earth,” because they had access to them by land, while the parts of the earth to which they sailed over the sea were “the isles of the sea.”’ (Commentary on the Book of Mormon, 1:214.)
“Thus, Nephi not only refers to the isles of the sea as the location of other remnants of the house of Israel, but he also indicates that he and his people were then living upon an ‘isle of the sea’ when he quite clearly is referring to the great land mass known as the American continent. (2 Nephi 10:20–21.)” (Ludlow, Companion to Your Study of the Book of Mormon, p. 121).
According to Nephi, the scattering and gathering of Israel are temporal matters (see 1 Nephi 22:6). In 1 Nephi 22:5–6, who was being scattered and gathered? Only the Jews? Read 1 Nephi 22:6 for Nephi’s answer.
Nephi refers to “a marvelous work among the Gentiles” (1 Nephi 22:8) of the latter days. This great latter-day work includes the restoration of the gospel of Jesus Christ and of the priesthood keys necessary to bring the covenants of God to “all the kindreds of the earth” (v. 9). This includes the Gentiles if they will accept it.
Nephi speaks of God as making “bare his arm in the eyes of the nations” (1 Nephi 22:10; see also v. 11). This phrase is borrowed from Isaiah (see Isaiah 52:10) and means that God will show his power unto men. Why does Nephi say God will do this? (see 1 Nephi 22:11). What four things will result from this? (see v. 12). The first two results are temporal, and the last two are spiritual, just as Nephi indicated earlier (see v. 3).
How will the church of the devil be destroyed? (see 1 Nephi 22:13). What will happen to those who fight against the restoration of the house of Israel? (see v. 14). In that day when Satan loses all his power over man, what will happen to the proud and wicked on the earth? (see v. 15). How will the righteous be preserved? (see vv. 16–19). Who is the great prophet who will cut off all the wicked? (see vv. 20–21).
“I would like you to know that in these, the last days, the Lord has predicted that there shall be two simultaneous movements. One of these movements is the great tribulation that shall come upon the world. The wicked will destroy the wicked.
“The other great movement which will be going forward simultaneously is that there shall be a stone cut out of the mountain without hands, and it shall roll forth and eventually fill the whole earth. The Church to which you and I belong is that stone. It has been cut out of the mountain without hands, and your destiny and mine is to help roll it forth.
“Now do you suppose for one moment that the judgments of God are going to interfere with the progress of his work? He is consistent, isn’t he? Although he will pour out his tribulations upon the wicked, he nevertheless will carry forward his work, and his people, under divine protection, will roll forth that stone until eventually it fills the whole earth.
“And so, says the Book of Mormon:
“‘For the time soon cometh that the fulness of the wrath of God shall be poured out upon all the children of men; for he will not suffer that the wicked shall destroy the righteous.
“‘Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of this wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire.’ (1 Nephi 22:16–17.)
“I believe that. In the midst of all these tribulations God will send fire from heaven, if necessary, to destroy our enemies while we carry forward our work and push that stone until it fills the whole earth!
“Your destiny is to do that very thing, and this is the kind of protection you will have. You do not need to fear about world conditions. You do not need to fear about anybody. Just serve the Lord and keep his commandments and build the Kingdom, and as you do so you will be protected in these last days” (Mark E. Petersen, in Conference Report, Oct. 1960, p. 82).
■ Nephi cited the prophecies of Zenock, Neum, and Zenos (see 1 Nephi 19:10). These men were prophets who lived in Old Testament times, but their prophecies are not found in the Old Testament. Using the index as a resource, list several other prophecies that Zenock and Zenos made. What particular importance would their prophecies have to the Nephites? (see 3 Nephi 10:16).
■ We live in a world of turmoil where the forces of Satan are warring against the Lord’s people. According to 1 Nephi 22:13, what is one reason that Satan’s host will not prevail over the people of God? What else will keep the righteous from being overpowered? (see vv. 14–17).
■ What do 1 Nephi 22:15, 26 teach us about the way Satan will be bound? Can Satan be bound in his efforts to influence you? (see 1 Corinthians 10:13).