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Summary

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The relationship of Verses 1-5 to the rest of Chapters 1-2 is discussed at Chapter 1-2.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

• 1 Ne 2:1: Blessed art thou ... they seek to take away they life. The Lord tells Lehi that he is “blessed” for the things which he has done. And, the Lord tells him, because of what he has done “they seek to take away thy life.” The construction of the verse does not imply that the fact that people seek to take away his life is his blessing. Still the proximity in the verse reminds us of the Lord's words in the New Testament "Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven" Matt 5:10.

• 1 Ne 2:1: Which thou hast done. Lehi is told in this verse that he is being blessed for the “thing which [he] hast done.” Notice that it is for what he has done, not for what he thought or said.

• 1 Ne 2:1: Behold, they seek to take away they life. It may be that Lehi already knew they wanted to take away his life. Either way, this phrase places in context the need for Lehi and his family to leave the city.

• 1 Ne 2:1. Compare 1 Ne 7:14: the Jews “have sought to take away the life of my father, insomuch that they have driven him out of the land.”

• 1 Ne 2:1: Dreams. Here the Lord speaks to Lehi in a dream, just as he will later do with the tree of life vision (1 Ne. 8:2). We do not know how Lehi received the instruction to return to Jersalem for either the brass plates (1 Ne. 3:__) or for wives (1 Ne. 7:_). Nephi was wide awake for his vision of the tree of life (1 Ne. 11:__).

• 1 Ne 2:2: Even in a dream. This phrase appears in both this verse and the prior one. The word “even” adds extra emphasis, perhaps to persuade us that there was something special about this heavenly communication. Maybe Nephi thought some readers would doubt his father had dreams with divinity.

• 1 Ne 2:2: Who Received the Command to Leave? Readers find out from Nephi that “the Lord commanded my father” to “take his family and depart into the wilderness.” One way of reading this verse is that Lehi alone received this commandment. In other words, it sounds like the rest of the family was obligated, but not commanded, to leave Jerusalem. On the other hand, as Lehi received additional commandments concerning his family, Nephi declared: “Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord?” (1 Ne 4:34). One of the footnotes to this verse complicates the question of who was commanded somewhat more. When her sons arrived home from Jerusalem, Sariah exclaimed: “Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness; yea, and I also know of a surety that the Lord hath protected my sons . . . and given them power whereby they could accomplish the thing which the Lord hath commanded them” (1 Ne 5:8). Readers could interpret this verse as saying that there were specific commands that Lehi received, which were different from the commands his sons received. The verses listed in footnote 2a seem to agree that Lehi received from the Lord the commandment to leave Jerusalem. The evidence is not as clear cut, however, as to who received the commandment to return to Jerusalem, unless it ends up being that both Lehi and his sons received the command. There may also be a pattern in these verses, regarding who received the commandments from the Lord. Perhaps the revelation came through whoever was presiding at that particular time and place. It would make sense, then, that Lehi received most of the commandments from the Lord for his family. In those instances where Lehi was absent and the sons were on their own, such as when they were in Jerusalem retrieving the plates, then it makes sense that the commandments had to come through Nephi and his brothers.

• 1 Ne 2:2: That. Some might wonder why this verse had to say “came to pass that the Lord commanded” rather than “came to pass the Lord commanded.” Some might think that "that" was a needless word that unnecessarily uses space. Others may find it natural that the phrase “it came to pass” was always immediately followed by the word “that.” The Book of Mormon contains only one or two exceptions to this pattern. It may be that in the Hebrew language the only way to express this thought is with the complete phrase, “it came to pass that.” Perhaps the rare exceptions to this pattern, which omit the word “that,” resulted from corrections that Joseph Smith tried to impose on the text, many years after the translation.

• 1 Ne 2:2: Take and depart. Readers might find it odd that both the verbs “take” and “depart” were used in this verse. It seems the first one would have sufficed. Instead of reading “that he should take his family and depart into the wilderness,” this verse could have stated “that he should take his family into the wilderness.” Maybe the word “depart” makes their exit from the city seem more permanent.

• 1 Ne 2:2: The Circumstances of Their Departure. In one of the verses cross-referenced to this one, the prophet Jacob makes an interesting observation: “we have been driven out of the land of our inheritance” (2 Ne 10:20). This expands Nephi’s comment about his father being driven out of Jerusalem (see 1 Ne 7:14) and applies it to the whole family. Readers might wonder if Jacob's statement is a misrepresentation of what really happened, since our usual interpretation is that Lehi and company slipped out of Jerusalem when not a soul was looking. Maybe Jacob's statement is partly true because of what happened when Nephi and his brothers tried to obtain the plates from Laban. At one point, Laban “sent his servants to slay” Nephi and his brethren, which caused them to “flee before the servants” (1 Ne 3:25-26). This event also fits with Jacob’s statement, because it started when Nephi and his brethren “went down to the land of our inheritance,” gathered together their gold and silver, presented it to Laban, ran away from his servants, sent Nephi to try out a new plan for obtaining the plates, convinced Zoram to accompany them, and presumably never returned to the land of their inheritance (notice that this is confirmed in 1 Ne 7:2-5). Perhaps this sequence of events is what Nephi and Jacob had in mind when they later made their above-cited statements. Still, Jacob seems a little presumptuous in using the pronoun “we,” since he was born several years after his family had left Jerusalem.

• 1 Ne 2:2: Comparisons with Other Relocations Required by the Lord. The footnotes tell us that this is not the first time the Lord has commanded a branch of his people to uproot and move to a new place. “NOW the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee” (Gen 12:1). Like Abraham, Lehi was told to leave his relatives and friends behind. The parallel continued since the Lord kept both Abraham and Lehi in suspense as to where he was leading them. Another verse in Genesis appears in the footnotes for the verse under consideration: “And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place” (Gen 19:12). According to the JST, it was “holy men” who told Lot to bring his extended family “out of this place.” One difference between the stories of Lehi and Lot is that in the latter case it was messengers of the Lord, rather than the Lord himself, who told an Old Testament patriarch to leave the city where he was living. Another dissimilarity between the two accounts is the number of people each was supposed to take: Lot took his in-laws while Lehi took his immediate family. Then again, it could just be that Lot had less time to prepare for his relocation and thus had to take everyone all at once, while Lehi was allowed to send his sons back to Jerusalem to obtain prospective in-laws, since the destruction of Jerusalem was not immediately imminent. Another cross-reference to this verse presents further details for comparison: “And when thou hast done this thou shalt go at the head of them down into the valley which is northward. And there will I meet thee, and I will go before thee into a land which is choice above all the lands of the earth” (Ether 1:42). This verse from Ether contains additional details not found at this point in Lehi’s communication with the Lord. It promises the Lord’s presence to the brother of Jared and speaks at the outset of the destination being a promised land. After comparing Lehi’s experience with those of all these other men, the unique aspects for Lehi's relocation are the fact that his command from the Lord came through a dream and that he was told to go into the wilderness. This latter aspect may not be completely unique, since Moses may have been commanded to take the children of Israel into the wilderness.

• 1 Ne 2:2. It is interesting that the Lord told Lehi to depart into the wilderness but did not mention the "promised land" until later.

• 1 Ne 2:3: He was obedient unto the word of the Lord. This might be a peculiar phrase. It is certainly in keeping with a common phrase in LDS circles—“obey the commandments”—but what does the phrase mean? Readers may have the impression that we can only obey people or divine beings. Maybe this is a faulty assumption. Furthermore, readers may feel that obedience is an act of devotion and righteousness that could only be offered to a person whom they love —- and not in behalf of some abstract thing or concept. Perhaps this is a false dichotomy. It may be possible that every law was enacted by someone, that every law we obey is an act of loyalty and devotion to some person or community. If this is the case, then obeying the words of the Lord can be equated with obeying the Lord.

• 1 Ne 2:3. There is something miraculous about transforming a few words on a page of scriptures into a Christlike way of living. Add to that the multitude of cultures who have different life ways and values, and yet the scriptures can speak the same thing to each. Or maybe the magic comes from the fact that scripture and Spirit combined create a situation where the words on the page call forth deep meanings that lie within the souls of men. The Holy Ghost touches their heart and, almost instinctively, people from any place know what they must do to change their lives and become more like God. This harmony between intent and outcome is hinted at in this verse. Nephi received the Lord's words, did what he knew they required of him, and, in the end, there was no question but that he had done what the Lord wanted. Thus there was a perfect fit between between cause and effect.

• 1 Ne 2:1-4: Land of inheritance. Lands and gold represent wealth. But a land of inheritance could also represent social status. Hugh Nibley explained that possession of a family's ancestral home also represented one's position as presiding over the family. This may help to explain Zeniff's over-zealousness to retake the Land of Nephi, the ancestral land of the Nephites' first inheritance, about two generations after Mosiah I led the faithful Nephites north to Zarahenmla. This also suggests that Lehi, by not only leaving his lands, but the land of his inheritance, was also giving up whatever social station those lands may have conferred. Exactly how much status is impossible to know from just this phrase.

• 1 Ne 2:1-4: Lehi's Exodus.

• The Exodus pattern. The Book of Mormon begins with the exodus of Lehi and his family from Jerusalem. The first four elements of this exodus are captured in summary here: (1) Lehi’s life is threatened because he has performed his duty as a prophet. (2) He is commanded to depart into the wilderness (3) before Jerusalem is destroyed. (4) This exodus strongly parallels Israel's exodus chronicled in the Book of Exodus.

1. Oppression (Ex 2:23-25; 1 Ne 1-2)
2. A Prophet Leader is Called (Ex 3; 1 Ne 1)
3. A Flight into the Wilderness (Ex 12-14; 1 Ne 2:1-4)
4. Destruction of Enemies (Ex 12:29-30; Ex 14:27-28; 1 Ne 4:10-18)
5. Wandering in the Wilderness (Ex 13-17; 1 Ne 16-18)
6. Divine Guidance in the Wilderness (Ex 13:21; 1 Ne 16:9-10; 1 Ne 17:13)
7. Crossing Water (Ex 14; 1 Ne 18)
8. Murmurings (Ex 15:24; 16:2; Ex 17:2; 1 Ne 2:12; 1 Ne 3:29-31; 1 Ne 17:17)
9. Manna Provided (Ex 16; 1 Ne 17:2-3)
10. Entrance into the Promised Land (Josh 3; 1 Ne 18:23)

• Other parallels. Besides this basic pattern, there is an extended list of parallels between the experiences of the Israelites and those of Lehi’s family. Moses’ and Lehi’s prophetic calls were both accompanied by fire (Ex 3:2–4; 1 Ne 1:6); aid was requested from both oppressors Pharoah and Laban (Ex 10:3]; 1 Ne 3:12-13); signs and wonders were manifest (Ex 7-10; 1 Ne 4:20); the despoiling of the Egyptians and the taking of Laban’s possessions (Ex 12:35–36; 1 Ne 4:38; 2 Ne 5:12, 14); a new law that was to govern the Lord’s people (Ex 20:2–17; 1 Ne 2:20–24); transfiguration (Ex 34:30; 1 Ne 17:52); burial in the desert (Josh 24:32; 1 Ne 16:34); and others.

• Nephite awareness of the reenactment. Lehi and Nephi probably understood Israelite history well enough to recognize the parallels between their exodus and the Israelite exodus from Egypt. For example it seems Nephi would have recognized that this promise to Nephi (in verse 19) echoes promises given to Moses: "Blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart. And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands." (1 Ne 2:19-20)

• Given how parallel the experiences are as Nephi writes them, it seems that even if Nephi didn't recognize the parallels during this exodus, he clearly understood them as he was writing his history in First and Second Nephi.

• Continuing Exodus in the Book of Mormon. There is a continuing pattern of Exodus throughout the pages of the Book of Mormon. In fact, there are six accounts of a Lehi-type exodus during the following thousand-year history. In each, the Lord directs prophets to take their people and depart into the wilderness. Nephi’s exodus is found quite soon after the arrival in the Promised Land. (2 Ne 5:1-5). The other exodus accounts are found in Omni 1:13; Mosiah 18:34; Mosiah 22:11; and Alma 27:11-14. Another took place in 2,200 BC (Ether 1:39-42).

• A metaphor for journey through mortality to eternal life. Because of their Israelite heritage and the records they brought with them (Brass Plates), the Nephites understood the biblical exodus. They knew that it was a type and shadow of their own wanderings as well as the spiritual condition of humanity. We are all wanderers seeking for an inheritance in an eternal Land of Promise. Applying our spiritual situation to this same pattern of exodus can be instructive as we read through this second chapter of First Nephi.

Unanswered questions

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Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• 1 Ne 2:1: The Lord spake unto my father. Is it significant that Nephi uses the word unto rather than with in this case?

• 1 Ne 2:2: Of all the prophets and others warning that Jerusalem was to be destroyed (cf 1 Ne 1:3), why was Lehi alone commanded to take his family and flee? Or were others perhaps also warned, but did not heed the call? Or did leave Jerusalem but without leaving any record that we have access to?

• 1 Ne 2:3: Are obeying the word and doing what the commandments say two separate and distinct things?

• 1 Ne 2:3: Why doesn't Nephi say "we departed into the wilderness"?

• 1 Ne 2:4: Social relations. Did Lehi have neighbors? Did he have relatives that visited his home frequently? How long did Lehi expect it would take before people discovered that his house had been abandoned? What did the laws of Jerusalem say about inheriting a home and land that was abandoned by its owner?

• 1 Ne 2:5: Daughters. Were Nephi's sisters born before or after this point in time?

• 1 Ne 2:5: Path in the wilderness. Did Lehi and his family take trails that followed the borders of the land or did they intentionally avoid trails and stay close to the shoreline?

Resources

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• Concerning other groups leaving Jerusalem by mandate, as they claim, from the Lord, see Margaret Barker's article "What Did Josiah Reform" (a speech she, a Methodist scholar, gave at a BYU forum) in Glimpses of Lehi's Jerusalem, 2004. (For a response to this view, see Terrence L. Szink's review published by FARMS; some LDS scholars, notably Kevin Christensen, favor Barker's view.)
• On Lehi's departure into the wilderness related to the Biblical Exodus, see the following:
  • Exodus Pattern in the Book of Mormon by S. Kent Brown
  • The Exodus of Lehi Revisited by Mark J. Johnson
  • [1] Moses Typology in Lehi's Farewell Address, by Noel B. Reynolds
  • Wanderers in the Promised Land: A Study of the Exodus Motif in the Book of Mormon and Holy Bible by Bruce J. Boehm
  • George S. Tate, "The Typology of the Exodus Pattern in the Book of Mormon," in Literature of Belief: Sacred Scripture and Religious Experiences, ed. Neal E. Lambert (Provo: Religious Studies Center, Brigham Young University, 1981), 245–62.
  • Terrence L. Szink, "To a Land of Promise (1 Nephi 16–18)," in Studies in Scripture: Volume Seven, 1 Nephi to Alma 29, ed. Kent P. Jackson (Salt Lake City: Deseret Book, 1987), 60–72

• A Discussion of Lehi and the Exodus at the Book of Mormon Groupies blog

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Verses 1:16-20                      Next page: Verses 2:6-15

Home > The Book of Mormon > First Nephi > Chapters 1-2 > Verses 2:6-15
Previous page: Verses 2:1-5                      Next page: Verses 2:16-24

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

The relationship of verses 6-15 to the rest of Chapters 1-2 is discussed at Chapters 1-2.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Verses 2:6-15

• 1 Ne 2:6-15: Outine. The text of this section can be understood as a chiasm:

• Lehi dwells in a tent (2:6-7)

• Lehi exhorts Laman and Lemuel (2:8-10)

• Laman and Lemuel reject Lehi's preaching (2:11-13)

• Lehi confounds Laman and Lemuel (2:14)

• Lehi dwells in a tent (2:15)

Unity or cohesion of this section is by:

Verses 2:6-10 talk about religious observance. 2:14-15 about religious power.

2:6, 14-15 tent and Valley of Lemuel.

2:6,8-10 river and valley

2:11 Now this (pronoun) is because ... closely related to 2:9-10

Verses 2:6-7

• 1 Ne 2:7: Lehi gave thanks to God. Lehi is quick to give thanks to God. In this context, it seems relatively natural for Lehi to give thanks to God for being given the chance to escape destruction in Jerusalem with his family. This may be part of the motivation for his giving thanks in 1 Ne 1:14-15 also.

Verses 2:8-10

Verses 2:11-13

• 1 Ne 2:11-13: Deuteronomist reforms at Jerusalem. Some of Lehi's prophetic activities ran contrary to the religious reforms that then prevailed at Jerusalem. Thus some (though not all) of the opposition that Laman and Lemuel expressed to Lehi's prophetic activities can be understood in the context of supporting those reforms. This issue is explored in Rappleye, Neal. The Deuteronomist Reforms and Lehi’s Family Dynamics: A Social Context for the Rebellions of Laman and Lemuel. Interpreter: A Journal of Mormon Scripture 16 (2015): p. 87-99.

Verses 2:14-15

• 1 Ne 2:14: Laman and Lemuel confounded. Notice that the pattern of speaking with such power that the murmurring listeners quake is repeated several times in 1 Nephi, however, in the rest of the stories it is Nephi who will speak and cause his brother's to quake. In a sense, in this verse Nephi provides a kind of ur-narrative into which he will insert himself, so that he in effect re-enacts his father's actions and the actions of other prophets, especially Moses.

• 1 Ne 2:15: Lehi dwelt in a tent. Students of the Book of Mormon have wondered why Nephi so often repeats that “my father dwelt in a tent.” The exact phrase is found four times in 1 Nephi: 1 Ne 2:15, 1 Ne 9:1, 1 Ne 10:16, and 1 Ne 16:6. Several theories have been advanced for why Nephi might find this fact so significant.

1. The phrase is a literary ending point. The words are used to signal a culmination of one thought or story and the beginning of another.
2. Since Lehi was a well-to-do man of some importance in the land of Jerusalem, Nephi was impressed by the fact that he would leave his riches and take nothing into the desert except his family, provisions, and tents. Living in a tent was a singular thing for a rich man to do.
3. It is a note to indicate that they have adopted a nomadic style of life. This was not simply a temporary situation, but a commitment to leave their permanent home and travel into the unknown.
4. It is an expression of the father’s tent as the hub of everything. It is the official center of all administration and authority, the center of their universe. 1 Ne 3:1; 1 Ne 4:38; 1 Ne 5:7; 1 Ne 7:5; 1 Ne 7:21-22; 1 Ne 15:1 and 1 Ne 16:10 speak of the tent as the headquarters for all activities, discussions, and decisions.
5. Another possibility is that Lehi’s tent might be symbolic of the temple. (See also the link below to the BOM groupies post.) Lehi’s departure from the land of Jerusalem is a reenactment of the Exodus under Moses and symbolic of our journey through life and into the “promised land,” or the presence of God. When Lehi left the things of the world behind, he took with him three things: his family, provisions, and tents. In our own journey to eternal life, family associations are essential. In fact, we are told that we may not progress to the farthest level possible without them. Next, the necessity of fulfilling our basic needs is acknowledged. We cannot spiritually progress unless our vital physical needs are met. Lastly, there is the tent, which symbolizes the spiritual protection which is found in the temple.

As we discuss this tent as symbolic of the temple, we should keep in mind the purposes of the Old Testament temple. The temple at the time of Moses’ exodus was the portable tabernacle. The tabernacle was the center place of Israel’s worship activities during the wanderings and until the building of the temple in Solomon’s day (see point #4 above). The LDS Bible Dictionary describes the tabernacle as following:

"Over the tabernacle the tent was spread. Its length was 40 cubits, or 10 cubits longer than the tabernacle. The entrance toward the east was closed by a screen of blue, purple, and scarlet and fine twined linen. Over the tent came the covering of the tent, which consisted of two parts: an inner covering of ramskins dyed red; a covering of badger skins over all (Ex. 26: 14)."

Nephi mentions specifically that his father (Lehi) dwelt in a tent. The only person who was designated to go into the most sacred places of the Old Testament temple was the High Priest. Since Lehi and his people had committed to leave the Old World, they would no longer be under the jurisdiction of the priesthood at the Temple in Jerusalem. As a group of the covenant people being led away by the Lord, they would need a Prophet and High Priest to guide them. We will see that after their arrival in the Promised Land they set about building a temple. Perhaps Lehi’s call as prophet in 1 Nephi 1 included an ordination as High Priest and even an endowment of sorts.

The passages in which we find the phrase “my father dwelt in a tent” lend themselves to temple symbolism. 1 Nephi 16 is especially interesting. Verse 16:6 reads, “Now all these things were said and done as my father dwelt in a tent in the valley which he called Lemuel.” Following this verse are four significant things which are reminiscent of temple imagery. First in verse 16:8, Lehi fulfills with exactness and honor all the commandments of the Lord which are given unto him. Next, in verse 16:10, the Liahona is found, a ball which points out the course that they should go into the wilderness. Following this in verses 16:14-21, we are reminded of their need for constant nourishment as we read the story of obtaining food in the wilderness with bows and arrows, stones and slings. Finally, those who murmur are chastened and humbled in verse 16:24 and Lehi bows his knee before the Lord and inquires of him once more. At this time, there appears in the Liahona “a new writing … which did give us understanding concerning the ways of the Lord.”

In addition, see comments o/n Abraham dwelling in his tent in Abr 2:16. This comparison likewise links tent and temple, and may also relate Lehi to Abraham as a founding patriarch of a covenant lineage.

However, in 1 Ne 2:7, Lehi builds an altar and offers a sacrifice. Generally sacrifices are associated with the temple, but in First and Second Nephi they tend to be associated with stone altars rather than with Lehi's tent per se.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• 1 Ne 2:6: Three days. Why were three days sufficient? Is this symbolic of the three days Christ spent without his body?

• 1 Ne 2:7: Animal sacrifice. Did Lehi ever participate in animal sacrifice? Or was he spared from that responsibility because he held the Melchizedek priesthood? Did his descendants likewise not practice this aspect of the law of Moses, because none of them were descendants of Aaron?

• 1 Ne 2:8: Names of river and valley. Why did the river and valley not already have names? Or did Lehi ignore these names, because it was more important to give them new names? How permanent were these new names if none of the permanent residents in the area ever heard or remembered them?

• 1 Ne 2:9: Running into the fountain of righteousness. What does it mean to continually run into the fountain or source of righteousness? Does it mean seeking after that which is good without ceasing, or something more? Does running into something convey a violent image of collision?

• 1 Ne 2:11: Attitude of Laman and Lemuel. How long did Laman and Lemuel feel this way? Did they formulate this theory as soon as they heard from their father that it was time to leave? If so, why did they go with Lehi if they doubted from the beginning?

• 1 Ne 2:11: Being the eldest. What does "being the eldest" have to do with Laman and Lemuel's murmuring? Is Nephi saying his older brethren were more likely to murmur because they stood to lose the most from their father's inheritance when the family left Jerusalem?

• 1 Ne 2:13: Like unto the Jews at Jerusalem. What is Nephi's basis for claiming that Laman and Lemuel "were like unto the Jews who were at Jerusalem"? Was Nephi overlooking the fact that Laman and Lemuel left Jerusalem, as the prophet requested, while the Jews at Jerusalem stayed behind?

• 1 Ne 2:14: Confounded. Is this an example of someone fulfilling the Lord's command to "confound your enemies" (D&C 71:7)?

• 1 Ne 2:15: Lehi dwelt in a tent. Why does Nephi repeatedly mention that his father "dwelt in a tent"? (See also [1 Ne 9:1;[1 Ne 10:16; [1 Ne 16:6) Is it significant that each mention seems to come after some preaching or teaching by Lehi or Nephi?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

References cited on this page.

• Rappleye, Neal. The Deuteronomist Reforms and Lehi’s Family Dynamics: A Social Context for the Rebellions of Laman and Lemuel. Interpreter: A Journal of Mormon Scripture 16 (2015): p. 87-99.

Other resources.

• 1 Ne 2:7. Joseph Smith taught that "all the prophets had the Melchizedek Priesthood and were ordained by God himself" (Teachings of the Prophet Joseph Smith 180-81." Cited in Robert Millet, “The Holy Order of God”, in “Alma, the Testimony of the Word", ed. by Monte S. Nyman and Charles D. Tate.)

• 1 Ne 2:13: The Jews who were at Jerusalem. See this thread at the Feast blog for discussion of who the Jews were. Note in particular Joe's comment #13 where the wording of this verse is taken as an indication of multiple types of Jews (that is, the qualification "who were at Jerusalem" seems to suggest that there are other types of Jews too).

• 1 Ne 2:15: My father dwelt in a tent. Book of Mormon Groupies blog, "My Father Dwelt in a Tent."

• 1 Ne 2:8-14: Deuteronomistic reforms. For more information on the Deuteronomistic reforms during the time of Lehi, see article by Kevin Christensen here

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

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Home > The Book of Mormon > First Nephi > Chapters 1-2 > Verses 2:6-15
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Summary

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The relationship of verses 6-15 to the rest of Chapters 1-2 is discussed at Chapters 1-2.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

Verses 2:6-15

• 1 Ne 2:6-15: Outine. The text of this section can be understood as a chiasm:

• Lehi dwells in a tent (2:6-7)

• Lehi exhorts Laman and Lemuel (2:8-10)

• Laman and Lemuel reject Lehi's preaching (2:11-13)

• Lehi confounds Laman and Lemuel (2:14)

• Lehi dwells in a tent (2:15)

Unity or cohesion of this section is by:

Verses 2:6-10 talk about religious observance. 2:14-15 about religious power.

2:6, 14-15 tent and Valley of Lemuel.

2:6,8-10 river and valley

2:11 Now this (pronoun) is because ... closely related to 2:9-10

Verses 2:6-7

• 1 Ne 2:7: Lehi gave thanks to God. Lehi is quick to give thanks to God. In this context, it seems relatively natural for Lehi to give thanks to God for being given the chance to escape destruction in Jerusalem with his family. This may be part of the motivation for his giving thanks in 1 Ne 1:14-15 also.

Verses 2:8-10

Verses 2:11-13

• 1 Ne 2:11-13: Deuteronomist reforms at Jerusalem. Some of Lehi's prophetic activities ran contrary to the religious reforms that then prevailed at Jerusalem. Thus some (though not all) of the opposition that Laman and Lemuel expressed to Lehi's prophetic activities can be understood in the context of supporting those reforms. This issue is explored in Rappleye, Neal. The Deuteronomist Reforms and Lehi’s Family Dynamics: A Social Context for the Rebellions of Laman and Lemuel. Interpreter: A Journal of Mormon Scripture 16 (2015): p. 87-99.

Verses 2:14-15

• 1 Ne 2:14: Laman and Lemuel confounded. Notice that the pattern of speaking with such power that the murmurring listeners quake is repeated several times in 1 Nephi, however, in the rest of the stories it is Nephi who will speak and cause his brother's to quake. In a sense, in this verse Nephi provides a kind of ur-narrative into which he will insert himself, so that he in effect re-enacts his father's actions and the actions of other prophets, especially Moses.

• 1 Ne 2:15: Lehi dwelt in a tent. Students of the Book of Mormon have wondered why Nephi so often repeats that “my father dwelt in a tent.” The exact phrase is found four times in 1 Nephi: 1 Ne 2:15, 1 Ne 9:1, 1 Ne 10:16, and 1 Ne 16:6. Several theories have been advanced for why Nephi might find this fact so significant.

1. The phrase is a literary ending point. The words are used to signal a culmination of one thought or story and the beginning of another.
2. Since Lehi was a well-to-do man of some importance in the land of Jerusalem, Nephi was impressed by the fact that he would leave his riches and take nothing into the desert except his family, provisions, and tents. Living in a tent was a singular thing for a rich man to do.
3. It is a note to indicate that they have adopted a nomadic style of life. This was not simply a temporary situation, but a commitment to leave their permanent home and travel into the unknown.
4. It is an expression of the father’s tent as the hub of everything. It is the official center of all administration and authority, the center of their universe. 1 Ne 3:1; 1 Ne 4:38; 1 Ne 5:7; 1 Ne 7:5; 1 Ne 7:21-22; 1 Ne 15:1 and 1 Ne 16:10 speak of the tent as the headquarters for all activities, discussions, and decisions.
5. Another possibility is that Lehi’s tent might be symbolic of the temple. (See also the link below to the BOM groupies post.) Lehi’s departure from the land of Jerusalem is a reenactment of the Exodus under Moses and symbolic of our journey through life and into the “promised land,” or the presence of God. When Lehi left the things of the world behind, he took with him three things: his family, provisions, and tents. In our own journey to eternal life, family associations are essential. In fact, we are told that we may not progress to the farthest level possible without them. Next, the necessity of fulfilling our basic needs is acknowledged. We cannot spiritually progress unless our vital physical needs are met. Lastly, there is the tent, which symbolizes the spiritual protection which is found in the temple.

As we discuss this tent as symbolic of the temple, we should keep in mind the purposes of the Old Testament temple. The temple at the time of Moses’ exodus was the portable tabernacle. The tabernacle was the center place of Israel’s worship activities during the wanderings and until the building of the temple in Solomon’s day (see point #4 above). The LDS Bible Dictionary describes the tabernacle as following:

"Over the tabernacle the tent was spread. Its length was 40 cubits, or 10 cubits longer than the tabernacle. The entrance toward the east was closed by a screen of blue, purple, and scarlet and fine twined linen. Over the tent came the covering of the tent, which consisted of two parts: an inner covering of ramskins dyed red; a covering of badger skins over all (Ex. 26: 14)."

Nephi mentions specifically that his father (Lehi) dwelt in a tent. The only person who was designated to go into the most sacred places of the Old Testament temple was the High Priest. Since Lehi and his people had committed to leave the Old World, they would no longer be under the jurisdiction of the priesthood at the Temple in Jerusalem. As a group of the covenant people being led away by the Lord, they would need a Prophet and High Priest to guide them. We will see that after their arrival in the Promised Land they set about building a temple. Perhaps Lehi’s call as prophet in 1 Nephi 1 included an ordination as High Priest and even an endowment of sorts.

The passages in which we find the phrase “my father dwelt in a tent” lend themselves to temple symbolism. 1 Nephi 16 is especially interesting. Verse 16:6 reads, “Now all these things were said and done as my father dwelt in a tent in the valley which he called Lemuel.” Following this verse are four significant things which are reminiscent of temple imagery. First in verse 16:8, Lehi fulfills with exactness and honor all the commandments of the Lord which are given unto him. Next, in verse 16:10, the Liahona is found, a ball which points out the course that they should go into the wilderness. Following this in verses 16:14-21, we are reminded of their need for constant nourishment as we read the story of obtaining food in the wilderness with bows and arrows, stones and slings. Finally, those who murmur are chastened and humbled in verse 16:24 and Lehi bows his knee before the Lord and inquires of him once more. At this time, there appears in the Liahona “a new writing … which did give us understanding concerning the ways of the Lord.”

In addition, see comments o/n Abraham dwelling in his tent in Abr 2:16. This comparison likewise links tent and temple, and may also relate Lehi to Abraham as a founding patriarch of a covenant lineage.

However, in 1 Ne 2:7, Lehi builds an altar and offers a sacrifice. Generally sacrifices are associated with the temple, but in First and Second Nephi they tend to be associated with stone altars rather than with Lehi's tent per se.

Unanswered questions

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Prompts for life application

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Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• 1 Ne 2:6: Three days. Why were three days sufficient? Is this symbolic of the three days Christ spent without his body?

• 1 Ne 2:7: Animal sacrifice. Did Lehi ever participate in animal sacrifice? Or was he spared from that responsibility because he held the Melchizedek priesthood? Did his descendants likewise not practice this aspect of the law of Moses, because none of them were descendants of Aaron?

• 1 Ne 2:8: Names of river and valley. Why did the river and valley not already have names? Or did Lehi ignore these names, because it was more important to give them new names? How permanent were these new names if none of the permanent residents in the area ever heard or remembered them?

• 1 Ne 2:9: Running into the fountain of righteousness. What does it mean to continually run into the fountain or source of righteousness? Does it mean seeking after that which is good without ceasing, or something more? Does running into something convey a violent image of collision?

• 1 Ne 2:11: Attitude of Laman and Lemuel. How long did Laman and Lemuel feel this way? Did they formulate this theory as soon as they heard from their father that it was time to leave? If so, why did they go with Lehi if they doubted from the beginning?

• 1 Ne 2:11: Being the eldest. What does "being the eldest" have to do with Laman and Lemuel's murmuring? Is Nephi saying his older brethren were more likely to murmur because they stood to lose the most from their father's inheritance when the family left Jerusalem?

• 1 Ne 2:13: Like unto the Jews at Jerusalem. What is Nephi's basis for claiming that Laman and Lemuel "were like unto the Jews who were at Jerusalem"? Was Nephi overlooking the fact that Laman and Lemuel left Jerusalem, as the prophet requested, while the Jews at Jerusalem stayed behind?

• 1 Ne 2:14: Confounded. Is this an example of someone fulfilling the Lord's command to "confound your enemies" (D&C 71:7)?

• 1 Ne 2:15: Lehi dwelt in a tent. Why does Nephi repeatedly mention that his father "dwelt in a tent"? (See also [1 Ne 9:1;[1 Ne 10:16; [1 Ne 16:6) Is it significant that each mention seems to come after some preaching or teaching by Lehi or Nephi?

Resources

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References cited on this page.

• Rappleye, Neal. The Deuteronomist Reforms and Lehi’s Family Dynamics: A Social Context for the Rebellions of Laman and Lemuel. Interpreter: A Journal of Mormon Scripture 16 (2015): p. 87-99.

Other resources.

• 1 Ne 2:7. Joseph Smith taught that "all the prophets had the Melchizedek Priesthood and were ordained by God himself" (Teachings of the Prophet Joseph Smith 180-81." Cited in Robert Millet, “The Holy Order of God”, in “Alma, the Testimony of the Word", ed. by Monte S. Nyman and Charles D. Tate.)

• 1 Ne 2:13: The Jews who were at Jerusalem. See this thread at the Feast blog for discussion of who the Jews were. Note in particular Joe's comment #13 where the wording of this verse is taken as an indication of multiple types of Jews (that is, the qualification "who were at Jerusalem" seems to suggest that there are other types of Jews too).

• 1 Ne 2:15: My father dwelt in a tent. Book of Mormon Groupies blog, "My Father Dwelt in a Tent."

• 1 Ne 2:8-14: Deuteronomistic reforms. For more information on the Deuteronomistic reforms during the time of Lehi, see article by Kevin Christensen here

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Verses 2:1-5                      Next page: Verses 2:16-24

Home > The Book of Mormon > First Nephi > Chapters 1-2 > Verses 2:16-24
Previous page: Verses 2:6-15                      Next page: Chapters 3-7

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Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

The relationship of Verses 16-24 to the rest of Chapters 1-2 is discussed at First Nephi 1-2.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

1 Ne 2:16-18

• 1 Ne 2:16. In this verse Nephi tells us about the first steps he takes to know the mysteries of God. He tells us that he had a great desire to know the mysteries of God and cried unto the Lord. As a result of his prayer the Lord did soften his heart that he believed all the words of his father. See also 1 Ne 10:19 where Nephi teaches us that one must diligently seek to find the mysteries of God.

• 1 Ne 2:16-17. Nephi was probably wise beyond his years. He grasped the futility of finding fault in others. He saw the power in what his father had preached. He yearned for a sure knowledge but did not resort to secular standards of reason. The rebellion and indifference common to so many youth were absent from Nephi. He had made up his mind at an early age. We should believe him when he says he had "great desires." Another amazing thing in this episode is Nephi's attitude. He did not feign humility or hurry to be humble. He approach the Lord in prayer, well aware of his weaknesses. He must have freely admitted to the Lord that he did not yet have a testimony of his father's teachings. The Lord rewarded Nephi's sincerity and desire. Nephi never had the desire to rebel. After passing through the vulnerable years of youth, he was smart enough to realize what would happen, if he never sought out and received confirmation from the Lord. In turn, Nephi took the same spirit that had touched his heart and spoke by its power to Sam, teaching him the same truths that he had received. Nephi must have sensed that he needed to become a missionary if he wanted to stay in tune with the Spirit. The softness of Nephi's heart, in contrast to the hardened hearts of Laman and Lemuel, must have played a part in Sam's willingness to believe.

1 Ne 2:19-24

• 1 Ne 2:19-24: The Covenant with Nephi. The Lord's Covenant with Nephi in these verses is fundamental to understanding the Book of Mormon. This covenant presupposes the Abrahamic Covenant (discussed at Abr 2:8-11) and the birthright blessings conferred upon Jacob and Joseph. The Covenant with Nephi builds upon those covenants and blessings to add the following terms:

• Promise: Land of promise in America. "And inasmuch as ye shall keep my commandments, ye ... shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands." (1 Ne 2:20). This promise was also made to Lehi. (1 Ne 5:5).

Joseph and the utmost bound. Gen 48:__. Ether 2:8-12.

• Promise: Prosperity in the land. "And inasmuch as ye shall keep my commandments, ye shall prosper." (1 Ne 2:20). This promise was also made to Lehi. (Alma 9:13).

Nephite prophets constantly repeat this promise. (1 Ne 4:14; 2 Ne 1:9, 20; 2 Ne 4:4; 2 Ne 5:11, 13; Jarom 1:9; Mosiah 1:6-7, 15-17; Mosiah 2:22, 31; Mosiah 7:29; Alma 9:13; Alma 36:1, 30; Alma 37:13; Alma 38:1; Alma 48:14-15, 25; Alma 50:18-21; Alma 62:48-51; Hel 4:13-15; Hel 12:1; 3 Ne 5:22; 3 Ne 6:5). The Book of Mormon prophets obviously thought this promise was important in their day, and the Book of Mormon authors Nephi, Mormon, and Moroni obviously thought it was important to repeatedly tell it to their readers both in the words of the Book of Mormon prophets and in their own editorial comments.

Additional examples of this promise being implemented, but without an explicit statement of the principle, are found in Mosiah 23:18-20; Mosiah 25:23-24; Mosiah 27:6-7; Alma 1:29-31; Alma 45:7-8; 4 Ne 1:7; Ether 6:28-30; Ether 7:24-26; Ether 10:16.

Alma did not come right out and say that we must request this blessing through prayer in order to receive it, but he does suggest that it would nevertheless be wise to do so. (Alma 34:24).

While the term "prosper" is usually used in the Book of Mormon in a way that suggests economic prosperity or wealth (for example, Alma 1:31; 50:18), on occasion Mormon, as author, also uses this term in a broader sense of simply doing well, such as Lehi's family traveling through the wilderness toward their destination (Alma 37:43), or the Nephites losing cities to the Lamanites in war or regaining them (Hel 3:26; Alma 59:3), or the work of the church propsering in the baptizing of many souls. (Hel 3:24-26).

Nephi describes the Gentile possession of America following Columbus in terms of these twin covenant promises of obtaining a land of promise and prospering in the land. (1 Ne 13:15, 20). This suggests that Nephi sees the same blessing and condition applying to our day as applied to his people in his day. And though we have no knowledge of this being stated as a covenant promise to the Jaredites, it appears that they also operated on the same principle. (Ether 7:26; Ether 9:16-20; Ether 10:16, 19, 28).

• Curse: Cut off. "And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord." (1 Ne 2:21). Nephi makes a point of identifying the fulfillment of this covenant curse. (2 Ne. 5:20).

Other Book of Mormon prophets do not limit this covenant curse to Nephi's brothers Laman and Lemuel, but present it as the flip side to the promise of prospering in the land and apply it to all of Lehi's descendants, both Nephites and Lamanites alike. (2 Ne 4:4; 2 Ne 5:20; Alma 9:13-14; Alma 36:30; Alma 37:13; Alma 38:1; Alma 50:20).

The term "cut off" is used in the scriptures in at least four different ways:

• being cut off during this life from the presence of the Lord, as here in the Lord's Covenant with Nephi.

• being cut off during this life from among the Lord's people. (Deut. 18:15-19; also see the discussion of this important passage). These first two usages, though not identical, are closely related; if the Lord dwells among his people, then being cut off from among the Lord's people is, in practical effect, to be cut off from the presence of the Lord.

• being cut off from the presence of the Lord through sin, especially with reference to the final day of judgment. (2 Ne 2:5; 2 Ne 9:6; Alma 42:7, 9, 11, 14; Hel 14:16, 18).

• being cut off during this life from the face of the earth, or being killed or destroyed, often without leaving any descendants. (Isa 14:22; 2 Ne 1:17; Morm 3:15; also see the discussion of Hel 13:14 regarding when the wicked are destroyed).

• Curse: Scourge. "For behold, in that day that they [Nephi's brethren] shall rebel against me [the Lord], I will curse them even with a sore curse, and they shall have no power over thy [Nepi's] seed except they [Nephi's descendants] shall rebel against me also. And if it so be that they [Nephi's descendant's] rebel against me, they [the Lamanites] shall be a scourge unto thy seed, to stir them [Nephi's descendants] up in the ways of remembrance." (1 Ne 2:23-24).

Moses explained in Deuteronomy the conditions of the covenant under which God would bestow upon the Israelites the covenant blessing of possessing the Promised Land of Canaan. Moses also announced the covenant curses that would befall the Israelites if they broke that covenant. In Deut 4:25-29 and Deut 28:58-64 he warned that violation of the covenant would result in Israel being scattered. But two generations later the Lord imposed only an intermediate penalty short of disinheritance and scattering. In Judges the Lord imposed an intermediate punishment of leaving foreign nations in the land as thorns and snares to stir the Israelites up to remembrance of God. (Judg. 2:1-3, 20-23; also see this overview discussion of scattering and gathering).

Here Nephi's family is already in the process of being scattered from the main body at Jerusalem. But the Lord warns that if Nephi's descendants do wickedly then they will, like the earlier Israelites under the judges and king Saul, be afflicted with adversaries to stir them up to remembrance of God, in this case the adversary being the Lamanites.

• Promise: Ruler and teacher. "And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren." (1 Ne 2:22). This promise is not emphasized by the later Book of Mormon authors Jacob, Mormon, and Moroni. But Nephi himself appears to have placed great importance on this promise. The roles of "ruler" and "teacher" correspond to a righteous leader's "reign" and "ministry," and Nephi begins his record with the title "The First Book of Nephi: His Reign and Ministry." And when Nephi describes the situation of his people after separating from the Lamanites, he is careful to point out that the Lord has fulfilled his covenant with Nephi, specifically including that Nephi had been a ruler and a teacher over his brothers Laman and Lemuel. (2 Ne 5:19). The significance of these twin roles of ruler and teacher is explored in the discussion of First Nephi: Reign and ministry.

• 1 Ne 2:20. There is an interesting tension in this verse. Individuals can be blessed for their righteous efforts. But the only way they can prosper is if they are bound in economic relationships with other individuals. So the Lord's promise of prospering might seem to be individualistic, and it is to a point, but in its fullness it can only be communal. This is one of the reasons why the covenant upon the promised land makes this place uniquely qualified for the establishment of Zion. This same vision and promise sustained the Mormon pioneers as they came to this land. They knew the freedom was in place for them to prosper in their pursuits. They brought with them individual initiative and found it transformed by the communal spirit of Mormon communities. We remain under the same obligation to make the land prosper and can only do so as we follow the example of our predecessors. We will falter as give in to the temptations of excessive individualism and worldly disobedience. The droughts and disasters of recent years should give us pause as we evaluate how well we have kept the covenant upon this land.

• 1 Ne 2:21-22. Considering the verses before and after these, the overall logic flows much more smoothly if the order of these two verses is switched.

• 1 Ne 2:23-24: They and them. The use of "they" and "them" in verses 23 & 24 can be a bit confusing. Below these ambiguous pronouns are replaced with the referent that seems to make the most sense given the context.

23 For behold, in that day that [thy brethren] shall rebel against me, I will curse [thy brethren] even with a sore curse, and [thy brethren] shall have no power over thy seed except [thy seed] shall rebel against me also.

24 And if it so be that [thy seed] rebel against me, [thy brethren's seed] shall be a scourge unto thy seed, to stir [thy seed] up in the ways of remembrance.

Note that whether the Lamanites do good or bad, the Lord has a plan to use their works for his own righteous purposes. In this case if they do evil, the Lord uses them to be a scourge on Nephi's seed -- to bring Nephi's seed to remember the Lord.

Unanswered questions

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

• 1 Ne 2:16: Did Nephi initially believe his father’s visions? If so, then why did his heart require softening? Why was he “crying unto the Lord"?

• 1 Ne 2:16: What is missing from Nephi’s explanation of why he didn’t rebel against his father like his older brothers? Were their other factors, perhaps experienced by Zoram and some members of Ishmael's family, that led people to eventually believe Lehi, even if they didn't respond to his initial preaching in Jerusalem?

• 1 Ne 2:17: What is the difference between Nephi’s belief and Sam’s? Compare D&C 46:14. Does that difference necessarily say anything about the faith of either of them?

• 1 Ne 2:18: A few chapters later, Nephi uses a similar phrase: "being grieved for the hardness of their hearts" (1 Ne 7:8).

• 1 Ne 2:19: What is involved in seeking the Lord diligently? What is lowliness of heart?

• 1 Ne 2:20: How did the Lord prepare the promised land for the family of Lehi? What else did the Lord do, besides keeping other nations from overunning the land (see 2 Ne 1:8)?

• 1 Ne 2:21: Why doesn't the Lord say "rebel against me" in this verse, like he does in the below verses? And why does the Lord refer to himself in the third person in this verse when he uses the first person in the below verses?

• 1 Ne 2:22: Why was Nephi presumably told that he would be "a ruler" only over his own brethren? Does this mean he would not rule over his own family? What about ruling over non-Lehites in the vicinity or who would be adopted in?

• 1 Ne 2:23: Was this a delayed curse? If we take this literally, shouldn't the Lord have cursed Laman and Lemuel the moment they left Jerusalem and started murmuring?

• 1 Ne 2:24: Why does the Lord use the word "if" to describe the likelihood of Laman and Lemuel's rebellion? Is this a subtle way of saying that Laman and Lemuel's descendants might stop rebelling at certain points in time, or at least be partially obedient and partially rebellious?

Resources

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

• Olsen. Steven L. "The Covenant of the Chosen People: The Spiritual Foundations of Ethnic Identity in the Book of Mormon." In Journal of the Book of Mormon and Other Restoration Scripture, 21/2 (2012): p. 14-29. Provo, Utah: BYU University: Neil A. Maxwell Institute for Religious Scholarship.

Notes

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.

Previous page: Verses 2:6-15                      Next page: Chapters 3-7

Home > The Book of Mormon > First Nephi > Chapters 1-2 > Verses 2:16-24
Previous page: Verses 2:6-15                      Next page: Chapters 3-7

This page would ideally always be under construction. You are invited to contribute.

Summary

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

The relationship of Verses 16-24 to the rest of Chapters 1-2 is discussed at First Nephi 1-2.

Discussion

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

1 Ne 2:16-18

• 1 Ne 2:16. In this verse Nephi tells us about the first steps he takes to know the mysteries of God. He tells us that he had a great desire to know the mysteries of God and cried unto the Lord. As a result of his prayer the Lord did soften his heart that he believed all the words of his father. See also 1 Ne 10:19 where Nephi teaches us that one must diligently seek to find the mysteries of God.

• 1 Ne 2:16-17. Nephi was probably wise beyond his years. He grasped the futility of finding fault in others. He saw the power in what his father had preached. He yearned for a sure knowledge but did not resort to secular standards of reason. The rebellion and indifference common to so many youth were absent from Nephi. He had made up his mind at an early age. We should believe him when he says he had "great desires." Another amazing thing in this episode is Nephi's attitude. He did not feign humility or hurry to be humble. He approach the Lord in prayer, well aware of his weaknesses. He must have freely admitted to the Lord that he did not yet have a testimony of his father's teachings. The Lord rewarded Nephi's sincerity and desire. Nephi never had the desire to rebel. After passing through the vulnerable years of youth, he was smart enough to realize what would happen, if he never sought out and received confirmation from the Lord. In turn, Nephi took the same spirit that had touched his heart and spoke by its power to Sam, teaching him the same truths that he had received. Nephi must have sensed that he needed to become a missionary if he wanted to stay in tune with the Spirit. The softness of Nephi's heart, in contrast to the hardened hearts of Laman and Lemuel, must have played a part in Sam's willingness to believe.

1 Ne 2:19-24

• 1 Ne 2:19-24: The Covenant with Nephi. The Lord's Covenant with Nephi in these verses is fundamental to understanding the Book of Mormon. This covenant presupposes the Abrahamic Covenant (discussed at Abr 2:8-11) and the birthright blessings conferred upon Jacob and Joseph. The Covenant with Nephi builds upon those covenants and blessings to add the following terms:

• Promise: Land of promise in America. "And inasmuch as ye shall keep my commandments, ye ... shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands." (1 Ne 2:20). This promise was also made to Lehi. (1 Ne 5:5).

Joseph and the utmost bound. Gen 48:__. Ether 2:8-12.

• Promise: Prosperity in the land. "And inasmuch as ye shall keep my commandments, ye shall prosper." (1 Ne 2:20). This promise was also made to Lehi. (Alma 9:13).

Nephite prophets constantly repeat this promise. (1 Ne 4:14; 2 Ne 1:9, 20; 2 Ne 4:4; 2 Ne 5:11, 13; Jarom 1:9; Mosiah 1:6-7, 15-17; Mosiah 2:22, 31; Mosiah 7:29; Alma 9:13; Alma 36:1, 30; Alma 37:13; Alma 38:1; Alma 48:14-15, 25; Alma 50:18-21; Alma 62:48-51; Hel 4:13-15; Hel 12:1; 3 Ne 5:22; 3 Ne 6:5). The Book of Mormon prophets obviously thought this promise was important in their day, and the Book of Mormon authors Nephi, Mormon, and Moroni obviously thought it was important to repeatedly tell it to their readers both in the words of the Book of Mormon prophets and in their own editorial comments.

Additional examples of this promise being implemented, but without an explicit statement of the principle, are found in Mosiah 23:18-20; Mosiah 25:23-24; Mosiah 27:6-7; Alma 1:29-31; Alma 45:7-8; 4 Ne 1:7; Ether 6:28-30; Ether 7:24-26; Ether 10:16.

Alma did not come right out and say that we must request this blessing through prayer in order to receive it, but he does suggest that it would nevertheless be wise to do so. (Alma 34:24).

While the term "prosper" is usually used in the Book of Mormon in a way that suggests economic prosperity or wealth (for example, Alma 1:31; 50:18), on occasion Mormon, as author, also uses this term in a broader sense of simply doing well, such as Lehi's family traveling through the wilderness toward their destination (Alma 37:43), or the Nephites losing cities to the Lamanites in war or regaining them (Hel 3:26; Alma 59:3), or the work of the church propsering in the baptizing of many souls. (Hel 3:24-26).

Nephi describes the Gentile possession of America following Columbus in terms of these twin covenant promises of obtaining a land of promise and prospering in the land. (1 Ne 13:15, 20). This suggests that Nephi sees the same blessing and condition applying to our day as applied to his people in his day. And though we have no knowledge of this being stated as a covenant promise to the Jaredites, it appears that they also operated on the same principle. (Ether 7:26; Ether 9:16-20; Ether 10:16, 19, 28).

• Curse: Cut off. "And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord." (1 Ne 2:21). Nephi makes a point of identifying the fulfillment of this covenant curse. (2 Ne. 5:20).

Other Book of Mormon prophets do not limit this covenant curse to Nephi's brothers Laman and Lemuel, but present it as the flip side to the promise of prospering in the land and apply it to all of Lehi's descendants, both Nephites and Lamanites alike. (2 Ne 4:4; 2 Ne 5:20; Alma 9:13-14; Alma 36:30; Alma 37:13; Alma 38:1; Alma 50:20).

The term "cut off" is used in the scriptures in at least four different ways:

• being cut off during this life from the presence of the Lord, as here in the Lord's Covenant with Nephi.

• being cut off during this life from among the Lord's people. (Deut. 18:15-19; also see the discussion of this important passage). These first two usages, though not identical, are closely related; if the Lord dwells among his people, then being cut off from among the Lord's people is, in practical effect, to be cut off from the presence of the Lord.

• being cut off from the presence of the Lord through sin, especially with reference to the final day of judgment. (2 Ne 2:5; 2 Ne 9:6; Alma 42:7, 9, 11, 14; Hel 14:16, 18).

• being cut off during this life from the face of the earth, or being killed or destroyed, often without leaving any descendants. (Isa 14:22; 2 Ne 1:17; Morm 3:15; also see the discussion of Hel 13:14 regarding when the wicked are destroyed).

• Curse: Scourge. "For behold, in that day that they [Nephi's brethren] shall rebel against me [the Lord], I will curse them even with a sore curse, and they shall have no power over thy [Nepi's] seed except they [Nephi's descendants] shall rebel against me also. And if it so be that they [Nephi's descendant's] rebel against me, they [the Lamanites] shall be a scourge unto thy seed, to stir them [Nephi's descendants] up in the ways of remembrance." (1 Ne 2:23-24).

Moses explained in Deuteronomy the conditions of the covenant under which God would bestow upon the Israelites the covenant blessing of possessing the Promised Land of Canaan. Moses also announced the covenant curses that would befall the Israelites if they broke that covenant. In Deut 4:25-29 and Deut 28:58-64 he warned that violation of the covenant would result in Israel being scattered. But two generations later the Lord imposed only an intermediate penalty short of disinheritance and scattering. In Judges the Lord imposed an intermediate punishment of leaving foreign nations in the land as thorns and snares to stir the Israelites up to remembrance of God. (Judg. 2:1-3, 20-23; also see this overview discussion of scattering and gathering).

Here Nephi's family is already in the process of being scattered from the main body at Jerusalem. But the Lord warns that if Nephi's descendants do wickedly then they will, like the earlier Israelites under the judges and king Saul, be afflicted with adversaries to stir them up to remembrance of God, in this case the adversary being the Lamanites.

• Promise: Ruler and teacher. "And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren." (1 Ne 2:22). This promise is not emphasized by the later Book of Mormon authors Jacob, Mormon, and Moroni. But Nephi himself appears to have placed great importance on this promise. The roles of "ruler" and "teacher" correspond to a righteous leader's "reign" and "ministry," and Nephi begins his record with the title "The First Book of Nephi: His Reign and Ministry." And when Nephi describes the situation of his people after separating from the Lamanites, he is careful to point out that the Lord has fulfilled his covenant with Nephi, specifically including that Nephi had been a ruler and a teacher over his brothers Laman and Lemuel. (2 Ne 5:19). The significance of these twin roles of ruler and teacher is explored in the discussion of First Nephi: Reign and ministry.

• 1 Ne 2:20. There is an interesting tension in this verse. Individuals can be blessed for their righteous efforts. But the only way they can prosper is if they are bound in economic relationships with other individuals. So the Lord's promise of prospering might seem to be individualistic, and it is to a point, but in its fullness it can only be communal. This is one of the reasons why the covenant upon the promised land makes this place uniquely qualified for the establishment of Zion. This same vision and promise sustained the Mormon pioneers as they came to this land. They knew the freedom was in place for them to prosper in their pursuits. They brought with them individual initiative and found it transformed by the communal spirit of Mormon communities. We remain under the same obligation to make the land prosper and can only do so as we follow the example of our predecessors. We will falter as give in to the temptations of excessive individualism and worldly disobedience. The droughts and disasters of recent years should give us pause as we evaluate how well we have kept the covenant upon this land.

• 1 Ne 2:21-22. Considering the verses before and after these, the overall logic flows much more smoothly if the order of these two verses is switched.

• 1 Ne 2:23-24: They and them. The use of "they" and "them" in verses 23 & 24 can be a bit confusing. Below these ambiguous pronouns are replaced with the referent that seems to make the most sense given the context.

23 For behold, in that day that [thy brethren] shall rebel against me, I will curse [thy brethren] even with a sore curse, and [thy brethren] shall have no power over thy seed except [thy seed] shall rebel against me also.

24 And if it so be that [thy seed] rebel against me, [thy brethren's seed] shall be a scourge unto thy seed, to stir [thy seed] up in the ways of remembrance.

Note that whether the Lamanites do good or bad, the Lord has a plan to use their works for his own righteous purposes. In this case if they do evil, the Lord uses them to be a scourge on Nephi's seed -- to bring Nephi's seed to remember the Lord.

Unanswered questions

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Prompts for life application

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Prompts for further study

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• 1 Ne 2:16: Did Nephi initially believe his father’s visions? If so, then why did his heart require softening? Why was he “crying unto the Lord"?

• 1 Ne 2:16: What is missing from Nephi’s explanation of why he didn’t rebel against his father like his older brothers? Were their other factors, perhaps experienced by Zoram and some members of Ishmael's family, that led people to eventually believe Lehi, even if they didn't respond to his initial preaching in Jerusalem?

• 1 Ne 2:17: What is the difference between Nephi’s belief and Sam’s? Compare D&C 46:14. Does that difference necessarily say anything about the faith of either of them?

• 1 Ne 2:18: A few chapters later, Nephi uses a similar phrase: "being grieved for the hardness of their hearts" (1 Ne 7:8).

• 1 Ne 2:19: What is involved in seeking the Lord diligently? What is lowliness of heart?

• 1 Ne 2:20: How did the Lord prepare the promised land for the family of Lehi? What else did the Lord do, besides keeping other nations from overunning the land (see 2 Ne 1:8)?

• 1 Ne 2:21: Why doesn't the Lord say "rebel against me" in this verse, like he does in the below verses? And why does the Lord refer to himself in the third person in this verse when he uses the first person in the below verses?

• 1 Ne 2:22: Why was Nephi presumably told that he would be "a ruler" only over his own brethren? Does this mean he would not rule over his own family? What about ruling over non-Lehites in the vicinity or who would be adopted in?

• 1 Ne 2:23: Was this a delayed curse? If we take this literally, shouldn't the Lord have cursed Laman and Lemuel the moment they left Jerusalem and started murmuring?

• 1 Ne 2:24: Why does the Lord use the word "if" to describe the likelihood of Laman and Lemuel's rebellion? Is this a subtle way of saying that Laman and Lemuel's descendants might stop rebelling at certain points in time, or at least be partially obedient and partially rebellious?

Resources

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• Olsen. Steven L. "The Covenant of the Chosen People: The Spiritual Foundations of Ethnic Identity in the Book of Mormon." In Journal of the Book of Mormon and Other Restoration Scripture, 21/2 (2012): p. 14-29. Provo, Utah: BYU University: Neil A. Maxwell Institute for Religious Scholarship.

Notes

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