This is an archived copy of a post written by Conflict Of Justice (conflictofjustice.com). Used with permission: Conflict Of Justice may not agree with any alterations made.
Heading
Contents HeadingVerse 1Verse 2Verse 3Verse 4Verse 5-6Verse 7Verse 8Verse 9-10Verse 11-15Verse 16-17Verse 18-20
Ancient Style Of Heading – Chapters and books of the bible often start with a heading introduction. The heading gives a brief summary of what the book is about. Bible headings were not added by modern translators, but originated with the original authors of the books or early scribes. Psalm 72 starts with a header: “A psalm for Solomon.” Psalm 73 starts with a header: “A psalm for Asaph.” Sometimes the KJV translators placed these headers before the first verse, and other times they made them the first verse itself–as is the case with Proverbs 31:1: “The words of king Lemuel, the prophecy that his mother taught him.”
The heading before the first verse of 1 Nephi follows this ancient style. It is a brief summary of the events related in the book. Although, in typical Nephi style his header isn’t all that brief, is it? But examples of Egyptian headings display a similar enormous length, as I will show later in this article.
Ancient Hebrew evidence shows “the practice of attaching either a heading or a colophon to a piece of literature was in vogue in pre-exilic times,” among Hebrews, Egyptians, and other Middle Eastern cultures. Headings could be at the beginning of the book or at the end–in which case they are called colophons. The word colophon is often used to mean heading in Latter-day Saint studies, but the colophon is what is found at the end. Both headings and colophons could be the product of either the original author or later translators, and both provide much the same kind of information–as is the case with the book of Maimonides. But typically the colophon was the product of later translators. “This is an individual’s way of inscribing his name on a work he is proud of: it is the scribe’s way of signing his work, just as the author names himself at the beginning or end of the work he has composed. ‘I have written four books which will keep my memory alive more than children would,’ writes the tenth-century philosopher Isaac Israeli.'” (Hebrew Manuscripts of the Middle Ages, Colette Sirat)
We see this throughout the Book of Mormon, where Mormon the later scribe inserted quick translation notes here and there. Mormon added multiple colophons, following the typical ancient style with dates, names, historical notes, and contexts for various books. But here as Nephi wrote this by his own hand, he gave it as a heading. The Book of Esther is another case of both headings and colophon, like the Book of Mormon. In the apocrapha, LXX Esther ends with a colophon attributing the “translation to one Lysimachus son of Ptolemy, in Jerusalem.” But Esther starts with a heading as well, as we see in our own Old Testament, to give context and setting for the book: “Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:)”
Proverbs has many headings throughout the book as well as a heading at the beginning that gives an overall view of the entire thing. This sounds more like the book of 1 Nephi. We see Nephi interject a couple of times to explain how he is telling the story, as well as an overall summary at the very beginning. Proverbs includes metatexts all over the place in a style similar to Nephi. “As metatexts and ‘orienters’ to the content that follows, the headings are strong indicators of structural divisions in the book. Therefore, we should expect that the built-in system of headings provides guidance for an overall understanding of the book. What kind of guidance does the system of headings provide? First, it can be noted that the number of seven main parts may have been chosen deliberately to numerically express the notion of completeness. For example, some scholars see 9:1 as an allusion to the book’s overall structure (Hurowitz 2001:218), when it is said that wisdom’s house has ‘seven pillars.’ Second, the specific nature of the first heading (1:1-7) has to be considered. The heading differs significantly from the others by its comprehensiveness. In its position at the beginning of the book, it has the function of introducing the book as a whole, rather than just covering the first main part, Prov 1:8-9:18. As a consequence, the first main part actually goes without its own particular heading. Third, the specific nature of the first heading is matched by the specific character of the first main part, Prov 1-9… Fourth, is there a rationale lying behind the titles of the main parts? One could argue, for example, for an A-B-B-A-B-B arrangement, two times beginning with a Solomonic section (A) followed by two sections of other authors (B), respectively. Alternatively, the superscriptions of the sections II to V could be interpreted as an A-B-B-A pattern…” (The Oxford Handbook of the Writings of the Hebrew Bible, Donn Morgan)
Symmetrical Structure? – The last part in this statement about symmetrical arrangement of heading titles is interesting because it speaks to the chiasmic structure of 1 Nephi 1:1, which I will talk about later. I think there is also a similar arrangement of headings in 1 and 2 Nephi. It goes A-B-B-A-B-B-A: 1 Nephi chapter 1 is a general summary of the story. Chapter 6 introduces the purpose of his words. Chapter 9 introduces the purpose of each set of plates. 2 Nephi 1 is a general summary of the story. Chapter 6 introduces the words of Jacob. Chapter 11 introduces the words of Isaiah. And the final chapter is a summary of what he has been talking about. Now, this is a very simplistic portrayal of the headings throughout Nephi’s writings, as he inserts metatext all over. But these appear to be the major points.
Heading Indicates Prophetic Work – Nephi’s use of heading was not just something he did because it was in vogue; it was something that indicated a prophetic text. Old Testament books of prophesy used headings to immediately indicate to the reader the authorship of a Seer. Isaiah 1:1 called the book a “vision” in its heading. “All the earlier prophesies–those of Hosea, Joel, Amose, Obadiah, Micah, Nahum, and Zephaniah–have some title introducing them. Isa. 1:1 The vision (comp. Oba. 1:1; Nah. 1:1). The term is probably used in a collective sense, but is also intended to suggest the intrinsic unity of the entire body of prophecies put forth by Isaiah. As prophets were originally calls “seers” (1 Sa. 9:9), so prophecy was called “vision;” and this latter use continued long after the other.” (The Pulpit Commentary, Vol 5, Henry Spence-Jones)
The word “vision” does not appear in Nephi’s initial heading, but vision is what the entire first chapter relates–it’s what the chapter is about. Verse 8 tells of Lehi being “carried away in a vision. Furthermore, “vision” is what the chapter introduces this entire section of the books as being about. Verse 18 explains that this first part of Nephi’s record is “an abridgment of the record of my father.” He explains that this book is not “a full account of the things which my father hath written, for he hath written many things which he saw in visions.” He thus introduces Lehi’s “visions”– and then “after I have abridged the record of my father then will I make an account of mine own life.”
Should Verses 1-3 Be Part Of The Heading? – The printer’s manuscript of the Book of Mormon has verse one within the same part as the heading. Well, that should be no surprise because there are few periods separating one sentence from another in the printer’s manuscript. So how can we tell where the header ends and the verse begins, right? This is why many headers in the bible end up as verse 1 of the text. Lack of punctuation in Hebrew and Egyptian make it hard to tell (How do Antimos explain this lack of punctuation in the printer’s manuscript?) But instead of the header running straight into verse one with a period missing, there is a dash. And the header itself is full of dashes, which become periods in the printed version. There are fourteen dashes in the header before we get to verse one, and then there is not a single dash for the rest of the chapter. Shouldn’t the content that has a bunch of phrases separated by dashes all be in included in the header and then everything after that become the content of the chapter? I would think so. Although, I am grateful verse one is where it is because it is one of the greatest verses of scripture ever written.
The most compelling reason verses 1-3 would belong with the heading is that they are written in present tense grammar like the heading. The heading speaks in present tense: “The Lord warns Lehi to depart out of the land…”, on and on, and then we get to verse one: “I, Nephi, having been born of goodly parents…” Saying “having been” instead of “have been” is a present passive perfect participle, and it makes the sentence reference to the past but still in present tense. “Having been born of goodly parents… therefore I make a record.” Then, grammar switches to past tense at the start of verse four: “For it came to pass…”
This phrase “it came to pass” is used throughout the Book of Mormon as a marker of beginning a sentence, and it would be appropriate to use this phrase at the start of verse four as a marker for the end of the header and beginning of the book content. But very likely Joseph Smith made the decision to separate the verses the way they are now. There is a paragraph marker penciled in on the printer’s manuscript at the end of verse one. But there is no paragraph marker penciled in before that. So how was it decided that there would be a break from the heading to the first verse where it ended up?
Verse 1
“I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.”
Origin Of The Name Nephi – Possibilities:
- Nehi/Nehri – An Egyptian name. Pronounced nay-hee. Nehi was an Egyptian governmental official under Thutmose III known as ‘viceroy of Kush’ and governor of the Nubian provinces.
- Nfy – Egyptian word for “wind.” Similar to the Egyptian word Nfw for “captain,” as the ship’s captain sailed by wind power. Pronounced Ne-fee, which is how “Nephi” is pronounced in German. Also used as a name, and may speak to Nephi’s role as captain of a ship sailing to the New World. It was often part of a person’s name, for example the Egyptian name Bakennefi son of Shoshenq III, which means “servant of breath/the wind.”
- Nihpi – The original name of Egyptian god Pa-nepi (see Hugh Nibley, Lehi in the Desert).
- Nfr/Nefer – The Egyptian word for “good, pleasant, well, beautiful.” Frequently used as part of a name. In its Semetic form, it becomes Npy, pronounced “Ne-f-eye” (See Stephen D. Ricks). Npy was also used in Old Egypt. In the Middle Kingdom (around the time of Nephi), Npy was related to the word for ‘blacksmith’: Ibsnt b Inpy, which may speak to Nephi’s interest in metallurgy. The definition “goodly” would make Nephi 1:1 a wordplay on the name Nephi: “I Nephi (“goodly”), born of goodly parents… having had a great knowledge of the goodness of God.” Nfr is the most likely source of Nephi’s name, in my opinion, as it comes the closest and fits into this literary device.
- It has also been suggested Nb.i-Hi “My Lord is God”.
Praise For Parents – Ancient Egyptian and Semetic life records often began by identifying the author and declaring his lineage good. Matthew in the New Testament starts with the “generations of Jesus” to prove he descended directly from Abraham. Isaiah and plenty of other ancient prophets gave only the names of their father to establish their social credibility. “The vision of Isaiah the son of Amoz,” is how Isaiah’s heading starts. The Talmud scripture of seventeenth-century Jonah ben Isaac Teomim, known as “one of the greatest Talmudists of his time,” starts with a colophon that dates its authorship and then “prefatory remarks from Jonah’s sons, Israel and Joshua. The former praises his father’s piety and humility, and provides biographical information. The latter’s versified introduction begins each line with letters forming an acrostic utilizing his father’s names and qualities.” (Marvin J. Heller)
Dr. Hugh Nibley translated an Egyptian text dating to Nephi’s time that begins almost exactly the same as 1 Nephi 1:1, “I, Kai, was the son of a man who was worthy and wise.” (see Nibley, Teachings of the Book of Mormon) This Kai guy should go after Nephi for plagiary! It is almost exactly the same! Kai calls himself nfrbit — “excellent of character”, which is the same root word as for Nephi, “goodly.” The account is also autobiographical like Nephi’s account. Hugh Nibley points out that “goodly” here means “not so much in a moral sense as in a social one.” Being born of high-status and respectable parents gives an author credibility.
The well-known Egyptian autobiography of Ahmose begins: “Naval commander Ahmose, son of Abana, justified, says: I speak to you, all people. I will let you know the favors that were granted me. I have been rewarded… I grew up in the town of Nekheb. My father was a soldier…” In that opening header, he begins by mentioning his father and calling his father justified and calls himself rewarded in life. He then mentions where his is from and gives a brief description of his father.
The Egyptian Autobiography of Weni begings: “[The count, governor of Upper Egypt, Chamberlain] warden of Nekhen, Mayor of Nekheb, sole companion, honored by Osiris Fore-most-of-the-Westerners, Weni: [I was] a fillet-wearing [youth] under the majesty of King Teti, my office being that of custodian…” He does not mention his father, but mentions the king as a figure in his youth.
The Egyptian Autobiography of Harkuf found inscribed on a tomb wall has a very lengthy heading, and then he opens with praise for his parents, much like Nephi: “An offering which the king gives and Anubis, he who is upon his mountain… The Count, Governor of Upper Egypt, Royal Seal-bearer, Sole Companion, Lector-priest, Chief of scouts, honored by Ptah-Sokar, Harkuf… I have come here from my city, I have descended from my nome… The king praised me, My father made a will for me. I was one worthy–one beloved of his father, praised by his mother.”
Arrangement Reflects Plan Of Salvation Cycle – Joseph M. Spencer pointed out that this verse reflects the progression of the plan of salvation. The overall structure of 1 Nephi and 2 Nephi likewise reflect this progression:
| “Having been born of goodly parents” | Creation |
| “Having seen many afflictions in the course of my days” | Fall |
| “Having been highly favored of the Lord” | Redemption |
| “Having had a great knowledge of the goodness and the mysteries of God” | Exaltation |
Chiasmus – Verses 1-3 is a chiasmus, an ancient Hebrew literary device found throughout the Book of Mormon. Chiasmus is a sequence of ideas that is given and then repeated in reverse order. Perhaps the first example in the bible is Genesis 2:4. It talks about heavens, earth, and creation, and then repeats these things in reverse order: “These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens.” Interestingly this is a heading–perhaps the first heading of the bible. Matthew 1:1–which, as we have seen, is a header introducing Jesus as being born of worthy lineage–is also a chiasmus: it talks of Jesus, David, and Abraham, and then repeats them in reverse order. Thus, headings in the bible use this same literary device Chiasmus as we find in 1 Nephi 1:1-3.
A. having had a great knowledge of the goodness and the mysteries of God
B. therefore I make a record of my proceedings in my days.
C. Yea, I make a record in the language of my father
D. which consists of the learning of the Jews
C. and the language of the Egyptians
B. And I know that the record which I make is true; and I make it with mine own hand;
A. and I make it according to my knowledge.
The entire book of 1 Nephi also follows a chiastic structure, where the repeated elements bring closure to the initial introduction:
A. Nephi and his family depart into the wilderness
B. The challenge of retrieving the brass plates from Laban seems impossible
C. The brass plates provide invaluable knowledge for establishing a new civilization
D. The families starve in the wilderness
C. The Liahona guides them to food and the promised land
B. The challenge of building a ship and sailing across the world seems impossible
A. They arrive in the promised land
Nephi Trained As A Scribe? – In the preface, Joseph Smith wrote that the lost 116 pages were translated from the “plates of Lehi.” However, D&C 10:44 indicates that these plates were “an abridgement of the account of Nephi,” which means Nephi was the “maker of those plates.” He copied a full record from his father, presumably what Lehi had written on a paper scroll. So, when Nephi in verse 1 says he “was taught somewhat in all the learning of my father,” this does not seem to refer to his ability to create metal plates. Nephi’s familiarity with Hebrew and Egyptian literary styles show signs of linguistic training. Nephi in verse 2 clarifies that he is using the “language of my father,” which suggests that he got his familiarity with language and ability to write from his father. Scholars speculate that Nephi was in formal training to be a professional scribe. His writings certainly reveal careful study of scripture and advanced writing principles. Unfortunately, we don’t have Lehi’s record to compare to and to see if he learned this from his father or elsewhere. I’m personally inclined to believe Nephi did receive formal training to be a scribe, but that this was not his sole training. The ability to create metal plates for writing on–plates that likely were some kind of alloy and not pure gold, and to make them while isolated in the desert, no less–shows incredible knowledge of metallurgy. Even today, this is not something a typical person would be able to do. It is certainly possible that Nephi was given the knowledge of how to do this from the Lord, like how the Lord directed him on how to build a ship, but there are small clues throughout Nephi’s record that he was interested in and trained in metallurgy. My guess is metallurgy was his profession of choice and writing was something he “minored in” so to speak, something he was interested in mostly because of his father.
Metal was very scarce in Israel at this time (which was one reason Israel kept losing in battles; the soldiers had few metal weapons). In Judges 5:8, it remarks that “not a shield or spear was seen among forty thousand in Israel,” as they had to rely on inferior wood weapons. Nephi, as a metallurgist, understood the importance of metal weapons and sought to make sure that his people would always be armed with superior firepower–something which becomes a theme throughout the Book of Mormon. But how could Nephi receive training in metal if there was no metal? This most likely places Nephi receiving his training elsewhere, perhaps an apprenticeship in Egypt. That would certain add important context to the entire story of 1 Nephi! That would mean Nephi was well-traveled and knew the route to and from Egypt. That would mean much of what he got from Egypt he got in Egypt. Or maybe he was trained by an Egyptian living at Jerusalem–perhaps stationed there in Egypt’s military occupation. In any case, this combination of scribal and metallurgical knowledge set the perfect stage for gold plates to be created.
Dr. Hugh Nibley thought Lehi’s occupation was as a trader: “There is ample evidence in the Book of Mormon that Lehi was an expert on caravan travel.” Indeed, in verse 5, Nephi tells us Lehi prayed on behalf of his people “as he went forth,” suggesting that he did not go forth with the purpose of praying but prayed incidentally to some other purpose. What was the purpose of his travel? We know he went forth some distance away, because after the vision he “returned to his own house at Jerusalem.” Nephi did not specify why he went forth, but casually mentions it as if it was something he did all the time. This certainly fits the profile of a trader always out and about. But if Lehi was frequently traveling as a trader and Nephi was receiving formal training in metallurgy and/or writing, this would make Nephi and Lehi somewhat strangers to each other–like a kid whose father is always away on business, or a child away at boarding school. None of the other brothers seem to have had the training Nephi had, and perhaps this means they went with Lehi on the travels. This would help explain the division between Nephi and his brothers, and Nephi’s eagerness to be close to his father. Nephi would welcome fleeing into the desert if it meant being together as a family.
Training in writing was essential in the mercantile business. Archaeologists have found “a number of Arabic script letters sent by Jewish traders.” Jewish traders were first “instructed in Hebrew script, which they then subsequently used to write other languages, too… Jewish scribes working for government offices would have been trained” in these foreign languages. This would explain how Lehi could write Hebrew in an Egyptian script. If Lehi’s role as trader involved a government office, this would also explain how he was so familiar with Laban. The mix of Hebrew and foreign script always indicates close contact with those foreign nations through trading: “In particular during times when Jews were more integrated into the wider society, this is reflected in the general writing style,” which “can also be reflected in the Hebrew script itself.” Andalusian Jews, for example, “incorporated ideas from Arabic legal writing, philosophy and poetry into their works.” (Josef Meri) Their Hebrew script itself altered to look more Arabic. Lehi’s and Nephi’s use of Egyptian characters, words, and literary styles therefore shows their close contact with Egypt, through trading, probably involving governmental matters.
“Therefore I Make A Record” – The phrasing here is interesting; Nephi makes a record because of his goodly parents, learning, afflictions, favor with the Lord, and knowledge of God. Why do these things lead him to write a book of scripture? Nephi’s record is a physical confirmation that Nephi kept his covenants and was therefore goodly. This is inferred in the rest of the chapter as Lehi is handed a book by God and reads it. What he reads confirms God’s goodness, and he declares that those who keep covenants are saved by God. On first read, it seems weird that Lehi would read of destruction and death and be overwhelmed by the goodness of God, but the point of the book was to exemplify God’s saving covenant which either leads to life or destruction. Lehi understands from this that not only is God’s covenant a legal contract, but that he needs to write his own book of covenants as well. Initiates into mysteries were known to write records of their experiences for this reason–as we can see with the bounteous examples of Egyptian Book of the Dead copies. Scholars have noted similarities between Nephi’s record and these Egyptian records of covenant, and their purposes for being written are very similar. Knowing the “mysteries of God” required a covenant and testimony of a person’s worthiness.
Verse 2
“Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.”
Language Of My Father – Hugh Nibley says “learning of the Jews and the language of the Egyptians” refers not to “language of my father” but to the “record” which Nephi is making. This would make the language of the Egyptians equal to the “language of the Egyptians,” which is a curious thing to say considering Lehi was a descendant of Manasseh, unless you consider that maybe Lehi used the language of the Egyptians for business. Does this mean the record is Hebrew words in Egyptian script? Hebrew ideas in Egyptian words in Egyptian script? Or something else? Scribes indeed frequently wrote Hebrew in Egyptian script at that time, which was pretty easy to do considering Hebrew script derived from Egyptian hieroglyphs. But why abandon the quick and easy Hebrew script for Egyptian if not to save room on the plates? Gold plates were expensive, difficult to travel with, and hard to inscribe upon. Hebrew in Egyptian script doesn’t really save any room or make it easier to inscribe. I’m inclined to think they were Hebraized Egyptian words in Egyptian script. The “learning of the Jews” seems to refer to an overall cultural and religious foundation for Nephi’s story.
What Is Reformed Egyptian? – There were two reformed Egyptian scripts at this time: Hieratic and Demotic, and it is debated which may be the basis for the Book of Mormon’s reformed Egyptian. Hieratic was more common than Demotic in Israel at that time, and the Anthon transcript shows a few similarities to Hieratic. But it is a whole other issue how much we can trust the Anthon transcript that we supposedly have to be genuine, and the many years between Nephi’s departure from Jerusalem to Mormon’s transcribing the plates certainly changed the script itself greatly.
Verse 3
“And I know that the record which I make is true; and I make it with mine own hand; and I make it according to my knowledge.”
With Mine Own Hand – This is a common Egyptian idiom of authorship. One Egyptain scroll reads: “In a dream Thoth said unto him… Open the next box therein. In that lies a scroll of papyrus written with my own hand.” Another Egyptian text: “Atum says: I write your name on the holy ished tree with my own hand.”
It also shows up in Hebrew, though it didn’t get translated into our English literally as “by the hand of,” so it is a mystery why Joseph Smith would have used this idiom if he were making it up. In the bible, be yad, which means “by the hand of,” is used in the same way in multiple headings. Malachi 1:1: “The burden of the word of the Lord to Israel by [the hand of] Malachi.” The word “by” here is be yad. Haggai 1:1: “In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by [the hand of] Haggai the prophet…” Again, “by” here is be yad. It means he didn’t dictate the text to someone to write it down and there can be no mistakes. What’s there is what he wrote. It gives credibility as an official statement, and indeed in this verse 3 we see Nephi speak like a witness called to the stand in a court of law: “I know that the record which I make is true; and I make it with mine own hand; and I make it according to my knowledge.” Though, it does not exclude the possibility that what you are reading is something transcribed by someone later, as was apparently the case with the Book of Abraham.
In Philemon 1:19 in the New Testament, “by the hand of” is used in the context of a formal oath: “I Paul have written it with mine own hand, I will repay it.” This is not really the same context that we find in ancient Hebrew and Nephi’s verse, though it is similar. This is a formal contractual agreement. There are many examples of the idiom being used in this Hellenistic period as a legal contract–usually in a person’s final will & testament. For example, here is the heading to Monk Paham’s will dating to the 8th century AD: “I, Paham, have written this will with my own hand, while dwelling on the mountain of Jeme as a monk.” Note how the first three words are exactly like Nephi’s introduction, “I, Nephi, having…” The list of other examples of wills from this time period go on:
- PSI 13.1325 (172-175 AD) – “having been written with my own hand”
- Arsinortes 1.73 (2nd century AD) – “being written with my own hand”
- See more
Scholars have found that “similar formulas are used in Greek inscriptions on stone that are of an official or legal in nature: last wills and testaments, manumissions of slaves, consecreations of children to divinities, etc.” (Steve Reece) This last function is interesting, as Nephi is clear about his “intent” in 1 Nephi 6: to pass the plates down to his descendants so that they write “the things of God.” “Wherefore, I shall give commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men.” 1 Nephi certainly functions as a consecration of his descendants to divinity.
Verse 4
“For it came to pass in the commencement of the first year of the reign of Zedekiah, king of Judah, (my father, Lehi, having dwelt at Jerusalem in all his days); and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.”
First Year – The phrase “first year of the” was added into the printer’s manuscript later. This is probably simply a matter of clarifying grammar. “In the reign of Zedekiah’s in the first year” makes less sense.
Pivotal Moment In Israel’s History – Zedekiah was born in 617 BC, and is believed to have started his rule in 596 BC, though some scholars date it to a year or two later. To truly appreciate Lehi’s experience and the pivotal moment of history he was going through, we need to look at the regional history. This was only is be yad. 126 years after Assyria conquered the Northern Kingdom of Israel and many fled to Jerusalem where Isaiah was successfully preaching repentance to a penitent audience. Lehi’s father or grandfather was likely one of those refugees who fled to Jerusalem. After Hezekiah, Manassah became king of Jerusalem and reigned in wickedness, which led to Jeremiah’s preaching repentance. The next king, Josiah, pushed religious renewal and reverse the wickedness of Manassah, but he was unfortunately killed by Assyria’s ally Egypt. Egypt set up Jehoakim as their puppet king (609-598 BC), and Israel–who already felt pinballed in a geopolitical struggle of world powers–got caught up as the flashpoint in the conflict between Egypt and Babylon. When Babylon conquered Egypt at Carchemish in 605 BC, their invasion of Palestine soon followed. This must have been the moment Lehi saw the writing on the wall. Pro-Egypt and pro-Babylon factions quarreled in Jerusalem. Considering his Egyptian language and customs, Lehi appears to have been on the Egypt side. Jehoakim was pro-Egypt too, and in 601 BC he revolted against Babylon’s Nebuchadnezzar, and Babylon slew him in 598 BC and set up Zedekiah as their puppet king. Zedekiah turned out to be pro-Egypt as well, however.
It was therefore appropriate for Lehi at this time to feel panic the way things were going, as a pro-Egypt member of the upper class. Thousands were rounded up and taken captive to Babylon (see 2 Kings 24:11-15). We can only guess how Lehi got away. But this was hardly the calm, self-assured atmosphere that we see in the kid’s Book of Mormon cartoons. It was a time of absolute panic. Israel looked to Egypt for help and bravely rebelled against Babylon–not once but twice–and then Egypt left them out to dry. Egypt turned tail and fled when when Jehoakim revolted against Babylon, and later when Zedekiah revolted against Babylon. Then Zedekiah was overthrown and Jerusalem completely taken in 586 BC. Thus began Israel’s dispersion9.
Prophecy At Coronation – Lehi began his ministry at the desperate time of Zedekiah’s coronation in 596 BC. Prophets were known to receive visions upon the coronation of a new king (see Miciah in 1 Kings 22:1-38, Isaiah 6 & 40, Ezekiel 1-10, Amos 7-9, Jeremiah 26:1). Lehi follows this pattern, and it is evident Nephi is aware of this pattern as he clearly says Lehi’s preaching was “even as with the prophets of old.” Lehi was pessimistic about Zedekiah’s reign, as those prophets were pessimistic at the coronation of those kings, and the people who were already freaked out about Babylon’s imminent invasion were predictably upset about it.
Many Prophets – Nahum (612 BC) prophesied of the fall of Ninevah. Zephaniah prophesied of the Jerusalem’s doom also at this time. Habakkuk (609-598 BC) prophesied of the fall of Jehoakim and urged repentance. Jeremiah preached the same thing the entire time. Chronicles 36-15-16 indicates that there were yet others out preaching. Jerusalem was warned over and over in a clear way what would happen and that their wickedness would be responsible.
Additionally, there were many false prophets giving false messages of hope: “False prophets and diviners arose to deceive the people with false hopes that the power of Babylon would soon be broken, and the exiles would soon return home.” Social and monetary reward came with falling in line with the government’s narrative that everything was okay and hopeful, and it is easy for even well-meaning people to become a false prophet in these circumstances. Everyone wants to be optimistic and spread hope, and those who point out sin for what it is, who call people judgmentally to repentance, and predict dire events continue today to be outcast. I apologize for using this comparison, but it sounds much like the Ministry of Magic’s denial of Voldermort’s rise in Harry Potter. In times of war and imminent destruction it should not be surprising that true prophets be considered seditious and executed by the state. The same thing could very well happen today, whether by the internet mob or the actual government.
Cast Out And Slain – Most prophets were killed, either by the mob or by official government execution. Uriah had just been executed by Jehoakim for prophesying of the wickedness and destruction of Jerusalem. He fled to Egypt but was extradited back to Jerusalem. Yet another example of Egypt’s treachery. This would certainly be on Lehi’s mind, as no place would seem safe. “And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy.” (2 Chronicles 36:15-16)
Verse 5-6
“Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people. And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly.”
Road Of Escape – The first place we read about a pillar of fire in the scriptures is the pillar of fire that attended the Israelites as they fled from Egypt with Moses. (See Exodus 13:21) Lehi may been waling on this very exodus road “as he went forth” and received his vision–perhaps on trading or government business. This would also be the very road that Lehi’s family would eventually take as they fled out of Jerusalem heading south. It would also be the road Jesus would take as a baby into Egypt and then as a young man returning to Israel. It is over and over again a road of escape. Lehi’s account of a fiery pillar recalls the escape of his Hebrew ancestors out of Egypt and clues us in on what this vision will be about: escape from bondage to a promised land.
Considering Egypt’s failure to keep it’s obligations was what led to their predicament with Babylon in the first place, and considering Lehi was likely a solid member of the pro-Egypt faction, this would be a jarring and timely reminder to Lehi that only God saves. He couldn’t look to Egypt, and in fact, Egypt has always been a major source of trouble for his people.
When you are out traveling alone in the wilderness, you see how helpless man is to the elements of nature and forces of the world. Being alone like this, you see things for how they are. Getting out of Jerusalem, escaping the city bubble, helped Lehi gain perspective on what forces really matter and how helpless Israel truly was. Moses and the Hebrews likewise were totally helpless in the wilderness and needed the God of nature to intervene. By day, God went before the people in a pillar of cloud and by night a pillar of fire. The pillar of fire represented the sun appearing in the emptiness of darkness. What is hidden from view in a cloud by day becomes apparent when the darkest hour of night comes. This is an interesting similarity to how things are today. The wonders of our age replace the need for God, and it is only when we remove ourselves from material comforts, the entitlements provided by government, and the resources given by popular culture to provide pleasure–when we remove these things which replace the need for God in a secularized culture, it is as if the street lights all burn out and we can see the stars for what they are. Stop getting caught up in the politics, social pressures, philosophies, values, and group-think assumptions of your society. Look for the sun that dwells above the dark of night and seek it with all your heart. In times of anxiety, and when we feel creeping doom ahead, maybe the best thing to do is go on a camping trip. Escape the city bubble and clear your mind of the assumptions that you’ve been given by society. Be willing to question political alliances and cultural foundations, and seek after the power that truly matters in this universe.
With All His Heart In Behalf – Lehi prayed “in behalf” not “on behalf” of the people. This means he approached go in the interest of the people rather than in the place of the people. The 1830 dictionary defines it as: “Favor; advantage; convenience, profit; support, defense, vindication. The advocate pleads in behalf of the prisoner.” He also considered the citizens of Jerusalem here “his” people rather than “the” people. This suggests he was fulfilling some kind of role that he was not elected to by a democratic vote but formally appointed to. In 3 Nephi, the prophet Nephi “cried mightily to his God in behalf of his people, yea, those who were about to be destroyed,” much like Lehi. But he clearly was an ordained prophet doing what he was supposed to do. Was Lehi ordained to a priesthood office that led him to do this? Probably so.
All Israel Must Emulate Lehi – Lehi’s behavior of praying to God humbly in behalf of the people would be something all Israel would later have to once captured by Babylon. They would have to pray with all their heart as Lehi prayed in order to escape captivity. Of course, this is how all prophets approached God–humbly and with all their heart. But it would become necessary for all of them to do this: “For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart.” (Jeremiah 29:10-13)
Only then would God “turn away” their captivity and perform His role as the protective pillar of fire. Well, many years later, a young boy named Joseph Smith would be overtaken by darkness, pray with all his heart to God, and receive the vision of a pillar of fire. Today, we are still escaping Babylon, aren’t we? We are finding our promised land, and each must emulate Jospeh Smith as he approached God with that First Vision.
Fire Dwelt Upon A Rock – There is interesting dichotomy here between the pillar of fire that dwelt upon a rock and Lehi who shook and quake because he was not planted upon a sturdy foundation. It is reminiscent of Jesus’ parable of the wise man who built his house upon the rock and the foolish man who built his house upon the sand. The “rock”, of course, is the gospel of Christ. Nephi says the fire “dwelt” on the rock, as if it were someone living in a house. As if it were living. Indeed, the most primitive and first holy place we read of in the scriptures is God’s “dwelling place.” It is the first progression in the holy temple.
But Lehi quaked and trembled, as he did not dwell on solid rock. He “dwelt at Jerusalem”, as Nephi told us just two verse before. Because of that, the consuming fire and the realities he saw in it told him, terrified him. Reality is harsh for those not planted on solid ground.
The descending pillar of fire sounds a lot like the coming of Jesus in 3 Nephi, and the pillar of smoke on Mount Sinai: “And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” (Exodus 19:16-18)
In Exodus 33, as “Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door.” This is the pillar that was fire by night and cloud by day which attended them in their exodus. The pillar stood, as if alive, because from it “Lord spake unto Moses face to face, as a man speaketh unto his friend.” But then, Moses was told, “Thou canst not see my face: for there shall no man see me, and live.” This has always puzzled scholars–wasn’t he just speaking to him face to face a second ago? But that was at the tabernacle–God’s “dwelling place.” Now he was out in the wilderness and needed holy ground. The Lord had the answer: “Behold, there is a place by me, and thou shalt stand upon a rock… that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by.” It seems rock is literally required to not quake into pieces in the Lord’s presence. That’s because it is a consuming fire. Deuteronomy 4:24: “For the Lord thy God is a consuming fire, even a jealous God.” Hebrews 12: “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire.” It is not just the prophets like Lehi who must stand on solid stone, but now every person must approach the Lord in humility and heart, and those who stand not on the rock of the kingdom of heaven will be consumed by the pillar of fire.
Yet in reminiscing about Mount Sinai and the exodus, Psalm 78 declares that God shakes the rocks as well: “He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers.” This adds another element to the fire and rock: water. Living water proceeds from the rock. This illustrates God’s total mastery of the elements in providing for His people their needs. It also suggests the waters of baptism which precede the pentecostal fire of the Holy Ghost confirmation. Rock, fire, and water need to all three be there, because God is a consuming fire. Each of these elements combine in this symbolism of God, as rock becomes liquid lava. In Isaiah, the root word for “flow” in Hebrew is “quake”: “Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence!” (Isaiah 64:1-2)
In this verse about Christ’s second coming, quaking and trembling is the result of God opening the heavens and visiting the earth with His presence. Sinai filled with smoke and fire, but this time the entire mountain will turn to lava. I know there are days I wish this would finally just happen, like Isaiah.
Verse 7
“And it came to pass that he returned to his own house at Jerusalem; and he cast himself upon his bed, being overcome with the Spirit and the things which he had seen.”
The transformation required to receive a spiritual vision takes a huge physical toll. (See Moses 1:10, Daniel 8:27, Daniel 10:8, 1 Nephi 17:47) Ammon and his converts passed out because the Spirit was so strong. Lehi felt emotionally exhausted as well because of what he learned about Egypt and the fate of his people.
How long from the vision until Lehi reached his bed at his house, I wonder? The Spirit of God continued to burn in his soul that entire time. The Hebrew word for “overcome” also means “subdue” or “dominate”, as we see in Psalm 119:133: “Let not any iniquity have dominion over me.” In both Hebrew and Egyptian, to overcome death means to subdue death. We see this frequently in the Book of Mormon, where overcoming resurrection through death is called “subduing” or dominating death. “The Egyptians, always conscious of death, never ceased in their endeavors to conquer it.” (Siegfried Morenz) Lehi passed out overcome by sleep as if he died, and then he was reborn as a different creature, much like Alma the Younger’s experience being overcome by quaking and trembling before the angel of the Lord. Alma the Younger even plainly pointed out the similarity of his experience with Lehi’s. Was Lehi just tired or was he literally conquered and harrowed like Alma the Younger? In Egyptian mythology, Osiris was overcome by his wicked brother and then reborn as Horus.
Verse 8
“And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God.”
Heavens Open – Ezekiel described it the same way–the heavens opened and he saw visions. Acts 7:56 describes it likewise: “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” In the book of Helaman, when the prophets Lehi and Nephi are encircled by a pillar of fire, but not consumed, and the prison collapses with quaking and trembling, the heavens then opened and they saw angels. The heavens in each case “open” in order for God’s glory to descend to the earth. The opening of heavens typically refer to rain, as clouds by day provide rain. See for example, the Book of Enoch: “How do these heavens open one below the other, so that the daylight can pass through them and reach the earth?’ And he said: ‘Seven trumpets control the dew, and these sound before the dew comes upon the earth.'” In Abraham’s case, the dew of heaven extinguished the wicked priest’s fire that would have killed him in a human sacrifice ritual. In Facsimle 2, the god Min who we see seated on a throne receiving the keywords of the priesthood was the one thought by the Egyptians to open the heavens and provide regenerative rain: “The outpourings of the heavens were thus very definitely under the control of Min.” Joseph Smith described this Figure as God revealing the keywords of the priesthood through the heavens. On the feast of Horus-Min, the king offered burn sacrifices, “to ensure the continued fertility of the land and rebirth of life.” For Lehi, this opening of heaven saved him from being consumed to death, and the spiritual dew of heaven provided a rebirth of spirit and creature. In Noah’s case, the heavens opening with rain was quite destructive, and in Moses 7 we understand that this was God’s tears being shed because of the wickedness of mankind. The “Rock of heaven” provided these destructive tears. But then we learn that in the last days of the world–in high noon, so to speak–there will be a different kind of rain: “And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem.” (Moses 7:62)
In the case of the Lord’s consuming fire, the rain from heaven is not anything different from the fire but another aspect of God’s presence. Instead of destruction, the dew of heaven today will recreate the Jerusalem that fell to ruin in Lehi’s day–new Jerusalem. Instead of dispersing the Hebrews in a diaspora, it will gather them. And after this baptism of water will come a cleansing fire of the Holy Ghost.
Concourses Of Angels – The concourses of angels surrounding God on His throne are typically shown in Mormon art as a crowd of people blowing trumpets. But what we learn from Abraham’s vision of Kolob is that exaltation exists in degrees, and each group diagrammatically exists in circular proximity to the Lord according to their glory, like planets rotating around a star.
The Mayan glyph for “sun” shows two paths crossing each other surrounded by three rings–possibly the cross tree of life surrounded by telestial, terrestrial, and celestial glories. The Mayan zodiac circle uses similar symbolism, with the sun god surrounded by 19 glyphs, representing the 19 months of the Mayan year. Over in the Old World, we developed our own zodiac circle with twelve months in the year. The zodiac with twelve figures around a central sun figure is Mall over ancient synagogue mosaics, and it looks very similar to our Facsimile 2. The same complicated symbolism in our Facsimile 2 figures into Lehi’s vision here of God surrounded by concourses of angels and twelve luminaries.
Verse 9-10
“And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament.”
Doctrine & Covenants uses this same imagery of the twelve planets around the sun to speak of Christ’s second coming: “And again, verily, verily, I say unto you, and it hath gone forth in a firm decree, by the will of the Father, that mine apostles, the Twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel, even as many as have loved me and kept my commandments, and none else.” (D&C 29:12)
Mormon specified that the twelve apostles of Jerusalem will judge the people of the land and the twelve apostles of the Nephites will judge the people in the New World, before the judgement seat of Christ. When Jesus ordained the twelve apostles in 3 Nephi he called them “a light unto this people,” which again compares them to the luminaries of heaven. Then, they divided into twelve groups to pray and minister and by baptized in water, after which fire came down out of heaven and encircled them (see 3 Nephi 19:14). Among these twelve groups encircled by the pillar of fire, “Jesus came and stood in the midst”–presumably in the center.
D&C 88:51-61 is another example of this pillar of fire surrounded by twelve, and the cosmology behind it. Twelve field workers are visited by the Lord in their own season in the parable–twelve planets around the sun.
24 Seats & 12 Crowns – Revelation 4:4 mentions 24 seats around the throne of God. How did it get from 12 to 24? Well, mainstream Christian scholars say: “they are thought to be the twelve patriarchs and the twelve apostles combined.” There are “twelve for Israel, twelve for the churches,” or in other words 12 for the Old Testament and 12 for the New Testament. But Mormon upset this understanding, and told us an explanation that makes better sense: 12 for the stick of Judah and 12 for Joseph–or in other words, 12 for the Old World and 12 for the New World, as there were two churches co-existing many miles apart. But there is still 12 positions and that’s the point. Revelation 12:1 brings it back to cosmology by calling them 12 stars on the wreath of God’s head. Jupiter had a heavenly council of 12 planets, and Jupiter’s revolution from our perspective on earth is twelve years.
One Descending – Why did Lehi describe whatever he saw descending as “one”? This comes from Revelation 4:2, where the English translator added the word “one” in the vision of the 24 elders sitting circular around God’s throne (see also Rev. 4:9, 4:10, 20:11). In the Greek, the phrase does not actually say “One”–or say anything about what or who is on the throne. The noun is simply missing. This is thought by mainstream Christian scholars to refer to the “truine God,” where the Father sits “in contradistinction to the other Persons of the Holy Trinity,” and that it is from Him that the Son takes the book. No wonder they get so upset when they pick up a Book of Mormon! The first thing they read about is a challenge to their Trinitarian beliefs! The Lamb of God reads the book in the Revelation account, so qualified due to the act of the atonement, and is thus enabled to be the Judge. Lehi and the other prophets who have recorded their experiences reading the book of God are in so doing enabled to judge the twelve tribes of Israel, because the book informs them of God’s decrees. But as the center of the solar system, it is Christ who judges supreme and descends with judgement at the last day (see also 1 Kings 22:19, Psalm 11:4, Ezek. 1:26, Ezek. 10:1, Dan. 7:9). It is Christ filling the throne.
Noon – The twelve gates of Jerusalem’s walls surrounded the people in a diagram like the twelve figures circular around the zodiac. Or like twelve numbers surrounding the hands of a clock. These twelve portals of passage reflect the twelve apertures in heaven spoken of by Enoch: “I saw six portals in which the sun rises and six portals in which the sun sets.” “Twelve gates I beheld in heaven.” Facsimile 2 is a diagram of the sun’s passage by day and by night, and it represents the moment of sunrise, where the solar barque of the morning meets the solar barque of the evening in a process of recreation. It is the sun journeying in the sky, and here reaching the moment of balance between these gates of 24 hours. It is the sun at the zenith of its journey: noon. The sun is no longer closer to the six morning-gates at noon but equally balanced between the twelve gates. If you visualize this sun passage above a map of the world, the sun is delivering just as much light to the western hemisphere as to the east–indicating the gospel has been spread throughout the world. These twelve portals, again, are opening in heaven through which rain falls to the earth. As Moses 7 indicates, the last days will be missionary work flooding the earth preceding the condescension of consuming fire.
So, this is what “luster of the sun at noon day” means. It is a point in time. “When the Son of Man shall sit on the throne of His glory, ye shall sit on twelve thrones.” (see Matt. 19:28) The twelve seats exist because of the central throne figure, and as the central throne reaches its noon position, the twelve seats gain efficacy. And then as the One descends from noon, the twelve will follow. It’s not just about how bright the light remains, but the timing of the One and twelve.
Verse 11-15
“And they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read. And it came to pass that as he read, he was filled with the Spirit of the Lord. And he read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon. And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish! And after this manner was the language of my father in the praising of his God; for his soul did rejoice, and his whole heart was filled, because of the things which he had seen, yea, which the Lord had shown unto him.”
Redemption – Once enabled to judge the people, Lehi opened the mysterious book of God and pronounced judgements upon the people–horrible things of death and destruction. But instead of mourning as he had done before he passed out on his bed, Lehi rejoiced because now he read about something else: redemption. He praised the power, goodness, and mercy of God, because nobody who comes unto God will perish. The great darkness of the future became a great light. This recalls Genesis 43:16, where Joseph refused to entreat his brothers until he could see the face of every brother, until they all twelve were there together, and then he dined with his brothers “at noon.” Then their father arrived. None of them perished in the famine to come because they all came to Joseph, who was a Christ figure in this story. At that moment they could all be saved and glorified.
In 1 Kings 18:27, it was upon the stroke of noon that Elijah determined the god of Baal was not coming out of the sky. He had to wait until noon for it to be obvious that Baal was not descending. All twelve hours of the day must be there. Once, Baal was proven to be a false god, Elijah made a circular altar of twelve stones for evening sacrifice, upon which a pillar of consuming fire descended. Then, he was justified in slaying the wicked priests: “Thus it was high noon with the prophet… when the sun set upon the false prophets.” Their time was up, just as Jerusalem’s time was up one the first year of Zedekiah’s reign, and anyone who did not come unto God with full heart was about to be consumed. But the descending fire is a glorious experience to the righteous, and Lehi was excited that not only would his family be saved, they would produce a posterity of millions and be the instrument sof salvation in the western hemisphere.
Verse 16-17
“And now I, Nephi, do not make a full account of the things which my father hath written, for he hath written many things which he saw in visions and in dreams; and he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account. But I shall make an account of my proceedings in my days. Behold, I make an abridgment of the record of my father, upon plates which I have made with mine own hands; wherefore, after I have abridged the record of my father then will I make an account of mine own life.”
Lost 116 Pages – Indeed, 116 pages worth is a lot of visions, prophecy, and dreams to have. Nephi does not indicate that Lehi told the same stories of their travels as Nephi does in his account, but it sounds as if it was all pretty much prophecy. Lehi wrote about “many things which he saw in visions and dreams… things which he prophesied and spake unto his children.” How much did he talk about events that happened? Well, Nephi says of this account of his “own life” that his purpose is to record “the ministry of my people”, that this record is “for the more part of the ministry” (see chapter 9). That sounds kinda the same as a book of prophecy, and indeed Nephi introduces this book as a book of prophecy. But should we assume Lehi’s record is similar to Nephi’s with the same kind of travel-log story-stelling? Why would it be? D&C 10:39 says Nephi gave “a more particular account” of the “things” talked about in the lost 116 pages. Why wold Nephi spend time and precious resources telling the same events that he already talked about in his copy of Lehi’s record? It would make sense to copy the lengthy prophecies verbatim and maybe a generalized overview of anything else. Here in chapter 1, Nephi only gave a couple sentences of what must have been a long and detailed vision from Lehi, as that was something he wrote in the copy of Lehi’s record. It would make sense that his copy of Lehi’s record would likewise be turse with descriptions of events.
You’ve got to wonder what all Lehi prophesied about for 116 pages. In 2 Nephi, Nephi gives at great length is final patriarchal blessings to his children, and Nephi probably included this in his own account because Lehi was too old and feable to write it himself in his record. There must have been prodigious quantities of blessings and prophecies in his record which are now lost.
Most people assume Lehi’s account was at the beginning of the gold plates and Nephi’s account tacked on at the end. People assume the plates were arranged this way from reading Words of Mormon: “after I had made an abridgment from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.” He doesn’t say he found the words of Nephi and Lehi. Just Nephi. So, this means Nephi’s account alone ended up tacked on to the end of the gold plates, right? Did Joseph Smith move Nephi’s account over to the beginning to place everything in chronological order? D&C 10 makes it sound like Nephi’s account was on the plates of Nephi and that Joseph Smith had already translated part of these plates: “Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of king Benjamin, or until you come to that which you have translated, which you have retained.”
In D&C 10, it sounds like Nephi’s copy of Lehi’s record ended up on a different set of plates entirely: “an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of Nephi.” Here in 1 Nephi 1, he says “I make an abridgment of the record of my father upon plates.” Again, this is a different set of plates. In 1 Nephi 10:15 he says, “after this manner of language did my father prophesy and speak unto my brethren, and also many more things which I do not write in this book; for I have written as many of them as were expedient for me in mine other book.” So, Nephi was talking about a different set of plates here in 1 Nephi 1 when he said: “after I have abridged the record of my father then will I make an account of mine own life.” I have speculated that the Book of Mormon may be put together from multiple sets of plates. Either both sets of Nephi’s plates were put together by Mormon, or they remained apart and Joseph Smith moved from one to the other. Either way, Joseph Smith copied a set of plates that included Nephi’s abridgement of Lehi’s account and then moved on to Nephi’s account down to Mosiah, and then Words Of Mormon at the very end of the plates as a final colophon.
A Blunder? – Why would Joseph Smith come up with this complicated explanation of multiple sets of plates if he were making it up? If Joseph Smith were trying to cover for his blunder of losing the 116 pages of the manuscript as Trey Parker and Matt Stone make it sound like, he could have simply written a different book–one written by Nephi rather than Lehi. Why not just forget about Lehi’s record entirely? Just focus on different parts of the story in case somebody came forward later with the 116 pages. Again, Nephi and Lehi were likely separated for much of their lives until they deparated into the wilderness as a family. D&C 10 tells us that the lost 116 pages included a reference to another set of plates with Nephi’s account: “you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi.” So, this explanation of separate sets of plates edited and arranged by Mormon was already there, and was not something Joseph Smith made up as post-justification. Whoever stole the 116 pages could simply verify that this was what Lehi’s record said. Furthermore, if the Antimos had the lost 116 pages to compare Nephi’s record to and find contradictions to prove Joseph Smith was making it up, why is Nephi’s account more detailed about the same events? Shouldn’t it be less detailed? People get more general and less specific when they are asked to repeat a lie, not more specific, as specifics are opportunities to point out contradictions.
Verse 18-20
“Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard. And it came to pass that the Jews did mock him because of the things which he testified of them; for he truly testified of their wickedness and their abominations; and he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah, and also the redemption of the world. And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away. But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.”
I Would That Ye Should Know – The Hebrew word to “know” yada suggests a relationship based on a covenant, in an “intimate, experiential knowing of God.” In Psalm 139, verses 1, 2, 4, 14 all speak of knowing something rather than knowing a person. “You know when… You know it… My soul knows it… You know my anxious thoughts.” To “know” a person suggests marital or sexual relations, but when it is knowledge about someone–their thoughts, words, creations–it suggests a very close relationship: “It is in the context of covenants, then, that we should also understand the word ‘know’ in this psalm.” The same applies to 1 Nephi 1:18. Nephi “would that ye should know” about Lehi’s experiences and his own, in order to become closely acquainted with the doings of God. Considering he wrote this for his descendants, it suggests that they strengthen the bonds with their ancestors and their own covenants with God as Nephi speaks of them, and it certainly applies to us as well.
He Went Forth Among The People – Instead of going “forth” to do whatever business he had before (trading perhaps), Lehi “went forth” from now on to prophesy and preach repentence. But why didn’t Lehi just run? God never actually commanded or suggested to him to preach repentence, from what we find out in these verses. He apparently just did it on his own, which shows enormous bravery. If someone today were tipped off about an imminent nuclear attack from Russia, would they go around preaching to people in the streets, or would they build a bomb shelter for their family or flee to Canada? Perhaps Lehi held a priesthood office which obligated him to preach, and perhaps this priesthood/ governmental office was the reason he was going forth. We know the Nephites had priesthood authority through Nephi’s lineage, and presumably this came from Lehi and Lehi started out with it before leaving Jerusalem. At some point Lehi had priesthood keys give to him through the laying on of hands and it makes sense that this happened before leaving Jerusalem and was the reason he went forth to preach and prophesy.
They Were Angry With Him – In a time of imminent invasion, it should be no surprise Lehi was considered seditious. A massive army was mustering against them and Lehi was telling them they had it coming and would lose. This must have come as a shock to anyone who knew Lehi if he was often traveling to Egypt and active in the pro-Egypt political faction. The local government and the rest of the pro-Egypt faction would see it as a huge betrayal. Likewise today, those who do not fall in line in the culture wars are considered seditious, and their calls for people to repent are met with outrage and hostility, for being so “judgemental”. Who are you to judge me? Missionaries and members of the church may not be able to judge a person as we have not had the vision of the book of life, but the prophet today is called to exactly this role, and as long as we follow the direction and knowledge of the prophet we likewise will be correct in our ministries. It is alright for us to testify of our society’s wickedness and abominations. Yes, that is what Jesus would do, and it is what God wants us to do. As long as we stick to true doctrine and the revelation provided through our living prophets, we should be going forth among the people and preaching of the coming of a Messiah and redemption of the world.
So sure were the people of Jerusalem that Egypt would have their backs–it was in Egypt’s interest to protect them, after all–that they thought Lehi was crazy. It’s human nature for people when they are terrified to be trusting of the narrative fed to them. It’s a lot like the mentality of Chernobyl as things first started to melt down at the Soviet nuclear power plant: “Why worry about something that will never happen?” Probability and chance is the number one cognitive fallacy that trips up the human brain. People do not want to acknowledge the likelihood of doom when the consequences are unimaginable. They will just pretend that the odds are in their favor. It is incredible to Christians with all the scientific knowledge we have of the unlikelihood of life spontaneously happening and the settings being just right in the universe for our earth to be what it is that intelligent atheists still think it’s all by chance. Some of the most intelligent people ignore simply propability because the consequences of a divine creator terrify them. Likewise, any missionary could tell you about brilliant, intelligent people who choose to ignore a basic truth of the gospel because they don’t have the courage to face up to it, it is uncomfortable, or they don’t want to change their lifestyle. Were the people of Jerusalem stupid for relying on Egypt and not fleeing when they had the chance? Well, I think many of them if they could see our circumstances today would think we are crazy for continuing to live in a city where evil influences are so prevalent and strong that our children are almost guaranteed to fall away from the truth and happiness of the gospel.
Jerusalem had always managed to avoid destruction by some stroke of luck, and why would that change now? It’s the same theme we see time and time again in history and literature, from the fall of Byzantium to Numenor in the Lord of the Rings–they had delusions of invincibility and could not face up to the coming consequences that were obvious.
Egyptian Grammar – At first we would think Joseph Smith’s translation got the grammar wrong here: “he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah.” It should be perfect past tense: “he testified that the things which he had seen and heard.” But it fits what we know of the Egyptian language. In Egyptian, perfect past tense uses the word “had” when it is contrary-to-fact or an adverb clause to another event. For example: “What this peasant did was to go down to Egypt, after he had loaded his donkey.” The perfect past-tense word “had” indicates that something prior “has been completed with respect to the action or circumstance desribed in the main (or governing) clause.” Another example: “Once his incarnation had taken his inheritance, he occupied the dais of Horus.” The taking of the inheritance caused the occupation of the dais, so it gets a “had.” The purpose of perfect past-tense in Egyptian is to “describe past events from the present point of view” in “non-narrative discourse.” “The perfect tense denotes the effect and duration in the present of events set in the past (present perfect), or the effect and duration, in the past, of anterior events.” (a href=”https://books.google.com/books?id=kd4YAQAAIAAJ” style=”text-decoration:none;”>Éric Doret) But in Nephi’s sentence here, the prior event’s completion does not describe the main clause, which is “he testified,” and it is a narrative discourse.
The Coming Of A Messiah – There was also something else that the Jews mocked Lehi for: Lehi testified that the things he “saw and heard” in the vision “manifested plainly of the coming of a Messiah” and His “redemption of the world.” Nephi did not tell us in his brief description what in the vision manifested this plainly. But are there hints? The Book fo Revelation gives the full vision of God on the throne surrounded by twelve, with the book of life, and the Lamb of God takes this book symbolizing the redemption of the world. This puts the Lamb on the throne to make final judgement. Lehi’s full explanation likewise must have included Christ’s ascension on the cross and the rest of the symbolism we see in Revelation and Facsimile 2 of Christ’s atonement.
They Also Sought His Life – This phrase sounds redundant: “they also sought his life, that they might take it away.” Don’t those mean the same thing? Seeking life is the same as taking life away. In Hebrew, to “take” a soul and “seek” a soul are both idioms for killing. In Exodus 4:19, it says simply “sought thy life,” and Psalms 31:13 says “take my life.” In 1 Kings 19:14 (and verse 10), our English translation says, “and they seek my life, to take it away.” But in the original Hebrew is simply “seek my life.” Because the verse previously included the prhase “slain thy prophets with the sword,” the translators wanted to make it clear this following seeking of life was equal to slaying with the sword. That phrase got a subject and verb “slain thy prophets” and clarified it was done with a “sword.” The translators wanted the seeking of his life to likewise get clarification of how it was done: it was taken away. Well, this final verse of 1 Nephi 1 is the same case. It mentions the previous prophets who were “cast out, and stoned, and slain”, and compares that to Lehi whose life they sought. Even though it was probably written there in the gold plates, it makes total sense for Joseph Smith to carify how they they sought his life: “to take it away.”
It is little things like this in Joseph Smith’s translation that convinces me it was achieved through the power of God. Was it a council of the best angels meeting together and deciding on the translation? Was it the Holy Ghost deciding on the words? In any case, it is inconceivable that a farm boy with a third grade education could devise something like thise, or even the greatest biblical scholar of the time.
Tender Mercies – Many of the prophets in this circumstances were killed, but Lehi escaped, and Nephi accounted that as a “tender mercy.” Elder Bednar’s landmark general conference address gave great insight on what a “tender mercy” is. It is a “most personal and timely message of comfort and reassurance” given with “timing” that “helps us to both discern and acknowledge them.” The most important aspect of God’s tender mercy of deliverence for Lehi in Nephi’s view was that God made him “mighty” because of his faith. Faith empowered him to escape the degeneracy and destruction of the city Jerusalem, and this is the most important message we can learn today in our own setting of social degeneracy and danger. Faith will make us might–not to defeat the invading armies but to deliver ourselves from the sins of the people. Faith will give us power to deliver and be delivered from the horrible circumstances and inauspicious fate of our popular culture.