1 Nephi 7

MDC Contents			1 Nephi 7:1 1 And now I would that ye might know, that after my father, Lehi, had made an end of prophesying concerning his seed, it came to pass that the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise. Nephi's reference to the land of promise is a direct reiteration of the direction he was given in a personal revelation recorded in 1 Nephi 2:20. It is interesting to speculate on what Lehi's family knew of the ultimate direction of their journey. When Lehi receives the command to leave Jerusalem, it appears as a command to leave Jerusalem and any indication that there was an ultimate destination rather than a simple escape is not written (see 1 Ne 2:1-3). While Lehi may have known that they were heading toward a land of promise, this is not explicitly stated in the text until the information comes from Nephi's revelation. If this distinction were correct, it is yet another indication that Lehi was the prophet for the Old World and the exodus from Jerusalem, and Nephi was the prophet for the New World, with the revelations he received looking forward to that time and location. In any case, until this point in the narrative, there must have been an assumption that the land of promise would provide the necessities of life - and (had they even thought of it by then) wives for Lehi's sons. This revelation clarifies that wives would be a necessity, and the Lord requires that they return for them. There are two interesting facets of this command to return. Why would they need wives, and why now? The "why" of the wives would be obvious if there were no women where they were going. However, there was no known part of the world at that time period where women would have been non-existent. The complete lack of availability of women could not be the case. What other factors might have required them to return for women? The first is that even though women might be available through other peoples in other lands, the access to such women would be difficult. There would be difficulties in culture, perhaps language (since they did not know yet where they were going) and most importantly religion. The marital laws of Israel would have required marriage within the religion, and leaving the land of their first inheritance they would clearly be leaving the ability to comply. Why now? Certainly they needed to acquire wives before it was too difficult to return to obtain them. Why after the foray for the plates, and not before? Or not at the same time? While the scriptures offer no answer, it is probable that the experiences of acquiring the brass plates solidified the reality of the exodus in the minds of the family, and firmly cut the ties of possible return. Once the sacred plates were obtained, they were committed to the journey, and they were also more committed to the idea that the Lord was leading them. Thus they had those experiences to strengthen their resolve, and perhaps to use to convince Ishmael that he should accompany them. 1 Nephi 7:2 2 And it came to pass that the Lord commanded him that I, Nephi, and my brethren, should again return unto the land of Jerusalem, and bring down Ishmael and his family into the wilderness. 1 Nephi 7:3 3 And it came to pass that I, Nephi, did again, with my brethren, go forth into the wilderness to go up to Jerusalem. Nephi's narrative technique which introduces this journey is identical to the first. In both cases, he simply states "I, Nephi, and my brethren" went on the journey (see 1 Nephi 3:9). This may be related to a grammatical construction. Notice that the Lord provided the name of the person to whom they should make their entreaty. They were not sent on a general mission, but a very specific one - to a person no doubt prepared by the Lord to receive their message. Why should they go to Ishmael? The following passage is from Daniel H. Ludlow's A Companion to Your Study of the Book of Mormon: "Our present Book of Mormon does not indicate exactly why Ishmael's family was selected except that it included at least five unmarried women(!), but perhaps the following statement provides additional important reasons for this selection: Whoever has read the Book of Mormon carefully will have learned that the remnants of the house of Joseph dwelt upon the American continent; and that Lehi learned by searching the records of his fathers that were written upon the plates of brass, that he was of the lineage of Manasseh. The Prophet Joseph informed us that the record of Lehi was contained on the 116 pages that were first translated and subsequently stolen, and of which an abridgement is given us in the first Book of Nephi, which is the record of Nephi individually, he himself being of the lineage of Manasseh; but that Ishmael was of the lineage of Ephraim, and that his sons married into Lehi's family and Lehi's sons married Ishmael's daughters, thus fulfilling the words of Jacob upon Ephraim and Manasseh in the 48th chapter of Genesis, which says: "And let my name be named upon them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the land." Thus these descendants of Manasseh and Ephraim grew together upon this American continent.... (Erastus Snow, Journal of Discourses 23:184-85, italics added)" (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon Deseret Book Company, Salt Lake City, 1976:99-100). Note that a forged letter from Emma Smith made another direct connection. That letter, however, is a forgery, and Elder Snow's statement is the best available information. 1 Nephi 7:4 4 And it came to pass that we went up unto the house of Ishmael, and we did gain favor in the sight of Ishmael, insomuch that we did speak unto him the words of the Lord. 1 Nephi 7:5 5 And it came to pass that the Lord did soften the heart of Ishmael, and also his household, insomuch that they took their journey with us down into the wilderness to the tent of our father. Lehi's family left Jerusalem through direct revelation from the Lord. Nevertheless, there was significant dissension in the family, notwithstanding the direct command of the Lord that they go. With Ishmael, we hear of no direct revelation. We know that Nephi and his brothers "did speak unto him the words of the Lord" (1 Nephi 7:4) but that is quite different from having the Lord speak directly. Ishmael is perhaps a prototype of the many who would later be converted to the gospel through the message of the missionaries. Ishmael receives the word of the Lord through His emissaries. Ishmael's faith was sufficient upon hearing those words (and clearly receiving a testimony of their truthfulness) that he uprooted his entire family and headed off to an undescribed land of promise. It is not simply revelation which has the power to move, but the word of the Lord communicated through the spirit. Many of the early saints of this dispensation have followed in Ishmael's lead - hearing the word, knowing of its truth, and giving all to follow it. 1 Nephi 7:6 6 And it came to pass that as we journeyed in the wilderness, behold Laman and Lemuel, and two of the daughters of Ishmael, and the two sons of Ishmael and their families, did rebel against us; yea, against me, Nephi, and Sam, and their father, Ishmael, and his wife, and his three other daughters. Historical information: This verse gives us one of the best "catalogues" of the people involved in Lehi's party. There are Lehi and Sariah, Laman, Lemuel, Nephi, and Sam as the mentioned members of the Lehi family. While it is possible that there were daughters, they are not mentioned, even in this verse which does specifically mention the daughters of Ishmael. However, since Ishmael's daughters have an important role to play, and are significant to the events of the verse, this might not preclude daughters of Lehi who were not central to this part of the story. Still, on the consistent lack of evidence, they cannot be counted. In addition to Lehi's family, we have Zoram and Ishmael's family. Ishmael and his wife have five mentioned daughters. It is fairly clear from this verse that two of them became betrothed to Laman and Lemuel, and that they were convinced by Laman and Lemuel of their particular view of the enterprise. The numbers in the group have a bearing for the later presence in the Americas. With a beginning population of only 14 numbered persons, what are the chances that this group would populate a significant portion of the Americas given their time of arrival? Even accounting for the births along the way, this population base is too small to account for Book of Mormon numbers, particularly noting the rapid separation of the group into the Nephites and Lamanites. 1 Nephi 7:7 7 And it came to pass in the which rebellion, they were desirous to return unto the land of Jerusalem. This, of course, was the crux of the argument. Having left a better life, Laman and Lemuel saw no reason for their current deprivation, and preferred turning back. Even though their wealth had been stolen by Laban, they preferred the comfort of the city to the rigors of the road. There is no indication in the text as to how they were going to deal with any potential repercussions from the death of Laban, but they likely felt there was no problem, since Nephi was the guilty party and not they. 1 Nephi 7:8 8 And now I, Nephi, being grieved for the hardness of their hearts, therefore I spake unto them, saying, yea, even unto Laman and unto Lemuel: Behold ye are mine elder brethren, and how is it that ye are so hard in your hearts, and so blind in your minds, that ye have need that I, your younger brother, should speak unto you, yea, and set an example for you? Redactive analysis: From verse 8 to verse 15 we have an embedded speech from Nephi. This is not an unusual feature of Nephi's writing, with another speech event recorded in the exhortation before going to get the plates from Laban. Stylistically, Nephi's narrative describes the "action" of the exodus, and then specifically enters a quotation from the events. In the quotation we have what Nephi presents as his actual words. Whether written down at the time, or remembered long later we do not know. Regardless of the journalistic accuracy of the speech, it is clearly accurate in the intent and effect. In verse 8 Nephi brings up what must have been an unwelcome subject - that his brethren, being older, they should be setting the example rather than being corrected by their younger brother. In one way, this might be such an argumentative beginning that Nephi's speech was doomed from the beginning. On the other hand, it may have simply brought the issue into the open. From the effect of the speech, however, it would appear that it had the effect of opening wounds rather than closing them. 1 Nephi 7:9 9 How is it that ye have not hearkened unto the word of the Lord? Nephi begins rhetorically. Even though Nephi would truly have loved to know the answer to this and the following questions, he probably knows that there is no answer which Laman and Lemuel could give that Nephi could understand. As Nephi begins what he hopes is a convincing speech (after all - he was able to convince them once before) he emphasizes the role of the Lord in their current state. That will be the critical issue, whether or not the exodus of the family is a directive from God, or simply the rantings of a visionary man. 1 Nephi 7:10 10 How is it that ye have forgotten that ye have seen an angel of the Lord? Of course they have not forgotten that they have seen an angel. Nephi would be certain that they remembered. The difference is that Laman and Lemuel were able to mentally process and accommodate that experience to their preferred way of seeing the world. Such is it with all who choose not to believe. Even the bona fide miracles we experience fall to the restructuring and explanations of a rationalization built to justify the way we prefer to see the world. 1 Nephi 7:11 11 Yea, and how is it that ye have forgotten what great things the Lord hath done for us, in delivering us out of the hands of Laban, and also that we should obtain the record? It is possible that Laman and Lemuel were much less sure of the "miraculous" part of obtaining the plates than Nephi was. After all, it was Nephi's transforming experience, and Laman and Lemuel were outside the walls when the real action took place. This argument was powerful for Nephi, but marginal for Laman and Lemuel. 1 Nephi 7:12 12 Yea, and how is it that ye have forgotten that the Lord is able to do all things according to his will, for the children of men, if it so be that they exercise faith in him? Wherefore, let us be faithful to him. 1 Nephi 7:13 13 And if it so be that we are faithful to him, we shall obtain the land of promise; and ye shall know at some future period that the word of the Lord shall be fulfilled concerning the destruction of Jerusalem; for all things which the Lord hath spoken concerning the destruction of Jerusalem must be fulfilled. Verse 12 is the conclusion of the string of arguments Nephi puts forth. It is more generic than the examples he has used, and serves for stylistic closure. It also provides a transition from the questions of the examples to the necessity of faith. Nephi's closure of the argument is heavily weighted to the experience of the plates. Not only is the appearance of the angel related to the plates, but the idea that the Lord can provide the means if we provide the faith is also a major lesson of the experience with the brass plates. Nephi's exhortation to faith is somewhat unusual in the context of Old Testament literature. It is not that faith was unknown, but it is a seldom preached facet of religion in our current Old Testament texts. Nephi had learned a significant lesson about faith, and includes it in his conclusion. 1 Nephi 7:14 14 For behold, the Spirit of the Lord ceaseth soon to strive with them; for behold, they have rejected the prophets, and Jeremiah have they cast into prison. And they have sought to take away the life of my father, insomuch that they have driven him out of the land. 1 Nephi 7:15 15 Now behold, I say unto you that if ye will return unto Jerusalem ye shall also perish with them. And now, if ye have choice, go up to the land, and remember the words which I speak unto you, that if ye go ye will also perish; for thus the Spirit of the Lord constraineth me that I should speak. Nephi speaks with conviction buttressed by personal revelation. He tells Laman and Lemuel their fate should they return to Jerusalem. Certainly the description of the fate is undesirable. Laman and Lemuel's (and their wives/betrothed) reaction makes it clear that while they understood the words, they did not accept the inspiration behind the words. 1 Nephi 7:16 16 And it came to pass that when I, Nephi, had spoken these words unto my brethren, they were angry with me. And it came to pass that they did lay their hands upon me, for behold, they were exceedingly wroth, and they did bind me with cords, for they sought to take away my life, that they might leave me in the wilderness to be devoured by wild beasts. Whether coincidence or irony, the story of Nephi continues to have remarkable parallels to his ancestor Joseph. Like Joseph he is younger than his brothers. Like Joseph he is prophesied to rule over them. Like Joseph, he becomes rather unpopular with his older brothers, who in this instance appear to have the same designs upon Nephi as Joseph's brothers did on him. In this case, however, the outcome is different. While Nephi will end up ruling in a foreign country just like Joseph, this threat upon his life is a threat only, and Laman and Lemuel only seek to do what Joseph's brothers intended to do before selling him to the Midianites. 1 Nephi 7:17 17 But it came to pass that I prayed unto the Lord, saying: O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound. 1 Nephi 7:18 18 And it came to pass that when I had said these words, behold, the bands were loosed from off my hands and feet, and I stood before my brethren, and I spake unto them again. 1 Nephi 7:19 19 And it came to pass that they were angry with me again, and sought to lay hands upon me; but behold, one of the daughters of Ishmael, yea, and also her mother, and one of the sons of Ishmael, did plead with my brethren, insomuch that they did soften their hearts; and they did cease striving to take away my life. The most obviously spectacular part of this story is the effectual prayer of Nephi and the resulting bursting of the bands. From this long distance in time, that appears to be fairly clearly a miracle. However, verse 19 clearly indicates that in the context of the moment, it was not considered particularly divine. Nephi has allowed that he was large of stature, and the bursting of the bonds may have been taken by Laman and Lemuel as nothing more than a demonstration of Nephi's strength (or their own ineptitude in tied knots). Verse 19 also points out a fascinating developing dynamic in the Lehite party. When Laman and Lemuel continue their deadly designs upon Nephi, it is the family of Ishmael which prevails upon them to cease. These events are taking place on the road back from convincing Ishmael and his family to come with Lehi and his family. They have not yet returned to Lehi's camp (1 Nephi 7:21-22). Whatever it took to impress Ishmael's family to come on the journey, it must have been singularly difficult to be so soon on this long journey, and to find themselves in the midst of a violent intra-family dispute. That they not only mediated this altercation, but continued on the journey speaks untold volumes about the strength of the witness they received from the Lord to go on the journey (1 Nephi 7:5). 1 Nephi 7:20 20 And it came to pass that they were sorrowful, because of their wickedness, insomuch that they did bow down before me, and did plead with me that I would forgive them of the thing that they had done against me. The curious aspect of Laman and Lemuel was that they were capable of such wide swings from violent rebellion to humble repentance. Given that Laman and Lemuel are later accused of having hearts "past feeling" (1 Nephi 17:45) there is a possibility that their repentance is less than sincere, and is a result of their own capitulation to the prevalent wishes of Ishmael's family. After all, they might be jeopardizing their own future families, if they were to alienate the Ishmaelite women. 1 Nephi 7:21 21 And it came to pass that I did frankly forgive them all that they had done, and I did exhort them that they would pray unto the Lord their God for forgiveness. And it came to pass that they did so. And after they had done praying unto the Lord we did again travel on our journey towards the tent of our father. Nephi exhibits his spiritual strength in his ability to quickly forgive his brethren who so recently had not only been attempting to kill him, but, what was likely even more important to Nephi, were jeopardizing the Lord's plan for their family. 1 Nephi 7:22 22 And it came to pass that we did come down unto the tent of our father. And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give thanks unto the Lord their God; and they did offer sacrifice and burnt offerings unto him. When the party returns to Lehi's camp, they give thanks to the Lord. At least at this point in the journey, the newly formed party begins by reaffirming their commitment and gratefulness to the Lord.
			by Brant Gardner. Copyright 1998