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Ne. 11:11 And now, Jacob spake many more things to my people at that time; nevertheless only these things have I caused to be written, for the things which I have written sufficeth me. Redaction analysis:
Nephi gives us a tantalizing hint as to the nature of his writing, but it isn't clear enough that much can be made
of it. There are at least two possibilities attendant to "Jacob spake many more things to my people at that
time." The first is that Nephi recorded the only two times that Jacob spoke, but didn't record everything that Jacob said in those two sermons. This does not appear the most likely case, however, because Jacob's addresses as recorded appear to have a reasonably strong organization. It would be hard to see where things were left out such that Nephi would claim them as "many more things." This leaves the more probable answer that in addition to the two sermons Nephi cites for that occasion, Jacob spoke to the congregation at least one more time. While not certain, this is the more likely of the two possibilities. Given the split in the sermons from day one to day two, and the length of the second days sermon (not to mention its completeness and finality) it is also quite probable that the other things Jacob spoke came on the next day. Thus we are looking at a multiple day festival with a minimum of three days. If Jacob does have another sermon on this day, why isn't it recorded along with the sermon that covered the first two days? The best probably reason is that this is Nephi's record, not Jacob's, and the sermon given on the first two days was directly at Nephi's suggestion (2 Nephi 6:4). This text is here not because of Jacob's interest in it, but because of Nephi's interest in the sermon. This was given under Nephi's direction, and for his purposes, and therefore warranted a place in Nephi's personal writings. 2
Ne. 11:22 And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. Redaction
analysis: 2 Nephi 11:2-8 reads like a stream of consciousness insertion that begins as a simple transition
and ends up in testimony. It suggests that Nephi's intention as he picks up his stylus (whatever he used to write
on the plates) is simply to make a transition, but his train of thought moves onto a different theme as he writes
of Isaiah. The first sentence is very clearly simple transition. Nephi rather plainly states that he is returning to the words of Isaiah. This marks the same type of introduction that we have in 2 Nephi 6:1. He decides to write, and very quickly and simply introduces his topic. Here, the simple introduction is "and now I, Nephi, write more of the words of Isaiah." Nephi gives no more reason for the transition from recording Jacob's sermon to Isaiah's text than, in essence, "I like it." His next opening phrase in the second sentence explains some of why his soul delights in the words of Isaiah; he likens Isaiah to his people. As has been noted, this likening is not figurative, but quite literal. Nephi places his people squarely into the position of some of the people who are fulfilling the words of Isaiah. It is his next phrase, however, that begins the aside. Nephi mentions yet another reason why he loves the words of Isaiah. Nephi declares that Isaiah has seen the Savior. He doesn't specifically indicate how he knows this, whether it was revealed to him, part of an inherited lore, or his supposition from the Messianic details in Isaiah. For whatever reason, Nephi's understanding that Isaiah had seen the Savior is an intimate link between Isaiah and Nephi, for here he declares that he himself has seen him (which we already know from his recorded vision). This intimate linkage apparently starts a chain of thought that leads Nephi away from a perfunctory introduction and into a passionate testimony. 2
Ne. 11:33 And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words. The aside gets
extended because Nephi's brother Jacob has also seen the Savior. To this point, Nephi's train of thought moves
from Isaiah's importance to his people to Isaiah's understanding of the Savior, which leads to Nephi's experience,
which leads to Jacob's experience. Nephi then puts, for him, a definitive cap on his testimony of the Savior, as
he indicates that there should be three witnesses. Nephi is referring to the Deuteronomic law of witnesses: Deut. 17:6 6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deut. 19:15 15 ¶ One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. This law of witnesses allows for the establishment of fact with a minimum of two, but probably a more certain reckoning with three witnesses. Nephi sees the three mentioned as this more firm witness establishing this Messiah to come. Nephi knows, however, that there shall be even more witnesses to come, and so states. 2
Ne. 11:44 Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the world, unto man, are the typifying of him. Now that Nephi's train
of thought has turned to witnessing to the truth of Christ, it is a very short step to his testimony of Christ,
which now occupies his text. Nephi sees Christ as the culmination of the preparation laid by the law of Moses.
Nephi understands that the elements and practices of the law are symbolic of the mission of Christ, as connection
that he understands implicitly from his vision of the mission of the Savior, as well has his prophetic understanding
of Isaiah's Messianic prophecies. Note that Nephi does make a conceptual division between God and Christ, understanding that Christ is the end of the law of Moses, *and* all things "which have been given of God from the beginning of the world." The attribution of causality to God for the typifying of the mission of Christ underlines Nephi's understanding of the separation between them. This is important for the later Book of Mormon passages that might be read as conflating the two. 2
Ne. 11:55 And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death. In the sequential logic
of Nephi's testimony, the mention of God leads to the covenants between God and Israel, Nephi's "fathers."
The law of Moses might have fulfillment in Christ, but the covenant with Abraham endures. Redaction analysis: The next transition is not as easily dependent upon the phrases immediately preceding them. While there are covenants with Abraham, the atonement ("eternal plan of deliverance from death") is not an obvious one. This theme, however, is prominent in Jacob's sermon. This suggests that Nephi is writing this transition either immediately after writing Jacob's sermon, or after re-reading the sermon. Therefore, this transition comes from the connection Nephi makes between his testimony of the Savior, Jacob's testimony, and the recent experience with Jacob's sermon on this subject. 2
Ne. 11:66 And my soul delighteth in proving unto my people that save Christ should come all men must perish. 2 Ne. 11:7 7 For if there be no Christ there be no God; and if there be no God we are not, for there could have been no creation. But there is a God, and he is Christ, and he cometh in the fulness of his own time. Verse 6 is a very unusual
statement if left to itself, for it would appear to be negatively stated. The negative referencing of verse six
is expanded into its positive conclusion in verse 7, and the two verses should therefore be read together, and
they use the series of negations to significantly underline the closing positive line and declaration; "but
there is a God, and he is Christ, and he cometh in the fulness of his own time." As noted before, Nephi does make a distinction between Christ and the Father, yet understands Christ in his most powerful guise. Nephi understands an already risen Savior from his vision, and therefore sees the Savior in the eternal, not temporal setting. In Nephi's visionary understanding, he sees the resurrected and triumphant Savior in his position of glory. 2
Ne. 11:88 And now I write some of the words of Isaiah, that whoso of my people shall see these words may lift up their hearts and rejoice for all men. Now these are the words, and ye may liken them unto you and unto all men. Redaction analysis:
The break between verse 7 and 8 is dramatic. It is just as dramatic a break as the one which introduced chapter
11. In the 1830 edition of the Book of Mormon, there is no chapter break at this point. In that 1830 edition, there
three initial paragraphs, each beginning with "And now..." The phraseology "and now" is used
and a ligature in event lists, or in non-verbally connected paragraphs. Thus "and now" is used frequently
in Nephi's historical sections, and is frequently combined with "it came to pass" when the ligature also
requires the passage of time. In this case, there is no historical passage of time, there is only a conjunction of topics. The first "and now" of our current 2 Nephi 11 (1830 2 Nephi 8) marks the declaration that Nephi will shift topics, and forms the ending of the recording of Jacob. The second and third "and now" clauses identically introduce Isaiah. Thus it appears that Nephi recognizes his departure from his original purpose, and now returns by repeating the opening clause. Thus 2 Nephi 11:2 and 2 Nephi 11:8 begin identically, and end thematically similar. Both are Nephi's intended introduction to Isaiah, with his testimonial aside intervening in his original purpose in writing. |
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| by Brant Gardner. Copyright 1998 |
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