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1 BUT behold, there shall be many--at that day when I shall proceed to do a marvelous work among them, that I may remember my covenants which I have made unto the children of men, that I may set my hand again the second time to recover my people, which are of the house of Israel;
2 Nephi 28:32 Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Hosts. 2 Nephi 29:1 But behold, there shall be many…. Verse 28:32 is a condemnation of the Gentiles, save they should repent. The end of verse 32 provides the "unless" clause, and then verse 29:1 picks up the theme of the repentant Gentiles, and indicates that "there shall be many." The rest of the verse provides the time context for these repentant Gentiles - the last days when God will set his hand again to recover his people. Textual: One of the important shifts in the narration is the change in voice. Where Nephi has been recounting his prophecies, we have in this section a first person account from the Lord. This shift began with the citation of Isaiah in 2 Nephi 28:30. In Isaiah’s text, this theme is in Isaiah’s voice. When it appears in Nephi’s text, the speaker is the Lord, and there is a shift in the text from Nephi’s recounting of his vision, to a first person discourse. Of course this revelation from the Lord comes through Nephi, but so also were the revelations that Nephi recounted in the past tense and with his own words. This revelation is either a citation, or a revelation that is being given as Nephi is writing. There is no way of knowing when Nephi received the revelation that is recounted here. It is certainly thematically related to the rest of Nephi’s discourse during this pesher on the Isaiah chapters. At the very least, the shift in the locutor allows Nephi to highlight themes that have already been presented, but do so in a slightly different context. Because the verses that follow show the same modes of referencing Isaiah, including the oblique literary references, the revelation fits into the style of Nephi. Of course, the Lord would likely communicate with a prophet through his own understanding and style, so this is still no determinant of the timing of the revelation.
2 And also, that I may remember the promises which I have made unto thee, Nephi, and also unto thy father, that I would remember your seed; and that the words of your seed should proceed forth out of my mouth unto your seed; and my words shall hiss forth unto the ends of the earth, for a standard unto my people, which are of the house of Israel;
Literary: The particular language used to describe the coming forth of the Book of Mormon is "my words shall hiss forth." This is a reference to the language of Isaiah: Isa. 5:26 26 ¶ And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: Nephi uses the terminology not only to echo Isaianic language, but also to place the Book of Mormon in the same context as the passage in Isaiah. "Hiss" is used only here and in Isaiah 7 (in Isaiah’s writings) so it is not a common theme. In this particular context, the implied reference is Isaiah 5:26 for any who would understand the reference. Once referred to this passage, the Book of Mormon becomes symbolically equated with the ensign to the nations, matching the promise and context of Nephi’s passage. This implicit reference to the ensign to the nations will occur again following 2 Nephi 30:9-15. Nephi cites Isaiah, and then leaves off precisely prior to the ensign to the nations passages. Contextually, his citations and reworkings of Isaiah point to the coming of the Book of Mormon as a part of the fulfillment of the ensign to the nations prophecy, but for some reason Nephi is content with the implication rather than making the connection concrete.
3 And because my words shall hiss forth--many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot be any more Bible.
2 Nephi 28:26 26 Yea, wo be unto him that hearkeneth unto the precepts of men, and denieth the power of God, and the gift of the Holy Ghost! 2 Nephi 28:27 27 Yea, wo be unto him that saith: We have received, and we need no more! 2 Nephi 28:28 28 And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, he that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall. 2 Nephi 28:29 29 Wo be unto him that shall say: We have received the word of God, and we need no more of the word of God, for we have enough! In chapter 28 the theme is in Nephi’s words. Here is chapter 29 it is the Lord speaking. Both, however, are referring to the same phenomenon. Each refers to those who have received, and see no need of receiving more. As Nephi indicated, these are people who fall under condemnation because they insufficiently accept the way of the Lord. Translation: The word "Bible" is certainly an anachronism, but a forgivable one. The word Bible comes from the Greek biblia "books" and referred to the collection of books that eventually formed the Christian Bible. Because that specific term is linked to the creation of the a specific set of texts 700 or 800 years after Nephi, the underlying term on the plates certainly would not have meant precisely the same think as our "Bible." However, the intent of the verse is to contrast a received text with a new text. Regardless of how that might have been designated on the plates, the function for the word "Bible" is sufficient, and as the term most readily accessible to Joseph, it is a natural insertion in the English text. The unfortunate aspect of the use of the word Bible in this context is that it tends to lose the ancient associations and meanings in favor of the known connotations of our Bible. Where it might appear that it is a conflict between a current printed Bible and the forthcoming Book of Mormon, the real conflict is in the ability of the Gentiles to accept further information from God. It is this particular context that relates to the text in 2 Nephi 28:26-29. In those verses, the lack of the word "Bible" opens the interpretation to multiple forms of continuing revealed knowledge. In 2 Nephi 29:3 the context is specifically a written form, but only because it is paralleled to the words of Nephi’s descendants that are to come forth. The force of the literary parallel requires that a written text be juxtaposed against another written text, thus the Bible and the Book of Mormon. These verses will also introduce the idea of further written records. The emphasis is on the written, not the particular form of the written word of God. Of course, the historical reality is precisely that the Bible was considered sufficient. The point is not that such a situation was not known to Nephi (or the Lord, who is the speaker here), but rather than Nephi did not intend to be limited to such a narrow scope.
4 But thus saith the Lord God: O fools, they shall have a Bible; and it shall proceed forth from the Jews, mine ancient covenant people. And what thank they the Jews for the Bible which they receive from them? Yea, what do the Gentiles mean? Do they remember the travails, and the labors, and the pains of the Jews, and their diligence unto me, in bringing forth salvation unto the Gentiles? 2 Nephi 29:5 5 O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them. But behold, I will return all these things upon your own heads; for I the Lord have not forgotten my people. 2 Nephi 29:6 6 Thou fool, that shall say: A Bible, we have got a Bible, and we need no more Bible. Have ye obtained a Bible save it were by the Jews?
Verse 4 begins the argument by noting that while the Gentiles will accept and proclaim the text that is received from the Jews (the Old World Jews), they will not accept the Jews themselves. The Lord lays out the historical enmity towards the Jews, and derides the Gentiles for it. The Lord points out the irony that the Gentiles deny the Jews as the source of their Bible, of their salvation, while proclaiming the text received from the Jews as that very salvation. This dichotomy between the source of the revealed knowledge and the current text becomes the focal point for the next verses. Verse notes that the Gentiles "have cursed [the Jews] and have hated them." This cursing and hatred has led the Gentiles to neglect the care for the Jews that they are deserving as God’s chosen people. While verse 5 accuses the Gentiles of forgetting the Jews, it also assures us that God has not forgotten them. Verse 6 highlights the irony of the Gentile position, noting that the "Bible" of which they are so proud comes to them from the Jewish roots. This explicit connection between the promises of God to the Jews (again using the term as a collective) and the existence of the Bible is the foundation for the next phase of the argument.
7 Know ye not that there are more nations than one? Know ye not that I, the Lord your God, have created all men, and that I remember those who are upon the isles of the sea; and that I rule in the heavens above and in the earth beneath; and I bring forth my word unto the children of men, yea, even upon all the nations of the earth?
Very specifically, we have the phrase in this verse "upon the isles of the sea." As has been previously noted, this phraseology found in Isaiah has been adopted into Nephi’s theological understanding as a direct reference to his people, whom he sees as resident upon one of those "isles of the sea." The Lord is proclaiming that he will speak to his people. In this case, however, the Lord is speaking of his relations with the Jews. First there is the Old World text that will come from the Jews, and now God will speak to those of his covenant people who are on the "isles of the sea." These New World Jews will also write, an that word will also come forth among men.
8 Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also.
The Lord indicates that "I speak the same words unto one nation like unto another." Clearly the differences in the types of Messianic knowledge in the two hemispheres at the same time suggests that the Lord is not literal here. There are differences in the specifics that relate to the time and place of those who receive the word of God. Nevertheless, it is the same God, and the same message, even when the specifics may vary with time and circumstance. This verse also speaks of two nations that "shall run together." This is the reference for the modern shrinking of the world. The discovery of the New World by the Old initiated the inevitable "running together," a process that historically was more of a violent collision that a confluence. The Lord indicates that as the nations that were once separate (having separate revelations from God) become united through contact, their separate revealed knowledge will also come together. In the New World this clearly refers to the Book of Mormon. However, there is also applicability for the modern discovery of other valuable texts, such as the Dead Sea Scrolls and the Nag Hammadi Library. While not suggesting that they equal the doctrinal value of the Book of Mormon, they are nevertheless important sources of information about the way in which man has perceived his relationship to the God we worship.
9 And I do this that I may prove unto many that I am the same yesterday, today, and forever; and that I speak forth my words according to mine own pleasure. And because that I have spoken one word ye need not suppose that I cannot speak another; for my work is not yet finished; neither shall it be until the end of man, neither from that time henceforth and forever.
10 Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written.
11 For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written.
12 For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.
This juxtaposition of the Jewish scripture/Gentile world is the thrust of this section. The Gentiles will revile and hate the Jews, but do so contrary to the word that they have received. The Lord very clearly admonishes the Gentiles to be respectful of his chosen people, in contrast to the unfortunate history of the Jewish/Gentile relations in the Old World. Sociological: This verse marks the earliest presence of the word "Nephite" in the Book of Mormon. Of course it is not the earliest presence of the term in this commentary, for it is a convenient marker for Nephi’s people. It is not the first self-designation of these people, however. The first name they use is "people of Nephi:" 2 Ne. 5:8 8 And my people would that we should call the name of the place Nephi; wherefore, we did call it Nephi. 9 And all those who were with me did take upon them to call themselves the people of Nephi. The calling of both place and people by the same name is not unusual, and was a mark of high esteem for the man Nephi. Nevertheless, the original designation was to be called the "people of Nephi" rather than Nephite. When Jacob is speaking in Nephi’s record, this is also the designation he chooses: 2 Ne. 6:1 1 The words of Jacob, the brother of Nephi, which he spake unto the people of Nephi: This designation appears to continue in Jacob’s writing as a mode of referring to this grouping of people (Jacob 1:2). Nevertheless, it is Jacob who is the next writer to give us the term "Nephite:" Jacob 1:13-14 13 Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites. 14 But I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings. Jacob notes that the self-named people also have a generalized collective name. In addition to "people of Nephi" which appears to designate a political unit (at least in the beginning) there remained within the political unit kinship units that could be appropriately designated by their clan leader (hence Jacobites, Josephites, Zoramites, etc.) Jacob very specifically includes the Lamanites and Lemuelites as tribal designators. However, by the time Jacob is writing, the major political categories and the tribal categories have consolidated terminologies. Jacob can assert that there are only two collective terms, Lamanite and Nephite, and Jacob places the two in enmity. In spite of the fact that we don’t have the elucidation of the collective use of the names until Jacob, it is certain that they were used earlier, as "Lamanite" is used earlier in that very context of "enemy" to the people of Nephi: 2 Ne. 5:14 14 And I, Nephi, did take the sword of Laban, and after the manner of it did make many swords, lest by any means the people who were now called Lamanites should come upon us and destroy us; for I knew their hatred towards me and my children and those who were called my people. Nephi certainly would have understood that among the "Lamanites" there would also have been Lemuelites, but he doesn’t make that distinction. This collective use of the single term for the multiple kinship groups must have begun during Nephi’s lifetime, even if they preferred a designation of "people of Nephi" as their formal name. In this verse, however, the Lord uses the term Nephite. This is very clearly being used as a collective designation, as it applies to all of those to whom the Lord spoke and who recorded the word of the Lord.
13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.
14 And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever.
Polemic: A modern text might suppose to impute modern sensibilities into the text. In the case of the prevailing opinions of the Jews among the Gentile Christian world, one might expect that the historical cursing of the Jews for the crucifixion of Jesus might show in the Book of Mormon. It does not. Indeed, the Book of Mormon is pointedly against such an attitude toward the Jews. Rather than the revilings, the Book of Mormon suggests that they be revered for their covenant relationship with God. This is, of course, precisely what one would expect of Nephi, who considered himself a Jew, and an inheritor of the covenant. |
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| by Brant Gardner. Copyright 1999 |
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Nephi 29:1
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