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 The chapters and verses
in our current text of the Book of Mormon differ from those of the original printing of the Book of Mormon, but
the major book divisions do not. This particular division is the least obvious in the entire text, for it is the
only time that the same person has split his own writings into different books. The small plates are the work of
Nephi, and in the hand of Nephi, with no editorializing from Mormon. Therefore this particular division was created
by Nephi, and for a purpose. The interesting question, of course, was why such a division should be made.The division was certainly not made because of a physical division in the plates themselves. Nephi had written before, and Jacob writes after. There is no indication at all that physical limitations effect the writing on the plates until the book of Omni. From a textual standpoint, it almost appears that the second book of Nephi picks up immediately after the last one ends. In verse 1 Nephi says "...after I, Nephi, had made an end of teaching my brethren, our father, Lehi, also spake many things unto them". This makes it sound like Lehi's speech follows immediately upon the heels of Nephi's discussion, and indeed Lehi rehearses some of the themes that Nephi had raised. The problem with seeing the two speeches (Nephi's and Lehi's) as immediately sequential is that Lehi's speech evolves into his farewell blessings. While that transition is not hard to see in Lehi's speech, it is more difficult to see it as the natural outgrowth of Nephi's speech which was in response to questions by his brothers. If Lehi is to give his farewell blessings, one would expect a more formal and deliberate setting than the happenstance addition and expansion of Nephi's discourse. If we can accept some editorializing on Nephi's part, and allow him the ability to condense time in his narrative, then both the two speeches and the division between first and second Nephi can make more sense. Second Nephi 1:1's declaration that Lehi begins "after I, Nephi, had made an end of teaching my brethren" would be correct chronologically, but not necessarily an event that followed in immediate succession. Now of the question of the division between first and second Nephi. Why? I suggest that the difference lies in the nature of the texts in each. The subject matter of first Nephi is quite clearly Nephi. First Nephi discusses other people and events only when they are relevant to the elucidation of Nephi's character and spiritual development. It is very much a personal history. Second Nephi is markedly different. Where other people were springboards to Nephi's experiences in first Nephi, others are allowed to speak for themselves extensively in second Nephi. Second Nephi begins with the recitation of the final discourses of Lehi, and contain important teachings from that great man. Lehi's teachings in first Nephi are minimized, and as noted, are used as a launching point for Nephi. Lehi's texts in second Nephi show no such foreshortening, to be elucidated by Nephi's experience. They stand on their own. After presenting Lehi's texts, Nephi presents teaching from Jacob. Once again, they are presented with little comment, and without any implication to Nephi's life. In the context of presenting the teachings of others, Nephi also turns to Isaiah, and then finishes his record on a personal note, with his testimony and admonition. In all of these cases, the structural use of text is very different between first and second Nephi, and I suggest that Nephi made a conscious decision to shift the types of information he was writing - away from an emphasis on his own story, and toward the spiritual teachings of men he admired - his father, brother, and Isaiah. 2
Nephi 1:11 AND now it came to pass that after I, Nephi, had made an end of teaching my brethren, our father, Lehi, also spake many things unto them, and rehearsed unto them, how great things the Lord had done for them in bringing them out of the land of Jerusalem. The first four
chapters of 2 Nephi are Lehi's blessings to his family. As the patriarch of the family, Lehi followed in a long
tradition of these final father's blessings to his sons. His is quite logical to assume that Lehi planned this
discourse, and that he crafted the experience for its maximum effect. It is in this context that we should understand
these chapters. It is interesting that Nephi's portrayal of the text synopsizes the early portions of the sermon.
Nephi does not begin quoting Lehi until verse 4, well into the introductory statements.In the first verse Nephi explains how Lehi begins his important final discourse. Lehi intends to speak about the future (the blessings) but he begins with the past. Lehi provides context for his remarks in the history of the family. His main point is the hand of the Lord in their trials since leaving the land of Jerusalem. We may assume that this was truly the point of Lehi's introduction rather than Nephi's interpretation. Historical Background: "Understanding the role of the father in the pre-Exilic Israelite family sheds light on Lehi's dealings with his sons. As the dominant figure in ancient family law, the father had broad and plenary powers.., apparently "even over his married sons if they lived with him, and over their wives" (de Vaux 1:20). Thus, Lehi would have continued to exercise legal control over all his sons, even after they married." (Welch, John W. "Lehi's Last Will and Testament" in Book of Mormon: Second Nephi, The Doctrinal Structure, Brigham Young University, 1989, p. 65). This legal power over his family was sufficiently strong to keep them together while Lehi lived, but did not extend beyond his death. With Lehi's authority removed, the greater family also ceased to exist, and Laman and Lemuel were able to remove themselves from the rest of the family. 2
Nephi 1:22 And he spake unto them concerning their rebellions upon the waters, and the mercies of God in sparing their lives, that they were not swallowed up in the sea. With the opening statements
pointing to the beginnings of their journeys, and the hand of the Lord in those journeys, Lehi continues to tell
them their own story. While he mentions the rebellions on the seas, it is most likely done so that the "mercies
of God in sparing their lives" might be highlighted. Lehi's purpose in his introduction is to place their
family in the context of a God who is watching over them, and who has designs for them, and through Lehi, admonitions
and blessings for them.2
Nephi 1:33 And he also spake unto them concerning the land of promise, which they had obtained--how merciful the Lord had been in warning us that we should flee out of the land of Jerusalem. Verse three shows a
transition in Lehi's train of logic. He has recounted their history from the time of their leaving to the time
of their arrival. He notes that they are now in their land of promise. The shift is from the journey to the current
land, and Lehi wants to emphasize the goodness of the Lord in bringing them to this land. To highlight the benefits
of their land of promise, however, Lehi must address a long-standing issue in the family - the previous land they
left, Jerusalem.2
Nephi 1:44 For, behold, said he, I have seen a vision, in which I know that Jerusalem is destroyed; and had we remained in Jerusalem we should also have perished. Lehi presents the best
evidence possible in that far off land - a vision. Lehi declares now that Jerusalem is destroyed, not
that it would be destroyed as he had in the past. This is a shift in the message. While Jerusalem stood,
Laman and Lemuel could assume that the prophecy was in the distant future, and therefore was no reason for their
departure. Lehi quells that issue. Jerusalem is destroyed. The original land of inheritance is no more, and now
they must work with the land of promise.Historical Background: The destruction of Jerusalem referred to in 2 Nephi 1:4 is recorded in the Bible in 2 Kings 25. Lehi and his group had been warned by the Lord to flee from the land of Jerusalem so that they would escape this destruction. Most biblical scholars date the destruction of Jerusalem by the Babylonians somewhere between 586 B.C. and 590 B.C. Thus in his chronological footnotes in this section of the Book of Mormon, Brother Talmage suggests that the events following Lehi's vision of the destruction of Jerusalem took place sometime after about 588 B.C. (Ludlow, Daniel H. A Companion to your Study of the Book of Mormon. Deseret Book 1976, p. 124. 2
Nephi 1:55 But, said he, notwithstanding our afflictions, we have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath covenanted with me should be a land for the inheritance of my seed. Yea, the Lord hath covenanted this land unto me, and to my children forever, and also all those who should be led out of other countries by the hand of the Lord. As Lehi develops his
theme, he moves from the beginnings of their journey, the justification for it (the destruction of Jerusalem) to
their current state. They are very clearly in a new world, and Lehi emphasizes that it is the Lord that brought
them to this place. Of course this is not a new concept, for Lehi was aware of this promise from at least the time
he sent his sons to recover the brass plates from Laban (1 Nephi 5:5).2
Nephi 1:66 Wherefore, I, Lehi, prophesy according to the workings of the Spirit which is in me, that there shall none come into this land save they shall be brought by the hand of the Lord. 2 Nephi 1:7 7 Wherefore, this land is consecrated unto him whom he shall bring. And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound cursed shall be the land for their sakes, but unto the righteous it shall be blessed forever. Lehi begins his discussion
of the land of promise in relation to his own family, but in these verses he expands the concept to other peoples
as well. The land of promise is open to those brought here by the Lord, and the promise is that they shall remain
in liberty as long as they follow the commandments given them. This is both a blessing and a curse, for the nature
of the land for its inhabitants is directly related to their righteousness.The history of the Americas shows that this is a promise that ranges far and wide, and does not appear to be specific to a particular portion of the Western hemisphere, nor to specific time periods. Thus the Lehite land of promise might have been in Central America, but the land of promise for the Gentiles is the North American continent. In none of these interpretations is any part of the land excluded, however, and the benefits of liberty may be enjoyed by all as they follow the commands of God. It is the historical tradition of many of the countries in the Western hemisphere that they have not always enjoyed the promised liberty, but that does not mean that it is inaccessible, nor that it is precluded forever. It is also quite possible that it is the gospel itself that provides some of the liberty promised to the faithful, even in lands where the political leadership denies full liberty. 2
Nephi 1:88 And behold, it is wisdom that this land should be kept as yet from the knowledge of other nations; for behold, many nations would overrun the land, that there would be no place for an inheritance. Lehi answers an unasked
question. Surely it would have been on the minds of those longing for their lost home that if they were to come,
others might also. Lehi explains that the relative isolation of the new world from the old is part of the promise
of the Lord, and certainly the history of the Americas after 1492 is one of increasing populations of "many
nations [which] would overrun the land."2
Nephi 1:99 Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. And if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. From the wide definition
of the land of promise, Lehi returns to the specific. He notes that he has "obtained a promise", indicating
that this was a concern and a topic of pleading with the Lord. The promise Lehi secures relates only to those that
have come out of Jerusalem (unwittingly adding the Mulekites in the promise?). While they are righteous, they will
be kept from other nations, and will be blessed.2
Nephi1:1010 But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lordhaving a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promisebehold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them. 2 Nephi 1:11 11 Yea, he will bring other nations unto them, and he will give unto them power, and he will take away from them the lands of their possessions, and he will cause them to be scattered and smitten. Once again history
tells us more of the way in which this promise was fulfilled. Perhaps a part of the promise was relative isolation
even in the land of promise, but the Book of Mormon history makes it clear that contact with groups labeled Lamanite
were frequent, and contentious. The eventual diminution of the righteousness of the remnants of Lehi's family eventually
negated the promise, and ushered their destruction long before the other nations discovered the land and overran
it. Lehis descendants were indeed scattered. In this prophecy, Lehi outlines the same final ending for his people
as Nephi had done earlier.2
Nephi 1:1212 Yea, as one generation passeth to another there shall be bloodsheds, and great visitations among them; wherefore, my sons, I would that ye would remember; yea, I would that ye would hearken unto my words. It must have been very
painful for Lehi to see the final destruction of his people. He clearly sees the violence to come, and pleads with
the fervor of his soul to try to forestall it.2
Nephi 1:1313 O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe. Lehi sees the ultimate
end in the beginnings of the contention within his own family, and the separation of some of his children from
the ways of the Lord. With the vision of the ultimate fate of those children before his eyes, he pleads with them.
What he sees clearly, they see not at all, and Lehi aptly uses the metaphor of eyes closed in sleep to describe
them. They do not see nor understand the nature of ultimate results of their actions.2
Nephi 1:1414 Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth. Lehi understands that
he is about to "go the way of all the earth" and this is his last effort to lead his children to the
Lord. As with most parents, while he loves his obedient children, he also loves the disobedient ones, and is greatest
concern is for them.2
Nephi 1:1515 But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love. Lehi's reference to
the Lord redeeming his soul from hell is not a statement of Lehi's unrighteousness, but rather of the nature of
the atonement. The sojourn in hell would have been his fate were it not for the redemption of the Savior, and event
yet to come, but in which Lehi has firm faith. Lehi's declaration of faith shows to his sons the depth of his understanding
and commitment. Lehi tells them that he has beheld the glory of the Lord, and that he is encircled eternally in
the arms of the Lord's love. That level of personal interaction and understanding speaks volumes of the righteousness
and quality of Lehi's soul. While Nephi may not have chosen to discuss Lehi much in Nephi's narrative, it is certain
from this statement that Lehi continued to be a strong patriarchal leader of his family.2
Ne. 1:1616 And I desire that ye should remember to observe the statutes and the judgments of the Lord; behold, this hath been the anxiety of my soul from the beginning. Lehi continues his
exhortation to his betimes wayward sons. Where these introductory remarks are made generically, he will later begin
specific blessings/exhortations to individuals. At this point, however, he is still in the plural "you"
meaning those of his sons and extended family that have from time to time questioned the will of the Lord and rebelled
against it.In the context of reviewing his family, Lehi utters the desire of all righteous parents - that their children remember "to observe the statutes and the judgements of the Lord." As with all parents, Lehi's concern for his children has been "the anxiety of my soul from the beginning." The process of caring and raising a family is a long one, and these desires continue throughout the process. 2
Ne. 1:1717 My heart hath been weighed down with sorrow from time to time, for I have feared, lest for the hardness of your hearts the Lord your God should come out in the fulness of his wrath upon you, that ye be cut off and destroyed forever; 2 Ne. 1:18 18 Or, that a cursing should come upon you for the space of many generations; and ye are visited by sword, and by famine, and are hated, and are led according to the will and captivity of the devil. Lehi parallels his
statement of general concern for their welfare with the admission that there have been times of serious sorrow
and contemplation. While the wayward family members surely must have understood to some degree the strain they
placed on Lehi, it is still somewhat surprising that Lehi so openly discusses with them the depths of his fears
for them. This is not simply a lecture, but a baring of the soul - a glimpse into the heart-worn soul of a loving
father struggling to raise all of his children in righteousness.Lehi makes sure that these children know that the wrath of God would fall on them because of the hardness of their hearts, and not for any other reason. It is important to understand that the Lord has infinite patience, but it is we who will shut him out when our hearts are past feeling and we no longer listen for the soft voice of the Lord but rather deny it entirely. Verse 18 is the second half of the concern of Lehi, and probably should be read with verse 17 always, as it completes that thought. Lehi presents his concern for his sons as two different fears. In the first they are cut off completely. In the second they are cursed, and the cursing includes wars and famines and clearly continues for years. In the first condemnation, Lehi is concerned for the specific spiritual welfare of these particular individuals. It is their souls that might be cut off, it is for those individuals that Lehi fears. The second half of Lehi's "fear" is that the actions of these will precipitate a cursing upon their descendants. Thus the caution has two parts because it is directed at different generations, not because the Lord had an "either - or" option for their condemnation. The specifics of the second phrase and the subsequent history of the Lamanites suggests that it was this second condemnation that fell upon them, and that Lehi had perhaps seen that future in a vision so that he could so well describe it. 2
Ne. 1:1919 O my sons, that these things might not come upon you, but that ye might be a choice and a favored people of the Lord. But behold, his will be done; for his ways are righteousness forever. Once again Lehi turns
to the favorable aspect, and expresses the hope of his heart that his sons might turn away from the predicted cursings
and toward the ways of righteousness.2
Ne. 1:2020 And he hath said that: Inasmuch as ye shall keep my commandments ye shall prosper in the land; but inasmuch as ye will not keep my commandments ye shall be cut off from my presence. Lehi's method of stating
this makes it appear that he is citing another prophet, but he is citing revelation he has received. This phrasing
of the blessing, with its two-pronged blessing and curse, appears in very similar form multiple times in Alma's
discourses. In at least one of those citations, Alma specifically credits Lehi (Alma 9:13 Behold, do ye not remember
the words which he spake unto Lehi, saying that: Inasmuch as ye shall keep my commandments, ye shall prosper in
the land? And again it is said that: Inasmuch as ye will not keep my commandments ye shall be cut off from the
presence of the Lord.)From this we understand first that Lehi was the recipient of the promise, and that Alma clearly had access to this (and very likely other) teaching of Lehi. 2
Ne. 1:2121 And now that my soul might have joy in you, and that my heart might leave this world with gladness because of you, that I might not be brought down with grief and sorrow to the grave, arise from the dust, my sons, and be men, and be determined in one mind and in one heart, united in all things, that ye may not come down into captivity; 2 Ne. 1:22 22 That ye may not be cursed with a sore cursing; and also, that ye may not incur the displeasure of a just God upon you, unto the destruction, yea, the eternal destruction of both soul and body. Lehi's plea becomes
even more poignant. He uses his coming death as a motivation for his sons change. He desires that they repent and
change before he dies that he not only might have joy in them (the desire of all good parents) but that his heart
need not leave this world in sorrow.Verses 21 and 22 parallel verses 17 and 18 in the two penalties. Where in verses 17 and 18 Lehi presents the alternatives as his concerns, in verses 21 and 22 he specifically exhorts his sons against either path. Verse 22 reprises verse 18 only in the sore cursing, leaving out the details of the generations. At this point, Lehi's particular concern is for his sons, for should they repent the cursing of the generations might not occur at all. 2
Ne. 1:2323 Awake, my sons; put on the armor of righteousness. Shake off the chains with which ye are bound, and come forth out of obscurity, and arise from the dust. Lehi's image for the
change required by his sons is interesting. He tells them to "awake" as though their current state comes
through minds groggy with sleep that do not yet comprehend well the real world. For his sons, the world around
them was the most real, for Lehi it was the spiritual realm. Lehis image is to awaken from the dreams of this world
to the "reality" of the spiritual world.One they are "awake" they may "shake off the chains with which ye are bound..." Shackles and chains would be a known image to the brothers, and they would know the difficulty of removing oneself from chains once they were applied. Nevertheless, were they to "awake" Lehi tells them that the removal of the chains is as simple as shaking them off. They become no longer a burden, and are easily removed if only they would turn to the Lord. This awakening of the soul has other profound implications for the "slumbering" brothers. With the Lord's help, they arise from obscurity. It is not really clear how Lehi means this, but it is certain that in the least he refers to the state of their souls before God, and the effect upon their own person of the change that accompanies giving oneself to God. 2
Ne. 1:2424 Rebel no more against your brother, whose views have been glorious, and who hath kept the commandments from the time that we left Jerusalem; and who hath been an instrument in the hands of God, in bringing us forth into the land of promise; for were it not for him, we must have perished with hunger in the wilderness; nevertheless, ye sought to take away his life; yea, and he hath suffered much sorrow because of you. Lehi contrasts his
concerns with Laman and Lemuel with his understanding of Nephi's righteousness. Lehi specifically requires that
Laman and Lemuel cease their rebellion against Nephi, and uses as his justification for that statement the history
of Nephi's spiritual steadfastness and benefits to the family in their journeys.The contrast in his sons must surely have been painful for Lehi, and the sorrow of his heart for Laman and Lemuel made even more painful when contrasted with the joy he felt in Nephi. 2
Ne. 1:2525 And I exceedingly fear and tremble because of you, lest he shall suffer again; for behold, ye have accused him that he sought power and authority over you; but I know that he hath not sought for power nor authority over you, but he hath sought the glory of God, and your own eternal welfare. The wording of this
verse is fascinating. Lehi fears for Laman and Lemuel, should Nephi suffer again. Lehi does not
fear that Nephi might suffer again. He does not fear that Laman and Lemuel might cause Nephi to suffer.
Lehis focus is not on protecting Nephi, but rather on the effect that he can see that such continued persecution
of Nephi would have on Laman and Lemuel.Lehi attempts to reason with Laman and Lemuel by explaining (not doubt an explanation he had given many times before) that Nephi's ascendance was not due to a desire to gain power and authority (emotions Laman and Lemuel likely understood all too well) but rather a desire to seek the glory of God (an emotion that they likely did not understand at all). 2
Ne. 1:2626 And ye have murmured because he hath been plain unto you. Ye say that he hath used sharpness; ye say that he hath been angry with you; but behold, his sharpness was the sharpness of the power of the word of God, which was in him; and that which ye call anger was the truth, according to that which is in God, which he could not restrain, manifesting boldly concerning your iniquities. Lehi recounts and acknowledges
the complaints that Laman and Lemuel have lodged. Lehi has heard them, but does not accept them. Once again, he
attempts to reason with Laman and Lemuel, to help them see that their reactions were due to their response to truth,
not Nephi's misuse of position or power.2
Ne. 1:2727 And it must needs be that the power of God must be with him, even unto his commanding you that ye must obey. But behold, it was not he, but it was the Spirit of the Lord which was in him, which opened his mouth to utterance that he could not shut it. Laman and Lemuel had
clearly complained that a younger brother should not chastise them. In this they were following long tradition
in that the elder brothers were the authorities in the family after the father. Nevertheless, Lehi again upholds
Nephi's actions, explaining to the brothers what they clearly do not see, that Nephi has been under the influence
of the Spirit, and that the chastisements came through that spirit.2
Ne. 1:2828 And now my son, Laman, and also Lemuel and Sam, and also my sons who are the sons of Ishmael, behold, if ye will hearken unto the voice of Nephi ye shall not perish. And if ye will hearken unto him I leave unto you a blessing, yea, even my first blessing. 2 Ne. 1:29 29 But if ye will not hearken unto him I take away my first blessing, yea, even my blessing, and it shall rest upon him. Lehi now sets up the
series of blessings. He specifically names the elder among the sons, and gives them a charge. He is to give his
patriarchal blessing to them, but it is conditional. As the elder, they will receive the blessing that belongs
to the eldest sons, but condition upon their spiritual submission to Nephi. Should they not head Nephi, their first
blessing (so called because it belongs to the eldest) will be withdrawn and given to Nephi.In this introduction to the blessings, Lehi reestablishes the traditional order of eldest to youngest, even after having lectured the eldest on their rebellions. Precisely because of those rebellions, he has made sure that they understand his approval of Nephi's spiritual statute. In the blessings that follow, they are made conditional. While Lehi might give a nod to the tradition of the blessings, he is yet clearly placing Nephi as the spiritual head of the household, and commanding their obedience to him. 2
Ne. 1:3030 And now, Zoram, I speak unto you: Behold, thou art the servant of Laban; nevertheless, thou hast been brought out of the land of Jerusalem, and I know that thou art a true friend unto my son, Nephi, forever. Lehi begins with a
good blessing, and bestows it upon Zoram, the servant of Laban who chose to go with the family. In spite of the
forcefulness of his departure from Jerusalem, Lehi indicates that Zoram has been faithful, and became of "true
friend unto my son, Nephi, forever." While we hear little of Zoram, it appears from this blessing that he
was sufficiently susceptible to the spirit to recognize it in Nephi.2
Ne. 1:3131 Wherefore, because thou hast been faithful thy seed shall be blessed with his seed, that they dwell in prosperity long upon the face of this land; and nothing, save it shall be iniquity among them, shall harm or disturb their prosperity upon the face of this land forever. Zoram's blessing for
his faithfulness is to share in the blessing of Nephi. At this point he knows little of that blessing save that
his seed will prosper long on the land if they do not fall into iniquity. That blessing, however, is a great one
for all parents. Knowing of the preservation and righteousness of ones children's children (and their children)
must be a blessing indeed.2
Ne. 1:3232 Wherefore, if ye shall keep the commandments of the Lord, the Lord hath consecrated this land for the security of thy seed with the seed of my son. The only condition
upon the blessing is that he has his family keep the commandments, a promise they appear to have already made. |
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| by Brant Gardner. Copyright 1998 |
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