1. Lehite Travels
   This journey usually gets a lot of attention, as it is located prominently in the opening chapters of the Book of Mormon. It starts in Jerusalem, and hits a number of points through the Arabian Peninsula:  the Valley of Lemuel, Shazer, Nahom, and Bountiful, where they set sail for the Promised Land. Most of the famous vignettes of Lehi and and his family take place on this journey: retrieving the brass plates, obtaining the Liahona, the vision of the tree of life, Nephi’s broken bow, the construction of the ship, and the drama while crossing the ocean.
2. Nephite Departure from the Land of First Inheritance
   It isn’t long after the Lehites land in their new world that it becomes evident that the Nephites and Lamanites will be unable to peacefully coexist.  Nephi gathers his followers and they leave the Lehite landing spot, or “Land of First Inheritance,” and they “journey in the wilderness for the space of many days.”  The place they end up become the city of Nephi, and later, the land of Nephi.
3. Mosiah’s Discovery of Zarahemla
   Mosiah was a Nephite living in this land of Nephi, and he was warned by God to take all who would follow him and leave.  He leads his pilgrims through the wilderness, until they reach the land of Zarahemla, which was already populated by an enigmatic “people of Zarahemla,” with whom they merge, and over whom Mosiah eventually becomes king.
4. Zeniff’s Trip Back to the Land of Nephi
   While Mosiah was still king in Zarahemla, some of his followers, lead by the intrepid Zeniff, decided to go back to the land of Nephi, to check up on those they left behind, and posses their former land.  When they get back the to land of Nephi, they find only Lamanites, but through some diplomacy, are able to settle a part of the land. Zeniff becomes king, and his famous wicked son Noah succeeds him.
5. Alma’s Escape Out of Helam
   Alma was a rogue priest of Noah, who after baptizing his followers in the Waters of Mormon, set up camp in a nearby land called Helam.  Alma’s people eventually become enslaved in Helam by Lamanites lead by a former colleague of Alma’s.  In time, the Lord sees fit to deliver Alma’s people and lead them to Zarahemla.  One night, a deep sleep overcomes the guards, and Alma’s people successfully leave Helam, travel through a valley the call Alma, and arrive in Zarahemla, where they are greeted by Mosiah².
6. Ammon and Limhi’s Escape Out of the Land of Nephi
   Meanwhile, back the land of Nephi, Noah’s son Limhi had taken command, but was subject to Lamanite rule. Ammon was a man from Zarahemla, who along with some others, came down to check on whoever was left of Zeniff’s colony.  Seeing the adverse political circumstances the Limhi’s people were under, Ammon helps them break free and invites them to come to Zarahemla. One night, they get the Lamanite guards senselessly drunk, and leave the city of Nephi behind unfettered.  After several days of journeying, the arrive in Zarahemla, and are also met and welcomed by Mosiah².
7. The Sons of Mosiah’s Journey to the Lamanites
   Ammon and his companions set off on a journey back to the land of Nephi, now exclusively inhabited by Lamanites (and some Nephite dissenters,) to teach them the gospel.  They begin together, preparing themselves spiritually on the way.  Their route is not specified, but at some point, Ammon and Aaron separate near the Lamanite borders.  Ammon finds his way to the land of Ishmael, while Aaron ends up in Jerusalem, Ani-Anti, Middoni, and eventually the land of Nephi.  Their efforts prove hugely successful, and eventually lead to a mass exodus of Lamanites, who migrate to Nephite lands.
8. Nephite Migrations Northward
   Some time later, there were a number of conflicts among the Nephites, that lead to widespread dissent.  Many Nephites decided to leave their land in Zarahemla, and travel to unspecified locations “northward.”  Despite the differences in climate and natural resources, they seem to flourish.  Much later, these northern lands appear to become the hub of Nephite civilization, and are the location of many Nephite outposts in their final battles against the Lamanites.
9. Nephite Sea Travels on Hagoth’s Ships (2009/03/24 update)
   Hagoth is a briefly mentioned yet generally well-known man described as “exceedingly curious”.  He builds a boat near the “narrow neck of land,” and sends a group of people “northward.”  He apparently does not join them, because he is busy building more ships when this first ship comes back.  Upon the first ship’s return, more Nephites set off towards the “land northward” on Hagoth’s ships, and they are never heard from again.  The Book of Mormon text is silent regarding their final destination.
10. Jacob and his People’s Departure
    A mysterious and oft-overlooked man named Jacob is the ringleader of a Gadianton secret combination revival following the demise of the Gadiantons under Zemnariah.  By this time, the Nephite society has broken down into tribal factions, yet they still were united against the Gadiantons.  Jacob, seeing himself outnumbered by his enemies, takes his followers and leads them to the land northward, where they establish a kingdom.  We never hear about them again.

Conspicuously missing from this list are the journey of the Mulekites and the Jaredites, as they left the Old World for the New.  Details about the Mulekite travels are so sparse, and the reliability of their account so questionable (remember they had no written records, only oral traditions) their journey could not be counted here.  The Jaredite travels are indeed noteworthy, but they are explored to a more full extend in a previous blog post: Jaredite Barges

While specific dates or time horizons for the next iteration of this project are not yet available, I am pleased to announce that blog updates, as well as some internal site development will resume until further notice.

We welcome all visitors, new and old, and invite you to leave comments and participate in the discussions, hoping that this blog will serve as an effective resource, forum, and sounding board for those studying the Book of Mormon.

Those interested in contributing content to this blog may contact me.

• Enos
• Jarom
• Omni
• Amaron
• Chemish
• Abinadom
• Amaleki

Chronologically, this section of the Book of Mormon covers a large span of time, where we learn very little about the societal developments of the Nephites or Lamanites. However, we do get enough insights that give us enough of a picture of what is going on. Here are some highlights:

Book of Enos

Enos is the son of Jacob, and is most famous for his day-long prayer in the woods. His story is one of conversion and redemption; when he feels his sins taken away, he is told it is possibly:

“Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh; wherefore, go to, thy faith hath made thee whole.” (Enos 8)

After this experience, Enos prays for the well being of his friends and of his enemies, and he eventually replaces Jacob as the Nephite spiritual leader. His faith and convictions are evident in his last recorded words:

“And I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: ‘Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father.’ Amen.” (Enos 27)

Book of Jarom

Jarom becomes the next leader and custodian of the plates. Despite his dilligence and righteousness, he feels that he cannot add much to the content of the plates so far:

“For what could I write more than my fathers have written? For have not they revealed the plan of salvation? I say unto you, Yea; and this sufficeth me.” (Jarom 2)

On a more secular note, however, we learn that Jarom recorded (or had someone record) the Nephite saga of wars and political events on the large plates of Nephi, the translation of which was lost in the 116 pages.

Book of Omni

Omni was charged with the record keeping responsibility by his father Jarom, but it appears that Omni himself was a fearsome warlord with little interest for the things of God or righteousness. After Omni, the plates go hot-potato to his son Amaron, then to Amaron’s brother Chemish, both of whom have little to say. Chemish’s son Abinadom likewise has little to report other than wars, but we later learn from his son Amaleki that in Abinadom’s day, a Nephite named Mosiah had been warned by God to leave the land of Nephi, and took whoever would follow him north to the land of Zarahemla, where they meet another civilization: the Mulekites. Amaliki is born, and records the story of the Nephite integration into the Zarahemla. And finally, Amaleki reaches the end of his account, stating that “these plates are full. And I make an end of my speaking.” (Omni 30)

Words of Mormon

The Word of Mormon are awkwardly out of place, as they were written centuries later, by Mormon, as he was compiling the records. He originally intended to include only his abridgment of the large plates of Nephi, but after digging around his repository, he came across the small plates, and he felt inspired to include them. So, he felt the need to explain himself in doing so. To grasp the deeper significance of his actions, please see the past post: The Small Plates of Nephi in Our Lives.

The first recorded instance of Lehites interacting with external people is found in Jacob chapter 7, where we meet Sherem. Sherem is numbered among the villains and anti-Christs of the Book of Mormon, but if we carefully analyze the details of his story, we learn much more about him and his circumstances than we might initially expect.

First, we should consider the chronology up to this point to give ourselves a time frame reference. At this point, Jacob is the leader, but we may assume that he is in the sunset of his tenure. Jacob was born in the Arabian wilderness after Lehi and his family left Jerusalem, so we may assume that that majority of Jacob’s lifespan has transpired since the Lehite landing. It would be reasonable to assume that Jacob is a grandfather at this point, or at least that a third generation is emerging. In the meantime, the Nephites have split from the Lamanites and established themselves in a separate community, the “Land of Nephi.” The Nephite community then, would be, given an even split between Nephites and Lamanites, about half of the Lehite family. So it is fair to infer that the Nephite population is still rather small, and presumable quite tight-knit at this point. Any numerical guess of the population is probably as good as the next, but it is doubtful that the Nephites number over a few hundred. Given the cooperative nature of rural, agricultural, and developmental communities, it would additional be reasonable to say that everyone was more or less familiar with everyone else.

White the Nephites were developing in their community, the Lamanites were also turning into a distinct culture. We learn that:

“…their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a bloodthirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us.” (Enos 20)

If a Lamanite were to encounter a Nephite, it seems quite clear that he would attack and kill, or at least capture him, or in some other means express violence and hatred.

With this sociological framework in mind, let us consider the story of Sherem, and determine if he fits the description of either a Nephite or a Lamanite at this point in time. Jacob 7 begins:

“And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem.”

If Sherem “came among” the Nephites after “some years,” it would seem that Sherem was not originally a Nephite, or at least was not a resident in the land of Nephi. Jacob tells us that Sherem “was learned, that he had a perfect knowledge of the language of the people.” This is another clue that suggests that his first language was not the Nephite language, but rather he picked it up during his time among them. His passive behavior and initial ignorance of the Nephite language also essentially rules out the possibility of him being a Lamanite, who at this point, would still be speaking the same language as the Nephites.

At length, Sherem meets Jacob, and puts forth a doctrinal proposal. He says:

“Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ. And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is blasphemy; for no man knoweth of such things; for he cannot tell of things to come. And after this manner did Sherem contend against me.”

Jacob, sensing Sherem’s misunderstandings of the prophesies, says:

“Deniest thou the Christ who shall come?”

To which Sherem responds:

“If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be.”

Noting his initial appeal to the law of Moses, which he most likely learned from the Nephite brass plates, Jacob asks:

“Believest thou the scriptures?”

Sherem responds:

“Yea.”

At this point, Jacob is able to demonstrate that Sherem’s attempts to grasp the Nephite doctrines and scriptures have not been sufficiently thorough. He says:

“Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ.”

The Sherem narrative continues, and we learn a good lesson about seeking signs and blaspheming. But through it all, it becomes almost certain that Sherem was an outsider who discovered the Nephite culture, tried to integrate himself into it with the hopes of gaining power, but he was unsuccessful in doing so.

This revelation, of course, opens a whole new can of worms about the demographics of the promised land. Where did Sherem come from? What is the origin of his society? And what else might we need rethink about our traditional Book of Mormon assumptions?

• Treating the Decaying Olive Tree by Pruning and Digging
• Treating the Decaying Olive Tree by Grafting and Transplanting
• Revival of the Olive Tree
• Additional Decay
• Treating the Further Decay by Grafting and Burning
• A Final Effort
• Recovery and Success
• Additional Decay Foretold
• Jacob’s Comments

The symbolism is rich and complex, and as is the case with most figurative expositions, can be understood on several levels. Generally, it is understood as a historical recounting of certain aspects of the house of Israel, as well as a foretelling its future and destiny.

As a starting point for comprehension, the CES institute manual proposes the following interpretations for the symbolic elements of the story:

For an overview of the narrative, please refer to the Olive Tree Allegory page.

The take home message from the allegory is the untiring efforts, labor, and love that the Lord and his servants put into the vineyard, or us.

Jeffery R. Holland refers to this allegory in a deeply moving way as he illustrates to love of God, his concern for us, and his sadness and frustration when we use our free will unwisely.

“In the midst of a grand vision of humankind which heaven opened to his view, Enoch, observing both the blessings and challenges of mortality, turns his gaze toward the Father and is stunned to see Him weeping. He says in wonder and amazement to this most powerful Being in the universe: “How is it that thou canst weep? … Thou art just [and] merciful and kind forever; … Peace … is the habitation of thy throne; and mercy shall go before thy face and have no end; how is it thou canst weep?”

Looking out on the events of almost any day, God replies: “Behold these thy brethren; they are the workmanship of mine own hands. … I gave unto them … [a] commandment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood. … Wherefore should not the heavens weep, seeing these shall suffer?”

That single, riveting scene does more to teach the true nature of God than any theological treatise could ever convey. It also helps us understand much more emphatically that vivid moment in the Book of Mormon allegory of the olive tree, when after digging and dunging, watering and weeding, trimming, pruning, transplanting, and grafting, the great Lord of the vineyard throws down his spade and his pruning shears and weeps, crying out to any who would listen, “What could I have done more for my vineyard?”” (“The Grandeur of God,” Ensign, Nov. 2003, 70)

While Jacob 5 is typically hard to read, it is well worth it for those who are seeking understanding, and read it in an open and interpretative state of mind.

“Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old. (Jacob 4:13)

Jacob here is speaking about truth; specifically, truth revealed by the Spirit, which “speaketh the truth and lieth not.” The acquisition of truth has been humanity’s quest through the ages, and great mysteries have remained unsolved because what is often true in one situation can be false in another. Even so, Jacob seems to indicate that there are truths of an absolute nature amid those truths that are relative, when he mentions as “things as they really are, and of things as they really will be.”

First, it should be plainly noted that the scriptures often use figurative devices to teach truth. Parables, allegories, even certain visions are presented through symbols, metaphors, and other elements with relative applications. Typically, however, their interpretation yields insights that are universal.

One biblical example of this is the vision of Ezekiel, where he sees wheels, and a part-man part-eagle part-ox part-lion creature, all in the context seeing the throne of God. The physical descriptions of what Ezekiel is seeing are not to be directly applied to an understanding of the physical characteristics of God, but rather are to be understood figuratively.

Of course, the methods of figurative interpretation are as varied as the scriptural symbols themselves, and thus we see an wide array of debates between literal and figurative interpretations, and discord between orthodox figurative interpretations and liberal figurative interpretations. While there may be no universally clear-cut answers regarding every scriptural instance of what is literal and what is symbolic, it does seem clear that regardless, there is an absolute level of reality that all true teachings (figurative, literal or otherwise) point to.

Primary among these is the central fact that humanity’s existence on earth is backed by purpose and plan that was devised by God, with the intent of fostering our progression. The restoration of the gospel added greater emphasis on this with its additional revelations regarding the plan of salvation and the purpose of life.

Neal A. Maxwell was adamant on illustrating this absolute layer of understanding to the body of gospel knowledge. He stated:

“Brothers and sisters, we dare not hold back the restored gospel’s declaratives! We dare not hold back the reassuring revelations and truth-telling translations about “things as they really are, and … things as they really will be.” These are so needed by those whose weary hands hang down because they suffer from doctrinal anemia, which can best be treated by the red blood cells of the Restoration. To hold back would be to restrain repentance and to obscure the beckoning spiritual alternative, which will become “fair as the sun, and clear as the moon” (Ensign, Nov 2003, 99)

Some uncertainty still exists regarding which aspects of conventional wisdom are indeed congruent with ‘”things as they really are.” Some commandments and laws that are currently observed are actually preparatory laws that do not have universal or eternal applications. Tithing for example is a preparatory law, and will be dissolved when the saints are prepared to become the Zion that has been prophesied of. The Word of Wisdom also has an application that is unique to our dispensation, and cannot be projected retroactively on those of the past. Even the law of Moses was given in relative terms to the Children of Israel, with the eventual plan to fulfill it. Other commandments, however, such as “Thou shalt have no other God before me,” are universal in their application, and have maintained constant throughout time. The mission of Jesus Christ also emphasized the universality and absolute nature of his atoning sacrifice for humanity.

When these nuggets of absolute truth are harvested through the fields of gospel study, they need to be cherished and shared. Recently, Elder Uchdorf stated:

“When we bear testimony, we declare the absolute truth of the gospel message. In a time when many perceive truth as relative, a declaration of absolute truth is not very popular, nor does it seem politically correct or opportune. Testimonies of things how “they really are” are bold, true, and vital because they have eternal consequences for mankind. Satan wouldn’t mind if we declared the message of our faith and gospel doctrine as negotiable according to circumstances.” (Ensign, Nov 2006, 37–39)

As we go on our quest to glean truth from all that we encounter, I hope that we will have the perspective and the foresight to realize when we come across something that truly illustrates “things as they really are, and…as they really will be.”

“…the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand.

“Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble.” (Jacob 4:14)

While Jacob here refers to the historical Jews specifically, this scripture has an incredible amount of relevance and applicability to us today.

The tragic flaw of the Jews lies in their dissatisfaction with “words of plainness,” which led them to place increased importance on more tangential or logistical matters.  Neal A. Maxwell explained:

“Intellectual embroidery seems to have been preferred to the whole clothing of the gospel—the frills to the fabric. In fact, one can even surmise that complexity was preferred over plainness by some because in conceptual complexity there might somehow be escape, or excuse, for noncompliance and for failure. In any event, this incredible blindness which led to the rejection of those truths spoken by prophets and which prevented the recognition of Jesus for who he was, according to Jacob, came ‘by looking beyond the mark.’ ” (On Being a Light [address delivered at the Salt Lake Institute of Religion, 2 Jan. 1974], p. 1 )

Often times the answers to many of our questions are in closer proximity than we might think—sometimes they are in plain sight. The tendency to seek wisdom in the unknown while ignoring the resources that are available to us too often proves to be counter-productive or detrimental.

“Jacob speaks of people who placed themselves in serious jeopardy in spiritual things because they were unwilling to accept simple, basic principles of truth. They entertained and intrigued themselves with “things that they could not understand” (Jacob 4:14). They were apparently afflicted with a pseudosophistication and a snobbishness that gave them a false sense of superiority over those who came among them with the Lord’s words of plainness. They went beyond the mark of wisdom and prudence, and obviously failed to stay within the circle of fundamental gospel truths, which provide a basis for faith. They must have reveled in speculative and theoretical matters that obscured for them the fundamental spiritual truths. As they became infatuated by these “things that they could not understand,” their comprehension of and faith in the redeeming role of a true Messiah was lost, and the purpose of life became confused. A study of Israel’s history will confirm Jacob’s allegations.” (Dean L. Larsen, “Looking beyond the Mark,” Ensign, Nov 1987, 11)

The departure from (or de-emphasis of) the foundational and core doctrines and principles of the gospel has been responsible for a great deal of confusion and even apostasy.  Quentin Cook said:

“Some people seem to be embarrassed by the simplicity of the Savior’s message. They want to add complexity and even obscurity to the truth to make it more intellectually challenging or more compatible with current academic trends. The Apostasy occurred in part because of this problem. The early Christians adopted the Greek philosophical traditions, trying to reconcile their own beliefs with the existing culture. The historian Will Durant wrote: “Christianity did not destroy paganism; it adopted it. The Greek mind, dying, came to a transmigrated life.”” (Quentin L. Cook, “Looking beyond the Mark,” Liahona, Mar 2003, 21)

So then, what is “the mark” that we must strive not to “look beyond”?  I think the answer to that comes in a New Testament account of an exchange between Jesus and a Pharisee:

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

“Master, which is the great commandment in the law?”

Jesus said unto him,

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.” (Matt 22:34-40)

I believe the passage speaks for itself.  Here the higher law is set forth, and all other aspects of the law and gospel are herein included.  The majority of religious quandaries can be resolved by appealing to Jesus’ words.  The life, example, and redemption wrought by Christ are the central elements of the gospel, and should be the central focus—the mark—of the Saints.

Unfortunately, the gospel is too often immaturely perceived as a collection of do’s and don’ts, or a checklist of things to do in order to obtain a reward.  This line of thinking invariably leads to nit-picking over things like behavioral standards, the questions of how far is too far, how much is too much, what is or isn’t OK to consume, what is or isn’t appropriate to view, who we should or shouldn’t associate with, where we should or shouldn’t be seen, or any other number of “strivings about the law” which the apostle Paul condemns as “unprofitable and vain.” (See Titus 3:9)

The good news of the gospel is that Jesus Christ has come to save that which is lost—us.  The way to him is by turning our lives over to him, and making him our foundation.  Well did Helaman tell his sons Nephi and Lehi:

“And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall.”  (Helaman 5:12)

Jesus Christ, and the divine love that he embodies, is “the mark”.  Let us not look beyond him, but rather look to him, and live.

“Behold, great and marvelous are the works of the Lord. How unsearchable are the depths of the mysteries of him; and it is impossible that man should find out all his ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God.”

His emphasis seems to imply that despite whatever light and knowledge we may have received, we are light years away from fully grasping the most profound depths of the concepts relating to the nature and works of God.

The Book of Mormon, as well as other volumes of scripture, make several references to the “fulness of the gospel.” Along these same lines, the phrase “full truth” seems to have crept into latter-day saint vocabularies when noting the additional insights brought about by the revelations of the restoration. However, having the “fulness of the gospel” does not equate having “full truth.” Bruce R. McConkie explained:

“The fulness of the gospel consists in those laws, doctrines, ordinances, powers, and authorities needed to enable men to gain the fulness of salvation. Those who have the gospel fulness do not necessarily enjoy the fulness of gospel knowledge or understand all of the doctrines of the plan of salvation. But they do have the fulness of the priesthood and sealing power by which men can be sealed up unto eternal life. The fulness of the gospel grows out of the fulness of the sealing power and not out of the fulness of gospel knowledge.” (Mormon Doctrine p. 333, emphasis added)

Joseph Fielding Smith, in reference to the statement that the Book of Mormon contains the “fulness of the gospel”, added:

“[The Lord] did not mean to convey the impression that every truth belonging to exaltation in the kingdom of God had been delivered to the Nephites and was recorded in the Book of Mormon, to be delivered to Gentiles and Jews in this dispensation. Neither would this statement imply that every truth belonging to the celestial kingdom and exaltation therein was to be found within the covers of the Book of Mormon. There are many truths belonging to the exaltation that have not been revealed, nor will they be revealed to man while he is in mortality. We must concede it to be a fact that there are many things related to the exaltation which cannot be received now and do not concern mortal man. These truths were not given to the Nephites; neither can they be given to us in this present day, for they do not in any way apply to the needs of the mortal condition, nor could we comprehend them while we are in mortality. These things belong to the kingdom of God and will be revealed to those who attain to the celestial exaltation.” (Answers to Gospel Questions Vol 3, p 95, emphasis added)

Even the apostle Paul, who was blessed with an exceptionally broad understanding of the gospel, explained how even he realized how incomplete and myopic his perspective was. Despite this, he looked forward to the day that he would understand things more fully:

“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” (1 Cor. 13: 12)

Jacob’s admonition to “despise not the revelations of God” goes hand in hand with the latter-day affirmation that:

“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.” (9th Article of Faith)

With all this in mind, I believe it is critically important to approach our level of gospel understanding and perspective with a heavy dose of humility. Often times, the gaps in our understanding are subconsciously colored in by assumptions or speculations, and these in turn sometimes get rolled together with canonized truth as conventional wisdom.

Through it all, an open mind that is prepared to welcome additional insights and revelation (sometimes at the expense of dismissing long-held traditional, yet unfounded views) is crucially important to nurturing a healthy progress of gospel knowledge. The restoration is a work in progress, and while we continue to learn and absorb spiritual substance, let us remember that at this point, “it is impossible that man should find out all [God’s] ways.“

• Nephi charges Jacob with the record–keeping responsibilities.
• Jacob works hard to persuade people to believe in Jesus Christ.
• Nephi gets old, and a system for naming his successors as king is established.
• Nephi dies.
• Under the rule of their second king, the people get prideful and begin practicing polygamy.
• Jacob gives a sermon at the temple in response to his people’s pride and sins.
• Jacob writes to future readers of his record.

Most of these narrative elements are found it chapter 1, but the the majority of the text covered in this lesson comprises Jacob’s temple sermon, where he covers the issues of pride and polygamy.

It should first be noted that the temple that Jacob delivers his sermon in is doubtless the temple constructed by Nephi after the pattern of Solomon’s temple. And it is made clear here that Jacob uses the Temple as a house of instruction and learning.

Jacob first expresses his reluctance to address uncomfortable issues with his people.

“Wherefore, it burdeneth my soul that I should be constrained, because of the strict commandment which I have received from God, to admonish you according to your crimes, to enlarge the wounds of those who are already wounded, instead of consoling and healing their wounds; and those who have not been wounded, instead of feasting upon the pleasing word of God have daggers placed to pierce their souls and wound their delicate minds.” (Jacob 2:9)

Nevertheless, Jacob hits his first topic, that of riches, particularly in the context of pride. He explains that setting proper priorities is essential to obtaining a hope a Christ:

“Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you. But before ye seek for riches, seek ye for the kingdom of God. And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted.” (Jacob 2:17-19)

The other heavy topic that Jacob discusses is about marital relations. It appears that some of the Nephites used the scriptural accounts of Solomon and David to justify either promiscuity or outright polygamy. Jacob explains that these practices are only acceptable when the Lord specifically commands them:

“Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none; For I, the Lord God, delight in the chastity of women.
And whoredoms are an abomination before me; thus saith the Lord of Hosts. Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.
For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.” (Jacob 2:27–30)

After his sermon in the temple, Jacob devotes some his record to his reader. This is contained in Jacob chapter 4. Here, he addresses the future reader of his record; his central theme is that of reconciliation with God through the atonement of Christ.

“Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand. For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works. Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first–fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh.” (Jacob 4)

Jacob’s words have a special relevance to modern readers. Riches, interpersonal relationships, and redemption through Christ encompass concepts and principles that are very applicable to us. Jacob’s words can offer many great insights for us.

In examining the Book of Mormon narrative, we learn of several women, some well behaved, and some not, who had a great deal of influence on those around them and had pivotal roles in the sequence of events in which they found themselves.

1. Sariah
   The opening words of the 1 Nephi narrative mention Sariah where Nephi speaks of his “goodly parents.” Sariah had a brief lapse of faith when she complained against Lehi, but she soon came around, and in Lehi’s dream, she was among those who partook of the fruit of the tree. She gave birth to Jacob and Joseph in the Arabian Desert, and despite the anguish she suffered because of the behavior of Laman and Lemuel, she makes it to the Promised Land where she spends the remainder of her life as the colony’s matriarch.
2. Isabel
   Little is known of this mysterious woman, but she did have a strong impact on the missionary work in Antionum. Alma’s son Corianton was included in the team of missionaries that went to preach to the Zoramites. Corianton got distracted, and went to what appears to be the neighboring land of Siron, where he solicited services from Isabel, a local prostitute. Word seems to have gone out, and as a result, the other missionaries suffered image and credibility issues with the people.
3. Abish
   Abish was a member of King Lamoni’s court. We learn that prior to Ammon’s visit, she had personally been converted years earlier, reportedly due to a vision that her father had. When Lamoni and his household is converted and falls to the ground, incapacitated, Abish is the one who calls the townspeople to come and see. After some commotion as the people react to the scene of all the people lying lifeless on the ground, Abish goes up to the queen and raises her up. From that moment on, the process of widespread Lamanites conversion begins in the land.
4. Morianton’s Maid
   As the unsung heroine of the Book of Mormon, Morianton’s maid averted disaster in the land northward. Morianton, the leader of his city, after a border dispute with the land of Lehi, planed to conquer the entire land northward. He would have gone forward with his plan, but he beat his maid prior to executing his plan. His maid escaped, and alerted Teancum, who rounded up his troops, intercepted Morianton, and after a battle, successfully stopped him.
5. Isaiah’s Prophetess
   In Nephi’s quotation of Isaiah we read of a prophetess. This is generally understood to be a reference to Isaiah’s wife; she bears Isaiah’s child, and names him “Maher-shalal-hash-baz.” Beyond this, it is unclear what her role was, or why she was referred to as a prophetess. Some believe that she was called a prophetess simply because she was the prophet’s wife, but others believe that she may have had a more active role in the prophetic and revelatory process.
6. Jared’s Daughter
   In the Jaredite era, we read of a man named Jared (not the original Jared) who gained and subsequently lost his father Omer’s kingdom. He had a daughter who wanted to help him regain his throne. In order to do this, she planed to seduce a hit man, Akish, and have him kill Omer. She executed her plan, and danced for Akish. Akish asked to marry Jared’s daughter, at which point she set forth her terms. Meanwhile, Omer abandons his kingdom, and Akish and Jared are able to obtain the throne without a fight.
7. Lamoni’s Wife
   Along with Abish, Lamoni’s wife (the Queen) had an important part in the conversion of Lamoni’s household. When she hears that Lamoni had died, she suspects he is still alive, and summons Ammon to go see Lamoni. Ammon confirms that Lamoni is not dead, but only sleeps. The Queen admits that she has only Ammon’s word to rely on, but believes none the less. Ammon commends her, saying “there has not been such great faith among all the people of the Nephites.”
8. Amalickiah’s Wife
   Amalickiah was a renegade Nephite who rose to power among the Lamanites. After gaining control of the Lamanite army, he makes his way to the Lamanites royal palace, and manages to have the Lamanite king killed. Upon hearing about the King’s death, the Queen calls for Amalickiah, who convincingly blames the crime on some innocent servants. Eventually, the Lamanite Queen marries Amalickiah, hence making her the means of Amalickiah’s ultimate ascension to the highest rung of Lamanite hierarchy.
9. Nephi’s Wife
   After obtaining the brass plates, Lehi’s sons are once again instructed to go back to the Jerusalem—this time to find some women. They persuade Ishmael’s family to come with them. Ishmael had a number of daughters, one of whom eventually marries Nephi. We infer that she also bore Nephi’s children in the wilderness when we learn that she and the children pleaded and wept that Nephi might be released when he was tied up on the boat. However, despite her best efforts, Laman and Lemuel’s hearts were not softened—at least not immediately.
10. Mary
    Mary, the mother of Jesus, is mentioned several times in the Book of Mormon. First, Nephi sees her in his vision, and notes that she is “most beautiful and fair.” Later, King Benjamin related what an angel told him, and identifies her by name. Lastly, Alma, while preaching in Gideon, prophesies of the coming of the Messiah and notes that she is a “precious and a chosen vessel,” and would “bring forth a son, yea, even the Son of God.”

The people of the Book of Mormon, although far removed from the Holy land, were well aware of the promise of the Resurrection. Alma taught the Zoramites:

“…Begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead…” (Alma 33:22)

In addition to demonstrating understanding of the physical and eternal nature of the resurrection, the Book of Mormon also uses the resurrection in symbolic terms to illustrate the more abstract concepts of redemption and rebirth that are otherwise more difficult to grasp.

For example, Lehi teaches about salvation, and explains that Christ’s grace is the sole means of obtaining salvation. He then reinforces his point by juxtaposing it with words about Jesus’ resurrection:

“Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise.” (2 Nephi 2:8)

We are just as powerless to resurrect ourselves as we are to escape physical death. Likewise, we all become trapped into spiritual death (ie. alienation from God,) and the only way to overcome either of these deaths is through the saving power of Christ. Jacob explains:

“And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel.” (2 Nephi 9:12)

When we consider the parallels and the figurative connections between spiritual and physical salvation, many passages that may only have described a physical event in the past or a promise for the future suddenly take on increased significance for the present. Jacob later comments along these lines, by speaking of “obtaining,” resurrection. Given that everyone will resurrect regardless of anything, it seems clear that his allusion to the resurrection goes beyond the realm of bodily reconstitution:

“Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh.” (Jacob 4:11)

Samuel also notes the critical link between the resurrection and the receipt of salvation:

“For behold, he surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord.” (Helaman 14:15)

Abinadi, in speaking of the universality of God’s power and the plan of salvation, teaches:

“But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ.” (Mosiah 16:8)

As we consider the implications of the resurrection, I invite you to visit several places on the internet that might enhance your observance of Easter:

• A collection of Easter scriptures (scriptures.lds.org)
• Video: “The Bread of Life” (jesuschrist.lds.org)
• Video: “The Atonement of Jesus Christ” (youtube.com)
• Gordon B. Hinckley: This Glorious Easter Morn (lds.org)

Finally, please watch a brief clip from “Special Witnesses of Christ,” in which the late Gordon B. Hinckley speaks of the resurrection of Jesus Christ, and its meaning and effects with regards to humanity.

President Hinckley says:

“Never had this occurred before. There had been only death without hope. Now there was life eternal. Only a God could have done this. The Resurrection of Jesus Christ was the great crowning event of His life and mission. It was the capstone of the Atonement. The sacrifice of His life for all mankind was not complete without His coming forth from the grave, with the certainty of the Resurrection for all who have walked the earth. Of all the victories in the chronicles of humanity, none is so great, none so universal in its effects, none so everlasting in its consequences as the victory of the crucified Lord, who came forth from the tomb that first Easter morning.”

• Nephi’s Addition to his Record
• Importance of Baptism
• Enduring to the End
• The Doctrine of Christ
• The Necessity of Prayer
• Nephi’s Conclusion
• Nephi’s Last Goodbye

The essence of Nephi’s words is captured in his admonition to his readers:

“Ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: ‘Ye shall have eternal life.’” (2 Nephi 31:19–20)

These chapters are some of the most poignant of Nephi’s writings, and carry with them some very signficant teachings. Let’s explore some of what he has to say.

Nephi teaches of the doctrine of Christ.
In an attempt to illustrate to path the path to God, Nephi emphasizes the need to emulate and follow Christ, and do as he did. This idea is presented in conjunction with the symbolism of rebirth in Christ that is embodied in the ordinance of baptism. Nephi explains that Jesus himself would be baptized, and that those who wish to follow Christ must strive to become the person that he is.

“And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water!” (2 Nephi 31:5)

Nephi teaches that we must press forward and endure to the end.
When Nephi mentions the concept of enduring to the end as a prerequisite for the receipt of eternal life, a variety of ideas come to mind. “Enduring to the end” is often cited as an integral step of the gospel, but it is rarely articulated as anything beyond that. In his book “Following Christ,” LDS theologian Stephen E. Robinson explains:

“Enduring faithfully to the end does not just mean ‘coping’ successfully with our problems or suffering affliction with stamina, although some have been called upon to do these things in order to endure. Certainly it has little to do with overcoming personal obstacles or achieving personal goals. Rather it means staying put in the kingdom by holding on to Christ and to his church without altering our commitment—no matter what. Neither ‘enduring’ nor ‘being faithful’ means being perfect or living from our baptism until our death without sinning…” (Following Christ, p. 65.)

Nephi speaks of the importance of feasting on the words of Christ.
Adding to his original statement that we must feast upon the words of Christ, Nephi says:

“Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.” (2 Nephi 32:3)

From this, it seems clear that scriptures are of little no value unless they are used as a directive for our behaviors and actions, and even attitudes.

Nephi declares that people will believe his words if they believe in Christ.
In what seems to be an effort to express the universality of Christ’s teachings, Nephi states that those that believe in Christ will embrace his words—all Christ centric teachings lead people to do good.

“And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.” (2 Nephi 33:10)

Nephi expresses his devotion and gratitude for Jesus
Finally, Nephi sings praises to the Lord, and while accepting his mortal flaws, revels in the truth of God which brings prospects of deliverance from hell:

“I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell.” (2 Nephi 33:6)

Most likely we would all like to be better missionaries by setting good examples and hoping that someone just might show some interest. However, chances are that whenever such circumstances arise and there is even a glimmer of interest, we don’t know exactly how to articulate the Gospel or our beliefs, even if we know them well.

So what are our beliefs? How do we explain who we are and what we know? The following contains several excerpts from the 11th chapter of “Preparation Precedes Power”, where Randy L. Bott gives us a pretty good idea of how to explain what we believe using the Book of Mormon.

“The most comprehensive outline [of the gospel] was given by the resurrected Savior to the Nephites. In 3 Nephi 27:13-21 the Lord defines eight points of what He terms “My Gospel.”

I. The first point defined by the Savior is the Atonement (verses 13-14)

“Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me. And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me.”

II. The second is the Resurrection (verse 14) which “second part of ‘My Gospel’ is put into effect because of the first — the Atonement. Without the atonement no one could be resurrected. ”

“That as I have been lifted up by men even so should men be lifted up by the Father”

“Before we can die, we must be born.. ‘For as death hath passed upon all men, to fulfill the merciful plan of the great Creator, there must needs be a power of resurrection” (2 nephi 9:6).

III. Third is Judgment (verses 14-15)

“That as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.”

“We are born and live to have experiences. We live so we can one day die. We die so we can be resurrected. We are resurrected so we can stand judgment. We are judged to determine what kingdom of glory we have qualified to live in for the rest of our eternal existence.”

IV. The fourth, Faith in Jesus Christ (verse 19)

“And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith”

“As we develop ‘faith in Christ’ we see that He holds the key to our eternal life. By learning of Him, and following Him, we become like Him and therefore able to live eternally in His presence. Our faith motivates us to action.”

V. Repentance (verse 19)

If we are able to teach a little about that Gospel, faithfully, to those who may be interested, or in whom we may be interested. Randy L. Bott explained that if we can explain our beliefs so clearly and desirably, others my be willing to do anything (or give up anything) required to learn more to join the church.

But what’s next?

VI. The sixth definition of the Gospel is Baptism (verse 20)

“Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name…”

“…Baptism is.. the manifestation that God has established as an observable action indicating the inward conviction to follow Christ. Mormon said: ‘Therefore, there were ordained of Nephi, men unto this ministry, that all such as should come unto them should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins.’

VII. The Gift of the Holy Ghost (verse 20)

“That ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.”

“The Holy Ghost acts as a Guide to help us detect and avoid the pitfalls placed in our pathway by the devil and his angels. Without that Divine help we are destined to stumble and fall frequently. Remember: ‘The Holy Ghost is a revelator. No man can have the Holy Ghost without receiving revelation’”

“The Holy Ghost will not only lead you away from spiritual traps of Satan but will inspire or prompt you [in teaching the Gospel] and bear witness to the truthfulness of what you are teaching. With the Holy Ghost you cannot fail; without it, you cannot succeed. The Holy Ghost is the Divine influence that ‘fills your soul with joy’.”

VIII. Lastly Endure to the End (verse 16)

Finally we believe that we must press forward! We must endure to the end!

“If he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.”

“Often as continue through life we struggle, sometimes due to our own choices or even the choices of others. We may find ourselves wondering what we need to do and our Savior Jesus Christ has told us just that and asked the very question, “What manner of men ought ye to be-” and responded, “Verily I say unto you, even as I am!”" (3 nephi 27:27)

“Enduring to the end is not difficult — you do it just one day at a time.”

We can all be missionaries, in fact that is one main reason why we are here! I would suggest reading 3 Nephi 27:13-21 to gain a better understanding of what the Gospel is, and to learn how to better teach it.

Idle speculation can indeed be counterproductive, but it might come as a surprise that the Book of Mormon actually contains a considerable amount of information regarding the contents, origin, and purpose of the sealed portion. The pedigree of what became the sealed portion can roughly be characterized as follows:

1. Obtained by Brother of Jared
2. Compiled and hid by Ether
3. Discovered by the Limhi’s search team
4. Translated by Mosiah
5. Kept by Alma
6. Passed down to Mormon
7. Translated and compiled by Moroni
8. Received by Joseph Smith
9. Anticipating the unsealing

Obtained by the Brother of Jared

If we consult the story of the Brother of Jared, we learn that he requested that the Lord touch the 16 stones he had made in order to illuminate them. Having shown his spiritual finger, the Lord proceeds to show himself entirely. Having done this, we learn that:

“When the Lord had said these words, he showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth…and there never were greater things made manifest than those which were made manifest unto the brother of Jared.” (Ether 3: 25, 4:4)

After showing this marvelous vision, the Lord said:

“Write these things and seal them up; and I will show them in mine own due time unto the children of men.” (Ether 3:27)

We assume that the vision was recorded, “sealed up” and kept with the Jaredite records.

Compiled and hid by Ether

Ether was the last Jaredite prophet, and it was he who took the challenge of writing the history of his people:

“And as he dwelt in the cavity of a rock he made the remainder of his record” (Ether 13:14)

Ether then took the Jaredite record, which doubtless contained the vision of the brother of Jared, and secured them in some repository:

“And he went forth, and beheld that the words of the Lord had all been fulfilled; and he finished his record; (and the hundredth part I have not written) and he hid them in a manner that the people of Limhi did find them.” (Ether 15:33)

Discovered by the Limhi’s search team

Limhi, the son of King Noah, was of the third generation of the group that left Zarahemla and recolonized the land of Nephi. The Lamanites had invaded, however, and the people of Limhi were subjected to a heavy tax. Remembering their origins, Limhi sent a sent a search team out to find Zarahemla. The team sets out, but lacking direction, they completely overshoot Zarahemla and instead reach the land northward, where they discover Jaredite ruins:

“Nevertheless, they did find a land which had been peopled; yea, a land which was covered with dry bones; yea, a land which had been peopled and which had been destroyed; and they, having supposed it to be the land of Zarahemla, returned to the land of Nephi.” (Mosiah 21:26)

In these ruins, they found the Jaredite record that had been left by Ether, and brought it back to the land of Nephi with them:

“And they brought a record with them, even a record of the people whose bones they had found; and it was engraven on plates of ore. And for a testimony that the things that they had said are true they have brought twenty–four plates which are filled with engravings, and they are of pure gold.” (Mosiah 21:27, 8:9)

Unfortunately, Limhi’s people were unable to translate the records because “there [was] no one in the land that [was] able to interpret the language or the engravings that are on the plates” (Mosiah 8:11), so they remained an elusive mystery. A few days later, Ammon and his team, dispatched from Zarahemla, encounter Limhi’s people. Ammon tells Limhi about the prophet Mosiah in Zarahemla, and Limhi expresses his desire to have the records translated:

“For I am desirous that these records should be translated into our language; for, perhaps, they will give us a knowledge of a remnant of the people who have been destroyed, from whence these records came; or, perhaps, they will give us a knowledge of this very people who have been destroyed; and I am desirous to know the cause of their destruction.” (Mosiah 12:18)

Translated by Mosiah

Limhi’s group is eventually led by Ammon back to Zarahemla. There, Mosiah got the records, and “translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi.” (Mosiah 28:11) Based on the account in the book of Mosiah, we can rest assured that these plates is in fact the record of the Jaredites, which included the sealed vision of the Brother of Jared:

“Now after Mosiah had finished translating these records, behold, it gave an account of the people who were destroyed, from the time that they were destroyed back to the building of the great tower, at the time the Lord confounded the language of the people and they were scattered abroad upon the face of all the earth, yea, and even from that time back until the creation of Adam.” (Mosiah 28:17)

However, it seems clear that Mosiah suppressed the publication of his translation, and presumably only gave an oral summary to the people:

“…They were forbidden to come unto the children of men until after that he should be lifted up upon the cross; and for this cause did king Mosiah keep them, that they should not come unto the world until after Christ should show himself unto his people.” (Ether 4:1)

Even so, the people seemed satisfied with whatever information they received:

“Now this account did cause the people of Mosiah to mourn exceedingly, yea, they were filled with sorrow; nevertheless it gave them much knowledge, in the which they did rejoice.” (Mosiah 28:18)

Following this, it appears that Mosiah put the 24 Jaredite plates and his translation in the Nephite record repository.

Kept by Alma

Alma eventually become the Nephite record keeper, and we have sufficient evidence to believe that he was keenly aware of the Jaredite record and what it contained, although it is unclear whether he had read the contents of the brother of Jared’s vision. In speaking to his son Helaman, Alma said:

“And now, I will speak unto you concerning those twenty–four plates, that ye keep them, that the mysteries and the works of darkness, and their secret works, or the secret works of those people who have been destroyed, may be made manifest unto this people; yea, all their murders, and robbings, and their plunderings, and all their wickedness and abominations, may be made manifest unto this people.” (Alma 37:21)

Passed down to Mormon

Many generations later, Mormon was charged with the responsibilities of record keeping. He received the Nephite records from Ammaron, who had deposited them in the hill shim. He instructed Mormon:

“Therefore, when ye are about twenty and four years old I would that ye should remember the things that ye have observed concerning this people; and when ye are of that age go to the land Antum, unto a hill which shall be called Shim; and there have I deposited unto the Lord all the sacred engravings concerning this people.” (Mormon 1:3)

Mormon does as commanded, and, based off of the Nephite records, he writes the account of the Nephites on his own plates. Having done this, he passes the record keeping responsibilities to his son Moroni.

Translated, compiled and sealed by Moroni

While the complete hand-off sequence is unclear, we know that Moroni ended up with at least the plates of Mormon (Mormon 6:6), and the 24 Jaredite plates. (Ether 1:2)

Moroni begins translating the 24 plates, and writes his summary of it in what eventually became the book of Ether. When Moroni reaches the point where the brother of Jared’s vision is recorded, he makes a full and complete account of it, although it would seem in a separate section of the plates:

“Behold, I have written upon these plates the very things which the brother of Jared saw; and there never were greater things made manifest than those which were made manifest unto the brother of Jared. Wherefore the Lord hath commanded me to write them; and I have written them.” (Ether 4:4)

Having written the vision, he warns the translator of his record not to include this sealed vision:

“I have told you the things which I have sealed up; therefore touch them not in order that ye may translate; for that thing is forbidden you, except by and by it shall be wisdom in God.” (Ether 5:1)

Moroni then completes the record, and hides it up.

Received by Joseph Smith

Joseph Smith unearthed the record in the late 1820’s. Joseph noted that a portion of the plates were sealed:

“These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed.” (Letter to John Wentworth, editor of the Chicago Democrat)

Martin Harris was aware of this when he went to Colombia University to settle his mind regarding the authenticity of the project his would undertake. He sought out Professor Charles Anthon, who after examining a transcript of characters copies from the gold plates, issued Martin a certificate of authenticity. Martin explained:

“I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. He then said to me, ‘Let me see that certificate.’ I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, ‘I cannot read a sealed book.’ I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation.” (Joseph Smith History 1:64-65)

This seems to be the fulfillment of an obscure Isaiah prophesy:

“And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.” (Isaiah 29:11-12)

This prophesy was further expounded by Nephi, who added the Lord’s words regarding the sealed portion:

“But the words which are sealed he shall not deliver, neither shall he deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof… Touch not the things which are sealed, for I will bring them forth in mine own due time; for I will show unto the children of men that I am able to do mine own work.” (2 Nephi 27:10-21)

Anticipating the unsealing

It would be a terrible waste if the Brother of Jared, Ether, Mosiah, and Moroni all went through the trouble of recording, compiling, or translating the sealed portion if it was simply destined to be forever locked up. We do learn that the sealed portion, will indeed come forth, but the conditions must be right. The Lord told Moroni:

“They shall not go forth unto the Gentiles until the day that they shall repent of their iniquity, and become clean before the Lord. And in that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God, the Father of the heavens and of the earth, and all things that in them are.” (Ether 4: 6-7)

Joseph Smith was given the keys of unlocking the sealed portion—keys which are still active today:

“And I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world, and the things which shall come from this time until the time of my coming, if he abide in me, and if not, another will I plant in his stead.” (D&C 35: 18)

Bruce R. McConkie weighed in on the subject as such:

“Sadly, the book is sealed; as contents are being kept from men in this day. Indeed, it is not even now in the possession of mortals; it was returned by Joseph Smith to Moroni, its divinely appointed custodian. Nor did even Joseph Smith either read or translate it. We know of no one among mortals since Mormon and Moroni who have known its contents. It was known among the Nephites during he nearly two hundred years of their Golden Era. But for the present, the book is kept bent us; only the portion upon which no seal was placed has been translated. Why are these plates of Mormon sealed? The answer is obvious. They contain spiritual truths beyond our present ability to receive. Milk must precede meat, and whenever men are offered more of the mysteries of the kingdom than they are prepared to receive, it affects them adversely.” (New Witness, p. 443.)

Regarding its contents, Elder McConkie also said:

“Of this much we are quite certain: when, during the Millennium, the sealed portion of the Book of Mormon is translated, it will give an account of life in preexistence; of the creation of all things; of the fall and the atonement and the Second Coming; of temple ordinances, in their fulness; of the ministry and mission of translated beings; of life in the spirit world, in both paradise and hot of the kingdoms of glory to be inhabited by resurrected being and many such like things.(”The Bible—A Sealed Book,” CES Address, August 1984.)

Whatever its exact contents, the sealed portion of the Book of Mormon is doubtless full of fascinating and insightful information. Who knows when the day will come that its contents will be revealed, but in the meantime we would do well to remember that we are still under condemnation for not taking seriously the part of the Book of Mormon that we do have. So how can we take this book of scripture more seriously? Well, for starters, you cans start exploring http://bookofmormononline.net/ and see where that leads you.

Nephi discusses a variety of of topics, including a prophesy of the coming of Christ, predictions regarding the last days, and a foreshadowing of the Gospel’s restoration. Nephi also speaks of the judgments of God, and warns of the devices of the devil that will prove to be detrimental to the humanity.

Through it all, Nephi continues to emphasize the goodness of God, saying:

“He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.” (2 Nephi 26:33)

Much of Nephi’s message can be categorized as follows:

Nephi prophesies of the Savior’s ministry among the Nephites.
As we learn of the future visit of Jesus Christ, we gain additional insight regarding God’s motivation and plan. We are given the picture of a compassionate, magnanimous God, who desperately wishes for everyone to come unto him.

“He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation.” (2 Nephi 26:24)

Nephi testifies of the coming forth of the Book of Mormon.
Alluding to Isaiah’s “sealed book” prophesy, Nephi foresees a vignette in the process of the Book of Mormon’s production in which Martin Harris brings transcribed characters from the Book of Mormon plates professor Anthon and Dr. Mitchell for verification.

“But behold, it shall come to pass that the Lord God shall say unto him to whom he shall deliver the book: Take these words which are not sealed and deliver them to another, that he may show them unto the learned, saying: Read this, I pray thee. And the learned shall say: Bring hither the book, and I will read them.” (2 Nephi 27:15)

Nephi prophesies that Satan will spread false doctrines in the last days.
One of most deceptive devices the devil uses to the detriment of humanity is complacency and apathy. When people they there is nothing to fear, and no cause worth fighting for, that is when they are the most vulnerable.

“And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.” (2 Nephi 28:21)

Nephi teaches about the importance of the Book of Mormon.
Finally, Nephi makes a very good case for being open to additional scripture from God. Concerning those who would consider the Bible to be the final pronouncement from heaven, we read:

“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? 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?” (2 Nephi 29:6-7)

In these chapters, Nephi provides us with a large amount of very pertinent information that has particular application for us, who live in the times that we do. Just as Nephi spent that past few chapters likening Isaiah unto him, we can now take Nephi’s words and liken them unto us.

“For all this his anger is not turned away, but his hand is stretched out still.”

These words come in the context of the Lord ’s anger at Israel’s arrogance, and often comes at the tail end of a stanza that describes the plagues, calamities and judgments that will befall an unrepentant Israel. Yet the words are often interpreted as “even though God is angry, his hand of mercy is still extended to Israel.” We see this interpretation in the CES Book of Mormon student manual:

“Isaiah prophesied that Israel would refuse to heed the Lord. Yet, in spite of Israel’s rejection of the Lord, ‘his hand is stretched out still’” (Link)

While the scriptures make amply clear that God’s mercy is accessible to even the vilest of sinners, there is substantial reason to doubt that this is the message of this “hand is stretched out still” chorus.

The Book of Mormon’s original source text is unavailable, but we are able to consult Hebrew texts when dealing with some of the brass plate passages that have survived through the Bible. Nephi’s Isaiah quotation in this instance can be found in Isaiah 9, specifically verse 21.

The King James version is identical to the Book of Mormon rendering:

“For all this his anger is not turned away, but his hand is stretched out still.”

We do indeed have the original Hebrew text that this is translated from, which reads:

“וְהָעָ֥ם לֹא־שָׁ֖ב עַד־הַמַּכֵּ֑הוּ וְאֶת־יְהוָ֥ה צְבָאֹ֖ות לֹ֥א דָרָֽשׁוּ׃”

Unfortunately, most people don’t speak Hebrew, making these original texts fairly useless. However, if we consider that the KJV is not the only English translation derived directly from Hebrew, we can look at alternative translations that also consulted the original Hebrew in their making. Let’s sample Isaiah 9:21 through the lens of a variety of translations, and see if helps illuminate the actual meaning of the original.

The Message Bible

“But even after that, he was still angry,his fist still raised, ready to hit them again.”

New Living Translation

“But even then the Lord’s anger will not be satisfied. His fist is still poised to strike.”

Contemporary English Version

“But even this did not stop him from being angry, so he kept on punishing them.”

Holman Christian Standard Bible

“In all this, His anger is not removed, and His hand is still raised to strike.”

New International Reader’s Version

“Even then, the Lord is still angry. His hand is still raised against them.”

New International Version

“Yet for all this, his anger is not turned away, his hand is still upraised.”

Additional translation comparisons are available here.

Given that these translations all looked to the original Hebrew for their meaning, it seems very doubtful that Isaiah penned this as a message of mercy towards Israel. Again, merciful themes are expressed in multitudes of other passages, but this “hand is stretched out still” reference appears to actually be an articulation of God’s continued displeasure with Israel’s rebellion.

“How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations!” (2 Nephi 24:12)

This does indeed bear striking resemblance to the apocalyptic account of the fall and exile of the dragon:

“And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.” (Revelation 12:7-9)

But is the connection between these two passages as clear cut as we might like to think? Let’s examine the context that Isaiah gives to his passage as we search for increased understanding.

Isaiah had previously been speaking about Babylon—particularly in reference to its opposition to Zion and Israel. All of 2 Nephi 23 (Isaiah 13) is dedicated to prophesying of the fall of Babylon, and the prevailing of God’s people. In 2 Nephi 24 (Isaiah 14), we see this prophesy comes to pass, and Israel rejoices over “how hath the oppressor ceased.” Back in chapter 23, Isaiah used astronomical imagery (stars, constellations, sun, moon) to describe the realized power of God against those who oppose him (ie Babylon). Turning back to chapter 24 we see what turns out to be a parallel fulfillment of this prophesy, which is the scripture we are examining:

“How art thou fallen from heaven, O Lucifer, son of the morning!”

Given the context of Isaiah’s words, it seems very unlikely that he is interjecting an aside about the primeval war in heaven. Rather, it makes much more sense that he is continuing his train of thought regarding the fall of Babylon using an astronomical metaphor. But what does astronomy have to do with this passage? First, it should come as no surprise that the word “heaven” is not only a designation for the dwelling of God, but is also a generic term meaning “sky.” And “Lucifer,” as it turns out, is defined by the dictionary as the planet Venus, the morning and the evening star.

Lucifer is a Latin word meaning “light bearer” (from lux, lucis, “light”, and ferre, “to bear, bring”), and a Roman astrological term for the “Morning Star” the planet Venus. Venus is one of the first and brightest stars to appear in thy sky (due to its proximity to the setting sun,) but it also falls below the horizon very early on in the night. Perhaps for this reason it was used as a symbol to describe something of greatness that fell into essentially oblivion (In Isaiah’s case, Babylon). Lucifer came to be identified with Satan by Christendom largely due to John Milton’s religious epic entitled Paradise Lost, where that identification is taken as a given, lack of scriptural support notwithstanding. But the word “Lucifer”only appears in the standard works three times, two of which are the Isaiah and 2 Nephi renderings of this scripture, and the other is in D&C 76: 26, in a vision of the pre-mortal world and war in heaven.

The traditional understanding of Lucifer is that it was the Devil’s name before he was expelled from heaven, when he became known as Satan. But if “Lucifer” is simply referring to Venus, how do we understand it in the D&C context, which is clearly about the fall of Satan? Let’s have a good look:

“And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, And was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen, even a son of the morning!” (D&C 76-24-26)

If we look at this carefully, we see the Devil is referred to in three ways:

1. An angel of God
2. Perdition
3. Lucifer

It says that “Perdition” is what he was called, and “Lucifer” is what he was. It should be noted that both references are in past tense, so it does us no good to try to determine which is which in terms of pre or post fall. If we understand both the literary concept of a metaphor, as well as the symbolic significance of the Morning Star (ie Venus/Lucifer,) the allusion to the fall of Venus seems entirely appropriate to describe the fall Satan.

However, back to the Isaiah reference to Lucifer, it appears that it is not a reference to Satan at all, but is a description of the fall of Babylon. In all fairness, Babylon could in turn be understood as a symbol for Satan, but even so, the Isaiah connection between Lucifer and Satan is at best indirect. While I am sure there are some who would continue to quibble over satanic nomenclature, I believe that the case is clear that the word “Lucifer” is not an original designation of the Devil.

For a concise overview of the Nephi’s Isaiah quotations, click here.

While Isaiah is general respected and revered, the “Isaiah chapters” are dreaded by many readers. Some of the reasons for this include the absences of any cohesive narrative; symbols, metaphors, and allegories that seem very obscure or cryptic, and a prose that is difficult for untrained readers to follow. Acknowledging these issues, Boyd K. Packer said:

“The Book of Mormon is a book of scripture. It is another testament of Jesus Christ. It is written in biblical language, the language of the prophets. For the most part, it is in easy-flowing New Testament language, with such words as spake for spoke, unto for to, with and it came to pass, with thus and thou and thine. You will not read many pages into it until you catch the cadence of that language and the narrative will be easy to understand. As a matter of fact, most teenagers readily understand the narrative of the Book of Mormon.

“Then, just as you settle in to move comfortably along, you will meet a barrier. The style of the language changes to Old Testament prophecy style. For, interspersed in the narrative, are chapters reciting the prophecies of the Old Testament prophet Isaiah. They loom as a barrier, like a roadblock or a checkpoint beyond which the casual reader, one with idle curiosity, generally will not go. You, too, may be tempted to stop there, but do not do it! Do not stop reading! Move forward through those difficult-to-understand chapters of Old Testament prophecy, even if you understand very little of it. Move on, if all you do is skim and merely glean an impression here and there. Move on, if all you do is look at the words. …… The Lord had a purpose in preserving the prophecies of Isaiah in the Book of Mormon, notwithstanding they become a barrier to the casual reader. Those who never move beyond the Isaiah chapters miss the personal treasures to be gathered along the way”

(in Conference Report, Apr. 1986, 76–77; or Ensign, May 1986, 61)

So what might these “personal treasures” be? For one, Isaiah’s writing show us something very significant about the nature of God. Isaiah chronicles the stubbornness, wickedness, and disobedience of Israel, who abandons God, is subsequently devastated by Assyria and brought to ruin as Babylon rises. Yet, ultimately, Babylon falls, the Lord redeems Israel, and gathers them once again unto him. Surely this is a message of hope and peace for mankind’s fallen state.

Also, the parable of the vineyard in 2 Ne 15:1-7 gives us a saddening look into the frustrations of God’s plan. The Lord spent unmeasurable time and effort into the vineyard, yet it produced bad fruit. We’ll get an expansion on this idea when we read Zenos’ elaboration on this concept in Jacob 5, and we will see the how the Lord’s reacts.

Isaiah words are in fact difficult to read. One cannot expect to glean every insight there is on any pass through the text. But if you keep looking for nuggets of wisdom and insight as you read, you are bound to find some.

See these posts that dissect a few elements of Isaiah’s words:

• Who—or What—is Lucifer?
• His Hand is Stretched Out Still

However, if we look carefully at a few passages, we realize that the term is sometimes used in plural. Jacob explains that the house of Israel will “be gathered home to the lands of their inheritance, and shall be established in all their lands of promise.” (2 Nephi 9:2)

Likewise, Nephi quotes Isaiah as saying that “they shall return to their lands of promise.” (2 Nephi 24:2)

What are the implications of this pluralizing? Having been established in the United States, the early Church would naturally tend to interpret references to the promised land as code for America; this also has support in many elements of Nephi’s vision that, while not explicit about mentioning America by name, drop enough clues to reasonably conclude that America is indeed a promised land.

But it seem that the blessings of the promised go beyond this understanding. A close look at the Abrahamic covenant shows that land was included in the promises. Early converts to the church would gather in Kirtland, Missouri, Nauvoo, or Salt Lake, following the traditional notion of establishing an ensign in the land of promise. The entire concept of stakes—stakes of Zion’s tent (see Isaiah 54:2)—embody the idea of broadening the promised land’s geographic base, enabling a continuously expansion into all parts of the world.

What else does the idea of multiple promised lands bring with it? What other blessings has the Lord bestowed upon other lands that we may not know about? With an inspirational founding story, a religious heritage, and global power and influence, it is sometimes easy to adopt a sense of elitism when speaking of the United States; but I wonder if that idea doesn’t blind us from a much wider vista and a fuller understanding of the development of the house of Israel.

While America certainly has its place in the scheme of things, it would appear that, much like “home is where the heart is,” the promised lands are where the Lord’s people are.

“The words of Jacob, the brother of Nephi, which he spake unto the people of Nephi.”

Nephi also lets us know when the account of Jacob’s sermon ends, in 2 Nephi 11:1:

“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.”

Jacob’s Sermon can be broken down into the following outline:

• Jacob Discusses Isaiah
• Isaiah Quotation: God’s Power and Israel’s Transgressions
• Isaiah Quotation: Divine Providence
• Isaiah Quotation: Hope for Zion
• Isaiah Quotation: A Call to Jerusalem
• Jacob Explains the Atonement, Resurrection and Judgment
• Jacob’s Hymn of Praise
• God’s Laws and Judgments
• Remembrance
• The Restoration of Israel
• Gentile Nations in the Promised Land
• Reconciliation Through Christ

The key issues discussed in the crux of Jacob’s message deal with the concept of physical and spiritual death, and how Christ’s atonement overcomes both by providing a universal resurrection for all, as well as a reconciliation with God. Jacob plays on Lehi’s themes of opposition in all things by and explaining how the the negative effects of the fall led to the need for the positive effects of the atonement. In a similar vein, he also explains how justice and law is needed to allow for divine mercy and grace:

“Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him.” (2 Nephi 9:25)

Again echoing Lehi’s words, Jacob emphasizes the importance of choice in agency in accepting salvation, and acknowledges that is it the saving grace of God that brings about salvation:

“Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life. Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved.” (2 Nephi 10:23-24)

The criteria for selecting was a matter I put a little thought into; the Book of Mormon, being a religious text, deals with a great amount of spiritual content, and accounts for many individuals’ encounters with God. While these things could be considered miracles in their own rights, the miracles I mention here of a more public nature—manifestations of God’s power that are apparent to all present, and while the witnesses may very well have been righteous, they are not necessarily rewards for obedience, but are universal displays of God’s power. Events like the death of Sherem or the muting of Korihor, however, while being acts of God, do not qualify in this miracle criteria because they would best be classified as cursings.

1. The 16 Stones of the Brother of Jared
   The Brother of Jared has several struggles in his ship-building activities, one of which was the lack of light in the barges. Jared prepares 16 stones, and asks the Lord to illuminate them by touching them. The spiritual hand of the Lord pierces the veil, and touches the stones, which light up as requested. Jared brings back the stones to his people, and they are distributed among their eight barges, and from what we can tell, lasts them the length of their journey.
2. The Jaredites’ Guiding Cloud
   Prior to the Jaredites’ journey to the promised land, the Brother of Jared had led his people to the valley of Nimrod. From here, the Lord appeared as a cloud, and guided the Jaredites out of the valley of Nimrod and to the “great sea which divideth the lands.” This form of divine manifestation is reminiscent of the cloud by day and pillar of fire by night that would later lead the Israelites to the promised land.
3. The Flavor of the Lehites’ Raw Meat
   As the Lehites traveled through the wilderness, they were commanded not to build fires to cook their meat, perhaps to avoid the smoke trail that increases visibility to thieves. We learn that the men did in fact hunt meat, so we can assume that it was eaten raw. This conjures up a variety of unpleasant thoughts, but we they are put to rest by the revelation that their raw food miraculously became “sweet,” and apparently was enjoyable to all who consumed it—even the murmurers.
4. The Deep Sleep of the Guards at Helam
   Alma and his followers had established themselves in Helam after leaving the Waters of Mormon. The city began to thrive, but it wasn’t long before Alma’s former colleague, Amulon, now joined by Lamanites, occupy the land and force Alma’s people into slavery. After a significant time of oppression, the Lord finally saw fit to deliver them, and all of Amulon’s guards miraculously became overcome with a deep sleep. Thanks to this, Alma was able to lead his people out of the city and eventually found his way to Zarahemla.
5. Alma and Amulek Prison Walls
   A number of significant events transpired during Alma and Amulek’s ministry in Ammonihah; they preached the Gospel, converted Zeezrom, their followers were executed, and they were thrown in jail, where they were beaten and abused. After being taunted by the prison guards, Alma prays for deliverance. Suddenly, Alma and Amulek break their bonds, and an earthquake rocks the prison, causing the walls to collapse, killing all the guards.
6. Ammon’s Clairvoyance
   Ammon’s missionary adventures begin with an encounter with King Lamoni. After impressing him with his defensive powers, Ammon is interrogated by Lamoni, who finds himself at a a loss for words. Ammon is miraculously able to read Lamoni’s thoughts, and tells Lamoni what he is thinking. Lamoni is additionally impressed, and sees Ammon as the “Great Spirit.” This leads to increased credibility for Ammon, and a very successful missionary harvest in the region.
7. The Survival of Helaman’s Army
   Perhaps one of the best known miracles in the Book of Mormon is the survival of Helaman’s Ammonite army. Helaman leads his troops in a military campaign to regain southern territorial holdings. Along with Antipus and his army, lures the Lamanites out of the city of Antiparah and engages them on a chase past the City by the Sea. When the Lamanites realize it was an ambush, a terrible battle breaks out. Miraculously, Helaman’s soldiers’ lives are all protected, and not a single one dies. A similar event occurs at the Battle of Cumeni, where Helaman’s army had been joined by an additional 60 Ammonites.
8. Nephi and Lehi’s Ring of Fire
   In a story similar to that of Alma and Amulek’s in Ammonihah, brothers Nephi and Lehi are thrown in prison when they travel to the Lamanite lands to preach the gospel. They are also sentenced to death, but at the moment they are summoned to have the execution carried out, they were “encircled about as if by fire,” and the guards did not dare fetch them. The prison walls shake and everything becomes enveloped in a thick darkness. The shaken guards begin to believe, and after their change of heart, a glorious pentecostal sequence of events ensues, leading to successful missionary activity in the area.
9. Raising Timothy from the Dead
   An often overlooked Book of Mormon miracle is the raising of Timothy from dead, a miracle which rivals the magnitude of Jesus’ crowning miracle of raising Lazarus from the dead. Unfortunately, we know very little of the circumstances surrounding the miracle, only that it was a part of a suite of spiritual occurrences that were a part of Nephi’s spiritual ministry. We later learn that Timothy became one of the twelve Nephite disciples of Christ.
10. The Healings of Jesus
    The capstone event of the Book of Mormon is the personal ministry of Jesus Christ. Among his teachings and his introductions of the rites of the higher law, Jesus calls for all those who are sick or afflicted to come forth unto him. We learn that “he did heal them, every one,” and thus, confirming the overarching message of the Book of Mormon, he made them whole.

The Jaredite saga begins at the Tower of Babel, a place of ambiguous historicity, in an era so far in the past that there are extremely limited external clues that might give us bearings regarding their precise whereabouts, or their place in the time’s historical schema. A few interesting points can be gleaned from the account of the Jaredite travels when we focus on the mentioning of barges.

On interesting clue that often gets overlooked is that the Jaredites built barges to assist them in their travels long before they embarked on their big transoceanic trip:

“And it came to pass that they did travel in the wilderness, and did build barges, in which they did cross many waters, being directed continually by the hand of the Lord.” (Ether 2:6)

These are not to be confused with the famous Jaredite barges that are constructed at a later time; in fact, the Lord refers to this first fleet of barges in his instructions to build the second, when he says:

“Go to work and build, after the manner of barges which ye have hitherto built.” (Ether 2:16)

Given that the Tower of Babel’s location was most likely located in what become known as Babylon (now Iraq,) we can assume that the Jaredites were traveling, at least part of the time, through Mesopotamia. In any case, it is clear that their travels required marine transportation, hence their barges. With that in mind, we can examine the bodies of water in the environs, and see if any plausible route might take them through any. Here is an interactive map of the region.

View Larger Map

The major aquatic features are the Caspian Sea, the Black Sea, and the Mediterranean Sea. Any guess is as good as another regarding where the Jaredites might have passed through. For all we know, the Jaredites could have used their barges to travel via the Tigris-Euphrates river system, a major geographic feature that contributed to the prosperity of the fertile crescent. In any case, I find it interesting that the Jaredites used water travel well before they set off on their major journey to the promised land.

Another interesting nugget has to do with the details of the second fleet of barges. We will remember that the Brother of Jared had three major problems in his barge-construction efforts: (See Ether 2:18-19)

1. Lighting
2. Steering
3. Ventilation

The Lord solves the first two problems by miraculous means, but he provides a practical solution for the ventilation problem:

“Behold, thou shalt make a hole in the top, and also in the bottom; and when thou shalt suffer for air thou shalt unstop the hole and receive air. And if it be so that the water come in upon thee, behold, ye shall stop the hole, that ye may not perish in the flood.” (Ether 2:20)

So here we learn that barges (which were not ships with decks like Nephi’s) were completely sealed, “tight like unto a dish” even, but according the the Lord’s instructions, had holes (or perhaps hatches) on the top and bottom. The function of the top hole is clearly described, but the function of the bottom hole is not.

Conventional wisdom would explain that the barges would tip upside down, and thus, in an inverted state, the bottom hole becomes the top hole and serves the same purpose. However, if one seriously thinks through the implications of this, considering the cargo and the livestock that was on board, it seems very unlikely that the barges were designed to flip upside down. Additionally, this notion finds no support in the text, as there is never any mentioning of barges flipping over.

So then, what was the purpose of the bottom hole? If we consider the practical realities of being sealed up in a barge for months at a time, (a barge filled with many people and animals, no less) it becomes fairly clear that a substantial mass of waste product would be generated on a regular basis. If the top hole is plugged, the barge would form an airlock that would allow a moon pool to be formed when the bottom hole is open.

A moon pool in the barge would provide an accessible and convieniant way to dispose of refuse, and, as long as the top hole stays plugged, the barge would stay afloat. Additionally, a moon pool would allow for an easy fishing spot; they likely could not have packed the amount of food they needed for the entire journey, but the bottom hole would have helped them out in that regard.

So it seems that the Brother of Jared actually had more problems than the three he mentioned to the Lord. But in his providence, the Lord gave him an all-encompassing solution to problems the Jaredites didn’t even know they had.

This website serves as evidence of the realm of possibilities that come with digital text, in this case, the text of the Book of Mormon. But these possibilities were not always so. The Book of Mormon as we know it was once nothing more than ink on a manuscript, then ink on printed pages. With the ease of copying and pasting that we now enjoy, it is easy to forget the original nature of our scriptural texts.

With that in mind, it is with great pleasure that I present to you five online facsimiles of historical editions of the Book of Mormon, brought to you on the latest technology in online documents, iPaper.

• 1828 Printer’s Manuscript
• 1830 Palmyra Edition
• 1837 Kirtland Edition
• 1840 Nauvoo Edition
• 1920 Salt Lake City Edition

The 1928 Manuscript is Oliver Cowdery’s transcription of the orginal manuscript (which unfortuately has only survived in fragmentary form, and is not available on iPaper,) This was the document used by John Gilbert to type set the original 1830 edition, printed in Palmyra.

You will notice that the 1837 Kirtland edition’s published date is far later that 1837—this copy is a reprinting of the Kirtland edition that was printed in Liverpool England. While some formatting changes exist, it is true to the Kirtland Edition’s text.

The Nauvoo edition was printed in 1840 under Joseph Smith’s careful direction, but the printing plates were lost in the exodus west.

The 1920 editon, published under Heber J. Grant’s presidency, introduced the 2 column format, and served as the Church’s primary edition until 1981, when the current edition was produced under Spencer W. Kimball’s leadership.

I hope you enjoy these facsimiles, they provide rare insight into the founding years of the Church.

• The Words of Lehi to Joseph
  • Joseph in Egypt
    • Joseph prophesy of a seer
• Nephi’s Psalm
• Nephite-Lamanite Schism
  • Nephite escape to the Land of Nephi
  • Military industry and defense preparation
  • Temple construction

Lehi’s having previously spoken to his older sons and Jacob, now directs his words to his youngest son Joseph. Lehi spends much of time speaking of the biblical Joseph, son of Jacob, who was sold into Egypt. He quotes some words of Joseph which must have been on the brass plates, but somehow did not survive, because the do not appear in the present-day Bible. Joseph prophesies of another prophet who will come forth and be instrumental in bringing to light “the covenants which [the Lord] has made.” He then gives a clue regarding his identity: “And his name shall be called after me; and it shall be after the name of his father.” Based on this, we assume that he is refering to Joseph Smith Jr., and his father Joseph Smith Sr. Thus in 2 Nephi 4, we have a total of 4 people mentioned named “Joseph.”

Nephi’s words in 2 Nephi 4:15–35 are commonly referred to as Nephi’s Psalm. Nephi, doubtless educated in Hebraic literary styles, follows the format and substance of a personal lament to God, similar to many of David’s psalms, such as the 69th. In it, Nephi praises the Lord’s goodness, acknowledges his weaknesses, pleads for strength, and bemoans his sins. One might wonder how someone like Nephi, who we regard as a pillar of righteousness, could have such significants self doubts regarding his virtue. One insight might come from a statement by Joseph Smith:

“The nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him” (Teachings of the Prophet Joseph Smith, p. 51).

Following Lehi’s death, tensions increase between the camps of Nephi and Laman. The Lord warns Nephi to gather his followers and leave their land of First inheritance. Nephi obeys, and we see the fateful schism between what come to be known as the Nephites and Lamanites. The Nephites travel “for the space of many days,” and arrive at a land they call the “Land of Nephi.” Aware of their hostile kin, the people of Nephi make swords and prepare themselves for defensive combat. Nephi takes the lead, is appointed King, establishes a community, builds a temple, instructs his people righteously, and appoints his brothers Jacob and Joseph to be religious teachers among the people.

These events lay the framework for much of the remainder of the Book of Mormon. The Nephites value their religious, their freedoms, and their peace; the Lamanites abandon much of it, and their hostility against the Nephites only increases.

Otherwise, Nephi’s use of the word is always in the context of a prophecy. It would seem to be plain enough English, but the temptation to interpret it as “denomination” has been so overwhelming, that I prefer to use alternative language. (”Denomination” is actually the correct interpretation in one case, as I will explain below). The biggest clue that “denomination” is generally not the correct interpretation comes in 1 Nephi 14:10, where Nephi is informed that “there are save two churches only.” Obviously, there are more than two denominations, so it must refer to something else. One of the two churches is identified as the “church of the Lamb of God” and the other as the “church of the devil,” elsewhere referred to as the “great and abominable church, which is the whore of all the earth” (1 Nephi 22:13).

These usages of “church” are difficult to reconcile with the dictionary. The most useful approach is to adopt the concept of the “church invisible” which is defined in Websters as “the whole number of the elect that have been, are, or shall be gathered into one under Christ.” That concept would seem to correspond to the “church of the Lamb of God,” and its converse to the “church of the devil.” The term “church invisible,” however, is not a concept well known among Mormons and would probably represent a step backwards in the plain English department. Instead, I render it as “religion,” which the dictionary does not require to be linked to a formal organization, but instead to a “personal set of attitudes, beliefs, and practices.”

Since “religion” can be interpreted as “denomination” just as easily as “church,” does “religion” really represent an improvement over just leaving it as “church”? When taken together with other interpretations of “church” in the Book of Mormon, I believe it does. Each concept for which “church” is used gets its own word. Ultimately, I reserve the word “church” for a formally organized religious body, specifically the proto-Christian one organized by Alma. (I also capitalize it in that case). Any other reference to formally organized religious bodies, I render as “denominations.” In 1 Nephi, the only time that happens is in chapter 22, verse 23, where Nephi refers to “all churches which are built up to get gain.” The plural implies that there is more than one, and the church of the Lamb of God could not be one of them. Hence, the whole binary “church invisible” concept does not apply, and the more intuitive interpretation of “denomination” is appropriate.

• To Laman and Lemuel:
  • Prophesies and teachings (2 Nephi 1:1–32)
• To Laman, Lemuel, Sam, and the Sons of Ishmael:
  • Concern and warning (2 Nephi 1:30–32)
• To Zoram:
  • Counsel and admonition (2 Nephi 1:30–32)
• To Jacob:
  • Teachings about Christ, salvation, and law (2 Nephi 2:1–13)
• To All His Sons:
  • Teachings about the purpose of life (2 Nephi 2:14–30)

While he tailored his messages to suit everyone’s circumstances, the overarching themes of agency, choice, and the necessity of freedom in God’s plan of salvation come through in all of his words.

As Lehi speaks to Laman and Lemuel, his care, concern, and love for them is apparent. He counsels them:

“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.”

While he wanted the best for them, he knew that righteousness cannot be forced on anyone—each must choose on their own.

We catch a rare glimpse into Zoram’s place within the Lehite family. We remember that he joined the group under fairly forceful circumstances, but it seems that he established himself well, and developed positive relationships with Lehi and Ishmael’s families. Lehi says:

“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.”

The doctrine taught by Lehi in these chapters is very profound. Among other things, Lehi:

• Testifies of the saving power of Christ’s love
• Teaches of the blessing that come from following God’s commands
• Discusses the nature and ramifications of law
• Explains the need for opposition in all things

Lehi’s teachings concerning the freedom and agency of man come in the form of a discussion of the creation of man and the fall of Adam and Eve. Lehi explain’s that Adam and Eve’s (and thus all of humanity’s) journey truly began after making their first choice: that of partaking of the fruit. The Sunday School manual prepared a table showing the effects of before and after the fall.

Before Partaking of the Fruit	After Partaking of the Fruit
They could act for themselves (2 Nephi 2:15–16), but they did not do good “for they knew no sin” (2 Nephi 2:23).	They could do good, and they could also commit sin (2 Nephi 2:23). They were commanded to repent of their sins (2 Nephi 2:21).
They did not have to till the ground in order for food to grow in the garden (2 Nephi 2:19; see also Moses 2:29).	They had to work to obtain food (2 Nephi 2:19).
They knew no misery or joy (2 Nephi 2:23).	They experienced misery and joy (2 Nephi 2:23).
They would have remained “in the same state … forever, and had no end” (2 Nephi 2:22).	They became fallen and mortal—subject to physical death (2 Nephi 2:22; see also Moses 6:48).

The course of their (and our) lives after the fall consist of a series of choices. Each choice is coupled with a consequence. Some choice lead to freedom, and some do not. Knowing this, Lehi felt it imperative to include in his final words:

“Adam fell that men might be; and men are, that they might have joy. And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.

“Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.”

Other times I’ll spend hours and hours preparing some project (in my mind there is usually a vision of them getting really in to it, having a great time, having their lives impacted somehow, and maybe even being grateful for what I did), only to have them complain or refuse to participate. Sometimes I get so frustrated with the negativism and the bad attitudes… I just want to take certain individuals by the shoulders and shake em and say “It’s not all about you!”. However, this frustration is really only affecting me. It does not help the situation and I begin to wonder if these teens know that I love them. Do I show it? Or do I just seem like the drill sergeant of rules in the TC?

When I began my scripture study this morning I was praying to find something to help me know how I should respond outwardly to crises at the TC, but mostly looking for how I can remove the building frustration and helplessness that torments my inner soul when things aren’t going well. As I was reading the Book of Mormon, I came across a verse in 1 Nephi chapter 19 that really jumped out at me. It speaks of the sufferings that our Savior endured. In verse 9 it reads:

“And the world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him, and he suffereth it; and they smite him, and he suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his long-suffering towards the children of men.”

Well, I know I cannot compare my menial ‘sufferings’ to the pains that He had to bear or to the persecutions He faced. I am amazed at his long suffering, His patience, and His willingness to ‘take’ so many injustices without complaint or retaliation. The completely illogical arguments and unjust accusations that I face at the YWCA are not any more illogical or unjust than the false accusations of the Pharisees and Sadducees. The anger and bad attitudes of the teens are not any more violent or abrasive than the assaults of the soldiers or the taunting crowd. The lack of gratitude and betrayal of friendships are not any more damaging than the betrayal by a people whom He came to save. Yet, Christ sets a perfect example for us! For me.

Most amazingly, this verse explains HOW He was able to endure so much: the power of ‘loving kindness’. Because of love He endured it all without complaint or bitterness. I’m sure He was frustrated, but it never changed His positive eternal perspective or prevented Him from feeling happiness. His great example fo the power of love is truly inspiring. Usually when we speak of loving being able to heal the world, we’re talking about its ability to prevent wars, bring nations together, and make people less selfish and more willing to share with one another. Well, today I see Charity differently. Christ had perfect love and it did NOT prevent others from making poor choices. It did, however, empower Him to choose His attitude towards the wrongs around Him. We cannot prevent others from exercising agency and we cannot eliminate all the injustice in the world; but we CAN prevent those negative things from filling our souls with enmity. Charity is a gift of being able to love despite the injustice… and blesses our souls with peace and patience. All the water in the world can’t sink a ship unless the water gets inside. Charity keeps things from affecting us internally, even if they are dark and dreary. Charity is a great gift.

I know I’m far from perfect, but I’m grateful for the Lord’s patience with me. I’m grateful He led me to 1 Nephi today and touched my heart with this verse. I feel He is speaking to me, and I pray that I can learn the lesson He desires for me. A lesson of allowing loving kindness to replace the feelings of betrayal, hurt, animosity, or frustration that permeate the atmosphere at work. A lesson of following His perfect example.

I once had an excellent teacher who taught about the “physical importance” or the “significance” of the Book of Mormon and how we could apply that in our own lives. He approached the subject by explaining that everyone would undoubtedly feel and experience the hardest parts of our lives when we are perhaps in the deepest struggles, pains, hardships and confusing parts of our lives.

He began to explain that the Book of Mormon record did not begin with the book of Nephi, but the book of Lehi, his father. He taught us that the book of Lehi was surely an amazing book, but the Lord knew from the very beginning that Joseph Smith and Martin Harris would lose those records and centuries earlier had prepared and protected the small plates of Nephi which carried a greater and better account than the Book of Lehi. The Lord explained that “there are many things engraven upon the plates of Nephi which do throw greater views upon my gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of Nephi, and send forth in this work.” (D&C 10:45)

My teacher then asked the question: Could you imagine being a prophet of God called to restore His Gospel and translate the Book of Mormon, could you imagine having lost something God gave to you to translate? How terrible they must have felt, and how difficult to experience. However for those centuries the Lord had preparations in place for this very mistake, by preserving the Book of Nephi.

How wonderful it must have been to begin translating the Book of Nephi and to realize that it contained some of what was written in the Book of Lehi, but with “greater views [of the] gospel.

Nephi had created additional plates to go with his record:

“Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not. But the Lord knoweth all things from the beginning; wherefore, he prepareth a way to accomplish all his works among the children of men; for behold, he hath all power unto the fulfilling of all his words.” (1 Nephi 9:5-6)

While putting the Book of Mormon together, Mormon found those extra plates and added them to his record:

“But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren. And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me.” (Words of Mormon 1:6-7)

Of course the Lord did not simply prepare and preserve the Book of Nephi solely for Joseph Smith or Martin Harris, but for the whole world—for all of us. The Lord does not love us any less or more than He loved Joseph and Martin, and because of this simple truth, surely the Lord has plans for the mistakes that we will undoubtedly make. Truly the Lord has prepared our own personal Books of Nephi in our lives.

The point is that, the Lord has small plates of Nephi for all of us. We may go through several Books of Lehi that we lose, but the Lord has already prepared our own small plates of Nephi.

-Thanks to Brother Bartholomew who taught me this truth.

• Departure from the Valley of Lemuel
• Pass Through Shazer
• Troubles in Nahom
• Arrival in Bountiful
• Departure Towards the Promised Land

Before the Lehites leave the Valley of Lemuel, however, Lehi comes across the “round ball of curious workmanship” that we later come to know as the Liahona. The Liahona’s function serves as an illustration of many themes, which saturate the chapters to come, relating to obtaining and reacting to truth.

Now equipped with the Liahona, the Lehites travel four days going “south–southeast,” until they reach a place called Shazer. It is here that they use the Liahona to find animals to hunt, and we come across the memorable account of Nephi’s broken bow. This initiates another phase of murmuring, but this time it’s not limited to Laman and Lemuel; Ishmael and even Lehi join in. Nephi, however shows his humility by accepting his circumstances, and then doing something about it.

Some unspecified span of time later, they break camp and continue their journey in the same direction. After “many days,” they arrive at a place called Nahom, where they encounter a number of hardships. Their problems seem to begin with Ishmael, who, doubtlessly taxed by the travels, finally expires, dies, and is buried. This initiates upset feelings among the travelers, and even leads to a plot to kill Lehi. Thankfully, some divine intervention soothes their anger, and they continue traveling, this time “nearly eastward,” while their women bear children along the way.

After about eight years of continued travels, they reach a coastal oasis they call “Bountiful.” At this point, Lehi and Sariah have had two more children, Jacob and Joseph, and this is where Nephi constructs his boat. Some period of time later, the Lehites climb aboard the ship, and set sail for the promised land.

Throughout these events, we see Laman and Lemuel’s faith and dedication cycle through periods of humility and faithfulness and pride and contempt. These oscillations prove to affect the functionality of the Liahona, most notably when Nephi is tied up by his brothers on the ship.

This seems to illustrate the concept that truth and information, particularly that from a divine source, is not free. Along the lines of “unto whom much is given much is required,” there are duties and responsibilities associated with the receipt of truth from God. Hence the command, “hearken to the truth, and give heed unto it.” Nephi is exemplary in carrying out this counsel, while others are not. Ultimately, however, it is clear that it served Nephi well, and he was able to continue in his spiritual progression, while some of his brothers were not.

This argument has proven to hold no verifiable ground, and even the staunchest informed evangelists will concede that “these things” and “this book” refer to the Apocalypse (the Book of Revelation) specifically, not the entire Bible as a whole.

That said, it should be noted that this warning is indeed valid within the scope of Apocalypse. The conclusion of our account of Nephi’s vision explains that Nephi sees John the Revelator, presumably exiled on the island of Patmos, and then sees John’s entire vision. It is interesting to see that the instructions that Nephi subsequently receives regarding what he sees are notably harmonious with John’s warning not to add to his account of it.

When Nephi sees John, he notes that John will “write concerning the end of the world,” (1 Nephi 14:22) and the angel tells Nephi that “the things which this apostle of the Lamb shall write are many things which thou hast seen; and behold, the remainder shalt thou see.” (1 Nephi 14:24)

However, before the heavens unfold the epic revelation before Nephi’s view, the angel gives him a strict command:

“But the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them.” (1 Nephi 14:25)

Nephi accepts the admonition, and says the following:

“And behold, I, Nephi, am forbidden that I should write the remainder of the things which I saw and heard; wherefore the things which I have written sufficeth me; and I have written but a small part of the things which I saw.” (1 Nephi 14:28)

In the course of the vision, Nephi was told on no uncertain terms that the publication of the Apocalypse fell under John’s stewardship, and no one else’s. It’s also very likely that Nephi learned the consequences that would follow if he did overstep his bounds by “add[ing] unto these things,” in that “God shall add unto him the plagues that are written in this book.”

So we see that the Book of Mormon, while it does assume a role of companionship and supplement to the Bible, does in fact leave untouched the contents of Nephi’s vision that are protected by the Apocalyptical warning. Book of Mormon readers who wish to read the continuation of Nephi’s vision are referred to the Bible, where they can read John’s own account of it.

The former definition of “progeny,” which seems consistent with Lehi and Nephi’s own interpretation, would imply—as was generally believed by Mormons for over 100 years—that the Native Americans found in the New World by Europeans were literal descendants of Nephi’s brothers. The fluid definitions of “Nephite” and “Lamanite” later in the book, however, make it impossible to identify the biological heritage of those surviving the final battle. Furthermore, DNA evidence has failed to link any present-day Native Americans to Lehi. Hence, the latter definition of “progeny” seems more appropriate. Of the three possible synonyms, “followers” and “disciples” both imply a particular ideology, but none is consistently maintained by either group throughout the book. Thus, “successors” seems the most appropriate interpretation, and that only in nominal, not legal, form.

Under that interpretation, the seed of Nephi could include anybody self-identifying as a Nephite and the seed of Nephi’s brethren could include anybody self-identifying as a Lamanite (or, perhaps, anybody not self-identifying as a Nephite). Rejecting the connection between “seed” and biological descent has a precedent in the official interpretation of “seed of Abraham.” According to D&C 84:34 the “seed of Abraham” are all those who fulfill the oath and covenant of the Priesthood without regard to their biological heritage

So how to render this usage of “seed” into plain English? Here are four possibilities with their pros and cons:

1. Replace “seed” with “descendants.”

Pros: (1) plainer English than “seed,” (2) conforms to the meaning that Lehi and Nephi seem to have intended.

Cons: Implicitly assumes a particular geographic model (i.e. hemispheric) that is not supported by present-day DNA evidence.

2. Replace “seed” with “nominal successors.”

Pros: most accurate rendition given the fluidity of the Nephite and Lamanite populations in the Book of Mormon and the present-day DNA evidence.

Cons: (1) not exactly plain English, (2) seems counter to Lehi’s and Nephi’s intent.

3. Replace “seed” with “Nephites,” “Lamanites,” or “Lehites” as appropriate.

Pros: (1) plainer English than “seed,” (2) does not contradict Lehi’s or Nephi’s intent, (3) does not imply a particular geographic theory.

Cons: Assumes a familiarity with terms not formally introduced until the Book of Jacob.

4. Retain “seed.”

Pros: (1) does not contradict Lehi’s or Nephi’s intent, (2) does not imply a particular geographic theory.

Cons: not exactly plain English

In general, I felt that the con arguments outweighed the pro arguments for all options except 4. Therefore, I have retained the term “seed” for this project even though I prefer the interpretation implied by option 2. There are two cases in which I selected other options because the con arguments didn’t seem to apply:

• 1 Nephi 7:1 (descendants)

• 1 Nephi 6:6 (successor)

Finally, my preferred interpretation of “seed” as nominal successors is challenged by 1 Nephi 13:30. Here, Nephi uses the phrase “mixture of thy seed, which are among thy brethren,” promising that they will not be annihilated in the final battle. According to Alma 45:13-14, all survivors of the final battle would be nominal Lamanites, so Nephi’s “seed” cannot refer to his nominal successors. Furthermore, the passage in Alma implies that some biological descendants of the original Nephites would become “like unto them,” (i.e., the Lamanites), presumably through intermarriage, making them physically indistinguishable from other nominal Lamanites. The combination of those scriptures seems to imply that some biological descendants of Nephi would survive the battle in which nominal Nephites are annihilated. This presents a challenge to DNA researchers, as it essentially promises that some Nephite DNA would be preserved and should, in theory, be findable.

He first meets the Spirit of God, then meets an angel, who serves as his guide through his vision. The first things he sees relate to Lehi’s dream and to the Tree of Life. Nephi sees these things in juxtaposition with scenes from the life and ministry of Jesus Christ, and learns of the Tree’s symbolism. The subsequent chapters of Nephi’s vision (12-14) address these topics and themes:

• Jesus’ Visit to America
• The Decline of Nephi’s Posterity
• The Great Apostasy
• Gentile Colonization of the New World
• The Influence of the Bible on the Gentiles
• The Restoration of the Gospel
• Additional Scripture
• The Judgment of the Wicked
• John the Revelator’s Ministry

A common thread through many of these items is the destiny of the New World. One particular item of interest is the mentioning of “a man among the gentiles,” which seems to be a reference to Christopher Columbus. Nephi sees that “the Spirit of God, that it came down and wrought upon the man.” This seems a bit odd when we try to fit Columbus into the blood-thirsty conquistador stereytype we sometimes have. However, Colombus is reported to have a self acknologed spiritual side, and felt the Lord’s inspiriation in his conquests:

“I have seen, and truly I have studied all books and cosmographies, histories, chronicles, and philosophies and other arts for which our Lord with provident hand unlocked my mind, sent me upon the seas and gave me fire for the deed. Those who heard of my enterprise called it foolish, mocked me, and laughed, but who can doubt but that the Holy Ghost inspired me?”

Jacob Wasserman, Columbus, Don Quixote of the Seas, p. 18

Something else worth noting is the vision of the Nephite downfall. Nephi mentions “[his] seed” and “the seed of [his] brethren,” which is a fairly clear reference to the Nephites and Lamanites. He sees the Nephite’s demise, reporting that “the people of the seed of my brethren that they had overcome my seed.” If we flash forward a thousand years, we find ourselves in Mormon’s account, where he does infact speak of the annihilation of the Nephites. However, we must remember that at this point, the distinction between Lamanites and Nephites is not an ethnic one. We must recall that after the coming of Christ, all groups and factions merged into one, and there were not “any manner of -ites.” Generations later, we see a ressurgence of Lamanites, but their schism was not based on lineage, but on ideology. Thus, at the final battle, those labeled “Nephites” were those who were within the covenant, and those labeled “Lamanites” were not. So what did Nephi mean when he spoke of “[his] seed” and the “[seed] of his brethren”?

One insight might come from Galatians 3:29, which states that “if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Perhaps Nephi assumed a role similar to Abraham, who was known as the “father of faithful.” Oftentimes, scriptural references to ancestry, for example in elements relating to the gathering of Israel and the responsibility of certain tribes, are not meant to be understood in terms of genealogy, but rather in terms of covenantal association (hence “if ye be Christ’s.) With that in mind, it would seem appropriate to refer to those in the covenant as “[his] seed,” even though they may have been descendants of the Samuel the Lamanite, the Ammonites, or any other person who may be descendants of Laman or Lemuel who also come into the Christian covenant.

Nephi’s vision is full of many other significant insights and revelation, and serves as preview of sorts for the themes and messages of the Book of Mormon.

Lehi says in 1 Nephi 8:4 that at the beginning of his dream, Lehi saw a “dark and dreary wilderness.” After some time, Lehi encountered an angelic being who led him on the journey that eventually culminated in the Tree of Life. Note, though, that as Lehi follows the angel, he sees that he is now in a “dark and dreary waste,” through which waste he travelled for many hours in darkness.

We don’t really know if the “wilderness” and the “waste” are meant to be the same thing, or if they represent different places. To my mind, at least, a waste sounds even worse than a wilderness, but either way, it’s safe to say that Lehi’s surroundings didn’t suddenly improve as soon as he began following his heavenly guide.

Traveling through a dark and dreary waste in hours of darkness took its toll on Lehi. Might he have felt a bit slighted? After all, he was faithfully following his angelic messenger, and had done so for hours. Certainly he might have expected something more from his guide than an all-day tour of the local wastelands. Finally he got so frustrated that he cried out the Lord, pleading for relief.

Do we ever find ourselves being impatient with the Lord? Sometimes it seems that at the very moment when we finally entrust ourselves to the Lord, everything collapses around us. We agree to follow the Spirit, and end up in the dump. We decide to do whatever it takes to repent, and end up feeling worse than before. We spend hours trying to befriend a struggling ward member, just to receive the cold shoulder in return. Often our best efforts to follow the Lord seem to be rewarded not with joy, but with sorrow and despair.

At such times, it helps to remember Lehi. In his times of despair, he reached out to the Lord for mercy and received not only relief but also great blessings. In our own moments of trial, when it seems that our righteousness is only rewarded with pain, let us each do the same. Let us have the faith to trust in the Lord when everything seems to be going wrong, knowing that in the end, he will always lead us back to his love.

The Book of Mormon’s references to race and skin color are a matter of great controversy. There are in fact passages that are quite jarring when considered in an educated and politically correct arena, most notably the reference to the Lamanites’ “sore cursing” in the same breath as their “skin of blackness” in 2 Nephi 5:21, and the infamous “[white/pure] and delightsome” passage in 2 Nephi 30:6. These difficult verses have been the root of many heated debates, but my purpose in writing this is not to provide apologetics for these, but rather to look beyond them and examine what else the Book of Mormon has to say about race. The truth is, all things considered, the message of the Book of Mormon is actually strikingly congruent with the dream of Martin Luther King Jr.

While speaking to the Nephites in the temple, Jacob spends most of his time reproving his people: he condemns their pride, denounces their polygamy and promiscuity, and concludes by saying that the Lamanites, whom the Nephites regarded as “filthy” and “cursed,” were actually better off, and had greater favor with God than the Nephites did:

“Behold, their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children; and their unbelief and their hatred towards you is because of the iniquity of their fathers; wherefore, how much better are you than they, in the sight of your great Creator?” (Jacob 3:7)

Centuries later, Nephi (the son of Helaman) spoke to his people from his garden tower, reprimanded them, and warned them that:

“It shall be better for the Lamanites than for you except ye shall repent. For behold, they are more righteous than you, for they have not sinned against that great knowledge which ye have received; therefore the Lord will be merciful unto them; yea, he will lengthen out their days and increase their seed, even when thou shalt be utterly destroyed except thou shalt repent.” (Helaman 7:23–24)

These passages make a clear case for the fact that God’s esteem for a person or a group of people is based on “the content of their character,” and has no bearing on whether one group has at one point been labeled “chosen” and the other “cursed,” and even less their skin’s melanin level. In fact, after the visit of Jesus Christ, we see all these people merge together into one single society. Surely their were mixed ethnicities and races, but even so, the saving message that Jesus brought them together, with:

“No contention in the land, because of the love of God which did dwell in the hearts of the people. And there were no envyings, nor strifes, nor tumults, nor whoredoms, nor lyings, nor murders, nor any manner of lasciviousness; and surely there could not be a happier people among all the people who had been created by the hand of God. There were no robbers, nor murderers, neither were there Lamanites, nor any manner of –ites; but they were in one, the children of Christ, and heirs to the kingdom of God.” (4 Nephi 1:15-17)

This is the fulfillment of Nephi’s words when he wrote, in speaking of the Lord, that:

“He doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.” (2 Nephi 26:32-33)

Nephi also noted that unfortunately, “there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught.” The message of peace and salvation to all has always been present in Book of Mormon, but sadly, many in the world, in the Church, and even in Church leadership, have not always seen fit to abide by it. Thankfully, much of that is behind us, and we are able to move forward with Nephi’s words, knowing and believing that “all are alike unto God.”

Surely this is a message that would have received the endorsement of Dr. Martin Luter King Jr.

After hearing Lehi tell the account of his dream, Nephi seeks increased understanding. This leads him to ponder his father’s words, and becomes the stimulus for his great vision, where, among many other things, he sees the tree that his father saw, and learns that the tree represents the love of God.

The CES Institute manual published a table listing various symbols and suggested interpretations:

(Adapted from Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 101.)

I find it interesting that there is no suggested interpretation for the tree of life’s fruit. If the tree is divine love, then what could the fruit be? What comes into existence as a result of God’s love?

One scripture that comes to mind is the symbol of the true vine, as explained in John 15. Jesus said:

“Abide in me, and I in you.
As the branch cannot bear fruit of itself,
Except it abide in the vine;
No more can ye, except ye abide in me.

I am the vine, ye are the branches:
He that abideth in me, and I in him,
The same bringeth forth much fruit:
For without me ye can do nothing.”

(vs. 4-5)

I suppose a reasonable interpretation for the fruit might be disciples; a fruit is not only a product of the tree, but also has the potential of creating more trees. Disciples are given the charge to share the love of God—they are the means of its promulgation, just as the fruit is the means by which the tree expands its influence abroad.

The symbols in the dream are rich in meaning, can be understood in many different ways, and on many levels and depths. Likewise, the symbolic applications of the dream’s message are far reaching. What do you get from it?

This post deals with a very significant theme of the Book of Mormon: spiritual conversion. Jesus explained in no uncertain terms that “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” (Matt 18:3) Conversion being an absolute prerequisite for salvation and admission into heaven, it would certainly be appropriate to examine some Book of Mormon accounts of conversion.

1. Nephi
   We usually see Nephi as the righteous model in contrast to his rebellious brothers Laman and Lemuel. However, if we look carefully, we see that Nephi himself when through some doubtful moments before establishing himself as the pillar of faith that he is known for. After Lehi takes his family and leaves Jerusalem, there seems to be some significant tension in the family. It would seem that Lehi’s visionary ways were straining his credibility. Nephi prays, and reports that the Lord “did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers.” If the Lord softened Nephi’s heart, it would seem that Nephi’s heart was initially hard. Nephi shares his conversion with Sam, and the two become the spiritual leaders among the siblings.
2. Enos
   As the son of Jacob, who was the prophet among the people, Enos doubtless grew up with the gospel taught in his home. Even so, it seems that much of it simply washed over him, and there was very little internalization. The internalization finally did come, however, on his fateful hunting trip where “the words which [he] had often heard [his] father speak concerning eternal life, and the joy of the saints, sunk deep into [his] heart.” A prayer of epic proportions ensued, and Enos felt the redemptive power of God in his life. Enos became a powerful spiritual leader, and near the end of his life, he looked forward to judgment day, when he would meet the Lord, and “see his face with pleasure.”
3. King Benjamin’s Subjects
   As he became increasingly aware that his time on earth was limited, Benjamin gathered his people together to share a final spiritual message. He relates to them words that an angel had previously delivered to him regarding the coming of Christ, and Christ’s mission to redeem humanity. Deeply moved by Benjamin’s words, the people fall the ground and ask for the atoning blood of Christ to take effect. Upon doing so, “the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them.”
4. Alma I
   We often hear about the “wicked priests of King Noah” with realizing that our great hero, Alma, was one of them. In fact, we learn that Noah’s criteria for selecting his priests was that they were “lifted up in the pride of their hearts” and “idolatrous, because they…did speak flattering things.” When Abinadi stood before the court, Alma was possibly very active in the interrogation process. However, as some point during Abinadi’s speech, Alma experiences the beginnings of a change of heart. This prompts him to advocate Abinadi’s freedom and safety, an action which leaves Alma with a bounty on his head and armed forces on his tail. Alma’s full conversion is evident in his subsequent actions, when he covertly preaches Abinadi’s message, and establishes a church while still on the lam. Alma and his followers face a number of hardships, such as military threats in the land of Mormon, occupation and slavery in Helam, a grueling trek through the valley of Alma, and eventually integration into Zarahemla. But through it all, Alma’s dedication to God remain unshaken, and he proves to be a powerful influence for good among the Nephites.
5. Alma II and the Sons of Mosiah
   Possibly the most dramatic conversion found in the Book of Mormon is that of Alma the younger and the Sons of Mosiah. They, probably much like Enos, grew up with the gospel in their homes, but clearly experienced very little internalization. But rather than being indifferent, they prove to be active agents of destruction and opposition against the faithful. This of course comes to screeching halt with an apparition of an angel who reproves them for their ways. Alma is most shaken by the event, and is fully incapacitated for several days. But again, like Enos, he remembers his father’s words, and begs for the mercy of Jesus to save him from himself. He is then “born of God,” and sees a vision of the blazing throne of God, explaining that his “soul did long to be there.” Alma and the Sons of Mosiah all become powerful positive forces in the community. Alma become the high priest of the church and does immeasurable good preaching and teaching the word of God to the people. The Sons of Mosiah go preach to the Lamanites, and their actions also have eternal repercussions for both those people they meet, and their posterity.
6. Amulek
   The picture we get of Amulek is often turned into simply Alma’s sidekick, an impromptu companion picked up along the way. But we have several telling clues about what kind of man he Amulek before his encounter with Alma. Amulek was a citizen of Ammonihah, were we learn that “Satan had gotten great hold upon the hearts of the people.” While preaching to his own people, Amulek gives us glimpse into his personal history, explaining that he was a man of what we might term the aristocracy: rich, popular, and successful. Even though he had been aware of the spiritual side of reality, he had ignored it, hardened his heart, and turned a deaf ear to the calls he heard. But one fateful day, as he was traveling to visit a family member, he was visited by an angel who told him to go back home, because a prophet was on his way, and he was to greet him and feed him. He obeys, and meets Alma, who spends many days with him giving him a crash course in the gospel. After preparing, the two set out to preach to the people, and become missionary legends.
7. Zeezrom
   Like Amulek, Zeezrom was a citizen of Ammonihah, employed in the judicial system, and about as corrupt as they come. Unimpressed by Amulek’s teachings, Zeezrom tries to bribe him into denying the existence of God. Amulek rebukes him, and delivers a powerful discourse about the nature of God, redemption, and the resurrection. Zeezrom becomes dumbfounded. Alma, backing Amulek up, points out that Zeezrom has been caught in his tricks. Zeezrom’s heart begins to change, and later, when Alma and Amulek are brought to stand trial before the leaders of Ammonihah, Zeezrom attempts to use his legal expertise to defend them. But it is no use, and he is driven out of the city. Sometime later, Alma and Amulek also manage to escape, and again meet up with Zeezrom in the nearby land of Sidom. Zeezrom, sick with a fever, expresses his newfound faith in Christ, and Alma is thus able to heal him. Zeezrom’s repentance and conversion is permanent, and his is included in the power-house missionary team that later goes to preach to the Zoramites in Antionum.
8. The Anti-Nephi-Lehies
   When the sons of Mosiah split up and go their separate ways, we learn that Ammon goes to land called Ishmael, where he meets Lamoni. Aaron and his companions, after some troubles in Jerusalem and Middoni, make their way to the city of Nephi, where they meet Lamoni’s father. Both Lamoni and Lamoni’s father experience powerful personal conversions, but what is additionally significant is the righteous influence they are able to wield among many of their subjects. The converted Lamanites assume the name “Anti-Nephi-Lehies,” and Lamoni’s brother, who had become the converts’ defacto leader and spokesman, apparently assumed the name “Anti-Nephi-Lehi”. He explains that how they did truly do “all [they] could do to repent sufficiently before God that he would take away [their] stain.” The sons of Mosiah’s missionary labors among the Lamanites have a divisive effect, and the Anti-Nephi-Lehies are forced to leave their homeland. They are however, welcomed into the Nephite land of Jershon, where they live righteously and peacefully, where those who where “converted unto the Lord, never did fall away.”
9. Aminadab
   Like the sons of Mosiah, Helaman’s sons, Nephi and Lehi, travel to the Lamanite lands to preach to the people. They are sentenced to death and thrown into prison. One of those prison guards is an obscure character named Aminadab. Little is known about him other than he is an ex-Nephite: someone who once associated himself with the Nephites, but had dissented, and joined forces with the Lamanites. On the day of Nephi and Lehi’s execution, a spectacular miracle occurs, where a ring of fire encircles Nephi and Lehi, the prison walls fall down, and a piercing voice is heard in a thick mist of darkness. Lehi and Nephi’s faces become visible through the darkness, and they appear to be speaking to someone. The dramatic events seems to cause Aminadab’s former beliefs to resurface, and when the other guards see Nephi and Lehi’s faces and ask Aminadab who they are talking to, Aminadab replies: “They do converse with the angels of God.” He subsequently tells them to remember the teachings of Alma, Amulek and Zeezrom, and to exercise faith in Christ unto repentance. A pentecostal outpouring the spirit as well as angelic ministrations follow, and Aminadab doubtless became an influential leader among the Lamanites as they collectively became more righteous than the Nephites.
10. Samuel’s Listeners
    One of the products of the righteous wave of Lamanites was Samuel. As somewhat of a maverick prophet, Samuel was not recognized as legitimate among the mainstream Nephite institution, yet he had in fact received a valid call from God. His message is one that focused on condemning pride, riches, and prophetic rejection, and laid forth the chance for repentance and the signs of Christ’s birth and death. While most Nephites who hear Samuel reject him wholeheartedly, there are many who are touched by his words. They follow his admonistion to repent, and then seek out Nephi, the accepted Nephite spiritual leader, who baptizes all who are willing to repent. These converts were likely the ones who steadfastly looked for the prophesied signs of Christ, “that they might know that their faith had not been vain.”

But it is also exceedingly slow, and I do have other projects to work on. It took me over a year to finish 1 Nephi. (2007 was mostly spent polishing it, but I have since moved on through 2 Nephi 6). Since we are studying the Book of Mormon in Sunday School this year, I thought it might be helpful to share what I have so far. KC’s website seemed like a compatible venue, and he has kindly agreed to host it.

In the hope of speeding things up (and creating a better product in the process) I have turned the project into a wiki. That means you can participate in the project. Here’s the text of the Welcome page

Introduction

The goal of this project is to produce a plain English version of the Book of Mormon that reflects the teachings of the Church of Jesus Christ of Latter-day Saints circa 2008. The resulting product should incorporate updated vocabulary, improved grammar, paragraphs edited to clearly elucidate concepts and eliminate redundancy, and occasional clarifications of meaning. The inevitable cost of this prosaic approach is that more creative forms of writing undertaken by the original authors (e.g., poetic, chiastic) will be lost. It is also possible that the original intent of the authors may be lost, too. Wherever latter-day revelation provides an improved understanding of a concept than that prevailing in ancient times, minimal clarifications reflecting current teachings have been made.

Organization

The subdivisions of the book (called “accounts” here) have been reorganized to correspond to each custodian of the plates, rather than to the original book names. Hence, the Books of 1 Nephi and 2 Nephi have been combined into The Account of Nephi, Son of Lehi, while the Book of Alma has been divided among Mormon’s abridgments of the accounts of Alma, son of Alma; Helaman, son of Alma; and Shiblon, son of Helaman. Each custodian’s account is further divided into chapters and subchapters, most covering either a discrete story within the historical narrative, a vision, or a sermon (for chapters) or topic within the sermon (for subchapters). However, some chapters, particularly in the account of Nephi, are dedicated to explaining the logic of the recordkeeping. Each account has its own table of contents with links to each chapter and subchapter. Each chapter and subchapter, in turn, contains a link to the account’s table of contents, as well as direct links to the preceding and succeeding chapters.

As of this writing (January 2008), only the proposed text of 1 Nephi has been completed. The page Contents of the Book of Mormon lists all of the accounts that will eventually be rendered into plain English, but no chapter structure has been proposed beyond The Account of Nephi, son of Lehi. The main page for that account lists all the proposed chapters and subchapters, whether or not they have been filled with text.

I have not proposed any plain English text for the Isaiah chapters, nor do I plan to. Such an effort would best be undertaken by somebody with a knowledge of Hebrew.

If you want to participate in this project, please create an account and click on the “Community Portal” link in the “navigation” box on the left. Otherwise you can proceed to The Contents of the Book of Mormon.

If you have something to contribute, but do not want to learn the whole wiki process, you can leave a comment on the blog or send me an e-mail at Last_lemming2003@yahoo.com.

1 Nephi 3:29-31:

And it came to pass as they smote us with a rod, behold, an angel of the Lord came and stood before them, and he spake unto them, saying:

“Why do ye smite your younger brother with a rod? Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities? Behold ye shall go up to Jerusalem again, and the Lord will deliver Laban into your hands.”

And after the angel had spoken unto us, he departed. And after the angel had departed, Laman and Lemuel again began to murmur, saying:

“How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us?”

How could they have just seen an angel from God and still continue to question and complain?

Neal A. Maxwell had a good grasp of the situation. Here is what he said:

Their contrition never lasted very long, such as in the interval between the appearance of an angel and when Laman and Lemuel resumed murmuring (1 Ne. 3:31). Under duress, once they even superficially acknowledged that they “knew the Lord is with thee [Nephi]” but they soon became exceedingly “rude” in their behavior on the ship (see 1 Ne. 17:55; see also 1 Ne. 18:8, 9). Their periodic violence indicated their resentments weren’t merely abstract, intellectual differences.

Laman and Lemuel were intimidated by Laban’s power, but their fear of power merely showed the power of fear. Since “perfect love casteth out all fear,” their limited capacity to love was thereby very evident (see Moro. 8:16; see also 1 Jn. 4:18). Though unprincipled, most sadly, they were unloving!

Hence, encrusted Laman and Lemuel seldom responded to the tenderness of others. They were strangers to empathy, that eternal attribute. When Lehi exhorted them with all the feeling of a tender or trembling parent, the effects were usually more resentment, evoking cruel responses to parents and siblings (see 1 Ne. 8:37). When Nephi displayed sorrow over their behavior, Laman and Lemuel were “glad” that he was sorry (see 1 Ne. 17:19). Admonitions were bad enough, but to have them come from Nephi!

Easily riled and quick to complain, they could scarcely remember their last rescue long enough to meet their next difficulty. Instead, lacking gospel perspective, the situational cares of the day, like worry over a broken bow, of all things, dominated the things of eternity. Ours, too, is a day of every-man-for-himself situational ethics, as if the Ten Commandments came from a focus group!

(October 1999 General Conference)

I think that we all know people who are like Laman and Lemuel. The ordinary everyday happenings in their life are turned into catastrophes. They are unable to keep an eternal perspective and remember the words of the Lord when he tells us not to worry or be afraid.

I am currently assimilating a team of guest bloggers who will contribute to the efforts here, and if any of you readers feel inclined to participate as well, please contact me, and we can get you set up as an author here.

The Church has published a Class Member Study Guide that corresponds to each week’s lesson. The Sunday School blog posts will use this as a guide and will display and discuss some of the recommended scriptures as well as the span of chapters covered in the lesson’s material.

This should be a good opportunity for those who sincerely do want to take Book of Mormon study seriously, but often get distracted or lose motivation. Simply subscribe to this blog, and we can all be uplifted as we feast upon the word together.

Following King Benjamin’s speech, the audience unanimously agrees with Benjamin’s counsel to commit their lives to Christ in order to obtain salvation. They delcare:

“We are willing to enter into a covenant with our God to do his will,
And to be obedient to his commandments in all things that he shall command us.”

We see that a willingness to commit is associated with a covenant. This is further demonstrated at the Waters of Mormon, where those who were “desirous to come into the fold of God” committed themselves to Christ by receiving baptism, with a “determination to serve him to the end.”

This same type of determination is also manifest when Alma and the Sons of Mosiah have a change of heart. After they resolve to end their destructive and harmful ways, they were “desirous that salvation should be declared to every creature,” and accordingly dedicated their lives to missionary service. Alma likewise resolved to serve God, from that point on “labored without ceasing, that [he] might bring souls unto repentance.”

Knowing the fickle nature of humanity, Jesus came and introduced the means to recommit one’s self to him: the bread and wine. In speaking of this, he expands the idea of commitment to the concept of remembrance. Loss of commitment and motivation often results from honest forgetfulness as we become busy with other things. But as we remember our resolves and commitments towards Christ, he tells us: “I remember my covenant which I have made unto my people,” and in so doing, he grants us the greatest of all gifts.

Amalickiah, an ex-Nephite with an oath to drink the blood of Captain Moroni, had taken control of the Lamanite army and advances into the land of Zarahemla. The first city to fall is the coastal city of Moroni. Amalickiah conquers nearly all of the eastern cities, and begins to move towards Bountiful when he encounters Teancum’s troops. They battle until dark, then they retreat to their camps. That night, Teancum sneaks into the enemy camp, finds Amalickiah sleeping, and kills him with a swift javelin strike. “And thus endeth the twenty and fifth year.”

Mormon tells us that the following day was the “first morning of the first month,” or new year’s day. The Lamanites awake to find their commander dead in his tent. Being new year’s day, there possibly were some rites or rituals that required the sovereign’s participation; the timing of Teancum’s attack surely amplified its magnitude, throwing the entire Lamanite military into disarray. The Lamanites subsequently abandon their campaign to occupy Bountiful and instead retreat to the city of Mulek.

One other interesting thing to note about this story is that the new year’s eve battle resulted in “much fatigue, which was caused by the labors and heat of the day.” This is a telling clue about the climate of Book of Mormon lands. If new year’s eve is associated with blistering heat, then we are most likely not dealing with a North American climate and/or our Gregorian calendar.

• Lehi prophesies of the birth of the Messiah
• Nephi sees Mary, the mother of the Son of God
• Nephi writes of the prophesy of the coming of the Messiah
• Nephi reiterates the prophesy of the coming of the Messiah
• Bejamin relates the words of an angel who brought him “glad tidings of great joy”
• Alma tells of Christ’s birth to the people of Gideon
• Samuel prophesies of the signs that would signal Christs birth
• Jesus reveals to Nephi that he would come into the world the next day
• The signs of Christ’s birth are fulfilled

The irony, of course, is that amid these many references to the birth of Christ, there is clearly no festival, season, or anything else that we might traditionally associate with Christmas. Here we have the “reason” without any reference to the “season.”

A quick look at history will also demonstrate that the “season” was around well before any connection to what we call the “reason.” It should come as a surprise to no one that Jesus was not actually born on December 25. Winter festivals were prevalent in agricultural societies because not much farm work could be done at that time. These festivals became associated with pagan gods, like the Norse god of thunder Thor, or the Roman god of harvest Saturn.

As the Roman Empire adopted Christianity, church officials, wanting to appeal to pagan converts, added the celebration of Christ’s birth to the list of celebrations, and the festival continued to evolve until it became what we now know as Christmas.

While every opportunity to celebrate Christ’s birth and life ought to be taken advantage of (Christmas included) the Book of Mormon shows us that a season or festival is not a non-negotiable absolute to do so. And a candid look at the past shows that the actual “true meaning” of Christmas has little to do with Christ at all.

So next time you count more commercial Christmas displays than religious ones, perhaps it’s not necessary to give a disapproving shake of the head coupled with a sanctimonious sigh. Pagan festivals shouldn’t have the power to diminish anyone’s celebration and rejoicing in the coming of Christ–the Book of Mormon attests to that.

It’s worth remembering that the Book of Mormon story is not a linear narrative; rather, it often tells multiple stories that occur simultaneously. One example of this is when Zeniff leaves Zarahemla to recolonize the Land of Nephi. His people’s story is found Mosiah chapters 9-22, and the parallel account of those who remained in Zarahemla (Mosiah, Benjamin, etc) is told in the early chapters of Mosiah. Because of their sequential displacement in the text, many readers fail to realize that King Benjamin’s Speech and the trial of Abinidi could plausibly have occurred at the same time.

When writing a story composed of multiple simultaneous accounts and parallel stories, telling one, then afterwards telling the other is inevitable. One of the goals of this website is to use the power of interactive media to present the stories in a format that makes it much easier to grasp the multi-dimensionality of the Book of Mormon narrative. Here some examples of this in practice:

The Calling of the Disciples

When Mormon is compiling the account of Jesus’ ministry among the Nephites, it seems he has several source materials that he is working from. In 3 Nephi 11:21–22, Jesus calls Nephi, and then Mormon mentions that Jesus also “called others.” That’s all we hear about them for now. As Mormon begins writing his next chapter (3 Ne 12:1), he interrupts himself to inform us that “the number of them who had been called…was twelve.” And finally, several chapters later (3 Ne 19:4), Mormon tangentially tells us the names of these disciples. Here we have multiple passages that are essentially describing the same event, but are scattered throughout three chapters. Thus, in order to consolidate the text chronologically, and rearrange information which is tangential in its sequence, these three verses have been assimilated into a single block of text, and are presented in the chronology and context of Jesus giving the power to Baptize.

Destruction of Ammonihah

Alma visits the city of Ammonihah to call it to repentance, because an angel had warned him that the city is otherwise doomed to destruction. The people are generally not receptive, and Alma leaves the city. Meanwhile, the Sons of Mosiah are preaching to the Lamanites in the Land of Nephi. The unbelieving Lamanites kill many of the converts, and then, furious that they had to resort to killing their own people, direct their anger towards the city of Ammonihah. In fulfillment of Alma’s prophecy and as a result of anger, a Lamanite army advances into the city of Ammonihah and destroys it completely. The destruction in described is Alma’s story, (Alma 16:1–2) and also in the Son’s of Mosiah’s story (Alma 25:1–3). When simply reading sequentially, it might seem that the Ammonihah is destroyed once in chapter 16 and again in chapter 25, but in fact these two passages describe the same event. Thus, in this website, the two accounts have been juxtaposed, to leave no room for confusion.

Mission to the Zoramites

Alma as his team of missionaries set out to the land of Antionum, where the Zoramites were deviating from the faith. The account of of their mission is contained in Alma chapters 30-34, and the majority of that is dedicated to relaying the teachings and the sermons, rather than a detailed description of their activities. After their work is Antionum is complete, however, we gain additional insight regarding what happned in Antionum. Chapters 36-42 contains Alma’s words to his sons Helaman, Shiblon, and Corianton. From these chapters we learn that Shiblon, while among the Zoramites, was captured, bound, and stoned, yet maintained his faith. We also learn that Corianton left his missionary responsibilities, and ran off with a woman named Isabel. These events are described in later chapters, but they clearly took place several chapters earlier. Thus, the page containing the mission to the Zoramites also includes references to Shiblon’s capture and Corianton’s distractions, even though they are not mentioned in the proper chronological place.

There are many other instances where passages appear out of sequence in order to clarify context and chronology. These partially include:

• Coriantumr and the People of Zarahemla
• Parallel Accounts of Zarahemla’s Multi-Front War
• Mentioning Nehor’s Name
• Mormon’s Notes and Commentary
• Mormon’s Letters to Moroni
• Moroni’s Comments about the Jaredite Record

The goal is that these rearrangements will simplify the process of understanding and grasping the Book of Mormon story while remaining true to what the authors initially intended.

High-Level Overview

For those seeking an general understanding about the Book of Mormon narrative, but do not wish to invest any significant amount of time, the main portal is probably the place to start. By hovering the mouse over one of the twelve buttons on the page, the reader can read a brief synopsis of each of the twelve sections. It will likely take about five minutes to read, and will give the reader a good idea of how the Book of Mormon narrative is structured.

Skimming the Headings

Once you break past the main portal, you come into individual pages. Each page has a title, and multiple headings. A busy reader could easily skim through the headings and obtain a cursory yet solid grasp of what the page contains. The headings are also listed and organized in a collapsible list in the table of contents.

Detailed Summaries

Each page, divided by headings, contains two columns. The left side contains a summary of the corresponding scripture verses referenced on the right. These summaries will leave the reader with a detailed and thorough understanding of the Book of Mormon story. This option is recommended for those who have no interest in investing the time or effort required to study 17th century English, but still wish to come to a substantial understanding of the story.

Exploring the Full Text

The next step and ideal format of study is to explore the actual text of the Book of Mormon within the framework of this site. By clicking on a scripture reference in the right column of a page, the actual text from the Book of Mormon will appear. From here, readers can see what the Book of Mormon actually says, and understand it in the context of the summaries, headings, and sections in which it is found.

Adding Supplement

If the “Annotations” box is checked in the bottom left, there will be colored dots scattered throughout the text. These dots, when clicked, open windows containing commentary, notes, art, or other forms of media that are in one way or another related to the text by which they are found. These supplements can greatly enhance the enjoyment of reading the text, and can lead to additional insights and understanding.

I hope this illustrates the levels on which this website can be approached. In future blog posts, I’ll discuss a few other bells and whistles available, but in the meantime, I welcome all visitors to study and explore to the extent that they feel inclined.

This site has been several years in the making, and in some areas is still in progress, but it has reached a point that I feel is presentable to a general public.

The site is quite expansive and can be accessed on multiple fronts, so I have collected a sample of introductory links that can guide new visitors to various points of entry throughout the site:

• Home: A portal to the 12 main content sections of the website.
  • http://bookofmormononline.net/
• Table of Contents
  • http://bookofmormononline.net/contents
• Link to specific text segment
  • http://bookofmormononline.net/lehites/23
• Link to specific scripture reference
  • http://bookofmormononline.net/ref/alma/1/1
• Interactive Maps
  • http://bookofmormononline.net/map
• Timelines
  • http://bookofmormononline.net/timeline
• Place Profile (Work in Progress)
  • http://bookofmormononline.net/places/zarahemla
• People Profile (Work in Progress)
  • http://bookofmormononline.net/people/zeniff

You can also subscribe to this blog, stay current on website updates, as well as be involved in discussions and explorations of Book of Mormon studies dealing with doctrine, history, and other aspects.

Please feel free to explore this site, and regardless of who you are or what your view of the Book of Mormon is, I hope that this will prove to be a valuable resource that will lead to an increased knowledge and understanding of the Book of Mormon text.