One reason children are mentioned grequently in 3 Nephi may be that Mormon felt the people in 3 Nephi had become pure like children. In 3 Nephi 26, Mormon alluded to King Benjamin's speech, implying that the people in 3 Nephi needed to become like little children, as King Benjamin had said. When the mouths of the little children are opened, their parents see their children, and themselves, for who they really are: children of God. After the children experience things that are unspeakable glorious, the parents have similar experiences, showing that the people have become like little children.
Many of the Lamanites taught by Ammon and his brethren took the name Anti-Nephi-Lehies. This unusual name has perplexed readers, especially in trying to understand the presence of Anti- in the name. It would not make sense for these recent converts to declare themselves to be *against* Nephi and Lehi. Alternatively, if the element Anti- derives from Egyptian, the name could mean “that-which(-is-of-)Nephi-Lehi” or “the-one-who(-is-of-)Nephi-Lehi.” Political allies in ancient Near Eastern cultures often used this kind of language. The name Anti-Nephi-Lehi was likely a public statement by this group that they had allied themselves with their former enemies.
Prophets in the Book of Mormon serve in many different prophetic roles, so it can be hard to know what the term “prophet” means. The Book of Mormon shows that prophets do a lot more than tell the future. Some Book of Mormon prophets were responsible for leading God’s church with priesthood keys. But the Book of Mormon also shows that individuals can act as prophets or prophetesses, receiving a divine commission to testify, even though they weren’t presiding church authorities. The phrase “thus saith the Lord,” shows that prophets were seen as messengers from God, as messengers from a king would say “thus saith the king.”
Jared's(Son of Omer) Daughter | ScriptureCentral
Lehi’s powerful doctrine of the Fall is not necessarily original or unique. He himself indicates that he got it from these he had read. Careful study of Old Testament passages and early Jewish writings reveals that many of the ideas expressed by Lehi were known and understood anciently, but Lehi has vastly expounded upon them. This doctrine appears to be closely linked to the temple, and is one of the plain and precious truths lost but then restored by the Book of Mormon.
If we apply Isaiah 49 to the Latter-days, as prophets both ancient and modern have, who might be the servant from Isaiah 49:1–6? The typical Christian and Latter-day Saint reading is that he is the Savior. Without necessarily dismissing that interpretation, Andrew Skinner has suggested that in a Latter-day context, Joseph Smith fits as the servant. Skinner shows that there are 12 attributes of the servant, and documents that Joseph Smith fits all 12. The rest of Isaiah 49 can then be applied to restoration and gathering of Israel in the last days, making ancient scripture relevant to our times.
Nephi provides a number of keys to help better understand the writings of the prophet Isaiah. These are: (1) Understand the manner of prophesying among the Jews, (2) Do not do works of darkness or doings of abominations, (3) Be filled with the spirit of prophesy, (4) Be familiar with the regions around Jerusalem, and (5) Live during the days that the prophecies of Isaiah are fulfilled. By better understanding these keys, readers of the Book of Mormon can come to more fully grasp the writings of Isaiah and why they are quoted so extensively by Nephi.
Today we covered a small chapter in the book of Ether. Chapter 5 left an impression on me. Moroni speaks directly to Joseph Smith and gives him a bit of instruction. He also eases his heart. The instruction was that Joseph Smith was not to touch the sealed part of the golden plates once he had them in his possession. But he would be able to show the plates to people who would testify of what they saw. "And behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; And unto three shall they be shown by the power of God; wherefore they shall know of a surety that these things are true." (Ether 5:2-3) Up until this point in his translation of the plates, he had not been allowed to show them to anyone, thus carrying a tremendous burden by himself. Reading, and translating, these words must have eased this burden for him. The eight witnesses, whose testimonies are in the front of each Book of Mormon, testified that they had seen, felt, and held the plates, therefore being physical witnesses. The three witnesses (this picture shows Joseph Smith with Oliver Cowdery and David Whitmer with the angel......Martin Harris separated from them at this time), testified: "And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true." These three men received a spiritual manifestation of them and were spiritual witnesses. Moroni also tells Joseph Smith that the Book of Mormon will stand as a true testimony against the world at the last day. The Father, and the Son, and the Holy Ghost bear record of the truthfulness of it, and Moroni also bears record of the same. Powerful stuff. Joseph must have felt a great priviledge, responsibility, weight on his shoulders, and importance of the work of translating these plates, all at the same time. But what a relief he must have felt having the support and guidance of these "beings" in his calling as prophet. This chapter made me sit and wonder what it must have been like for both of these men, who were destined to meet. This message was from one prophet/editor/compiler to one prophet/translator who were separated by centuries of time, yet working on the same "project". They would meet, and one (as a resurrected being) would be a mentor to the other. Moroni possessed the keys of the record of the Stick of Ephraim (D&C 27:5) He was assigned to oversee the work. He would groom Joseph Smith over years of teaching to understand the importance of his role in the restoration of the gospel and the translation of the tool which would be used to gather Israel in the last days. What a great chapter!
Wonderful tool for anyone challenging the youth or others to read The Book of Mormon. The Book of Mormon if read with an open heart will change your life just as President Benson promises that it will. A copy can be received by emailing me at [email protected] or via Facebook at www.facebook.com/beehivemessages.
Nephi says he “likened” Isaiah to his family, then quotes Isaiah 48–49. Several details from Isaiah 48–49 can be easily applied, or “likened,” to the family’s experience wondering in the wilderness. By paying close attention to these connections, we gain insight into how one great prophet reads, interprets, and likens another great prophet. We can also see that Nephi found solace in the words of Isaiah.
A careful analysis of Mormon’s upbringing demonstrates that education, travel, military leadership, emotional maturity, profound spiritual experiences, and unflagging righteousness in the face of adversity helped shape the prophet whose record would eventually sweep the earth as with a flood. While many of his trials and hardships were certainly excruciating in the moment, Mormon’s life experiences gave him a unique capacity to compile the records of his people and to interpret them in way that would resonate with modern readers. It is Mormon’s informed and compassionate voice—prepared, refined, and purified by the Lord—that continues to guide readers of the Book of Mormon throughout the world.
Jacob 2 describes how the prophet Jacob condemned materialism and sexual immorality, including unauthorized plural marriage. Jacob specified that plural marriage may be practiced when God commanded it, but insisted that monogamy was otherwise the norm. How might readers make sense of this connection between polygamy and material wealth? In fact, ancient cultures (including those in pre-Columbian Mesoamerica) often linked the two as social status signifiers. The more wives and material goods one possessed, the higher your social status was seen to be. This grounds the Book of Mormon in an ancient historical context and illuminate its teachings on polygamy.
Quotations from and allusions to the Old Testament Psalms are interspersed throughout the text of the Book of Jacob. Jacob uses Psalm 95:8 in Jacob 1:7, Psalm 145:8-9 in Jacob 4:10, Psalm 118:22 in Jacob 4:15-17, and Psalm 95:8 again in Jacob 6:6. Quotations from the Psalms should be expected from Jacob as he officiated in and discoursed from the Nephite temple and very likely had access to at least some of the Psalms, either from the plates of brass or from memory. The Psalms were an integral part of ancient Israelite temple worship Jacob holds a very important priestly position in his community. His work as priest in the Nephite temple and would, therefore, be expected to know the priestly traditions of the ancient Israelites. The fact that he quotes from the Psalms helps confirm the historicity of his words and his setting in the text. Jacob knows the Scriptures well and uses them as we would expect one is his position to do.
Lehi’s admonition to his sons to be like the river and valley where they camped is poetic, and shares several characteristics with poetry by the Bedouin of the
After Alma is reunited with the sons of Mosiah in Alma 17, Mormon’s narrative spans the next ten chapters in recounting their experiences through a flashback sequence. What is especially remarkable is that this section actually contains a flashback within a flashback. The end of Alma 20 recounts how Ammon and Lamoni rescued Aaron and his missionary companions from the king of the land of Madoni. Then, Mormon immediately presents Aaron’s record of his preaching, imprisonment, and rescue. The sophistication and intricacy of Mormon’s record can easily be discerned in these chapters. There is no fumbling or confusion on Mormon’s part, who, despite the “twists and turns of [the] narrative . . . handles them smoothly.”
Mormon, the warrior-historian-prophet who wrote the majority of the narrative contained in the book of Alma, had much to say about Moroni, the young chief captain over the Nephite armies. Captain Moroni represented the golden days of the Nephite civilization, a time when the people still repented of their sins and qualified for the blessings of God and the strength that comes from having the Spirit present. Mormon did his best to emulate Chief-Captain Moroni and even named his own son after that great man. He sincerely hoped that all of his future readers would understand what a powerful disciple of Christ Moroni was.
Mormon extensively quotes king Limhi throughout the book of Mosiah. Readers may wonder why the prophet-editor went to such lengths to quote an otherwise seemingly minor king. As John Gee explains, Mormon's method of quotations is actually quite authentic to the ancient world, and gives us confidence in how he presented king Limhi as a righteous figure.
Nephi extensively quoted (both with and without attribution) the prophets Isaiah and Zenos in 1 Nephi 19–22. Why would he feel compelled to do such? After all, some may think it's lazy or undisciplined to quote another author so extensively. However, ancient scribes who composed literary works often resorted to what's called "intertextuality," which is when one text is shaped, fashioned, or even interpreted through the appropriation of other texts. This includes allusion, quotation, summary, or imitation of another text in composing or interpreting a new text. If Nephi had scribal training, as some scholars have argued, then it would make sense that he would employ this technique in his own writing.
Why would Nephi build a temple outside of Jerusalem, and wouldn't this be a violation of Israelite religious practice? Readers of the Book of Mormon have asked themselves these and similar questions. Archaeological evidence uncovered after Joseph Smith's time indicates that ancient Israelites built temples outside of Jerusalem on a number of occasions, and therefore Nephi was not doing anything out of the norm when he built a temple in the New World.
Textual criticism is the careful analysis of a text's manuscripts to uncover its textual history, including what sorts of changes were made and why. A look at the Book of Mormon Isaiah passages through the lenses of textual criticism reveals a number of features that may have otherwise been missed by readers. Royal Skousen has done nearly exhaustive textual critical work on the Book of Mormon and has discovered at least eight things about the Isaiah passages that help us better understand the text.
Nephi always says he goes “up” to Jerusalem and “down” to the wilderness. This is consistent with Hebrew and Egyptian idiom, and reflects the topography of Jerusalem and the surrounding area. Such a minor detail is easy to miss, which makes it so important. Someone like Joseph Smith probably would not have gotten a detail like this right.
As early as 1823, Joseph Smith was made aware that his mission would include preparing the world for the second coming of Jesus Christ. Some of the very first words of warning regarding the second coming of the Lord in this last dispensation came by way of Joseph’s translation of the Book of Mormon. The teachings of the Book of Mormon regarding the Second Coming would have been foundational to the earliest members of the Church. On reading or hearing subsequent revelations, such as those in Doctrine and Covenants 29, 39, 45, 133, and others, they would have likely accepted those teachings more readily, whether on first hearing or upon subsequent reflection, in light of the first authoritative appearance of those doctrines in the Book of Mormon.
The Words of Mormon is an explanation of the where the small plates came from, what they are, and why they are included by the editor (Mormon). Typically modern readers would expect that at the beginning of a text, as an "introduction" to the text. It fits the ancient pattern of a colophon, and its location at the end is consistent with the ancient practice of subscriptio--placing the intro at the end of the text. Putting an intro at the end of a text is counter-intuitive today and in 1830, but consistent with ancient practice. More importantly, though, its placement serves important functions in the text by helping bridge the small and large plates, thus serving practical purposes. The Words of Mormon also give us a glimpse of Mormon's passion and love for the sacred content on the plates.
The account of the brother of Jared seeing the finger, and then the spirit body, of the premortal Jesus Christ, is well known to readers of the Book of Mormon. What may sometimes go unnoticed is the extensive use of temple imagery throughout this visionary account in Ether 3. Moroni described the event in language that recalls the revelatory experiences of other prophets, such as Moses and Isaiah, and also that of the high priests who officiated in the ancient Israelite temple. This language indicates that Moroni likely viewed the brother of Jared’s experience as parallel to the temple worship that would be performed among the Israelites and Nephites.
The 1830 edition of the Book of Mormon had Nephi prophesy that his descendants would become a "white and a delightsome people" through the Gospel of Jesus Christ. This was changed by Joseph Smith in 1840 to read that Nephi's descendants would become a "pure and a delightsome people." This textual emendation has understandably raised questions about the Book of Mormon's racial views, with some going so far as arguing that the book is "racist." A close reading of the text, however, reveals something far more subtle and ultimately profound; a teaching that reinforces the Book of Mormon's message that "all are alike unto God."
Alma and Amulek’s preaching in Ammonihah was interrupted by Mormon to give a description of the Nephite monetary system. Immediately afterward, Mormon reintroduced Zeezrom, who then attempted to bribe Amulek into denying the existence of God, perhaps as a means of taunting or distracting his opponent. By knowing the Nephite monetary system, readers would know that Zeezrom’s bribe was worth about 42 days of labor. As a derogatory name, the etymology of Zeezrom’s name adds irony to this story: It was Zeezrom, “he of the silver,” who attempted to bribe Amulek with silver. Mormon’s account of this encounter, complete with the helpful aside on the Nephite monetary system, was highly deliberate and masterfully executed.
In Alma 13, Alma speaks concerning the high priest Melchizedek, who brought forth bread and wine and blessed the patriarch Abraham. Although this information may seem out of place to modern readers, it masterfully drives Alma’s message home to his audience. Alma emphasized how Melchizedek used his position as high priest to help his people repent of their wickedness, in hopes that the Ammonihahites would do likewise. If they truly wanted to approach God and obtain His salvation, then these people would ultimately need to accept the Messiah, the Son of God, and the priesthood ordinances that came through His holy order.
When speaking out against the people of Zarahemla for their sins, Nephi symbolically brought them to trial. He called ancient prophets against them as witnesses to remind them that they had rejected the laws of God. This is an example of an ancient practice called a “prophetic lawsuit.” Even though, in this case, Nephi had to stand alone against the corruption that surrounded him, he used to scriptures to support him as he stood as a witness for Christ.
Nephi made two sets of plates—the “large” plates and the “small” plates. Although the plates plates were made for the more spiritual things, he nonetheless makes a complex political argument on them. Given that Nephi felt he was called to rule the people by revelation, and that the challenge to his rule from his brothers was serious enough for him to lead his people away, it is no surprise that he would feel a need to defend his right to rule through his personal narrative.
The Book of Mormon indicates that Lehi offered sacrifices outside the vicinity of the Jerusalem temple after a 3 day journey. Some critics of the Book of Mormon have claimed this action by Lehi violated the law of Moses, which some have interpreted instructed ancient Israelites to not offer sacrifice outside of the temple. However, a recent reexamination of this claim in light of more recent evidence (for example, from a passage in one of the Dead Sea Scrolls) indicates that Lehi may actually not have been contravening the law of Moses as some have supposed.
Nephi says that understanding Isaiah requires that we know “the manner of prophesying among the Jews.” One instance where better understanding of ancient Israelite thought adds clarity to Isaiah is the phrase “his hand is stretched out still.” Most Latter-day Saints assume this is an extension of mercy, but in the Israel and the ancient Near East it was an idiom for punishment.
When Nephi was on his way home from being put on trial, he had an encounter with God. A careful look at this encounter shows that Nephi was taken into God's "divine council" and had a personal encounter with God. The fact that he experienced this after going through such a difficult experience is a reminder that the most significant spiritual experiences can come during the most difficult times.
Nephi prophesied that there would be multiple groups of people who would see the plates upon which the Book of Mormon was written. First, he specifically mention 3 witnesses, then a “few,” and also “as many witnesses as seemeth [the Lord] good.” These distinctions appear to reflect the Three Witnesses who saw the plates and the angels, the Eight Witnesses who saw and handled the plates, and the many others who physically interacted with the plates in some way, thus becoming “unofficial witnesses.” The Book of Mormon Witnesses offer powerful evidence of the Book of Mormon, but also serve as examples of personal dedication and sacrifice for the sake of the Gospel.
In Ether 4–5, as Moroni directed his attention to helping future Gentile readers come unto Christ, he repeated and made use of many of the themes and verbal expressions used by his father, Mormon. For example, Moroni wrote in Ether 4:11–12 that by the “Spirit he shall know that these things are true; for it persuadeth men to do good.” In Moroni 7, Mormon similarly had stated, “For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ” (Moroni 7:16). Furthermore, towards the end of his writings, Moroni again rehearsed these same principles: “And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is” (Moroni 10:6). Moroni chose to emphasize several of his father’s important teachings, including the central themes of faith, hope, and charity, and the need to come unto Christ, that he knew would be especially useful for future readers of the Book of Mormon.
