2 Nephi 15-19

Thank you for coming today and for your thoughtful comments! How grateful I am for each of you and what you bring to our discussion. Have a Merry Christmas! I'll see you January 8. 

January Reading

January   1—No class
January   8—2 Nephi 20-24
January 15—2 Nephi 25-29
January 22—2 Nephi 30-33
January 29—Jacob 1-4

Process of Revelation

First, I invite you to participate in a 10-day fast from social media and from any other media that bring negative and impure thoughts to your mind. Pray to know which influences to remove during your fast. The effect of your 10-day fast may surprise you. What do you notice after taking a break from perspectives of the world that have been wounding your spirit? Is there a change in where you now want to spend your time and energy? Have any of your priorities shifted—even just a little? I urge you to record and follow through with each impression.

Second, I invite you to read the Book of Mormon between now and the end of the year. As impossible as that may seem with all you are trying to manage in your life, if you will accept this invitation with full purpose of heart, the Lord will help you find a way to achieve it. And, as you prayerfully study, I promise that the heavens will open for you. The Lord will bless you with increased inspiration and revelation.

Russell M. Nelson, October Conference 2018

Understanding Isaiah

To help his readers better understand Isaiah’s writings “in plainness,” Nephi provided five “keys” that would benefit those who may otherwise be confused. Donald W. Parry helpfully summarized these keys as:

1. Understand the “manner of prophesying among the Jews” (v. 1)
2. Do not do “works of darkness” or “doings of abominations” (v. 2)
3. Be filled with the spirit of prophecy (v. 4)
4. Be familiar with the regions around Jerusalem (v. 6)
5. Live during the days that the prophecies of Isaiah are fulfilled (v. 7)

https://knowhy.bookofmormoncentral.org/content/how-does-nephi-help-us-understand-isaiah

This list involves both intellectual as well as spiritual factors. For example, Parry explained that understanding the manner of prophesying among the Jews (v. 1) includes understanding how the ancient authors of the Old Testament employed such tools as symbolism, metaphor, poetic devices, and prophetic speech patterns (key 1) Understanding Isaiah and other ancient prophets in this way requires serious mental exercise, including a close and perceptive reading of the text and, whenever possible, being aware of the original language as well as the historical and literary contexts of its composition.

Likewise, becoming familiar with the geography of ancient Israel (key 4) is primarily a studious pursuit. Most readers of the Bible will obtain a knowledge of the “regions round about” Jerusalem by reading commentaries, consulting atlases, or visiting the Holy Land.

At the same time, Nephi included spiritual preparation as the central key (key 3) to understanding Isaiah’s prophecies. He encourages readers to seek the gift of the spirit of prophecy, which “same spirit of prophecy provided or prompted the words of revelation to Isaiah.” To embrace this spiritual gift, readers must live worthy of the companionship of the Spirit of God and must shun the evil works of darkness and all unholy and impure practices (key 2).

While intellectual endeavor might help some come closer to the spirit, ultimately the spirit of prophecy comes to those who exercise faith in Jesus Christ. “Individuals who possess the spirit of prophecy, or the testimony of Jesus, are, in a sense, prophets . . . in terms of possessing a personal, revealed testimony of Jesus Christ.” For Nephi, then, it’s not nearly enough to just comprehend the basic grammar or vocabulary of Isaiah. One must be attuned to God’s spirit, so “that they may know the judgments of God” and the other spiritual messages “according to the word which [Isaiah] hath spoken” (v. 3).

https://knowhy.bookofmormoncentral.org/content/how-does-nephi-help-us-understand-isaiah

Read 2 Nephi16:1-8 with these definitions

vs. 1—“train filled the temple”—followers of God
vs 2—“seraphim”—angelic messengers, derived from the Hebraic meaning “to burn” meaning “fiery/burning beings”
vs 2.—“six wings”—denotes power to move
vs. 2—“covered his face…feet”—denotes humility in presence of God
vs 3—“holy, holy, holy”—the very best, no good, better and best in Hebrew.
vs 4.—“and the posts of the door moved”—heavenly assembly singing praises to God with such vigor that “the posts of the door moved”
vs 4.—“smoke”—the glory of God
vs 5—“I am undone; because I am a man of unclean lips”—Isaiah’s feelings of unworthiness to be in the presence of the Lord
vs 6-7—hot coal from altar, touched lips—In order to join the council, Isaiah first needed to receive sanctification at the temple altar. Though the literal identity of this fiery angelic being is ambiguous in the text, one reading would interpret the seraph as an allusion to Christ. This would serve as an illustration of Isaiah’s role as an eyewitness of Jesus. (David E. Bokovoy, “An LDS Reading of Isaiah’s Prophetic Call”)
vs. 8—“Here am I, send me”—Isaiah’s expression of his willingness to serve as messenger for the council

“In the April 1929 general conference of the Church, President Anthony W. Ivins of the First Presidency counseled the Saints: "We must be careful in the conclusions that we reach. The Book of Mormon teaches the history of three distinct peoples, or two peoples and three different colonies of people, who came from the old world to this continent. It does not tell us that there was no one here before them. It does not tell us that people did not come after. And so if discoveries are made which suggest differences in race origins it can very easily be accounted for, and reasonably, for we do believe that other people came to this continent." In 1952 Hugh Nibley observed: "Now there is a great deal said in the Book of Mormon about the past and future of the promised land, but never is it described as an empty land. The descendants of Lehi were never the only people on the continent, and the Jaredites never claimed to be." More recently John Sorenson and Brant Gardner have summarized evidence from the Book of Mormon text that is best explained in the context of non-Lehites in the land of promise.”

"I DID LIKEN ALL SCRIPTURES UNTO US,” John Gee and Matthew Roper, https://archive.bookofmormoncentral.org/content/i-did-liken-all-scriptures-unto-us-early-nephite-understandings-isaiah-implications-others

“The song of the vineyard (2 Nephi 15) reminds Latter-day Saints how the Lord cares for them. He will provide for them all that is necessary to do his will and accomplish his designs. In return he expects his people to respond to his loving kindness by remaining faithful to the gospel covenants. If they fail to do so they can expect the Lord’s judgements. He will withdraw his Spirit, leaving them without protections—either spiritual or physical. They are left to themselves to suffer the consequences of their own disobedience, which can result in desolation, captivity and destruction. Modern prophets have interpreted this chapter as a wonderful promise of a latter-day restoration of the gospel as the Lord lifts his ensign to the nations to which we are all invited to come.”

Terry B. Ball, Book of Mormon Reference Companion, pg. 365-6

2 Nephi 9-14

December Reading

December 18--2 Nephi 15-19
December 25--No Class

Infinite Atonement

“The Atonement is infinite for at least the following eight reasons:
Elder Maxwell has suggested, it is “infinite in the divineness of the one sacrificed.”
It is infinite in power. The Savior went from grace to grace until he “received all power, both in heaven and on earth.”
The Atonement is infinite in time. It applies retroactively and prospectively through time immemorial.
It is infinite in coverage. It applies to all God’s creations and all forms of life.
It is infinite in depth. It is infinite not only in who it covers, but in what it covers. (sins, pain, suffering, etc)
It is infinite in the degree of suffering endured by the Redeemer.
It is infinite in love.
It is infinite in the blessings it bestows. The blessing of the Atonement extend far beyond its well-known triumph over physical and spiritual death. Some of these blessing overlap; some complement and supplement each other; but in the aggregate the effect of this event so blesses our lives in a multiplicity of ways, both known and yet to be discovered, that it might appropriately be said to be infinite in its blessing nature.”

Tad R. Callister, The Infinite Atonement, pg. 64-5

Mercy and Grace

“Mercy is not getting what we deserve.
Grace is getting what we don’t deserve.”

Robert Millet

Judgement

“In judgment we will find that we are in a sacred, safe space where love and understanding prevail, allowing us to come to self-knowledge and self-understanding, perhaps for the first time. We cannot overstate the significance of this shift from accusatory judgment and evaluation to judgment as an awakening of self. The clichéd model of judgment portrays us standing before a selection committee to see if we pass muster before the infliction of a penalty or reward. Jacob, however, draws us in a very different direction, emphasizing that we shall come to “a perfect knowledge” of ourselves. Self-knowledge is the precursor to healing and to wholeness. Judgment is the prelude to progress.”

“Before we are able to progress further in the eternal worlds, we come to a recognition of our divided self and are guided gently to bring the apparent and the authentic selves into harmony. At that point, we are prepared to move forward. Paul teaches such a version of judgment, when he writes to the Corinthians that “being judged, we are corrected by the Lord, that we not be condemned.” Judgment prevents condemnation, it does not precede it. Judgment is an assist in recognizing our true condition in order that we may improve it, not suffer from it. This moment of coming to oneself, Jacob describes as coming to a “perfect [complete] knowledge” of ourselves.
As most of us are too harsh on ourselves, this will be a step toward greater peace, self-acceptance, and love of self. That is why, said President Dieter F. Uchtdorf, “that Day of Judgment will be a day of mercy and love—a day when broken hearts are healed, when tears of grief are replaced with tears of gratitude, when all will be made right.”

Givens, Fiona and Teryl. The Christ Who Heals: How God Restored The Truth That Saves Us (Kindle Locations 2349-2355). Deseret Book Company. Kindle Edition. 

Hope for the Future

“To know and trust that God remembers his promises and has the integrity to keep them is a key principle in the doctrine of hope. We can have a calm assurance that all gospel covenants and their respective promises are reliable. Our trust in God produces a sure hope that every inspired promise uttered in a priesthood blessing, every inspired promise made by an authorized servant of the Lord, every inspired promise made in a patriarchal blessing—in short, every promise sanctioned by the Holy Ghost—is to be trusted.
Surely, part of the mortal test is to see if we will retain hope in the promises of the Lord when we cannot see how they will be fulfilled. After all, it is one thing to rejoice in a promised blessing when it is given, and it is quite another thing to patiently wait for its fulfillment when the circumstances of life create seemingly insurmountable barriers to its realization.
Mortality is laced with confusing ironies, interspersed with unsettling paradoxes and occasioned by perplexing experiences that can test our trust in the Lord’s promised blessings. The test of trust may come to the righteous sister who longs for an eternal companion, only to find as the years turn into decades that an eternal companion has become as elusive as water in the Sahara desert. Personalized testing may come to the young man who was promised in his patriarchal blessing that as a missionary he would bring many souls to the waters of baptism, and yet, as his mission draws to a close, he has not participated in a single convert baptism.
Hope, born of unwavering trust in God’s promises, allows a disciple to transcend the ironies, paradoxes, and perplexities of mortality. Trust in God’s promises fosters hope, not because of what we know, but because we know that he knows!”

“Knowing that God has not forsaken us, is merciful, and has the integrity to keep his promises is foundation to the doctrine of hope. These attributes clearly indicate that the Lord is willing to help and redeem us. But this knowledge alone is insufficient to produce a firm and unwavering hope. Something is missing.”

“Our hope in Christ is fostered as we more fully comprehend the character of Christ. In part, this means understanding his character as the perfect embodiment of mercy, integrity, and power. Any one of these attributes, viewed in isolation, may be impressive, but when they are woven together into the tapestry of his complete character, they become inspiring. For example, an all-powerful Christ is simply terrifying if he is not also filled with mercy. A merciful Christ is less than inspiring if he is too weak to save us. Moreover, a Christ who embodies power and mercy, but lacks total integrity may leave us anxious and wondering—will he keep his promises?
We can have hope in Christ because of our complete confidence in the character of Christ. For example, those who trust in Christ can wait on him. The capacity to wait on the Lord is an outgrowth of hope. However, the fruits of hope extend beyond patience. Hope in Christ endows us with a capacity to be optimistic and buoyant in the face of all our mortal challenges. It is striking that throughout this sermon, Jacob, a man who was intimately acquainted with the vicissitudes of life, freely drew upon language indicative of hope. Quoting Isaiah, Jacob reminded his downhearted people that the “Lord shall comfort Zion” and in a future day, “joy and gladness shall be found therein, thanksgiving and the voice of melody (2 Nephi 8:3). Moreover, the Lord will redeem his people and they shall “come with singing unto Zion; and everlasting joy and holiness shall be upon their heads; and they shall obtain gladness and joy; sorrow and mourning shall fall away” (2 Nephi 8:11). In light of these prophetic utterances, Jacob implored his brethren, “Rejoice, and lift up your heads forever, because of the blessings which the Lord God shall bestow upon your children” (2 Nephi 9:3).

Allan D. Rau, "Cheer Up Your Hearts: Jacob's Message of Hope in Christ," Religious Educator 14 no. 3 (2013): 49–63. “Cheer Up Your Hearts”: Jacob’s Message of Hope in Christ

2 Nephi 4:12-8

REVISED December reading schedule

December 11—2 Nephi 9-14
December 18—2 Nephi 15-19
December 25—No Class

Nephi’s Psalm

The five basic elements of an individual lament are as follows:

Invocation—2 Nephi 4:16-17

Complaint—2 Nephi 4:17-19

Confession of Trust—2 Nephi 4:20-30

Petition—2 Nephi 4:31-33

Vow of Praise—2 Nephi 4:34-35

“Nephi’s poignant complaint is a cry for forgiveness of sins. Nephi follows the standard pattern by making his confession very general, never specifying the exact nature or number of the transgressions that beset him. The feelings of remorse and the subsequent trust in the atonement are what is important. Thus Nephi leads penitent readers to “liken the scriptures unto themselves” so they might gain strength in their own battles against temptation and sin regardless of what each individual’s trial might be.”

“Nephi wrote with a clear understanding of the full plan of salvation as shown him in vision and taught by the Spirit of the Lord (1 Nephi 11). Such knowledge and testimony is never expressed by the psalmists of the Old Testament. The hope and strength manifested by the penitent Nephi hearkens back to that earlier divine instruction when the Spirit asked, “Knowest thou the condescension of God”? (1 Nephi 11:16). Nephi’s eloquence here is evidence of the depth of understanding he gained then.”

Matthew Nickerson (1997) "Nephi's Psalm: 2 Nephi 4:16-35 in the Light of Form-Critical Analysis," Journal of Book of Mormon Studies: Vol. 6 : No. 2 , Article 3. 

https://scholarsarchive.byu.edu/jbms/vol6/iss2/3

Prosper in the Land

“One of the overarching themes in the Book of Mormon is captured in this remarkable promise the Lord made to Lehi and to all who come to the land of promise:

Inasmuch as ye shall keep my commandments ye shall prosper in the land; but inasmuch as ye will not keep my commandments ye shall be cut off from my presence.

In this verse the Lord teaches us that the opposite of prospering is to be cut off from His presence and, thus, from all of the blessings that flow from Him. To prosper in the land is to receive all the blessings that God has prepared for us. 

Obedience connects us to the Savior and opens channels for His love and power to flow into us, much like life-giving nutrients flow from the trunk of a tree into its branches.  

The Lord gives us commandments so that we might have His love, joy, and power in our lives. When we disobey those commandments, we weaken our connection to Him. If we do not repent, we become cut off from the source of divine power and joy in life. But the more we obey His commandments, the more we draw near to Him, the stronger the connection becomes, the greater the joy we experience, and the more we become like Him. We abide in Christ, and we prosper in the land.”

Kim B. Clark, “Deep Obedience,” April 19, 2011, BYU-Idaho

Jacob’s Speech

“The Servant speaks in the first person in this song. He acknowledges God’s hand in preparing for and supporting him in the work, giving him the “tongue of the learned,” wakening and opening his ears so that he could learn. The testimony reminds us of the boy Jesus’s remarkable ability to learn and understand his Father’s will, even to the point of astonishing the “doctors” as he heard and questioned them in the temple when he was just twelve years old (Luke 2:42–52). The Servant then speaks of the persecution he would endure as he would willingly allow himself to be smitten and spat upon foreshadowing the cruel treatment he would receive at the hands of Pilate and the Roman soldiers commissioned to scourge and crucify him (see Matthew 26:31). The Servant closes the song by testifying of his confidence that God would sustain and support him, while his adversaries would “wax old” and be eaten up, a prophecy fulfilled as the Roman Empire and the Jewish leaders who condemned him faded in infamy, while the redeeming work of the Servant is praised and persists through eternity.”

Terry B. Ball, “Isaiah’s ‘Other’ Servant Songs,” in The Gospel of Jesus Christ in the Old Testament, The 38th Annual BYU Sidney B. Sperry Symposium (Provo, UT: Religious Studies Center, Brigham Young University, 2009) 

https://rsc.byu.edu/archived/gospel-jesus-christ-old-testament/12-isaiahs-other-servant-songs

December Reading

December   4—2 Nephi 4:12 through 2 Nephi 8
December 11—2 Nephi 9-10
December 18—2 Nephi 11-16
December 25—No Class

2 Nephi 1-4:11

Thanks for your thoughts yesterday. What a great discussion we had. Your insights cause me to ponder and see things more clearly. Thank you for what you bring to class--your preparation, your experience and your great desire to learn. What a blessing it is to be with you each week!

Lehi’s Final Blessing

“The first four chapters of 2 Nephi contain the rich and eloquent blessings the prophet Lehi gave to his posterity. As he bestowed his father’s blessings upon his sons, Lehi did many things. He prophesied about the promised land (2 Nephi 1); he taught about the eternal laws of opposition, probation and atonement (2 Nephi 2); he spoke about the seer who the ancient Joseph testified would be raised up in the latter days (2 Nephi 3). Sometimes he spoke of his posterity’s spiritual standing before the Lord; at other times he was concerned about their temporal and physical prosperity and well-being. Thus, he addressed a range of religious, prophetic, family, and societal themes.”

“The family was a major concern in the laws of Near Eastern societies. Many well-established norms regarding family life prevailed in these civilizations, standardizing the treatment of problem situations which naturally arise in and around the family, marriage, children and inheritance.
Although women, children, and family laws are mentioned far less frequently in the Book of Mormon than in the Bible, family matters had to have been a concern in Nephite law and society as well. The Nephites married and were given in marriage; they had wives and children to divide their property among when they died; they had need to organize and protect their family relationships. Therefore, we can assume that family law was a part of the Nephite world.”

“In the ancient Hebrew family, children were considered part of the father’s “property,” especially unmarried children still living at home. The father had the right to do with them or to take them with him virtually as he willed, which would appear to explain Lehi’s power to take his family with him out into the desert. Indeed, the idea that family members were legally part of the father’s moveable property seems to be reflected in 1 Nephi 2:4, where Nephi lists the family together with Lehi’s provisions and tents. Although his wife and grown sons might murmur and object, their legal and social duty was to follow. Accordingly, of all the things Laman and Lemuel complain about, they never object to Lehi’s right to have taken them with him.”

“Lehi was doing many things as he spoke officially to his posterity for the last time. One of the most enduring legacies of Lehi’s last will and testament appears to be the organization of his descendants into tribes. Just as the ancient patriarch Jacob left the House of Israel with a family structure composed of twelve tribes, Lehi addressed his posterity in seven groups. This seems to be the precedent that established the legal order that lasted among these people for almost one thousand years. After speaking to several of his sons collectively, Lehi spoke 2 Nephi 1:30-32 (Zoram), 2 Nephi 2, (Jacob) 2 Nephi 3 (Joseph), 2 Nephi 4: 3-7 (children of Laman), 2 Nephi 4:8-9 (children of Lemuel) , 2 Nephi 4:10 (sons of Ishmael) and 2 Nephi 4:11 (Sam). The seven groups recognizable here are exactly the same as the seven tribes mentioned three other times in the Book of Mormon, each time in the rigid order of “Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites” (Jacob 1:13; 4 Nephi 38; Mormon 1:8; see also D&C 3:17–18). Though kingships and judgeships might come and go in Nephite history, the underlying family fabric of Nephite society attributable to Lehi’s testament remained permanent (e.g. 3 Nephi 7:2–4). Even in the final days of the Nephite demise, Mormon still saw the general population divided along this precise seven-part line (Mormon 1:8). The fact that this exact organization persisted so long is evidence that Lehi’s last words to his sons in this regard were taken as constitutionally definitive-just as the organization of Israel into twelve tribes in the earlier age had been essential to the political, social, religious and legal structure there.

John W. Welch, https://rsc.byu.edu/archived/book-mormon-second-nephi-doctrinal-structure/4-lehis-last-will-and-testament-legal-approach

“The essence of the covenantal promise is the same as that given to Israel as a whole. Variations of the promise “that ye may prosper in all that ye do” are frequently found in God’s covenant with the people of Israel, most notably in Deuteronomy.  

The blessings of “prosperity” are meant to belong to all who keep their covenantal commitments. Sixty years ago, Professor Eldin Ricks noted, “The idea was not new to Nephi. Hebrew prophets had taught this truth to their listeners for many generations. … It is particularly prominent in the writings of the seventh and eighth-century prophets.” Thus, the promise of prosperity to the faithful is extended to the Lord’s children in all ages.

The specific Book of Mormon formulation of this promise clarifies that prospering is being blessed with the Lord’s strengthening and supporting presence, not simply in order to get rich or be successful. Though wealth and success can be byproducts of the Lord’s prospering presence, they are not meant to be equated with it. At its core, the English word “prosper” comes from the Latin pro spere, literally meaning “according to one’s hope” or “agreeable to one’s wishes,” meaning “fortunate” more than “wealthy.”

https://knowhy.bookofmormoncentral.org/content/what-does-it-mean-to-“prosper-in-the-land”#footnote4_g250zbs

1828 Dictionary definition of prosper—to favor, grow or increase, to thrive

Agency

“Thus, the necessary components of agency are as follows: (1) an intelligent being, one who can choose for himself when given the opportunity; (2) that intelligent being must have a knowledge of alternatives for action; and (3) that intelligent being must have the power to act on a choice freely made.”

“For every person of normal intelligence, agency is a matter of degree. The level of knowledge of good and evil and the amount of power to act on one’s choices determine the degree of agency. God increases or decreases that power to act according to each person’s own will and choices, but everyone of normal intelligence has enough knowledge and power to choose between Christ and the devil and to be held accountable for the choice made.”

Chauncey C. Riddle, Philosophy, emeritus; BYU, as printed in Book of Mormon Reference Companion

“The law of moral agency, of choice and consequence, does not require that we entirely bear the burden of our own choices made in this life because those choices are always made under circumstances that are less than perfect. Our accountability is thus always partial, incomplete. Into that gap between choice and accountability, the Lord steps. Christ’s atonement provides a way to break the cycle of sin, and begin a new life course (in ways large or small) with a newly forged disposition. Growing in the hard-won knowledge of good and evil, we are better able to choose in the greater light of a fuller understanding, or with a more unencumbered will.”

 

Teryl and Fiona Givens, The God Who Weeps

The Fall

“[Adam and Eve] transgressed a commandment of God which required that they leave their garden setting but which allowed them to have children before facing physical death. To add further sorrow and complexity to their circumstance, their transgression had spiritual consequences as well, cutting them off from the presence of God forever. Because we were then born into that fallen world and because we too would transgress the laws of God, we also were sentenced to the same penalties that Adam and Eve faced. ...

“... From the moment those first parents stepped out of the Garden of Eden, the God and Father of us all, anticipating Adam and Eve’s decision, dispatched the very angels of heaven to declare to them—and down through time to us—that this entire sequence was designed for our eternal happiness. It was part of His divine plan, which provided for a Savior, the very Son of God Himself—another ‘Adam,’ the Apostle Paul would call Him [see 1 Corinthians 15:45]—who would come in the meridian of time to atone for the first Adam’s transgression. That Atonement would achieve complete victory over physical death. ... Mercifully it would also provide forgiveness for the personal sins of all, from Adam to the end of the world, conditioned upon repentance and obedience to divine commandments” 

Elder Jeffrey R. Holland“Where Justice, Love, and Mercy Meet,”Ensign, May 2015, 105–6).

Because of Him

https://www.lds.org/media-library/video/2014-00-1420-because-of-him?lang=eng

Additional Reading

I know this will be late notice, but could you please include 2 Nephi 4:1-11 in your study for Tuesday? These verses complete Lehi's instruction to his children and will be important for our discussion. I hope you had a wonderful Thanksgiving. I look forward to seeing you on Tuesday!

1 Nephi 19-22

Remember there is no class next week. When we meet again on November 27, we will be studying 2 Nephi 1-3.  Happy Thanksgiving!

“We got back more than we lost. And it was known from the beginning that it would be so. We do not know exactly what we have missed in the lost 116 pages, but we do know that what we received on the small plates was the personal declarations of three great witnesses, three of the great doctrinal voices of the Book of Mormon, testifying that Jesus is the Christ. Nephi, Jacob, and Isaiah bore a very special witness—they testified of the divinity of Jesus Christ, the Son of God, he who would be the central, commanding, presiding figure throughout the Book of Mormon. Jeffrey R. Holland, Ensign, January 1996

Isaiah

• Old Testament prophet who ministered in the kingdom of Judah from around 740 BC to at least 701 BC during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah.
• His was an era of political unrest, war, and apostasy.
• He labored to turn the people back to Jehovah. His message to the apostates is reflected in his name, which means “Jehovah is salvation.” Sadly his message was largely rejected.
• He eventually witnessed the fall and removal of Israel to Assyria in 722 BC.
• He is the most quoted prophet in the Book of Mormon, having approximately 35% of his Old Testament writings either quoted directly or paraphrased. 
• He is the most quoted by Jesus Christ in the New Testament. 

What Guides Nephi’s Choice of Isaiah Chapters

https://knowhy.bookofmormoncentral.org/content/what-vision-guides-nephis-choice-of-isaiah-chapters

Four Stages of Nephi’s Prophetic View

John W. Welch, https://archive.bookofmormoncentral.org/content/getting-through-isaiah-help-nephite-prophetic-view

• Stage 1: Christ’s coming (1 Nephi 11);
• Stage 2: His rejection and the scattering of the     Jews (1 Nephi 12);     
• Stage 3: the day of the Gentiles (1 Nephi 13); and
• Stage 4: the restoration of Israel and the ultimate victory of good over evil (1 Nephi 14).

Four Stages of Nephi’s Prophetic View

John W. Welch, https://archive.bookofmormoncentral.org/content/getting-through-isaiah-help-nephite-prophetic-view

“Before addressing the roles played by the Isaiah texts in connection with this pattern, it is important to realize the significance of this prophetic view to the Nephites. This set of four specific stages of expectation for the future was more than just a social perspective or a political outlook: it constituted a full worldview that shaped and controlled other interpretations and opinions about various scriptures, religious questions, personal and group identity, and the very purpose of life among the Nephites. To the righteous Nephites, this sequence of truths and values explained the big questions of their group's existence: where they as a people had come from, why they had left the Old World, what they were doing in a remote corner of the world, and where their extraordinary journey would eventually take them and their posterity. Thus, this prophetic expectation constituted a richly developed and actualized worldview, not merely an abstract hypothesis.”

Four Stages of Nephi’s Prophetic View

“The Lord has designated these days in which we live as the “times of the Gentiles.” The Gentile nations are the so-called Christian nations—North and South America and the European nations from which we came. The “times of the Gentiles” refers to that period of time extending from when the gospel was restored to the world (1830) to when the gospel will again be preached to the Jews—after the Gentiles have rejected it.”

                                                               President Ezra Taft Benson, New Era, 1982

Nephi’s Personal Reasons

S. Kent Brown, https://rsc.byu.edu/archived/jerusalem-zarahemla-literary-and-historical-studies-book-mormon/what-isaiah-doing-first

“When we turn to his more personal view, I suggest that as Nephi looked back on his family’s experience in the desert of Arabia, he eventually came to see those events in poignantly personal terms. In a word, the desert formed a decisive moment for his extended family. Although he himself was guarded in expressing how the desert experience had affected him and the others, his younger brother Jacob was not. As a result, Jacob supplies an important set of clues about what the family’s separation from home meant for them. In short, the separation was painful and the early generations did not feel completely at home in their adopted surroundings in the New World. Near the end of his life, Jacob spoke of the record on the small plates of Nephi, sighing, “I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passed away with us, and also our lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren, which caused wars and contentions; wherefore, we did mourn out our days” (Jacob 7:26). This mournful summary, in fact, cast in the language of lament, provides a key to the last chapters of 1 Nephi, including the personal reasons why Nephi inserted two chapters from Isaiah’s book. How so?

Although Jacob was not born in Jerusalem, nor did he ever set foot in the city, he faithfully reflects the feelings of other family members about the harsh necessity of leaving their home, even though their departure was mandated by the Lord. After all, Jacob would not have generated such feelings on his own. They must have come from his family environment. 

Yes, the extended family had learned from Lehi just before his death that the prophetic warning about the fall of the city had come to dreadful fulfillment, thus sparing the lives of family members as the Lord had promised. And yes, they all must have been grateful that they had not been ground down in the inevitable and terrible retributions leveled against citizens by the fierce Babylonian warriors. But home was home.”

“From a review of the passages it becomes clear that the time in the desert had left a bitter taste in the mouths of family members—nothing but bad memories.”

Preparation 1 Nephi 19-22

As you prepare for class on Tuesday, please consider why Nephi quoted the prophet Isaiah at this point in his family's story. How did he use Isaiah to achieve his purposes?

It should be fun on Tuesday!

1 Nephi 16-18

Reading for next week: 1 Nephi 19-22

Following are the quotes from yesterday. I included the ones we didn't have time to view together. Thanks for sharing questions and insights. I learned much from you!

Nahom

https://knowhy.bookofmormoncentral.org/content/who-called-ishmaels-burial-place-nahom

Sojourn

“Taken together, it seems reasonable that the years spent by Lehi and his family in crossing the desert were characterized by the not uncommon practice "in times of scarcity" of "the bargaining away of freedom-or part of it-in return for food. “Whether the "enemies" (Alma 9:10), the escape from destruction "in battle" (Alma 9:22), and the "bondage and captivity" (Alma 36:29) had to do with a single experience with desert dwellers is impossible to determine. Whatever the case, Nephi's choice of the term to sojourn-also an Old Testament term commonly denoting servanthood-when combined with Lehi's remarks and the chapters chosen from Isaiah, most likely points to a period of servitude and conflict during the desert journey.” S. Kent Brown

https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1171&context=jbms

Irreantum

https://knowhy.bookofmormoncentral.org/content/why-would-nephi-call-the-ocean-irreantum

Resilient

Resilience is the process of adapting well in the face of adversity, trauma, tragedy, threats or significant sources of stress — such as family and relationship problems, serious health problems or workplace and financial stressors. It means "bouncing back" from difficult experiences.
Research has shown that resilience is ordinary, not extraordinary. People commonly demonstrate resilience. One example is the response of many Americans to the September 11, 2001 terrorist attacks and individuals' efforts to rebuild their lives.
Being resilient does not mean that a person doesn't experience difficulty or distress. Emotional pain and sadness are common in people who have suffered major adversity or trauma in their lives. In fact, the road to resilience is likely to involve considerable emotional distress.
Resilience is not a trait that people either have or do not have. It involves behaviors, thoughts and actions that can be learned and developed in anyone.

https://www.apa.org/helpcenter/road-resilience.aspx

Preparation 1 Nephi 16-18

I'm looking forward to our time together on Tuesday! As you read 1 Nephi chapters 16 through 18, would you please consider why Nephi included these two stories (the broken bow and building the ship) in light of his stated purpose? (1 Nephi 6:4-6)

Also, please pay attention to the differing perspectives of the family members as they wander in the wilderness. 

I'm excited to hear about what you find!

1 Nephi 8-15

November Reading Assignments

November   6   1 Nephi 16-18

November 13   1 Nephi 19-22

November 20   No class

November 27   2 Nephi 1-3

We began class by exploring why Nephi used Egyptian in his writing. For information:
knowhy.bookofmormoncentral.org/content/did-ancient-israelites-write-egyptian

“I Dreamed a Dream”

“This remarkably detailed vision of Christ’s ministry, from his birth and ministry and crucifixion in the Old World to his appearance and teachings in the New World to his role in the latter-day restoration of all things, is all the more impressive coming as it does in the first thirty pages of the Book of Mormon, a concise introduction to the reader of the book’s central purpose in declaring that Jesus is the Christ”  Jeffrey R. Holland, Christ and The New Covenant, pg. 42.

“In harmony with biblical reports of symbolic dreams, the symbolism of the tree and its fruit is not explained to Lehi in his dream. In fact, during his own vision, Nephi indicated to the Spirit of the Lord that he wanted to understand the interpretation of the meaning of the tree. It may be hard to imagine that Lehi and Nephi did not initially understand what the tree and fruit and other symbols in Lehi’s dream represented. Presumably they discussed some possibilities. But the symbolic dream was a revelation from God, and as such it required a divine interpretation to accurately understand the message God intended to communicate. It was not wise to merely guess at what visual revelation was intended to convey. Similarly, the dreams given to Pharaoh and Nebuchadnezzar had come from God and their interpretations were dependent upon specific revelation from him.
Such biblical combination of dreams plus interpretation function as prophecy. Before Lehi and his family could fully appreciate this, Lehi’s dream needed an inspired, authoritative interpretation.

Complicating the issue of their understanding Lehi’s dream is the fact that many of the images in the dream report have multiple symbolic meanings. First Nephi, therefore, portrays Nephi authoritatively relating through his vision experience the one true interpretation of the tree and the other symbols in his father’s dream. Nephi’s report of his vision permanently establishes the interpretation of Lehi’s dream and its symbols such that those reading this account do not venture alternative views on the symbolism."      Dana M. Pike, “Lehi Dreamed a Dream: The Report of Lehi’s Dream in Its Biblical Context,” in The Things Which My Father Saw: Approaches to Lehi’s Dream and Nephi’s Vision (2011 Sperry Symposium), ed. Daniel L. Belnap, Gaye Strathearn, and Stanley A. Johnson (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 92–118.  rsc.byu.edu/archived/things-which-my-father-saw/6-lehi-dreamed-dream-report-lehis-dream-its-biblical-context

Group 1     1 Nephi 8: 21-23

Group 2     1 Nephi 8: 24-25, 28

Group 3     1 Nephi 8: 26-27

Group 4     1 Nephi 8:30

Read the above passages looking for what the group who stayed at the tree did differently than the other three groups.

Nephi's Vision

“How has Nephi come to this understanding? Clearly, the answer to his question about the meaning of the tree lies in the virgin mother and her child. It seems, in fact, that the virgin is the tree in some sense. Even the language used to describe her echoes that used for the tree. Just as she was ‘exceedingly fair and white,’ ‘most beautiful and fair above all other virgins,’ so was the tree’s beauty ‘far beyond, yea, exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow.’ Significantly, though, it was only when she appeared with a baby and was identified as ‘the mother of the Son of God’ that Nephi grasps the tree’s meaning.
Why would Nephi see a connection between a tree and the virginal mother of a divine child? I believe that Nephi’s vision reflects a meaning of the ‘sacred tree’ that is unique to the ancient Near East, and that, indeed, can only be fully appreciated when the ancient Canaanite and Israelite associations of that tree are borne in mind.”     Daniel C. Peterson, “Nephi and His Asherah,” Journal of Book of Mormon Studies 9/2 (2000): 16–25.

For more information:

soundcloud.com/bookofmormoncentral/divine-mother-bomc

The following quotes are taken from:

Amy Easton-Flake, “Lehi’s Dream as a Template for Understanding Each Act of Nephi’s Vision,” in The Things Which My Father Saw: Approaches to Lehi’s Dream and Nephi’s Vision (2011 Sperry Symposium), ed. Daniel L. Belnap, Gaye Strathearn, and Stanley A. Johnson (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 179–98. rsc.byu.edu/archived/things-which-my-father-saw/10-lehis-dream-template-understanding-each-act-nephis-vision

“I employ a methodology of literary analysis in which I analyze Nephi’s authorial choices, the interactions between Nephi and his guides, the established narrative logic, and the repetition, overlapping, and conjoining words and images in 1 Nephi 11 through 14.
Such an analysis reveals that the connections between Lehi’s dream and Nephi’s vision do not cease after 1 Nephi 12, as most readers believe, but instead continue until the end of Nephi’s vision in 14. Close analysis of all of these chapters reveals that these chapters contain further interpretations of different aspects of Lehi’s dream played out in specific temporal and historical moments.” 

“Nephi is constantly helping the reader to understand and see connections between the acts of his vision and his father’s dream and revealing new layers of meaning for each of the symbols.”

Act 1      Christ’s Earthly Ministry (1 Nephi 11)

Act 2      The Nephites and the Lamanites in the Land of Promise (1 Nephi 12)

Act 3      The Gentiles and House of Israel in America (1 Nephi 13-14:6)

Act 4      Time before Christ’s Second Coming (1 Nephi 14:7-30) 

There is a basic pattern used by the angel to help Nephi understand the correct interpretation. “The angel shows Nephi a symbol followed by a vision sequence that is an interpretation of that symbol. Following this established logic of the vision, Nephi receives the specific interpretation of each of these symbols within the vision of Christ’s life.”

“Significantly, the world in the dream can only be reached by holding firm to the word of God, and Lehi is told that all those who come to this promised land ‘should be led out of other countries by the hand of the Lord’ (2 Nephi 1:5). Nephi sees the historical fulfillments of this prophecy in acts 1 and 3 of his vision. Recognizing that the rod of iron leads to a new world as well as the tree of life helps us understand how intimately connected to Lehi’s dream are acts 2, 3 and 4 of Nephi’s vision—in essence, they show what happens to individuals as they obtain and live in this new world.”

“Lehi’s dream teaches that only the iron rod, meaning the word of God, leads people to the the tree and the field; the Spirit of God performs this function in act 3 as he leads individuals out of captivity and to the New World. Worth noting is the manifestation of the word of God in each of its major forms over the course of this vision. In act 1 Jesus Christ embodies the word of God, here in act 3 the Holy Ghost becomes the iron rod that leads individuals to the New World and later in act 3 the scriptures hold the word of God that leads God’s children to Christ and eternal life. Consequently, Nephi’s vision also helps the reader understand the different ways God makes known his word and leads his children to eternal life.”

I invite you to read and study Amy Easton-Flake's analysis of this dream/vision experience. She will guide you to understand how closely Nephi's entire vision is tied to Lehi's dream.  Happy reading! 

1 Nephi 8-15 Preparation

As you read for Tuesday's class please remember to note any questions or insights you gather. We will discuss them at the beginning of class.

We will also consider any patterns of revelation you discovered as you read.

Lehi's dream and Nephi's interpretation set the theological tone for all that follows in the Book of Mormon. I hope you will ponder their significance to Lehi's family then and our lives now and be ready to share your thoughts. Looking forward to our time together!

READING ASSIGNMENTS FOR NOVEMBER:

November  6     1 Nephi 16-18
November 13    1 Nephi 19-22
November 17    2 Nephi 1-3

1 Nephi 1-7

What a great discussion we had today. Thanks to all who attended! We explored Lehi's vision historically and culturally. Lehi is one of the great prophets of God prepared in every way to deliver his message. His call as a prophet gives a foundation of divine authority, revelation, and guidance for everything that follows his posterity throughout the Book of Mormon. 

The following quotes are taken from: 

John W. Welch, Religious Studies, The Book of Mormon: First Nephi, the Doctrinal Foundation

https://rsc.byu.edu/out-print/book-mormon-first-nephi-doctrinal-foundation

“Despite the fact that the text reporting the call of Lehi is very brief, it employs several key words and images that were full of tradition and conveyed much meaning in the world in which Lehi lived. By understanding the significance of these ancient words and phrases, modern readers can appreciate many interesting aspects of Lehi’s prophetic call. Especially important is Lehi’s vision in which he sees God “sitting upon his throne, surrounded by numberless concourses of angels.” It appears that by this experience, which compares closely with the so-called ‘council visions’ of the Old Testament prophets, Lehi became a prophet.”

Following is the list of words John Welch presents as a means of understanding Lehi's prophetic call.

Many prophets
Prayed
A pillar of fire
He thought he saw God sitting upon His throne surrounded with numberless concourses of angels
Angels
One descending
Book
He truly testified
The mysteries

Prayed—by praying “he was in harmony with the spirit of classical Herbrew prophecy. Such attempts by the prophets to try through prayer to offset the impending doom of their people as a whole community have been identified as one of the notable functions of the classic prophets during the time of Lehi.”

A pillar of fire—“From an ancient source, one learns that the appearance of fire, especially a pillar of fire, was a frequent mode of heavenly manifestation, sometimes of God and other times of his messengers or of the holy beings who surrounded him.”

He thought he saw God sitting upon His throne surrounded by numberless concourses of angels— “Three main elements common to most accounts of such council visions in the Bible have been identified. They are, first, that God was described as surrounded by his numerous host; second, that the discussion of the council was brought to a conclusion by a council leader; and third, that the word of God was then stated to determine the fate of a person or group. The messenger was expected to deliver “the identical words he received from the council.”

Angels—“It appears that the host was typically viewed in antiquity as serving three functions, namely, praising God, delivering the decrees of the council, and accompanying God in battle.”
It is possible that the twelve whom Lehi saw were coming forth to take their battle stations or warning posts, imminently prepared to execute judgment upon Jerusalem, but there is not express indication in 1 Nephi who these twelve were or what they did.”

One descending—“Lehi’s exclamation ‘unto the Lord’ at the conclusion of his vision, extolling the highness of this throne should be understood as having been made in a direct personal statement to that God, Christ himself, as he stood right before Lehi.”

Book—“The fact that Lehi was handed a written decree may reflect the contemporary league and political practices of his day. During Lehi’s day, written edicts under the Assyrian practice had become the standard legal mode of issuing proclamations, and prophets were more concerned with writing, and thus the authoritativeness of Lehi’s words in the minds of his listeners was probably enhanced by the fact that he could report that he had read these words in a written decree.”

He truly testified—“Lehi had little choice but to speak out, in the sense that he, like the other prophets of God, was impelled and constrained by the Spirit. If he spoke like other prophets of his day, Lehi’s testimony was punctuated with blunt declarative statements, offering no excuses, rationales, theological justifications, or explanations.”

The mysteries—“The Hebrew word sod basically means ‘council,’ but by association it also came to mean the ‘decree of the council’ itself. Because the council and its actions were not open to the general public, they were thought of as being very confidential, esoteric, or secret, also ‘conveying the notion of intimate friendship.’ Hence, the word sod can also be translated as ‘mystery.’ So it would appear that Lehi had attained access on this occasion to the ‘mysteries’ of God.”

We explored what Nephi must have meant when he said he was "highly favored of God." There are many scriptures to enlighten our understanding.  Also, the companion phrase "whom he hath chosen" can be helpful. 

“The dictionary indicates that chosen suggests one who is selected, taken by preference, or picked out. It also can be used to refer to the elect or chosen of God. To be or to become chosen is not an exclusive status conferred upon us. Rather, you and I ultimately determine if we are chosen. Please note the use of the word chosen in the Doctrine and Covenants.” 

“I believe the implication of these verses is quite straightforward. God does not have a list of favorites to which we must hope our names will someday be added. He does not limit ‘the chosen' to a restricted few. Rather, it is our hearts and our aspirations and our obedience which definitely determine whether we are counted as one of God’s chosen.” David A. Bendar, General Conference, April 2007

What does it mean to be favored of God? Isn't it the essence of this life? Enjoying His teachings. Feeling of His goodness. Witnessing His tender mercies. Responding to His call. Finding relief in His forgiveness. And ultimately being healed by His atoning sacrifice. 

Thoughts to Consider - 1 Nephi 1-7

As a reminder, we will discuss any questions or insights you discovered while you studied this week.

Also, please look for passages which teach us the process of revelation. We will discuss what you find in class on Tuesday.

Class Structure, Course of Study, October Reading, Study Aids

CLASS STRUCTURE

• Tuesday mornings—October 16, 2018 through May 14, 2019
• No class November 20, December 25, January 1 and March 13
• 5 minute read/ponder period or 5-10 minute question and comment period at beginning of class 
• Class information can be found on the class blog—seekthecovenantpath.blogspot.com
• Reading assignments will loosely follow the Book of Mormon Institute manual
• Reading schedule will be posted on the blog one month at a time
• Information shared in class, as well as some discussion points, will be posted on the blog following class
• My contact information—debratolman75@gmail.com

COURSE OF STUDY

• First half of the Book of Mormon
• Ancient Jewish law, customs, culture, language, etc.
• Evidence supporting the Book of Mormon
• Discussion format—please read and study so you are prepared to share your insights in class

OCTOBER READING SCHEDULE

• October 23—1 Nephi 1-7
• October 30—1 Nephi 8-15

STUDY AIDS

• Institute manual—can be found on Gospel Library
• Book of Mormon Central  bookofmormoncentral.org
• FAIR Mormon fairmormon.org
• The Interpreter Foundation interpreter foundation.org
• Maxwell Institute (Coming in December—The Maxwell Institute Study     Edition of The Book of Mormon)  mi.byu.edu
• Scripture Citation Index scriptures.byu.edu
• Book of Mormon Reference Companion

Vision and Blessing

President Kerr, our Stake President, set the pattern for learning and the vision for our time together. Following are a few of his remarks:

"The members of the Hermosa Vista Stake need to be tied to the Book of Mormon every single day of our lives.

The general principle guiding us is home centered and church supported. This class will bless you the most if you treat it as individual centered and class supported. We come prepared; we come with questions; we come ready to share. 

Through study, try to develop:

1. A deeper love and appreciation for the Book of Mormon.
2. A better understanding of the process of receiving revelation.
3. A deep love for our Savior, Jesus Christ.

This book will help us to know Him not only as Jehovah and our Savior Jesus Christ, but also as our friend, our confidant, our coach, who has coached us up and inspired us to do things we never thought possible in our lives. Seek that greater relationship. The pattern for seeking that relationship is found in the Book of Mormon. 

I bless you and promise you that as you seek Him out and study His word and as you pattern your life after His true, divine character, you will have special experiences with the Spirit that will confirm to you both His reality and His divinity."

What a blessing it was to have him join us today. How grateful I am for his vision and leadership. I hope you will take to heart his requests and his promises, whether you live in our stake or are joining us from other places.  As we all work to prepare as President Kerr has asked, many, many lives will be blessed and changed. Every voice matters!

Often times, we hear someone say, "I know the Book of Mormon is true." What is more uncommon is to hear someone say why they know it is true. Certainly, most of us will say we know because we have received a revelatory answer of its truthfulness. Personal revelation is a valid reason to know something is true and, in this case, it is the most important reason. There are, however, many evidences that the Book of Mormon is what it claims to be--an ancient text, written by ancient prophets as directed by God. Evidence exists independent of the text embedded within the text itself. It is a worthy effort to seek out the evidence as a means of expanding our understanding of and appreciation for this remarkable work. Elder Jefrey R. Holland, at BYU in August of 2017, said this:

“Truly rock-ribbed faith and uncompromised conviction comes with its most complete power when it engages our head as well as our heart.”

As we study together, let us seek a greater understanding of what the Book says about itself and develop a deeper appreciation for the authors who risked much to do the work God required. Following is a link to a video that helps us begin to expand our understanding of the complexity and the beauty of the structure of the Book of Mormon.

• https://bookofmormoncentral.org/blog/watch-evidence-of-the-book-of-mormon-internal-complexity

This is an exiting time to study the Book of Mormon! My greatest hope for all of us is to develop greater understanding, appreciation and love for this Book that drives our faith, enlivens our hope, and motivates our dependence on our Savior, Jesus Christ.

Welcome!

Welcome! I'm glad you are here. My name is Deb Tolman, and I will be facilitating our discussions and posting here. We are a group of seekers of truth and His will for each of us. This year begins our journey together through the study of the Book of Mormon. I will post a study schedule, notes from class, and other information regarding our time together. We invite all to join with us! We meet on Tuesday mornings from 9:30 to 11:00 a.m. at the church located at 2424 N. Old Gilbert Road, Mesa, Arizona. Our first class is October 16, 2018. If you cannot join us, please follow along here. There is much to learn, and every voice is important.