“I believe that God has spoken to people throughout history in different ways and different faith traditions, but the Book of Mormon is special. Over the course of my lifetime, this scripture has shaped my identity, engaged me intellectually and spiritually, sustained my faith, inspired me to be a better person, and, I hope, brought me closer to Christ. I believe the Book of Mormon is a gift from God, a revealed translation of a record written by ancient American prophets. I regard the Book of Mormon as both sacred and authoritative, so much so that all my editor’s royalties from this volume will be donated to the Humanitarian Aid Fund of the LDS Church, in accordance with Moroni’s injunction to give priority to “the poor and the needy, the sick and the afflicted” (Morm 8.37). I expect someday to stand in the presence of God, along with Nephi and Moroni (2 Ne 33.11; Moro 10.27, 34), where I will be judged, at least in part, by how I have treated this text. Whether the Book of Mormon had its origin in revelation, inspiration, or creative genius, it became a world scripture because it spoke to the religious desires and concerns of many of its first readers, that is, biblically literate English-speaking Christians in the early nineteenth century. It still speaks to millions of people, across the globe, today.” Grant Hardy, The Annotated Book of Mormon. Editor’s Preface, page XI.
The small plates of Nephi - The first six books in the Book of Mormon — Timeframe about 600 years BC
Nephi makes it clear from the first verse of his account that he was grateful to both of his parents for his upbringing. “I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father” (1 Nephi 1:1).
His education was given to him by these “goodly parents,” righteous and devoted people who had taken the time to teach him reading, writing, the language of the scriptures, and the learning of his father. Webster’s 1828 dictionary - goodly = beautiful or agreeable rather than simply good. It could also mean godly parents.
But the implication of Nephi’s statement is even deeper than that. He also refers to an inherited spiritual knowledge and a familiarity with religion and the God whom his parents worshipped.
Grant Hardy and other scholars state that Nephi is writing as a middle-aged man—about 30 years after leaving Jerusalem.
Book of Mormon Central: Many ancient Near Eastern texts begin this way, and these texts help explain why Nephi would start his record the same way. By the time he wrote this, he had become a king and a prophet over his people.
Reminder about beginnings and endings:
Lehi, Sariah, and family - ending and beginning - witnessing the end of their world
“Given that there is no end to God’s work and glory, his creative work may never conclude. In this case, the world will only continue to grow from one grace and glory to the next—with the flip side being that, for as long as God continues to re/create the world, the world will also continue to end. Every new act of creation will, at minimum, impose itself as the partial loss of what came before. Every new world will unfold, inescapably, as the passing away of the old. We will always find ourselves, at least in part, in the same position as Mormon: witnesses to the end of the world.” Adam Miller - Mormon
Jack Welch:
(1) State of mind—did the killer “lie in wait,” or “come presumptuously” with murderous intent?
(2) The role of divine will—did “God deliver him into his hand” (Exodus 21:12–14)
“The occasion presented itself spontaneously. Nephi was completely surprised to find Laban. His deed was not preplanned and, therefore, not culpable.”
Grant Hardy: Nephi’s killing of Laban is a troubling episode. Various legal and moral justifications have been put forward, including some by Nephi himself, but Nephi’s extended narration suggests that he was still uncomfortable with his actions when he wrote this account many years later. The fact that the Brass Plates were obtained through faith, sacrifice, and violence is a constant reminder to the family of their value.
Elder Jeffrey R. Holland - As Elder Holland noted, “the narrative is “squarely in the beginning of the book—page 8—where even the most casual reader will see it and must deal with it. It is not intended that either Nephi or we be spared the struggle of this account. I believe that story was placed in the very opening verses of a 531-page book and then told in painfully specific detail in order to focus every reader of that record on the absolutely gospel issue of obedience and submission to the communicated will of the Lord. If Nephi cannot yield to this terribly painful command, if he cannot bring himself to obey, then it is entirely probable that he can never succeed or survive in the tasks that lie just ahead.” https://knowhy.bookofmormoncentral.org/knowhy/was-nephis-slaying-of-laban-legal
Sariah: 1 Nephi 5:2-8 - Sariah’s complaint in this verse and her faithful affirmation at v 8 make this one of only four passages in the entire Book of Mormon that feature direct equations spoken by women. Sariah would have been an active and contributing member and leader of this family — all the women in this book were depended upon for survival as it was on its male members.
Camille Fronk Olson - Sariah left her home in which she would have spent most of her time managing her home and managing the females and female servants.
A second reason suggesting departure was more difficult for Sariah was that Lehi would have adjusted more easily to full-time tent living than Sariah could have. Hugh Nibley described Lehi as “an expert on caravan travel.” Family members complained about Lehi’s visions but never about his lack of skill in leading and preserving his family in the wilderness. Tradition suggests that women remained at home during caravan runs. One wonders whether Sariah had ever spent time in a tent. Granted, Lehi would have owned a fine tent with accommodations to increase comfort and protection, but even the most luxurious tent would have been a poor substitute for Sariah’s Jerusalem home.
Third, perhaps more difficult than leaving her house’s comforts and luxuries, Sariah had to leave kinfolk and associations with other women. As the family embarked on its journey, Nephi named Sariah as the sole woman in a cast of “large in stature” men. The implication is that Sariah initially lacked female companionship during a demanding adjustment period. Having another woman to commiserate with and share the burden of increasing demands surely would have bolstered Sariah’s courage and made the going easier.
Fourth, Nephi gives no indication that his mother received her own personal witness from the Lord of the necessity of fleeing Jerusalem. She had a strong faith and resolve to follow the Lord’s will, respect for her husband, and honor to her marriage covenant. Yes, Sariah obeyed, as did her prophet-husband, leaving behind a beautiful, servant-supported home surrounded by kinfolk and friends to live in a world to which she was unaccustomed. There is no indication that Sariah murmured as she left Jerusalem. She apparently undertook the wilderness trek because a prophet had borne witness that such was the will of God and she trusted that his witness was true. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1252&context=jbms
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