General Comments on 1 Nephi 1-7 These chapters serve as an introduction to the book by casting the main characters against a backdrop. The immediate setting is the same as that of the era of Jeremiah and Ezekiel. A time where false prophets have firmly entrenched themselves in Jerusalem's politics, and are extremely hostile to the Lord's true prophets. The political scene is dangerous, as the false prophets are encouraging the king to ally with Egypt against the occupying Babylonians. While the imminent confrontation with Babylon threatens all at Jerusalem, Lehi faces a more specific and immediate threat from the false prophets who want him disposed of. The result is they need to leave the specific are immediately to avoid hostile religious leaders, and the general area relatively soon to avoid being caught up in the Babylonian siege. The result is a mini Exodus. Nephi deliberately draws rhetorical cues from Israel's ancient Exodus from Egypt to parallel this present mini Exodus. He repeatedly makes reference to the Exodus during their journey (cf. 4:2-3, 5:14-15, 17:23-42), and consider the numerous parallels in the text: Deliverance of chosen 1:20 Exod 3:6-8 Obtaining the Law 4:15 Exod. 20 Altar and sacrifice 2:7 Exod. 24:4-5 Complainers who don't 2:11, 7:6-7 Exod. 16:1-3 want to leave/want to Num. 11:4-6 return Num. 14:2-4 Dwelling in tents 2:15 Num. 9:17-20 Wandering in wilderness 2:2-5 Exod. 13:18-20 near Red Sea Power struggles 7:16, 18:10 Exod. 32:1-4 Fearing man, not God 3:31 Num. 13:26-33 Hunger and murmuring 16:19 Exod. 16:3 Miraculously supplied food 16:30-31 Exod. 16:12-15 Miraculous water crossing 17:1 Exod. 14:21-22 Land of promise 2:20, 18:23 Exod. 12:25 Deut. 19:8 Why the parallels? Lehi's family is fleeing Egypt again. The contemporary political and religious leaders at Jerusalem are favoring alliance with Egypt, something the Lord has consistently forbidden ever since the Exodus (cf. Deut. 17:16, Isa. 30:1-5, Jer. 2:18). And, Nephi is writing this account well afterwards, so this affords him considerable editorial oversight when writing his spiritual-historical account of the events. Aside from the religious symbolism in the parallels, the more practical use of the Exodus theme serves as an expose of human nature. Anciently, the Israelites were a mixed bag: some faithful, some rebellious. And so it is at present with Lehi's and Ishmael's families. The same hassles the Lord had to deal with in the original Exodus, He must address in this group. And, thus, Israel's macro-history repeats itself in the microcosm of two families traveling to the New World. What can we take away from this today? I submit that under similar circumstances we would behave the same today as they did anciently. Adversity polarizes, and human nature being what it is, conflict arises, so the Lord steps in to make sure His goals are ultimately achieved. Comments on 1 Nephi 1 v1-3 form a "colophon", an Egyptian literary device identifying the author and when the text was written. The title page of the Book of Mormon is also a colophon. v4 very tersely establishes the setting, focusing mainly only spiritual things. Why such a brief introduction to the historical context? It is one the author knows is well documented elsewhere, so he sees no need to elaborate. Instead, he emphasizes the spiritual aspect: prophets are warning that Jerusalem is to be destroyed. v5-15 Lehi, Nephi's father, believes the prophetic warnings of Jerusalem's destruction and so pleads with the Lord on behalf of the people (v. 5). While pleading with the Lord he sees a pillar of fire, a classic OT figure of the presence of the Lord (cf. Exod. 13:21-22), and has many things revealed to him (v. 6). He is overcome by the experience, and so returns home exhausted (v. 7). As he is laying in bed he is again overcome by the Spirit, and experiences a revelation quite similar to ones both Isaiah and Ezekiel experienced (v. 8-13, cp. Isa. 6, Ezek. 2). After the vision, Lehi praises the Lord for His mercy, in that He will spare those who will resort to Him (v. 14-15). v5-6 Where Lehi was at this time was unclear. What we do know is that he was not at home at Jerusalem, although he must have be relatively close as he appears to return that same day exhausted by the experience, cf. v. 7. Nephi says of Lehi "as he went forth", but "went forth" where? It is intuitively obvious to Nephi where he was going, but he fails to clue us in. Or, perhaps, in Lehi's record it is made explicit and Nephi doesn't include it because it is in that account. If, as many speculate, Lehi was a merchant, then he was probably out in the desert somewhere on a journey. Wherever it was the location was remote as the pillar of fire comes and dwells on a rock, so we would assume it occurred outdoors, and there apparently wasn't anyone else around to witness it. v8-11 In v. 8 there is God, sitting upon the throne surrounded by many angels. Then one particular angel descends (v. 9), with twelve other angels descending with him (v. 10). The twelve other angels "went forth upon the face of the earth", but the one particular angel gives Lehi a scroll to read. The straightforward reading would be God the Father sitting on the throne, the pre-mortal Jesus Christ is the particular angel, and the pre-mortal twelve apostles are the twelve others, cf. 12:6-10. Or, at least, angels representing them vicariously. I would presume the twelve angels go forth upon the face of the earth (v. 11) to judge the twelve tribes of Israel, cf. 12:9, Mormon 3:18. v11 "a book", i.e., a scroll. The "book" is a holdover from the language of the KJV. As Smith kept the language of the BofM consistent with that of the KJV, we can safely make conclusions such as this. v13 "thine abominations", both Jeremiah and Ezekiel discuss Jerusalem's abominations at length, cf. Jer. 7, Ezek. 5). v14-15 After reading of the sins and abominations those at Jerusalem were guilty of in the preceding verses, Lehi here praises the Lord for offering mercy to those who will repent and return to Him. This is Lehi's motivation when he goes to preach to the people in v. 18-19. Lehi sees Judgement is about to be unleashed on the rebellious at Jerusalem as the Lord is permitting them to bring about their own destruction in making alliance with Egypt against Babylon. But, even though they have been rebellious, the Lord is willing to accept them if they return to Him. Thus, Lehi rejoices in the Lord's mercy despite the affront those at Jerusalem have caused Him. This also explains why the Lord comes off as so merciless, judgmental, and angry in a lot of the material in Jeremiah and Ezekiel. The Lord offered them mercy via prophets like Lehi and they spurned him/Him. As such, they are exposed to the full force of the Lord's justice. v16-17 Nephi makes a parenthetical comment informing the reader he is only selectively excerpting his father's writings (v. 16). He is doing this to put into context what Nephi is going to write of his own personal experiences (v. 17). In this case it is only natural to include this portion of his father's ministry as it is what precipitates the subsequent events Nephi does go into. Nephi's abridgement of his father's material stops, and his original material starts in 10:1. v18-20 Lehi goes and preaches to the people at Jerusalem, joining ranks with the other prophets warning against the alliance with Egypt and rebellion against Babylon (v. 18). He testifies of their wickedness, and for this they mock him. He tells them concerning the messiah, and presents him as a spiritual figure (v. 19). The people reject him, just as they rejected the other prophets, and they seek to have him disposed of as well. But, the Lord delivers Lehi because he is chosen (v. 20). Copyright © 2001 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.