General Comments on 1 Nephi 8-16:6 This section of text is related based upon subject, namely the Tree of Life and the Great and Spacious Building. Chapter 8 starts off with Lehi's vision of the Tree and Building, with his primary concern being Laman and Lemuel's not eating of the fruit of the Tree. Chapter 9 is a parenthesis by Nephi informing us he is no longer abridging Lehi's record, but instead is writing new material in the first person. Thus, the focus shifts from Lehi's vision, to Nephi's similar vision. The text of 10:1-16 recounts additional preaching by Lehi, and then gives us Nephi's reaction in 10:17-22. Nephi wants to understand what Lehi has spoken of in ch. 8 and 19:1-6, and so he decides to inquire of the Lord. Nephi also encourages the reader to do so as well. Chapters 11-14 then parallel ch. 8 and 10:1-16, with Nephi being the recipient and teller of the revelation instead of Lehi. Chapter 11 takes symbolic elements introduced in ch. 8 and gives the interpretation of those symbols. The symbolism sharply contrasts the Tree and the Building. Chapter 12 repeats the message of ch. 8 and 11, but the context and setting is made plain: the Lehites in their Promised Land (i.e., the New World). The dichotomy of the Tree and Building is again explored (especially note the "great and terrible divide" in v. 18), but in more concrete terms: accepting Christ versus adhering to the vain imaginations and pride of men. Chapters 13-14 then expand considerably upon Lehi's comments from 10:1-16. Lehi's comments speak symbolically of an olive tree with the grafting of branches and compare it Israel and the Gentiles, but Nephi glosses over much of it (cf. 10:8, 10:15). In ch. 13-14 the matter of Israel and the Gentiles is spelled out in concrete terms rather then symbolic ones. And, it is continued in the context of the dichotomy of the preceding chapters, namely that of the word of God versus the Great and Abominable Church. Tree of Life/ Israel and Great and Spacious Gentiles Building ------------------ ------------------ Lehi 8:1-38 (symbols presented) 10:1-16 (symbols presented) Nephi 11:1-36 (symbols interpreted) 12:1-23 (symbols applied to Lehites in New World) 13:1-14:30 (symbols interpreted) 15:13-20 (symbols explained to Laman and Lemuel) 15:21-36 (symbols explained to Laman and Lemuel) It can be discerned that one of Nephi's purposes in presenting his father's visions, and then repeating them himself in a more verbose fashion is to contrast himself with Laman and Lemuel. All of the sons get the same presentation from Lehi, but two reactions are contrasted (note Sam's reaction, and even Sariah's as well, is omitted so as to more plainly contrast Nephi with Laman and Lemuel). Nephi inquires of the Lord (cf. 10:17- 22) and is enlightened considerably, while Laman and Lemuel argue about it and wallow in ignorance (cf. 15:6-11). Chapter 15 especially presents Nephi as the teacher and spiritual leader over his elder brothers as predicted in 3:29. Comments on 1 Nephi 8 According to Lucy Mack Smith's dictated history, Joseph Smith Sr. had a series of seven visions which he considered to be revelatory in nature. One of them is quite similar to Lehi's vision of the Tree of Life. As she was well advanced in years it is possible when dictating the history there was some conflation between her memory of his vision and the account of Lehi's vision. However, there are substantial differences between the two accounts. See the excerpted section from _History of Joseph Smith_ below. In relating this vision Lehi's primary concern is for Laman and Lemuel. Note the recounting is both preceded and followed by comments aimed at them, cf. v. 4, 35-38. Lehi is so concerned about them that he fails to perceive all of the aspects of the vision, cf. 15:27. The Tree of Life symbolism goes all the way back to the Genesis account of the Creation, cf. Gen. 2:9. Separation from God prohibits free access to the Tree of Life, and one must pass by the cherubim with the flaming swords in order to gain access to it, cf. Gen. 3:22-24. Those that overcome are permitted to eat of the Tree of Life (cf. Rev. 2:7), which is in heaven (cf. Rev. 22:2, Rev. 22:14). The figure of the Tree of Life is subsequently used quite a bit in the book of Alma. Oddly enough, given its preeminence in the BofM, the figure is never used in the D&C. v1 The literal events of gathering seeds serves as the symbolic springboard for the vision of the Tree of Life. The equation of physical food with spiritual food is a common one deeply ingrained in the Semitic culture, cf. Deut. 8:3. v2-33 As the main figures in the vision are explained in detail in ch. 11, I will not be commenting upon them at any length. v5 The identity of this "man" is not given, but this doesn't prevent speculation. v7-8 This element differs considerably from Nephi's account of the Tree. Lehi's experience is that he is experiencing the vision firsthand from inside. Nephi's account is much more interactive with the angel as a Q&A session. He is an observer rather than a participant. Lehi's faith and reliance upon the Lord in a time of distress and hopelessness exhibit his character. v7 "a dark and dreary waste", if they refer to a desert as "wilderness" then this "dark and dreary waste" must be truly desolate. v12 As Lehi was the first in the family to experience the prophetic vision and call, he is the first to beckon the rest of the family to serious commitment to the Lord. v19 "rod of iron", the typical view of this rod is that of a hand railing. Such a railing might be an anachronism, and then again, it might not, cf. Deut. 22:8 (the KJV on "battlement" would be better rendered "parapet"). All other iron rods in the Scriptures are presented as rods of rulership occasionally wielded as weapons. v20 "straight and narrow path", this is not a NT novelty, cf. Isa. 26:7, Isa. 30:11, Isa. 40:14, Ps. 119:35, Prov. 1:15. v21-33 "numberless concourses of people...others...other multitudes", rather than to represent any specific historical population, the presentation is intended to show the possible outcomes: one group starts out in the path but never grabs the iron rod and so they wander off in the mists of darkness (v. 21- 23); one group takes hold of the rod and makes it to the tree, but are ashamed after eating it because of the ridicule of those in the building (v. 24-28); one group that grabs hold of the rod, persists, and makes it to the tree (v. 30); and one group never seeks the path or rod, they instead wander off, with some heading straight for the building (v. 31-33). v26-27 form a parenthesis explaining why the people in v. 25 are ashamed, hence the repetition of theme, forming a bracket, in v. 28. v26 "great and spacious building", just as the Tree of Life has its source in Genesis, so does the building, cf. Gen. 11:1-9. v28 "forbidden paths", these paths would have been blocked off by the iron rod which followed the "straight and narrow path". v30 "press their way forward, continually holding to the rod of iron, until they came forth and fell down", this is the first we have heard of people apparently undergoing such an arduous journey along the rod of iron they fall down upon reaching the tree. The previous people who eat the fruit are not presented as eating it off the ground, so I would assume the people are collapsing out of exhaustion and/or joy. In 11:24 Nephi states "I saw many fall down at [Jesus] feet and worship him". v31 "feeling their way", presumably blinded by the mists of v. 23, they have to grope about. v35-38 From the statements here it is plain Lehi is very concerned about Laman and Lemuel. Nephi's choice of words in v. 37 is particularly emphatic. This is quite gracious of both Lehi and Nephi given the behavior of Laman and Lemuel. v38 connects with 10:2, forming a bracket around the parenthetical ch. 9. 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.