Comments on 2 Nephi 33 Nephi concludes his writings with an appeal to the Lehites in specific (v. 1-5) to humble themselves and accept his writings (v. 1, 3-4), rather than rebel and reject them (v. 2, 5). He then turns to address all future readers including all of Israel and the Gentiles as well (v. 6-15). I again submit an arrangement differing from Lynn's, this time based up sub-themes as opposed to overarching themes as does Lynn. While the differing arrangements exhibit some element of subjectivity in the process of arranging the text, it is more indicative of the complexity of the text than anything else. v1-5 The theme of these 5 verses is Nephi's concern about his own present and future relatives. I would arrange the text ad follows: 1 And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men. 2 But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught. 3 But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. 4 And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal. 5 And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil. Nephi's focus is on those of his people who will receive and accept his words (v. 4) as a result of his importuning the Lord for them (v. 3). There are some whom the Spirit will touch, and manifest the power the words he writes (v. 1). But, he recognizes there are some who are led into sin by the devil, and will therefore harden their hearts against his words (v. 5). One cannot help but assume he is implicitly referring to Laman and Lemuel, but clearly his audience goes well beyond that to subsequent generations he knows will have access to his writings. v1 "neither am I mighty in writing", Moroni makes the same lament in Ether 12:23-26. "like unto speaking", given events such as those in 1 Ne. 17 where Nephi overpowers Laman and Lemuel with the Spirit of the Lord that is in him, its not hard to see why Nephi longs after having that kind of impact on all of his family when it comes to writing things down. v2 As the written word requires a person to initiate the reading and thinking and so forth, those who aren't interested in what it says can avoid it easily. It isn't someone like Nephi who confronts them, it's a book that requires someone to pick it up and take an interest in it. Thus, as a medium of communication it is more exclusive. v3 It is difficult to determine who in specific Nephi is lamenting over. Is it over the present Nephites, the present Lamanites, or the future Lehites in general? Jacob's comments in ch. 9 and his subsequent comments in the book of Jacob make it clear the Nephites were heading off the straight and narrow, so it wouldn't be unreasonable to assume he is upset about them. But, facing his own death soon and knowing so much of the future of his people it seems natural Nephi's thoughts would be on more far off things. v4 "I know the Lord will consecrate my prayers of the gain of my people", just as all subsequent authors do as well, Nephi obtains promises of the Lord that the written word would go forth and get into the hands of those who will value it and recognize its value by the Spirit. v5 Compare 1 Ne. 16:2-3. v6-15 After addressing his own relatives, Nephi turns his attention to the rest of Israel and the Gentiles as well. As Nephi has seen much of major events of the future and the interplay between Natural Israel and the Gentiles (cf. 1 Ne. 13- 14) he is well aware they will have access to his writings as well. 6 I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. 7 I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat. 8 I have charity for the Jew I say Jew, because I mean them from whence I came. 9 I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation. 10 And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good. 11 And if they are not the words of Christ, judge ye for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness. 12 And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day. 13 And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come. 14 And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day. 15 For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen. Nephi's primary intent is to make it perfectly clear his words are authoritative and endorsed by the Lord (v. 10-11), and if people reject his words they will be condemned for it (v. 14). Why so reactionary and defensive? I would assume it is because he knows how his writings will be generally regarded by these future peoples, as exhibited in the contents of ch. 27-29. v6 This verse on the heels of v. 5 serves as an antithesis. Those who harden their hearts against the word of Lord (v. 5) are not redeemed from hell. However, Nephi knows that his soul is redeemed from hell because of his religious convictions and acceptance of Christ. v7 "charity", i.e., love. The KJV in the NT renders the Greek term "agape" to charity, as in the case of Paul in 1 Cor. 13. The English term "charity" never even appears in the OT, while love does. v9 Nephi again draws on the Tree of Life allegory, as he did in 31:18. Nephi has seen these multitudes of people start out in the straight and narrow, only to watch them blinded by the mists of darkness or lured away into the great and spacious building, cf. 1 Ne. 12:17-18. v8 "Jew", Nephi is referring to cultural Jews as opposed to literal descendants of Judah. While Jerusalem was predominantly settled by literal descendants of Judah, there were plenty of Benjamites and Levites who were "Jews" as well, as were whatever smattering of the other tribes present. v11 "bar", i.e., a public tribunal. This word "bar" as used in the context of Judgement is unique to the BofM, and is never in the KJV Bible or the D&C. The only time "tribunal" is ever used in the Scriptures is in Alma 5:18 as well. I would have to assume that when the Nephites were cut off from the traditional means of judgement dictated by the Law of Moses, namely appealing to Temple Levites (cf. Deut. 17:8-13), they formed some other legal means, ostensibly the "bar" or "tribunal" to settle legal matters. The general legalistic rhetoric and imagery of being summoned as a witness in a public tribunal is one very much ingrained into Semitic tradition of determining the truth and meting out justice. Consider the numerous rules in the Law of Moses concerning witnesses, trials, and judgements. Isaiah, who Nephi obviously was heavily influenced by, also makes considerable use of the public tribunal sort of Judgement at the hands of the Lord, cf. Isa. 41. 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.