Comments on 2 Nephi 5 v1-4 Despite Nephi's petitions to the Lord on their behalf (v. 1), Nephi's brothers are determined to do away with him (v. 2). Their arguments against Nephi are he is attempting to usurp rulership from them when they should be ruling, and he has been a cause of problems to them (v. 3), so they decide to kill him for it (v. 4). v5-9 The Lord warns Nephi of his brother's intentions and commands him and all who will go with him to leave (v. 5). So, all of the people who believe in the warnings and revelations of God (v. 6), pack up and leave. They travel for some time, and then establish camp (v. 7). They name the place they camp in "Nephi" and the group decides to go under the name of "Nephites" as well (v. 8). v6 "and all those who would go with me", presumably referring Ishmaelites and perhaps some of the descendants of Laman and Lemuel as well. Those who argue there were indigenous populations in the New World which the Lehites encountered use the ambiguity in this phrase to suggest the "all those" refers to indigenous populations and the groups assimilated. I don't find arguments like this persuasive given the manner in which the text treats their encountering the Mulekites and the lone Jaredite survivor as novelties, cf. Omni 1:15-21, and only accounts for their populations, cf. Mosiah 25:2. v7 "tents", in the time they have spent in the New World they do not appear to have built any permanent structures until v. 15 of this chapter. v10-28 These verses contrast the religious nature, the blessed condition, and the industry of the Nephites (v. 10-18, 26-28) with the secularism, slothfulness, and cursed nature of the Lamanites (v. 19-25). The Nephites keep the Law of Moses (v. 10) and are therefore prospered by the Lord in all their agricultural endeavors (v. 11) as well as in their families (v. 13). When the two groups separated Nephi took the brass plates, the Liahona (v. 12), and the sword of Laban (v, 14). Using the sword of Laban as an example, Nephi makes more swords as a means of defending themselves from the Lamanites (v. 14). Nephi teaches the people to be industrious (v. 17) in constructing all kinds of buildings and in metal work as well (v. 15). Nephi builds a temple after the pattern of Solomon's (v. 16). The people end up wanting Nephi to be their king, but he doesn't want them to have a king. Regardless, he does what he can for them (v. 18). Nephi consecrates Jacob and Joseph to be priests and teachers for the people (v. 26). And, so, being religious and industrious, the people live happily (v. 27). In contrast to this are the Lamanites, who have been cut off from the Lord as a result of the two groups separating (v. 19- 20). The Lamanites are cursed by the Lord (v. 21), and become a flirhy and loathsome people, so they and the Nephites will not mix (v. 22-23, cp. Alma 3:6-11). The Lamanites become lazy and devious, and turn to hunting as a means of subsistence (v. 24). They become an affliction to the Nephites, a means of chastening them when they forget the Lord (v. 25). v16 Solomon's Temple was an endeavor of epic proportions supported by a large society with great wealth and a specialized workforce, cf. 1 Kings 6-7. Obviously, the temple built by Nephi was only patterned after Solomon's and couldn't have been made of cut stones, worked timbers, and gold ornaments. By "manner of construction" I would assume Nephi's version was composed of a series of courts with an altar at the center, the altar probably being the most ornate piece in the temple. Also, this verse seems to suggest Nephi built the Temple himself. The preceding and following verses make reference to the other people building and doing things, but all of Nephi's references to the construction in this verse are in the first- person singular. If this is the case, and Nephi built it alone, then it really must have been a rather simple construct. Perhaps Nephi used the tents they had abandoned for permanent structures (cf. v. 15) to fashion something akin to the Tabernacle in the Wilderness from the Exodus. v21 "were white...cause a skin of blackness", to a Western reader this sounds like literal skin color. However, it is clear from the context that the Semitic point of view here is figurative. Nephi is invoking the same context as that of Jer. 8:21, Jer. 14:2, and particularly Lam. 4:7-8 where a similar white versus black imagery is employed. Nephi is using a meaning similar to the Hebrew term "qadar", defined by Strongs as "to be ashy, i.e. dark-colored; by implication, to mourn (in sackcloth or sordid garments):—be black(-ish), be (make) dark(-en), × heavily, (cause to) mourn." Nephi is presenting the Lamanites as being rebellious and sinful, and therefore spiritually in the dark. Jeremiah was contemporaneous with Lehi et al., so this meaning would have been a cultural fit for that time. Also compare 2 Ne. 26:33 and Alma 11:44, where similar statements of inclusion are used, but in Amulek's speech he says "righteous...wicked" instead of "white...black". v29-33 The Lord now commands Nephi to start making the small plates as the religious version of their history (v. 30). Previously, Nephi had been documenting all of their history on the large plates (v. 29). So, to be obedient, he makes the small plates, which record the reader is presently viewing (v. 31). In this account he writes religious things, and those interested in religious things will appreciate this record (v. 32). If people want a more inclusive account of their history, they need to read the account on the large plates (v. 33). The small plates now go "real time" as opposed to being a selective editing of the more inclusive large plates. v34 They land in the New World about 589 BC and enjoy peace for about 20 years until 569 BC, but then "wars and contentions" occur between 569 and 559 BC. During this same 10 years Nephi is commanded to start the small plates. "wars", given the relatively small size of the populations involved, the "wars" here would be nothing like what we would consider a "war" in contemporary English. The term "war" first appears in the KJV in Gen. 14:2 wherein a number of local kings go to war and Lot gets caught up in it just by virtue of geography. A few verses later Abraham goes to save Lot and trounces these various kings with a force of 318 men. Clearly, the term "war" doesn't imply large populations are involved. Here is the Strong's on the Hebrew term for "war" in Gen. 14:2 04421 milchamah {mil-khaw-maw'} from 03898 (in the sense of fighting); TWOT - 1104c; n f AV - war 158, battle 151, fight 5, warriors + 06213 2, fighting + 06213 1, war + 0376 1, wars + 0376 1; 319 1) battle, war The same term is translated to "war" 158 times and "battle" 151 times. In contemporary English the term "war" means a huge conflict, so perhaps in modern English a better translation would be "battle". The Random House Collegiate says an archaic definition of "war" is "a battle". 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.