The Plates of Nephi, the Book of Lehi, and the Book of Mormon In an effort to better understand plate composition and authorship in the earlier sections of the Book of Mormon, we will review some pertinent passages. Conclusions will be drawn at the end. 1 Ne. 1 16 And now, I Nephi, do not make a full account of the things which my father hath written, for he hath written many things which he saw in visions and in dreams; and he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account. 17 But I shall make an account of my proceedings in my days. Behold, I make an abridgment of the record of my father, upon plates which I have made with my own hands; wherefore, after I have abridged the record of my father then will I make an account of mine own life. The book of First Nephi, which is of the small plates, starts as an abridgment of the record of Lehi. After that record, Nephi will go on to make his own record. Nephi is using the large plates as a source for the small plates. 1 Ne. 6 1 And now I, Nephi, do not give the genealogy of my fathers in this part of my record; neither at any time shall I give it upon these plates which I am writing; for it is given in the record which has been kept by my father; wherefore, I do not write it in this work. The small plates are not only an abridgment of the larger record, but they deliberately omit some material which is found in the large plates. One can assume anything in the small plates by Nephi is in the large plates by Nephi up until the command is issued to start the small plates. 1 Ne. 9 1 And all these things did my father see and hear, and speak, as he dwelt in a tent, in the valley of Lemuel, and also a great many more things, which cannot be written upon these plates. 2 And now, as I have spoken concerning these plates, behold they are not the plates upon which I make a full account of my people; for the plates upon which I make a full account of my people I have given the name of Nephi; wherefore they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi. 3 Nevertheless, I have received a commandment of the Lord that I should make these plates, for the special purpose that there should be an account engraven of the ministry of my people. 4 Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people. The small plates of Nephi are specifically aimed at the religious dealings of the ministry to Lehi's family. The large plates of Nephi contain a more detailed record and includes secular history as well. 1 Ne. 10 1 And now I, Nephi, proceed to give an account upon these plates of my proceedings, and my reign and ministry; wherefore, to proceed with mine account, I must speak also somewhat of the things of my father, and also my bretheren. Nephi now stops abridging the record of Lehi and proceeds to make his own record. 1 Ne. 19 1 And it came to pass that the Lord commanded me, wherefore I did make plates of ore that I might engraven upon them the record of my people. And upon the plates which I made I did engraven the record of my father, and also our journeyings in the wilderness, and also many of mine own prophecies have I engraven upon them. While Lehi wrote his own record, which Nephi employed in the small plates, it was Nephi who inscribed Lehi's record onto the large plates. 1 Ne. 19 2 And I knew not at that the time when I made them that I should be commanded of the Lord to make these plates; wherefore, the record of my father, and the genealogy of his fathers, and the more part of all our proceedings in the wilderness are engraven upon those first plates of which I have spoken; wherefore, the things which transpired before I made these plates are, of a truth, more particularly made mention upon the first plates. Lehi's record, which Nephi inscribed onto the plates, is included in with the comprehensive religious and secular history of Nephi's large plates. 1 Ne. 19 3 And after I hade made these plates by way of commandment, I, Nephi, received a commandment that the ministry and the prophecies, the more plain and precious parts of them, should be written upon these plates; and that the things which were written should be kept for the instruction of my people, who should posses the land, and also for other wise purposes, which purposes are known unto the Lord. 4 Wherefore, I, Nephi, did make a record upon the other plates, which gives an account, or which gives a greater account of the wars and contentions and destructions of my people. And this I have done, and commanded my people what they should do after I was gone; and that these plates should be handed down from one generation to another, or from one prophet to another, until further commandments of the Lord. Nephi indicates that he had first received command to start a comprehensive history of his people and then significantly later received a command to start a record that focuses on the religious dealings of his people. The second religious record is a distillation of the first comprehensive record. This pattern is instituted and is to be continued by his descendants. 2 Ne. 4 14 For I, Nephi, was constrained to speak unto them, according to his word for I had spoken many things unto them, and also my father, before his death; many of which sayings are written upon mine other plates; for a more history part are written upon mine other plates. Again, the comprehensive large plates contain both religious and secular history to a greater detail than the smaller plates which are religious history only. 2 Ne. 5:29-34 28 And thirty years had passed away from the time we left Jerusalem. 29 And I, Nephi, had kept the records upon my plates, which I had made, of my people thus far. 30 And it came to pass that the Lord God said unto me: Make other plates; and thou shalt engraven many things upon them which are good in my sight, for the profit of they people. 31 Wherefore, I, Nephi, to be obedient to the commandments of the Lord, went and made these plates upon which I have engraven these things. 32 And I engraven that which is pleasing unto God. And if my people are pleased with the things of God they will be pleased with mine engravings which are upon these plates. 33 And if my people desire to know the more particular part of the history of my people they must search mine other plates. The command to make separate accounts is placed in time and the small religious plates are now being written "real time" rather than a distillation of the small plates. Nephi indicates that at the initial command to make the comprehensive record he did not know he would later be instructed to make this smaller account (it is interesting to note that the text preceding this passage is a selectively typological history where the text following it is mainly prophecy, scripture quotes and exegesis mixed with scant history). Nephi may have stopped writing the large plates at this point and passed it on or he may have continued it himself in parallel with the small plates until his death. At some point the large plates are kept and written by separate individuals. Jacob indicates that he is custodian of only the small plates (Jacob 1:1-2, 4:1-2, 7:27), he makes no mention of being custodian of the large plates (Jacob 1:3). Jacob indicates that previous to Nephi's death he anoints a man to be "king" (Jacob 1:9), while Jacob obviously remains the spiritual leader of the people. Jarom positively indicates that the "kings" posses the large plates and are having the record added to (Jarom 1:14), and Abinidom echoes the same (Omni 1:11). The small and large plates are rejoined under a single possessor with king Benjamin (Omni 1:25, WofM 1:10). Nephi probably separated the recording of the two sets of plates just previous to death with the responsibility for the small plates going to Jacob and the responsibility for the large plates going to the king. Who obtained possession of Nephi's portion of the large plates under this division is unclear. At this point the large plates appear to become a largely secular historical record with the small plates being the religious record. The two accounts are being operated fairly independently, whereas the small plates by Nephi was largely a religious derivative of his comprehensive writings on the large plates. The original large plates by Nephi started out as a comprehensive history, in the above passage they appear to experience a shift to secular history. This apparently continues until the plates are again united under a single owner with Benjamin and the comprehensive record keeping starts up again. WofM 3 And now, I speak somewhat concerning that which I have written; for after I had made an abridgement from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi. Mormon does not include Nephi's writings in with the "small" account, instead he indicates that he has possession of "many of the words of Nephi". As we know Mormon had access to all of Nephi's writings from both sets of plates, this implies the plates Mormon had at his disposal were the small plates and Nephi's autographed comprehensive portion of the large plates which contained Nephi's inscription of Lehi's writings. WofM 5 Wherefore, I chose these things, to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people. 6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren. Mormon indicates that he will take this set of plates of Nephi and append it to his abridgment. He does not specifically reference only the small plates as being appended to his abridgment. Instead, he states he will "take from the plates of Nephi", and both sets of the plates that Nephi wrote do contain "prophesyings and revelations". D&C 10 38 And now, verily I say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of Nephi; 39 Yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi. Smith translated a portion of the plates delivered to him called the "Book of Lehi". In that section of the large plates translated by Smith was at least one reference by Nephi to the small plates accounts of the events. This indicates that the record Smith translated was the comprehensive account written by Nephi that covered at least up until 30 years after they left Jerusalem as Nephi could not have referenced the small records previous to that time. The "Book of Lehi" contained the record of Lehi, which was scribed into the large plates by Nephi, as well as the comprehensive history scribed by Nephi which covered the events up until 30 years after they left Jerusalem. D&C 10 40 And now, because the account which is engraven upon the plates of Nephi is more particular concerning the things which, in my wisdom, I would bring to the knowledge of the people in this account-- 41 Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of king Benjamin, or until you come to that which you have translated, which you have retained; 42 and behold, you shall publish it is as the record of Nephi; and thus I will confound those who have altered my words. Smith is told to translate the small plates and not to attempt retranslating Nephi's large plates again. The publication of the Book of Mormon is to include the small plates account, but not Nephi's large plate account. Smith had already begun translating part of Mormon's abridged account and had retained that text when he let the Book of Lehi out of his possession. This indicates the small plates of Nephi were not sandwiched between the large plates of Nephi and Mormon's account. Preface to the First Edition Book of Mormon PREFACE. ==== TO THE READER-- As many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the Book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again--and being commanded of the Lord that I should not translate the same over again, for Satan has put it into their hearts to tempt the Lord their God, by altering the words, that they did read contrary to from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work: but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing: therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will shew unto them that my wisdom is greater than the cunning of the Devil. Wherefore, to be obedient unto the commandments of God, I have, through his grace and mercy, accomplished that which he hath commanded me respecting this thing. I would also inform you that the plates of which hath been spoken, were found in the township of Manchester, Ontario county, New-York. The material translated by Smith and subsequently lost was a review of the "Book of Lehi" written by Mormon. The plates translated by Smith were not the original Book of Lehi scribed by Nephi. Conclusions The "Book of Lehi" was a composite of Lehi's writings inscribed by Nephi as well as original material by Nephi which was the more verbose source material for Nephi's subsequent small plates. Nephi's original writings are probably entitled the "Book of Lehi" because Lehi was alive while the comprehensive large plates were being written and was the acting patriarch. Only after Lehi's death and the subsequent separation from the Lamanites are the small plates started, and Nephi was the patriarch at that point. Mormon reviewed the Book of Lehi and abridged that record into what was included in the unsealed portion of the plates. Thus, the record lost by Harris was not simply the writings of Lehi, but was an abridgement by Mormon of the section of the large plates authored by Nephi, which contained a comprehensive history of his people during Lehi's lifetime. Mormon appears to have placed his own abridgment of the large plates first and then the small plates of Nephi. The Words of Mormon were possibly placed after Mormon's abridgement and before the small plates of Nephi. Smith would have then moved them into chronological order after the loss of the Book of Lehi. It is possible the small plates of Nephi were grouped by Mormon among the sealed portion of the collection of plates, thus removing them from the chronological order of the other records. And with the loss of Nephi's large plates, Smith was permitted to translate the small plates and publish them in their place. However, there is no documentary evidence which suggests this. Chronology of the Small Plates of Nephi Nephi1 - begins the small plates as religious sub-history of the large plates some time between 569-559 BC (cf. 2 Ne. 5:28-34) | | 15-25 yrs | Jacob - obtains plates 544 BC from Nephi1 (cf. Jacob 1:1), gives plates to son Enos (cf. Jacob 7:27), no date given | | (544 BC - 420 BC) = 124, 124/2 = 62 yrs (?) | Enos - dies 420 BC and gives plates to son Jarom (cf. Enos 1:25-26) | | 62 yrs (?) see above | Jarom - obtains plates 420 BC and passes them to son Omni in 361 BC (cf. Jarom 1:13-15) | | 59 yrs | Omni - obtains plates 361 BC and passes them to son Amaron in 317 BC (cf. Omni 1:3) | | 44 yrs | Amaron - obtains plates 317 BC and passes them to brother Chemish in 279 BC (cf. Omni 1:5-8) | | 38 yrs | Chemish - obtains plates 279 BC and passes them to son Abinadom, but no date given, next explicit date is at the retirement of king Benjamin at 124 BC | | (279 BC - 124 BC) = 155 yrs, 155 / 3 = 52 yrs(?) | Abinadom - obtains plates and passes them to son Amaleki, but no date given | | 52 yrs (?) see above | Amaleki - obtains plates, and turns them over to king Benjamin as he has no direct relations, no date is given | | 52 yrs (?) see above | Benjamin - receives plates, places them together with secular plates and the small plates stop being recorded as a separate religious history, he gives up throne 124 BC (cf. Mosiah 6:4) and dies 121 BC (cf. Mosiah 6:5) Later Chronology of the Large Plates of Nephi Benjamin - has both large and small plates, see above | | 52 yrs (?) see above | Mosiah - inherits plates from father (cf. Mos. 1:16) about 124 BC | | 32 years | Alma2 - is given plates by king Mosiah (cf. Mos. 28:20) about 92 BC | | 19 years | Helaman2 - receives plates from father (cf. Alma 37:1-2) about 73 BC | | 23 years | Shiblon - receives plates from brother (cf. Alma 63:1) in 56 BC | | 3 years | Helaman3 - receives plates from uncle (cf. Alma 63:11) in 53 BC, dies in 39 BC (cf. Hela. 3:37) | | 14 years | Nephi2 - reader never explicitly informed when he gets the plates or even that he has them until they go to his son Nephi3, we would assume he obtained them from his father Helaman3 upon his death in 39 BC (cf. Hela 3:37) | | 39 years | Nephi3 - obtains plates 1 AD from father (cf. 3 Ne. 1:2) | | 34 yrs | Nephi4 - obtains plates 34 AD from father, assuming 4 Ne. 1:1 division implies change in possession | | 76 yrs | Amos - obtains plates 110 AD from father (cf. 4 Ne. 1:19) | | 84 yrs | Amos - obtains plates 194 AD from father (cf. 4 Ne. 1:22) | | 112 yrs | Ammaron - obtains plates 306 AD from brother (cf. 4 Ne. 1:47) | | 16 yrs | Mormon - "obtains" plates 322 AD at age 10 from Ammaron, who's family relation is not identified (cf. Morm. 1:2) | | 63-78 yrs | Moroni - obtains plates from father at some point between 385 AD (cf. Mormon 6:5) and 400 AD (cf. Mormon 8:6) | | 21-36 yrs | Buried in hill Cumorah 421 AD (cf. Moroni 10:1) Regarding the Title Page to the Book of Mormon, Smith stated: "I wish also to mention here, that the title page of the Book of Mormon is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated; the language of the whole running the same as all Hebrew writing in general; and that, said title page is not by any means a modern composition either of mine or of any other man's who has lived or does live in this generation." (Joseph Smith Jr., _Times and Seasons_ 3:943 or HofC 1:71) It is generally assumed the author is Moroni given the reference to the account of the Jaredites, which was abridged by him (cf. Ether 1:1). However, the material preceding that may well have been written by Mormon, which is suggested by the statement "an account written by the hand of Mormon". If this is the case, the paragraph on the Jaredites would have been appended later by Moroni. But, it is just as likely, given the lack of evidence, that Moroni identified his father as the principle author-abridger of the record when composing the final comments. Historical Background As historical background to the beginning if the Book of Mormon, here is an excerpt from the writings of Josephus. The events detailed in the history portray a sharp division between the religious leaders of the time, with the "false prophets" being very active in political matters and colluding with the present political leaders, whom Josephus characterizes as wicked. Jeremiah takes considerable punishment at their hands, and they act deceitfully with Zedekiah in an attempt to have Jeremiah to disposed of. Thus, we more clearly see the historical context of 1 Ne. 1:18-2:2. _Antiquities of the Jews_, Flavius Josephus, Book 10, Chapter 7, sections 2-6 follows: Now Zedekiah was twenty and one year's old when he took the government; and had the same mother with his brother Jehoiakim, but was a despiser of justice and of his duty, for truly those of the same age with him were wicked about him, and the whole multitude did what unjust and insolent things they pleased; for which reason the prophet Jeremiah came often to him, and protested to him, and insisted, that he must leave off his impieties and transgressions, and take care of what was right, and neither give ear to the rulers, (among whom were wicked men,) nor give credit to their false prophets, who deluded them, as if the king of Babylon would make no more war against them, and as if the Egyptians would make war against him, and conquer him, since what they said was not true, and the events would not prove such [as they expected]. Now as to Zedekiah himself, while he heard the prophet speak, he believed him, and agreed to every thing as true, and supposed it was for his advantage; but then his friends perverted him, and dissuaded him from what the prophet advised, and obliged him to do what they pleased. Ezekiel also foretold in Babylon what calamities were coming upon the people, which when he heard, he sent accounts of them unto Jerusalem. But Zedekiah did not believe their prophecies, for the reason following: It happened that the two prophets agreed with one another in what they said as in all other things, that the city should be taken, and Zedekiah himself should be taken captive; but Ezekiel disagreed with him, and said that Zedekiah should not see Babylon, while Jeremiah said to him, that the king of Babylon should carry him away thither in bonds. And because they did not both say the same thing as to this circumstance, he disbelieved what they both appeared to agree in, and condemned them as not speaking truth therein, although all the things foretold did come to pass according to their prophecies, as we shall shew upon a fitter opportunity. Now when Zedekiah had preserved the league of mutual assistance he had made with the Babylonians for eight years, he brake it, and revolted to the Egyptians, in hopes, by their assistance, of overcoming the Babylonians. When the king of Babylon knew this, he made war against him: he laid his country waste, and took his fortified towns, and came to the city Jerusalem itself to besiege it. But when the king of Egypt heard what circumstances Zedekiah his ally was in, he took a great army with him, and came into Judea, as if he would raise the siege; upon which the king of Babylon departed from Jerusalem, and met the Egyptians, and joined battle with them, and beat them; and when he had put them to flight, he pursued them, and drove them out of all Syria. Now as soon as the king of Babylon was departed from Jerusalem, the false prophets deceived Zedekiah, and said that the king of Babylon would not any more make war against him or his people, nor remove them out of their own country into Babylon; and that those then in captivity would return, with all those vessels of the temple of which the king of Babylon had despoiled that temple. But Jeremiah came among them, and prophesied what contradicted those predictions, and what proved to be true, that they did ill, and deluded the king; that the Egyptians would be of no advantage to them, but that the king of Babylon would renew the war against Jerusalem, and besiege it again, and would destroy the people by famine, and carry away those that remained into captivity, and would take away what they had as spoils, and would carry off those riches that were in the temple; nay, that, besides this, he would burn it, and utterly overthrow the city, and that they should serve him and his posterity seventy years; that then the Persians and the Medes should put an end to their servitude, and overthrow the Babylonians; "and that we shall be dismissed, and return to this land, and rebuild the temple, and restore Jerusalem." When Jeremiah said this, the greater part believed him; but the rulers, and those that were wicked, despised him, as one disordered in his senses. Now he had resolved to go elsewhere, to his own country, which was called Anathoth, and was twenty furlongs distant from Jerusalem; (12) and as he was going, one of the rulers met him, and seized upon him, and accused him falsely, as though he were going as a deserter to the Babylonians; but Jeremiah said that he accused him falsely, and added, that he was only going to his own country; but the other would not believe him, but seized upon him, and led him away to the rulers, and laid an accusation against him, under whom he endured all sorts of torments and tortures, and was reserved to be punished; and this was the condition he was in for some time, while he suffered what I have already described unjustly. Now in the ninth year of the reign of Zedekiah, on the tenth day of the tenth month, the king of Babylon made a second expedition against Jerusalem, and lay before it eighteen months, and besieged it with the utmost application. There came upon them also two of the greatest calamities at the same time that Jerusalem was besieged, a famine and a pestilential distemper, and made great havoc of them. And though the prophet Jeremiah was in prison, he did not rest, but cried out, and proclaimed aloud, and exhorted the multitude to open their gates, and admit the king of Babylon, for that if they did so, they should be preserved, and their whole families; but if they did not so, they should be destroyed; and he foretold, that if any one staid in the city, he should certainly perish by one of these ways, either be consumed by the famine, or slain by the enemy's sword; but that if he would flee to the enemy, he should escape death. Yet did not these rulers who heard believe him, even when they were in the midst of their sore calamities; but they came to the king, and in their anger informed him what Jeremiah had said, and accused him, and complained of the prophet as of a madman, and one that disheartened their minds, and by the denunciation of miseries weakened the alacrity of the multitude, who were otherwise ready to expose themselves to dangers for him, and for their country, while he, in a way of threatening, warned them to flee to the enemy, and told them that the city should certainly be taken, and be utterly destroyed. But for the king himself, he was not at all irritated against Jeremiah, such was his gentle and righteous disposition; yet, that he might not be engaged in a quarrel with those rulers at such a time, by opposing what they intended, he let them do with the prophet whatsoever they would; whereupon, when the king had granted them such a permission, they presently came into the prison, and took him, and let him down with a cord into a pit full of mire, that he might be suffocated, and die of himself. So he stood up to the neck in the mire which was all about him, and so continued; but there was one of the king's servants, who was in esteem with him, an Ethiopian by descent, who told the king what a state the prophet was in, and said that his friends and his rulers had done evil in putting the prophet into the mire, and by that means contriving against him that he should suffer a death more bitter than that by his bonds only. When the king heard this, he repented of his having delivered up the prophet to the rulers, and bid the Ethiopian take thirty men of the king's guards, and cords with them, and whatsoever else they understood to be necessary for the prophet's preservation, and to draw him up immediately. So the Ethiopian took the men he was ordered to take, and drew up the prophet out of the mire, and left him at liberty [in the prison]. But when the king had sent to call him privately, and inquired what he could say to him from God, which might be suitable to his present circumstances, and desired him to inform him of it, Jeremiah replied, that he had somewhat to say; but he said withal, he should not be believed, nor, if he admonished them, should be hearkened to; "for," said he, "thy friends have determined to destroy me, as though I had been guilty of some wickedness; and where are now those men who deceived us, and said that the king of Babylon would not come and fight against us any more? but I am afraid now to speak the truth, lest thou shouldst condemn me to die." And when the king had assured him upon oath, that he would neither himself put him to death, nor deliver him up to the rulers, he became bold upon that assurance that was given him, and gave him this advice: That he should deliver the city up to the Babylonians; and he said that it was God who prophesied this by him, that [he must do so] if he would be preserved, and escape out of the danger he was in, and that then neither should the city fall to the ground, nor should the temple be burned; but that [if he disobeyed] he would be the cause of these miseries coming upon the citizens, and of the calamity that would befall his whole house. When the king heard this, he said that he would willingly do what he persuaded him to, and what he declared would be to his advantage, but that he was afraid of those of his own country that had fallen away to the Babylonians, lest he should be accused by them to the king of Babylon, and be punished. But the prophet encouraged him, and said he had no cause to fear such punishment, for that he should not have the experience of any misfortune, if he would deliver all up to the Babylonians, neither himself, nor his children, nor his wives, and that the temple should then continue unhurt. So when Jeremiah had said this, the king let him go, and charged him to betray what they had resolved on to none of the citizens, nor to tell any of these matters to any of the rulers, if they should have learned that he had been sent for, and should inquire of him what it was that he was sent for, and what he had said to him; but to pretend to them that he besought him that he might not be kept in bonds and in prison. And indeed he said so to them; for they came to the, prophet, and asked him what advice it was that he came to give the king relating to them. And thus I have finished what concerns this matter. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. 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