1 Nephi 16-22

Note:  I apologize that some of the bibliographical references did not come through when publishing this blog. Except where specifically noted, the following are quotes from other references and sources and not my own words. --Wendy

OVERVIEW

It was Alma who showed us that the journey of Lehi and his family to the New World was more than just the story of the origin of the American Indian. A brief rehearsal of the story is sufficient to illustrate how it mirrors the struggle and the necessity of faith in the lives of all who have hopes of obtaining the inheritance promised them by the Lord. Lehi lived in or near Jerusalem, the great city that professed to be the spiritual capital of the world. Yet the Lord told him that if he and his family were to avoid bondage they must flee the city. They did so, leaving wealth and worldly comfort behind. They were then given a strange instrument called a Liahona, which was to guide them in their arduous journey to a new land. Things went well for a while, but then because of the quiet and rather natural manner in which they were being blessed they became spiritually lazy and slothful, whereupon the Liahona ceased to work for them. After a period of wandering in the wilderness and experiencing hunger and thirst they humbled themselves and turned again to Christ. When they did so the Liahona began again to work for them.

The story is a mirror reflecting experiences that are universal. We live in our own Jerusalems or worlds, feeling secure in our earthly passions and spiritual knowledge. Yet it is a false God that is worshipped in such a world, and we must accept the Lord's invitation to leave it or we too will find ourselves in bondage. As with Lehi and his family, we too have received171promises of a better land, but as with our ancient prototype the journey is long and arduous and requires our leaving behind the riches and comfort of Jerusalem. We too will be dependent on the Lord for direction in our journey, direction that will come, at least for the most part, in quiet and unobtrusive ways. If we also become spiritually negligent our heavenly direction will cease and, until we repent, we will wander in the wilderness. Only faith, repentance, and diligence in following the prescribed course can bring us to the land of our destiny.[1]

Commentary on Alma 37 and the Liahona[3]

This interesting word is Hebrew with an Egyptian ending. It is the name which Lehi gave to the ball or director he found outside his tent the very day he began his long journey through the "wilderness," after his little company had rested for some time in the Valley of Lemuel. (I Nephi 16:10; Alma 37:88)

L is a Hebrew preposition meaning "to," and sometimes used to express the possessive case. Iah is a Hebrew abbreviated form of "Jehovah," common in Hebrew names. On is the Hebrew name of the Egyptian "City of the Sun," also known as Memphis and Heliopolis. L-iah-on means, therefore, literally, "To God is Light"; or, "of God is Light." That is to say, God gives light, as does the Sun. The final a reminds us that the Egyptian form of the Hebrew name On is Annu,* and that seems to be the form Lehi used.

Lehi had just received the divine command to begin his perilous journey. The question uppermost in his mind, after having received that call, must have been how to find the way. That must have been quite a problem. But he arose early in the morning, determined to carry out the command given. Undoubtedly he had prayed all night for light and guidance. And now, standing in the opening of the tent, perhaps as the first rays of the sun broke through the morning mists, his attention is attracted by a metal ball "of curious workmanship." He picks it up and examines it. And then, as he realizes that it is the guide for which he had been praying, he exclaims in ecstacy, L-iah-on-a! Which is as much as to say, This is [p.179] God's delight; it has come from him! And that became the name of the curious instrument. This was not a compass. It was a miraculously formed instrument which served both as compass and actant.

Now, the fact is that this manner of giving names was an ancient Semitic custom. Hagar, when her son was perishing in the wilderness and she beheld the angel by the life-giving spring, exclaimed, Beer-lachai-roil which means, literally, "Well, to live, to see." That is to say, "the well of him that liveth and seeth me," for that was the thought that came to her mind. (Gen. 16:13-14) And that became the name of the well. In the same way, Abraham called the place where he had offered Isaac on the altar, Jehovah-jireh, "the Lord will provide"; because the Lord did provide for himself a ram instead of Isaac, as Abraham had assured his son the Lord would do. (Gen. 27:7-8) And that became the name of the Mount "to this day."

Lehi gave the metal ball a name commemorative of one of the great experiences of his life, just as these Old Testament worthies had done. And, furthermore, he gave it a name that no one but a devout Hebrew influenced by Egyptian culture would have thought of. Is that not the strongest possible evidence of the truth of the historic part of the Book of Mormon?

Verse 39

And behold, it was prepared to show unto our fathers the course which they should travel in the wilderness. The Prophet Nephi in recording the events connected with the acquisition of this ball of "curious workmanship," says: And thus my father had fulfilled all the commandments of the Lord which had been given him. And also, I, Nephi, had been blessed of the Lord exceedingly. And it came to pass that the voice of the Lord spake unto my father by night, and commanded him that on the morrow he should take his journey into the wilderness. And it came to pass that as my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship; and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness. (I Nephi 16:8-10)

Lehi had received a command to start on his journey on the morrow. Naturally, his great concern was how to find the road through the wilderness, and how to avoid encounters with those who might prove enemies. Ezra, in leading a large company of his countrymen from Babylon to Jerusalem, was confronted with a similar problem. He could have obtained an armed escort from the king, but because he had told the ruler that the Lord would protect them, he was, as he says, ashamed to ask the king for a band of soldiers, thereby proving that his faith in Jehovah had no practical value. Ezra gathered his company, instead, at the River Ahavah, and for three days they fasted and prayed for guidance and protection. Then they set out on their perilous journey. "And the hand of our God," Ezra says, "was upon us, and He delivered us from the hand of the enemy, and of such as lay in wait by the way." (Ezra 9:15-23, 31-32) As for Lehi the problem of guidance and protection from robbers was solved in a most remarkable way. He was up early in the morning. As he stood by the opening of his tent, undoubtedly wondering what course to take in his journey, he perceived a ball lying on the ground before the tent door. He picked it up and found, on examining it, that it contained two spindles, one of which pointed the way "whither we should go." That solved the problem. The spindle indicated the general direction, and also where to go to find food and safety from robber bands.

Verses 40-41

And it did work for them according to their faith in God. Lehi's journey was thus continued for a long time. The company would travel for a few [p.180] days, then rest and hunt, then again take up their directed course as the compass indicated. It generally guided them through the most fertile portions of the great desert. Their journeys appear to be frequently disturbed by the actions of Laman and Lemuel and of those who would heed them.

An incident of this recurring mutiny led by Nephi's older brothers is recorded in Chapter 16, I Nephi, beginning with the 18th verse. There it is stated that Nephi broke his bow which was made of fine steel. His brothers became angry with him because of it; a scarcity of food and subsequent famine threatened the camp.

Presently, Laman and Lemuel began an agitation against their brother. They were joined by the sons of Ishmael, and also by Father Lehi. Even a prophet of the Lord may make mistakes. The dissatisfaction towards Nephi soon became open rebellion against God (I Nephi 16:22). This brought Nephi out in defense of the Lord. "I, Nephi, spoke much unto my brethren, because they had hardened their hearts again." Note that Nephi did not rebuke his father.

The next step of Nephi was to make a bow of wood, and to prepare a sling and to gather suitable stones. Thus equipped, he asked his father for instructions as to where to go to find game. Nephi recognized the authority of his father as head of the family.

Lehi now truly repentant for his rash actions in criticizing with others conditions unfortunately brought about, sought the Lord in this time of trouble. He went before his Maker in all humility, with sorrow in his heart.

Arrows and slings. At the time of Lehi, the Jews were not, generally speaking, great hunters. In the early days, the pursuit of wild beasts either for the protection of the domestic animals and the cultivated fields, or for food, was a common occupation, both necessary and dangerous. We read of Nimrod, the "mighty hunter before the Lord" (Gen. 10:8, 9); Esau was a "cunning hunter," a man of the field (Gen. 25:27), skilled in the use of the bow (Gen. 27:3). But generally the Hebrews in later times did not practise archery for hunting or for sport. The bow and the arrow became weapons of war, the playthings of soldiers and rulers in times of peace. To use either the bow or the sling successfully, it was necessary to possess great strength and long practice.

These facts account for the predicament of Nephi and his brothers. They were not really skilled archers. Or, their bows may not have been of the best material, or make. Or, they may not have understood how to take good care of them, since they were out of commission at this early stage of the journey.

At all events, Nephi was inspired to come to the rescue. The Lord could use him as his instrument. The older brothers, who ought to have had the knowledge and experience necessary to overcome the difficulty, proved their weakness by their inactivity and grumbling. Nephi proved his strength by his activity.

Slings. These were also effective weapons in the hands of a youth, like Nephi. The story of David and Goliath was well known by these boys. (I Sam. 17:32-53)

At the time of the Judges, the men of the tribe of Benjamin were celebrated for their skill as stone slingers. "Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hairbreadth and not miss." (Judges 20: 16)

God's answer. Nephi had asked his father for instructions as to where to go to find game. Lehi presented the matter before the Lord. God then directed him to look upon the ball. Just what was written is not stated, but it had the effect of causing Lehi, his older sons, the sons of Ishmael, and the women to fear exceedingly. They were evidently unnerved by that emotion.

 [p.181] Nephi, then looked and discovered (1) that the pointers worked according to the faith and diligence and heed which were given unto them; (2) that the Lord would instruct them from time to time by means of the pointers concerning His ways; and (3) that the instructions asked for, as where to go to find food, were given.

Nephi did not linger now. He immediately followed the directions that were given. The result was that he obtained the needed provisions, and there was joy in the camp. Peace was again established; the necessary foodstuffs prepared for cartage, and Lehi's little company continued its journey "for the space of many days."

Another instance of Divine disfavor is recorded in I Nephi 18:1-22. After eight years of traveling in which they were delayed many times by the faithlessness of some of their numbers, Lehi's company came to the open sea. They named it Irreantum, which name means many waters. The land on its shores they called Bountiful, because of its much fruit and wild honey. While they rested upon the sea shore the Lord gave Nephi a new command. It was that he should build a ship to carry the company across the ocean. As we may suppose, Nephi's brothers made light of the undertaking when they found he was about to try building a ship. But this did not deter him in commencing such a task. He knew that God never told a man to do a thing but that He gave him power so to do. It was so in this case. The Lord revealed to Nephi all that was necessary, and the building of the ship was commenced.

At first Nephi's brothers would not help him in the least. They treated him as the people did Noah when he was building the ark. They called him a fool, and mocked him, and then threatened to throw him into the sea. But the power of God was so strong upon Nephi that had they attempted to carry out their rash purpose they would have withered before him like a dried reed. As it was, when he stretched forth his hand towards them, they felt a shock which made their whole frames quake. This convinced them that God was with their brother, for no man could have such power unless God was with him. After this they went to work and helped Nephi build the ship; and a good ship it was for the Lord had directed the way in which it should be fashioned.

When the vessel was finished the Lord told Lehi and his people to go on board. They took with them fruit, meat, honey, and other food in abundance, with many other things needful for their comfort; also seeds to plant in the soil of the new Promised Land. Then they all embarked-men, women, and children-beginning at the eldest down to the last. A favorable wind sprang up and they were swiftly carried towards their goal.

But on the voyage they had another of those ever-recurring outbreaks. Laman and Lemuel together with some of Ishmael's sons and others, at one time grew very merry. By and by they became boisterous and rude. They danced and sang and talked improperly. Nephi reproved them. This opened the old sore. They said that they would not have him for their ruler, but would do as they pleased. Then they seized and bound him, hands and feet, so tightly that it caused him much pain. The result was that the Lord was angry and the compass ceased to work. A heavy storm arose, a head wind drove them back upon the waters, the waves threatened to engulf them, and they were all in danger of being drowned. For three days the rebels continued stubborn in their anger and merrymaking; during that time they would not release Nephi from his bonds, and every one that pled for him or spoke in his favor was threatened with like tortures. At last, however, the danger grew so threatening that they released him; but his legs and arms had swollen so greatly by reason of the way in which he had been tied that he could scarcely use them. Notwithstanding his great weakness and suffering, as soon as he was loosed and took the compass in his hands, it began to work. Then the wind [p.182] fell, the storm ceased, and there came a great calm. And Nephi took charge of the ship and guided it without further trouble to the Promised Land.

The "compass" is the round ball of curious workmanship described in I Nephi 16:10. Some have assumed that the term was meant to convey the idea that Lehi, more than 500 years B.C. had the mariners' instrument which is supposed to have been unknown in the western world until the 12th century A. D., and that "compass" therefore, is an anachronism which furnishes evidence of the very human origin of the Book of Mormon. But that reasoning disregards two facts: First, that the "compass" in question was not the magnetic instrument of the mariner, but a special contrivance which pointed the way they were to go, and that only in response to the faith of the sailor; secondly, that the word "compass" is a good English word, meaning not only the mariners' instrument but a circle or a globe in general, a round, a circuit. In Numbers 34:5 and Joshua 15:13, it refers to the bend in the southern boundary line of the land of Israel, "from Azmon unto the river of Egypt" and from there to the sea. Luke, in Acts 28:13 uses the term for the course steered by the ship from Syracuse to Rhegium. In Exodus 27:5 and 38:4, it means the inside rim of the altar to which a metal net, or grate, was fastened, evidently in order to protect the wood work of the altar. In 2 Samuel 5:23 and 2 Kings 3:9, to "fetch a compass" means to surround a portion of the army of an enemy. In Proverbs 8:23, "compass" refers to the circular horizons, and in Isaiah 44:13 to the compasses of a sculptor. It is clear from these references that the term as applied in the Book of Mormon to the little round ball of Lehi is correct. It is not an anachronism.1

Verses 42-43

These things are not without a shadow. In the journey of Lehi's company during the eight years that elapsed between the time when it left Jerusalem until it reached Irreantum, its members spent much of that period needlessly in delays caused by transgressions. The compass, or Liahona, simply would not work, nor would it show those who depended upon its instructions, which way to go in their further travels. Delay after delay, because of Laman's and Lemuel's truculence, lengthened out the time of the already arduous trek across the Arabian Desert. Time and time once more, they set their own feelings above God's commands. Again and again, they kindled their wrath against their righteous father and brother because of their righteousness. Their actions hindered the progress of the little company both spiritually and temporally. But, in spite of it all, the Lord preserved them, showing His loving-kindness and watchful care, even to those who disobeyed Him, providing them with food and water when needed, but always protecting those who served Him.

Alma saw a resemblance in following the Lord, thereby doing His will, to the [p.183] Compass or Director which showed unto Lehi the way to go in his exodus from Jerusalem. He impressed upon Helaman the idea that temporal blessings came to their fathers when they yielded obedience to the directions upon the ball. They guided Lehi's colony to the Promised Land, and that by the shortest route. Even so, spiritual blessings may be had, he solemnly promised Helaman, if obedience were given to the Lord's commands. "For," he said, "as our fathers were slothful to give heed to this compass (now these things were tamporal) they did not prosper; even so it is with things which are spiritual."

Verses 44-45

It is as easy to give heed to the word of Christ,…as it was for our fathers to give heed to this compass. Alma, in speaking to his son, Helaman, drew this remarkable conclusion that in the same manner as Lehi and his followers were obedient in carrying out the instructions that were written on the Liahona, just so it is in obeying the words of Christ. They, by doing as told, were led to the Promised Land. We, by following the course offered by God's commands, it shall "carry us beyond this vale of sorrow into a far better land of promise."

Verses 45-47

Do not let us be slothful because of the easiness of the way. As it was with our fathers, the Children of Israel, in their great exodus from Egypt, a Serpent, representing God, was raised up in their midst that whomsoever should look with faith in His coming would be saved. Now, Alma implied, to follow Christ's words is as easy for us to do as it was for them to offer that bit of reverence. A Way is prepared for us, just as a way was prepared for them, "and if we will look we may live forever."

In ending his instructions to Helaman, Alma enjoined him to take care of "these sacred things," and do as the Children of Israel did, "look to God and live." Preach the word of God unto the people, and be sober, which we may understand to mean, be longsuffering, be just, be patient, showing loving-kindness to all, be prayerful and diligent in every way.[p.184]

Truth Offends the Wicked

1 Nephi 16:1-3

1-3.  The nature of men has ever been the same.  Characteristically the righteous rejoice in the word of God, while the wicked are offended with it.  Wickedness and truth are no more compatible than light and darkness.  Those who leave the Church, clothed in deeds of darkness, find it difficult to leave the Church alone.  All too often they are found attempting to expose the Church or demean its doctrines-activities necessitated by their guilt, for they realize that if the Church is true they are servants of darkness and must needs repent.

2.  Truth . . . cutteth them to the very center] Teaching the same principle to those of our day, the Lord has said:  "Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word" (D&C 11:2).

No Salvation in Temporary Repentance

1 Nephi 16:4-5

4-5.  That there is no salvation in brief flirtations with the words of truth was evidenced in the lives of Nephi's brothers.  For a brief period they walked the path of righteousness, yet they never found the resolve to continuously pursue its course.  That a flash of religious zeal, a momentary commitment, by themselves are of little or no worth was amply demonstrated in the events of the brothers' lives.

The Compass of the Lord

1 Nephi 16:6-12

6.  My father dwelt in a tent in the valley ... Lemuel] The family of Lehi may have remained in the Valley of Lemuel for an entire season, making preparations to continue their journey.  For that period Nephi recorded only that which was given him and his father by revelation, that being what we know as 1 Nephi 8-15.  Matters of purely temporal concern were not recorded on the small plates.  Nephi's preoccupation was with writing the things of God (see 1 Nephi 6:3-4).  In so doing, Nephi established an appropriate pattern for all who would seek to edify and bless future generations through the keeping of personal records.  He gave his greatest attention to those things of greatest worth.

7.  Daughters of Ishmael to wife] We have already seen that in the providence of God, Ishmael's family, in which there were five daughters, was joined with Lehi's family of sons so that "they might raise up seed unto the Lord in the land of promise" (1 Nephi 7:1).  Later Nephi noted that he took one of Ishmael's daughters to wife, that his brothers did likewise, and that Zoram married the eldest of these girls.  It is not necessary to conclude that all were married at the same time.

During the journey front Jerusalem to the Valley of Lemuel, Laman and Lemuel had violently clashed with Nephi.  They had even bound him and plotted his death.  At this nine two of Ishmael's daughters had sided with the rebellious brothers, while another of his daughters, along with her mother and one of her brothers, pleaded that they free Nephi (see 1 Nephi 7:19).  It seems a natural assumption that the girls siding with Laman and Lemuel became their wives, while their courageous sister eventually became Nephi's wife, Zoram having married the oldest girl.

8.  This verse leaves the impression that Lehi had been commanded of the Lord to see that his sons were properly married.  The antecedent of Nephi's expression that he had been "blessed of the Lord exceedingly" seems to have been his marriage.  If this is the case, it is a touching tribute to his wife, who, according to Hebrew tradition, remains unnamed.  (The Book of Mormon, like the Bible, is in the Hebrew tradition a patriarchal narrative.)  This seems especially likely when it is remembered that Nephi was writing thirty years after his marriage.

10.  A round ball of curious workmanship] In the previous verse the Lord commanded Lehi to commence his journey into the wilderness the next morning.  Singularly the Lord, who consistently unfolds the destiny of men in piecemeal fashion, did not give him the direction he should pursue.  This undoubtedly became a matter of fervent prayer on Lehi's part during the night hours.  We can but imagine his astonishment and pleasure the next morning upon finding in his doorway the brass ball of "curious" (i.e., skillful) workmanship which would become his compass throughout his journey to the promised land.  This seeric device, later identified by Alma as the Liahona (Alma 37:38), was certainly not a compass in the conventional sense.  Rather than identify magnetic north, it pointed the direction that they should travel; at times writing would appear, giving directions or appropriate reproval for sin.  Further, the Liahona proved to be a reflection of their faith, as it would provide direction only as they were faithful and obedient. (See Alma 37:38-45.)

11.  Seed of every find] We would assume Nephi's reference to be limited to seed of every available kind.

Sustaining Those Chosen of God

1 Nephi 16:13-33

13-32.  Having seeds, provisions, and their heaven-sent compass, the little band set forth.  They traveled four days in a south-southeasterly direction before camping at a place they named Shazer.  Here they replenished their meat supply and then continued their journey.  After traveling for many days they again camped, much in need of both food and rest.  It was at this point that Nephi broke his steel bow; to add to their difficulties, the bows of his brothers had lost their spring.  At this point too not only did Laman, Lemuel, and the sons of Ishmael begin to complain, but also Lehi, obviously much fatigued, began to murmur against the Lord.  Of the entire family the record states that they did "suffer much for the want of food."

Responding to this very difficult situation, Nephi made himself a bow and some arrows and then wisely went to his father to seek inspiration in finding game.  This had the desired effect on Lehi, who felt truly chastened by his son's request, and who from the depths of his own humility ascended again to the role of inspired patriarch and prophet to his family.  Lehi was then chastened and directed by the "voice of the Lord" to "look upon the ball," heeding the things which were written.  Thus Nephi was instructed as to where he would find game which he did, causing great rejoicing among the family.  All were humbled and gave thanks to God.

27.  He did fear and tremble exceedingly] Nephi did not tell us what was written upon the Liahona.  The fact that it caused Lehi, Laman and Lemuel, the sons of Ishmael, and their wives to "fear and tremble exceedingly" indicates that it was a very sobering message, possibly foreshadowing the consequences of their faithless and disobedient behavior.

29.  A new writing, which was plain to be read] The language in which the messages of the Liahona was written was new to Lehi and his family and yet easily understood by them.  No additional commentary is given on the matter.  We are left to wonder whether it was pure Adamic (see Moses 6:5-6) and whether it influenced the nature of their written language thereafter.

Wickedness Brings Spiritual Blindness

1 Nephi 16:34-39

34. Nahom]  The place of Ishmael's burial was called Nahom.  Given Hebrew custom, we anticipate the name to be descriptive.  Possibly it relates to the Hebrew verb naham, meaning to be sorry or to console oneself.  Such a name would be appropriate as an expression of their sorrow at Ishmael's passing; yet there was also consolation in the knowledge of greater glories in the worlds to come.  The verses that follow indicate that Ishmael's death was the cause of bitterness on the part of his daughters, who blamed Lehi and Nephi for it.  The intimation seems to be that had Lehi not brought them into the wilderness and thus subjected them to its hardships, Ishmael's life would have been extended.  Every indication we have in Nephi's record indicates to us that Ishmael was a willing follower of Lehi and that he fury respected Lehi's prophetic calling.

37. Again we find Laman and Lemuel consumed with a spirit of opposition.  In this instance they have spoken of slaying both Nephi and Lehi.  It will be remembered that they had previously plotted the death of Nephi (1 Nephi 7:16).  Longing for the "flesh pots" of their Egypt, the world they had left behind, Laman and Lemuel were now left unto themselves-void of the Spirit.  It is for such "to kick against the pricks, to persecute the saints, and to fight against God" (D&C 121:38), seeking the blood of the Lord's anointed.  Laman and Lemuel rejected the witness of the Spirit and the attendant light and truth.  Their Urim and Thummim now became the dark stones of naturalism and humanism.  Having refused to trust in the Lord and his purposes, they were now unable to penetrate the veil of their own unbelief, and they sank so low as to propose killing their father and their brother.

39. Rarely are those who have given themselves up to wickedness addressed directly by the voice of the Lord.  Laman and Lemuel herein share an experience with Cain, to whom God spoke directly in warning of the endless damnation that would be his if he continued his present course.  Cain reacted with anger to this experience, and we read that he "listened not any more to the voice of the Lord, neither to Abel, his brother, who walked in holiness before the Lord" (Moses 5:26).  In this instance, however, Laman and Lemuel staged another of their short-lived periods of repentance.  During that period the family was again blessed with food.

From Nahom to Bountiful

1 Nephi 17:1-6

4. Eight years in the wilderness]  Eight years have passed and the record of Nephi has dealt with scarcely a dozen events.  This is not a family history, but rather a testimony of God and his dealings with a family.  The experiences of the family assume importance to Nephi as they provide a setting in which eternal principles are learned and from which they can be taught.

5. All these things were prepared of the Lord]  Nephi gave God, not nature, credit for the good things of the earth.  Having had it announced to those of our day that all the good things of the earth have been given for the benefit of men, we are then reminded that "in nothing doth man offend God, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments" (D&C 59:21).

God As a Partner-The Commandment to Build a Ship

1 Nephi 17:7-16

7. Into the mountain]  The instruction of the Lord to Nephi was not to be given in the comfort of his tent.  Nephi ascended the mountain so that the Lord might speak to him.  Mountains are nature's temples and are frequently used as such by prophets and righteous men when no temple is available.

7. Cried unto the Lord]  Nephi did not ascend the holy mountain to await the Lord, but to seek him.  Many willingly respond to the commandment of the Lord; fewer actively inquire as to how they might serve.

8-16. It is a law of heaven that its powers are extended in behalf of man only in those instances and on those matters where the powers and mind of man are insufficient.  God will bless the harvest, but man must clear the land, plow the ground, plant the seed, and tend the crop.  God will not do for us that which we can do for ourselves.  Nephi could molten ore, but only when God has helped him find it; he could build a ship to cross the ocean, but only when God has provided the blueprint.  Such is the relationship between men and God.

Nephi was given a revealed blueprint for the construction of his ship.  Moses was given a pattern in Sinai to be followed in making the tabernacle that Israel was to take with them into the wilderness (see Exodus 25:40).  Joseph Smith, in like manner, was given a pattern for the laying out of the city Zion, for the building of various buildings, and for the building of the temple (D&C 94:2, 5, 6, 12; D&C 97:10).

Suffering: Blessing or Cursing?

1 Nephi 17:17-22

17-22. Nephi's announcement that he and his brothers were to build a ship and the group was to cross the ocean was met with ridicule and contempt from Laman and Lemuel.  It had been eight long, hard years since the family had commenced their journey in the wilderness.  They had rejoiced in the richness of the land Bountiful, and Lehi's two oldest sons at least now desired to enjoy its goodness.  How unwelcome and frightening the message must have been that they were to cross the ocean in a ship of their own building!  Another two thousand years would pass before Columbus would break the chains of superstition and fear that bound the Old World and would make his voyage to that same continent.

There can be no surprise at the rebellion of Nephi's brothers.  Who, given their circumstances, could not find it easy to ridicule such a message?  One is left to wonder which seemed the greater task, the building of the ship or the crossing of the ocean.  And so they ridiculed, and Nephi became despondent, and in his despondency they found reason to rejoice.

21. We have suffered in the wilderness]  There can be little question that there was considerable suffering during their wilderness wanderings.  Some of it they brought upon themselves, having failed to exercise the heed and diligence necessary to receive direction from their Urim and Thummim, the Liahona.  Still, even in faith and obedience, the way had not been easy.  Such is not the purpose of earth life.  Yet there is something sanctifying about such suffering, and, as difficult as it was, it would not compare with that which they escaped by leaving Jerusalem.

Faith-Always Necessary to Follow Prophets

1 Nephi 17:23-34

23-34. In relating the narrative of Israel's redemption from Egypt and their wilderness wanderings, Nephi confirmed the historical veracity of these events as contained in the Bible.  Here one prophet testified of the works of another.  Moses in reality parted the Red Sea, brought forth water from a rock, and fed the children of Israel in a miraculous manner.

In his inspired response to his brothers, Nephi compared their situation with that of their forefathers during the period of their Egyptian bondage and subsequent wilderness wanderings.  Surely faith was required to accept Moses as a prophet and follow him into the wilderness.  Certainly there were those in Egypt who asked how they were to cross the Red Sea.  Others asked how they would find food.  And what of water? and clothes?  And what army would protect them, should Pharaoh come after them?  And what of their other enemies in the desert, so anxious to attack and plunder?  Could not countless questions be asked by the doubters?

Yet Israel followed their prophet, and miracle followed miracle.  The Lord parted the Red Sea so that they might pass through on dry ground.  He destroyed the pursuing army of Egypt, fed the Israelites manna or food from heaven, and brought forth water from a rock.  He scattered their enemies before them, leading them in a cloud by day and a pillar of fire by night.  Notwithstanding it all, still there were those who murmured and reviled against Moses and against God.

Is it easier in one day to follow a living prophet than in another?  Would those who murmured against Moses and his God not also murmur against Nephi and his God?  And what of our day?  Should there not be unanswered questions?  Should it not require faith to accomplish that which the Lord has asked of us?  And would we not expect modern Israel to have among its numbers those who would murmur against our prophets and our God?

The Righteous Are Favored of God

1 Nephi 17:35-45

35. The Lord esteemeth all flesh in one]  God is no respecter of persons.  All men are saved by obedience to the same laws and ordinances.

35. He that is righteous is favored of God]  God has made the sun to shine on the evil and the good, and the rains to fall on the just and the unjust (Matthew 5:45).  Yet all are not equally favored with God.  Through Samuel he declared:  "Them that honour me I will honour, and they that despise me shall be lightly esteemed" (1 Samuel 2:30).  To those of his day the Savior said:  "He that hath my commandments, and keepeth them, he it is that loveth me:

and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John 14:21).  Further illustrating the conditional nature of heaven's love, the Savior said: "If ye keep my commandments ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love" (John 15:10).

35.  The Lord did curse the land] To accept the will of God is to be blessed; to reject it is to be cursed.  As men are blessed and cursed for their righteousness or for their wickedness, so are the lands that they inhabit.

36.  The Lord hath created the earth] The testimony of all the prophets is that the Lord created the earth. its creation was not a matter of chance, nor was it the result of divine manipulation of the laws of nature.  The testimony of the scriptures is of a creation wrought by the power of God.

36.  Should be inhabited] Worlds are created to be inhabited.  Christ is the creator of worlds without number (see Moses 1:33; Moses 7:30).  These worlds are peopled by the children of our Eternal Father (see D&C 76:24).  They, too, are in the image and likeness of God and they, too, have been granted the same promises of eternal life through the atonement of Christ and by obedience to the laws and ordinances of the gospel.  Joseph Smith summarized these truths in poetic form as follows:

And I heard a great voice bearing record from heav'n,
He's the Saviour and only Begotten of God;
By him, of him, and through him, the worlds were all made,
Even all that careen in the heavens so broad.

Whose inhabitants, too, from the first to the last,
Are sav'd by the very same Saviour of ours;
And, of course, are begotten God's daughters and sons
By the very same truths and the very same powers. 
(Millennial Star, 4:49-55)

36.  His children ... should possess it] The earth was created to be the possession of the children of God.  Their claims to inheritance on it must be founded in righteousness, The wicked and ungodly have no rightful claim to any lands of inheritance.  For instance, God promised Abraham's posterity the land of Palestine as an everlasting possession, when they hearkened to his voice (see Abraham 2:6).

38.  He leadeth away the righteous into precious lands] Palestine is not the only promised land, nor are the Americas.  "Lands" is plural in this and many Book of Mormon texts. (See 1 Nephi 22:12; 2 Nephi 9:2; 2 Nephi 10:7-8.) When the fulness of earth's history is made known we will learn of many peoples with whom God made covenants concerning various lands of promise.

40.  He loveth those who will have him to be their God] The God of heaven has never made covenants with the wicked. independent of obedience and righteousness, he has extended no promises to any.  It is common in our day to hear reference made to the unconditional love of God.  If such an expression is intended to convey the idea that all will enjoy the love of God to the same degree, irrespective of what they do or how they live, such is incompatible with the testimony of the scriptures and the voice of the Lord himself.  For instance, in modern revelation he has said: "I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise" (D&C 82:10; also see D&C 95:12).

41.  Israel, like a rebellious child, chose suffering as her school and bitter experience as her schoolmaster.  Nephi recounted to his brothers the manner in which their forefathers had spoken against God and his prophet Moses during their wilderness wanderings.  The Lord responded to their complaining spirit with fiery serpents which bit and killed many.  Recognizing this as an evil that they had brought upon themselves, a repentant Israel came to Moses saying: "We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us." In response to his prayer, Moses was instructed to fashion a pole with the figure of a serpent on it.  This was to be set before the people with the promise that those who were bitten by the snakes could, by looking upon the pole, be healed. (Numbers 21:6-9.) In his commentary on the story, Nephi told us that many in Israel still died, refusing to look upon the pole because of the "simpleness of the way." (See also 2 Kings 5:8-14.)

The story is a marvelous type of the manner in which Christ would be raised upon the cross, that through him all might be healed of sin.  Yet many will refuse that blessing because of the "simpleness of the way." (See also John 3:14-15; Alma 33:19-20; Helaman 8:14-15.)

41.  The Lord straitened them] To "straiten" is to make narrow.  The Lord, by the "rod of [his] mouth" (D&C 19:15), straitens Israel in order that they might walk in that path which is straight and narrow.

42.  Who today would suppose that if we had a Moses at the helm and were surrounded by miracles as they were in the days of Moses, we would have revilers and dissenters among our numbers?  Yet our prophets are to us as Moses was to the children of load; is not the Book of Mormon a miracle to match the crossing of the Red Sea?  Does not Joseph Smith's vision of the degrees of glory match the bringing of manna from heaven?  And Joseph F. Smith's vision of the redemption of the dead-does it not match the bringing forth of water from a rock?  Many of our miracles are in the realm of understanding, other than temporal survival.  Yet where and when have a people enjoyed such a marvelous opening of the heavens?

44.  Both the Jews of Jerusalem and Laman and Lemuel sought to kill Lehi.  The citizenry of the kingdom of darkness do not respond to truth with indifference: theirs is a murderous hatred.  The truths of heaven can always be identified by the anger they kindle among those who refuse to repent.

44.  Ye are murderers in your hearts] Men will be judged by their works and by the desires of their hearts (see Alma 41:3; D&C 137:9).  Nephi's wicked brothers would have killed him and their father had not the Lord intervened, for which desires they will be fully accountable come the day of judgment.

45.  Laman and Lemuel had hearts of flint and were thus more than deserving of the curse that God would later place upon them (2 Nephi 5:21).  They had seen an angel and heard his words; they had been spoken to in quiet whisperings and loud thunderings; all to no avail.  Scriptural writ attests that when the rebellious call for evidence, evidence is the last thing they desire; even when evidence is given in overwhelming abundance, they will not acknowledge it.

45.  Ye could not feel his words] True religion is a feeling.  It is common in anti-Mormon literature for attacks to be made on prayer and on trusting one's feelings as sources for obtaining truth.  In the realm of spiritual understading both are fundamental.  Truth is felt.  Falsehood is often clothed in erudite and sophisticated arguments.  One does not have to be able to refute the argument to know that it is false.  Truth feels good; falsehood does not.

Christ spoke of the inability of the wicked to "understand with their heart" (Matthew 13:15), while the righteous "understood in their hearts" things too marvelous to utter (3 Nephi 19:33-34).  Describing the spirit of revelation for Joseph Smith, the Lord said, "I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart" (D&C 8:2).  Because of their wickedness, such understanding was lost to Nephi's rebellious brothers.

Nephi Filled with the Power of God

1 Nephi 17:46-55

46.  The power of his almighty word] God has all power and manifests that power through his word.  By his word worlds are and were created, and all that is upon them.  Only among those given up to vanity and wickedness is the omnipotence of God denied.

47.  No strength] An unusual outpouring of the Spirit of the Lord is typically followed by physical exhaustion (see 1 Nephi 1:7; Moses 1:10; Joseph Smith History 1:20; Daniel 8:27; Teachings, pp. 280-81).

47-48.  It appears that Nephi was transfigured before his brothers as he made his great defense of the faith and sealed his testimony as a witness against them.  His experience bears a kinship to that of Abinadi before the wicked priests of King Noah (Mosiah 13:2-3, 5), Christ in his ministry (John 7:30), and Stephen before the Sanhedrin (Acts 6:15).

50.  If I should say it, it would be done] The power of the priesthood which Nephi held enabled him to do more than ask for blessings-by that power the righteous man can command the very elements and they will obey (see JST, Genesis 14:30-32).

55.  Were about to worship me, but I would not] It is appropriate that we have a great respect for those the Lord has chosen as his leaders, and more especially that we honor the office they hold.  It is wholly inappropriate, however, for one man to worship another.  When Cornelius fell at the feet of Peter to worship him, Peter forbade him, saying, "Stand up; I myself also am a man" (Acts 10:26).  When the people of Lystra attempted to worship Paul and Barnabas as gods the Apostles "rent their clothes" and cried out, saying, "Why do ye these things?  We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God." (Acts 14:14-15.) Of the heavenly messenger that visited him, John the Revelator said: "I fell at his feet to worship him.  And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus:  worship God." (Revelation 19:10.)

A Revealed Plan for Building a Ship

1 Nephi 18:1-4

1-4.  It was by revelation that Nephi received the necessary instruction for the building of the ship that would take the families of Lehi and Ishmael to the New World.  This illustrates that with God all things are spiritual.  The sweat and tears shed in the building of the ship were a sacrament, for the building of the ship was a form of worship and an act of faith.  "Not at any time have I given unto you a law which was temporal; neither any man, nor the children of men; neither Adam your father, whom I created," the Lord said (D&C 29:34).

1.  From time to time] Even the greatest of prophets do not stand in a continual downpour of revelation.  To each it comes "from time to time," as they have proven themselves worthy, and as they have completed those things requisite to its receipt.  The Lord has promised that inasmuch as his servants are humble they will be given strength "and blessed from on high, and receive knowledge from time to time" (D&C 1:28).  Revelation, as with all knowledge, comes "line upon line, precept upon precept" (D&C 98:12).

2.  It was not after the manner of men] This journey made by the families of Lehi and Ishmael to their land of promise was a scriptural type.  As they could not trust their temporal salvation to a ship made "after the manner of men," neither can we find our way to the lands of our eternal destiny and promise aboard a ship built and crafted by the mind and wisdom of men.  Our trust cannot be in the "arm of flesh" (D&C 1:19).

3.  I did pray oft] Nephi was a man of prayer.  He instructed those of our generation to "pray always," and "not [to] perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ" (2 Nephi 32:9).  It is also of interest that Nephi had a place of prayer, that being "the mount" where he would make his ritual ascent to the divine presence.  As already noted, for Nephi the mount was like a temple, it being the place of prayer and revelation.

3.  The Lord showed unto me great things] Nephi's instruction from the Lord surely extended beyond administrative matters.  God's designs for Nephi were of greater significance than the plans for the building of a ship. (See 2 Nephi 4:25.)

4.  A mark of spiritual immaturity is vacillation.  Once more Nephi's brothers humbled themselves and assumed the spirit of unity, yet only for a moment.

To Whom Revelations Are Given

1 Nephi 18:5-8

5.  The voice of the Lord ... unto my father] It was for Nephi to receive revelation on the building of the ship and for his father to receive the revelation that the time had come for the family to begin their journey.  In the economy of heaven revelations are granted according to one's stewardship or right to receive it (see Teachings, p. 21).  Revelations that effectually place someone in a position to manipulate or dominate others do not have heaven as their source.

6-8.  It was necessary for the Lord to give direction as to what provisions should be taken.  The promptings of the Spirit range from the great to the small, embracing the needs of the aged prophet and the young child.

7.  Jacob and ... Joseph] According to the Hebrew tradition, father Lehi chose these two honored names to serve as memorials for his sons, it being his hope that they would pattern their lives after their righteous forebears (see Helaman 5:6).

Lowmindedness Causes the Spirit to Withdraw

1 Nephi 18:9-10

9-10.  Nephi properly feared that the protective blessings of heaven would be withdrawn because of the vulgar and ribald behavior of Laman, Lemuel, Ishmael's sons, and their wives.  Coarse behavior is never attractive to the Spirit, and when the Spirit withdraws it is natural to expect the protective blessings of heaven to withdraw also.

Righteousness Necessary for Divine Direction

1 Nephi 18:11-21

11-15.  The events of Nephi's Story constituted an often enacted type.  The sequence is ever the same-unseemly behavior is offended at the sobering warnings of the prophetic voice and seeks to silence it in one manner or another.  Having done so, its perpetrators lose all sense of direction and are ripe for destruction, ready to be swallowed in the depths save they humble themselves and repent.

16-20.  No redeeming qualities were evident in the repentance of Laman and Lemuel.  The pleading of their parents was of no avail the sorrow of their younger brothers did not affect them, nor did the tears of Nephi's wife soften their hearts.  Only the threat of death or personal suffering could get them to free Nephi and desist from their course of wickedness.

21.  I prayed . . . and the storm did cease] "The effectual fervent prayer of a righteous man availeth much" (James 5:16).

The Americas Are a Land of Promise

1 Nephi 18:22-25

23.  We did call it the promised land] The Lord named what we call the Americas the "land of promise" (1 Nephi 2:20).  To its inhabitants the name was to be a constant reminder of their covenants and obligations to God.

God Commands the Keeping of a Record

1 Nephi 19:1-7a

1-7.  When the family of Lehi reached the western hemisphere, Nephi was commanded of God to make a set of plates upon which the history of his people was to be kept.  He did so, recounting their journey in the wilderness and prophecies he and his father had made.  This record is known to us as the large plates, which apparently contained the book of Lehi.  Some twenty years later (ca. 570 b.c.) Nephi was commanded to make another set of plates known to us as the small plates or book of Nephi (see 2 Nephi 5:28-31), in which he recorded only that which was sacred.  Thus the book of Lehi became primarily a temporal history, while the book of Nephi became a record of prophecies and a collection of sacred events.

Rejection and Crucifixion of Israel's God Foreseen

1 Nephi 19:7b-13

7b-12.  Nephi commenced to prophesy concerning the manner in which the God of Israel will be rejected and in effect trampled under the feet of men.  Clearly some of the prophecies recorded on the brass plates were more gospel-and Christ-centered than the scripture preserved for us in the Old Testament.  They were written with greater power and clarity.  From them Nephi was able to tell his people that Christ would be scourged, spit upon, crucified, and buried in a sepulchre, and that his death would be signaled to those on the isles of the sea by three days of darkness.

10.  Zenock . . . Neum . . . Zenos] Nephi's source for his remarkably detailed messianic prophecy included three prophets of the Old World whose words may have been among the "plain and precious things" excluded from the Old Testament record.

10.  Lifted up . . . to be crucified] Zenock prophesied that Israel's God would be "lifted up," and Neum that he would be crucified.  Enoch had so prophesied before them. in response to his question, "When shall the blood of the Righteous be shed?" the Lord told him that it would be in the "meridian of time, in the days of wickedness and vengeance. . . . And the Lord said unto Enoch:  Look, and he looked and beheld the Son of Man lifted up on the cross, after the manner of men." (Moses 7:45-46, 55.)

Though the sacrificial rite as found in the Old Testament was a type for the atoning sacrifice of Christ, the plain statement of the nature of his death was lost to Israel of that day.  Even the great type in the wilderness wherein Moses raised the brazen serpent on a pole was little understood (see John 3:14).  The prophecy of the nature of his death was indeed most remarkable, crucifixion not being a form of capital punishment practiced by the Israelites.  For the prophecy to be fulfilled, events would have to so conspire that Christ would be rejected and condemned by his own nation and executed by another.

11.  The prophet] We properly make a distinction between "a prophet" and "the Prophet." In our day we testify of many who are prophets while normally reserving the phrase "the Prophet" for Joseph Smith, who stands at the head of our dispensation.  Zenos was of such greatness that he is properly referred to as "the prophet" (verses 12-15).  Of Zenos, Elder Bruce R. McConkie said, "I do not think I overstate the matter when I say that next to Isaiah himself-who is the prototype, pattern, and model for all the prophets-there was not a greater prophet in all Israel than Zenos" (Monte S. Nyman and Robert L. Millet, The Joseph Smith Translation-The Restoration of Plain and Precious Things, p. 17).

11.  Thunderings ... lightnings ... tempest ... darkness] See 3 Nephi 8.

Why Israel Was Scattered

1 Nephi 19:14

14.  Holy One of Israel] This is one of many expressive name titles by which the Son of God is known.  The name signifies that he is the embodiment of holiness and that he would come through the lineage of that chosen people.

14.  They shall wander in the flesh] The matter cannot be stated more plainly-Israel was scattered because they rejected the Savior and his gospel.  The very concept of a land of promise or a land of inheritance is a symbolic representation of eternal promises or everlasting inheritances that will yet be enjoyed by those who are true and faithful-those who keep their covenants.  To break those covenants is to forfeit the right or claim to their earthly counterpart.  None have claim to such possessions, save it be in righteousness (see Abraham 2:6).

When Israel Will Be Gathered

1 Nephi 19:15-17

15-17.  In that day when Israel remembers their God--that is accepts Jesus as the Christ-then he will remember them and the covenants which he made with their fathers.  This spiritual gathering must precede the temporal gathering.  In these verses, Zenos foreshadows that future day when Israel, now scattered among every nation, kindred, tongue, and people, will embrace the faith of their righteous progenitors and thus have claim again to the promises made to them.

Nephi Wrote to Those of Our Day

1 Nephi 19:18-22

19.  I speak unto all the house of Israel] It is common to secular scholarship to argue that Bible prophets spoke only to those of their own day.  Surely this is not the case among those commissioned to write scriptural records.  Here Nephi addressed himself to all the tribes of Israel-Israel of a future day-when his record would come into their possession.  Similarly, Mormon concluded this volume of scripture by saying, "I write unto all the ends of the earth; yea, unto you, twelve tribes of Israel" (Mormon 3:18).  That Book of Mormon prophets share a common purpose with the prophets of the Old World is shown by James, who also directed his epistle "to the twelve tribes which are scattered abroad" (James 1:1).

21.  He did show unto many concerning us] The Bible, even in its fragmentary form, contains many prophetic references to this branch of the tribe of Joseph (see Genesis 49:22-26; Deuteronomy 33:13-16; Psalms 85:11; Isaiah 29:9-14; Isaiah 45:8; Ezekiel 37:15-20; John 10:16).  Enoch (Moses 7:62) and John the Revelator (Revelation 14:6) both tell of the coming forth of the Book of Mormon; and, of course, Joseph of Egypt (JST, Genesis 50:25) and Zenos (Jacob 5; 3 Nephi 10:16-17) foretold this people's history in considerable detail.

We Should Liken the Scriptures unto Ourselves

1 Nephi 19:23

23. "Faith comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the Spirit of prophecy and revelation" (Teachings, p. 148).  There is a power associated with study of the scriptures that remains unknown to those who do not study them.  Here Nephi attempted to expose his brothers to that power.

23.  More fully persuade them] Not all scripture is of equal worth, nor does it all serve the same purpose equally well.  Here Nephi preferred the writings of Isaiah over those of Moses for the purpose of teaching and testifying of the Christ.

23.  I did liken all scriptures unto us] Gospel principles do not tarnish with time, nor do they apply with greater effect in one day than in another.  The Lord has said, "What I say unto one I say unto all" (D&C 93:49).  The art of gospel teaching is to make timeless principles timely.  Nephi did this by taking those prophecies that were made to the entire house of Israel and specifically applying them to his own family, who are part of the house of Israel.

Interpreting Book of Mormon Prophecy

1 Nephi 19:24

24.  Which were written unto all the house of Israel] An essential principle in interpreting Book of Mormon prophecy will be announced here and repeated again in the commentary on 3 Nephi because of its importance.  A misunderstanding of scripture results when a prophecy made to all the house of Israel and then applied to the descendants of Lehi by Book of Mormon prophets is assumed to find its fulfillment only in the activities of the descendants of Lehi.  For example, suppose that the bishop of the Far Distant Ward, so named because of its location, attended the general conference of the Church so that he could take the instruction of the Brethren back to his ward.  Suppose also that among the subjects discussed at the conference was the matter of temple work and the importance of doing ordinance work for the dead, the message of the conference being that neither the Saints nor their ancestors can be saved if that work is not done.  Now, when Bishop Nephi of the Far Distant Ward reported on the message of conference to his people, he would say in effect, "The members of this ward must do ordinance work for the dead, for unless we do that work, neither we nor our dead can be saved."

Suppose that a record of what Bishop Nephi told his people was made and included in the history of the Book of Mormon Stake, of which the Far Distant Ward was a part.  It would be unfortunate if subsequent readers of Bishop Nephi's talk, as it was recorded in the records of the Book of Mormon Stake, concluded that it was the sole responsibility of the members of the Far Distant Ward of the Book of Mormon Stake to do ordinances for the dead, and that if the members of that ward did not do those ordinances, no one in the rest of the stake or the Church could be saved.

Some have erred by supposing that statements made by Book of Mormon prophets, in which they applied the prophecies of old World prophets to their own people, applied only to the descendants of Book of Mormon people or the Lamanites.  This has led them to greatly exaggerate the role the Lamanites will play in the events of the last days.  Faithful Lamanites will play a role equal in importance to that of all the faithful descendants of Abraham.  Their destiny is to become as one with the other tribes of Israel with whom the covenants and promises of the fathers were made.

The Duplicity of Ancient Israel

1 Nephi 20:1-2

1.  Hearken and hear this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judah, or out of the waters of baptism, who swear by the name of the Lord, and make mention of the God of Israel, yet they swear not in truth nor in righteousness.

2.  Nevertheless, they call themselves of the holy city, but they do not stay themselves upon the God of Israel, who is the Lord of Hosts; yea, the Lord of Hosts is his name.

Isaiah 48:1-2

1.  Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness.

2.  For they call themselves of the holy city, and stay themselves upon the God of Israel; The Lord of Hosts is his name.

First Nephi chapters 20 and 21 are the first of a number of instances in which Book of Mormon writers quote extensively from the book of Isaiah.  These two chapters constitute chapters 48 and 49 of Isaiah and are our most accurate translations of those chapters.  Nephi quoted them from the brass plates. it will be remembered that the brass paralleled the Old Testament down to the time of Jeremiah, who is quoted in them (1 Nephi 5:13).  Having quoted these chapters of Isaiah, Nephi gave an inspired commentary on them in the concluding chapter of 1 Nephi.  He did this by taking the prophecies of Isaiah and applying them to the family of Lehi through its extended generations.

1-2.  These verses were addressed to those of Israel whose professions of allegiance to the Lord were not sustained by works of righteousness.  Their actions proved them hypocrites.

1.  Out of the waters of baptism] This clause first appeared in the 1840 and 1842 editions of the Book of Mormon.  It did not appear again until the 1920 edition, and it has been in all editions since that time.  It appears to be a prophetic commentary by Joseph Smith to explain the meaning of the phrase "out of the waters of Judah." Such editorial comments by modern rules of grammar would be identified by the use of brackets.  If this phrase were a restoration of the original text as found in the more pure version on the brass plates from which it comes, it would have appeared in the 1830 edition of the Book of Mormon, and we would also expect to find it in the Joseph Smith Translation of Isaiah 48:1, but we do not.

Through the use of this phrase, Joseph Smith is calling our attention to the fact that the ordinance of baptism was as common to the people of the Old Testament as it was to the people of the Book of Mormon.  The duplicity spoken of in these verses was that of baptized members of the Church.

1.  Swear by the name of the Lord] To Israel of our modern day the Lord has said, "All things must be done in the name of Christ, whatsoever you do in the Spirit" (D&C 46:31).  To father Adam the Lord said: "Thou shalt do all that thou doest in the name of the Son, and thou shah repent and call upon God in the name of the Son forevermore" (Moses 5:8).  This may well be an ancient expression of that principle, found in the practice of appealing to God as a witness to oaths, covenants, and like expressions, thus certifying the truth of what was being said (see Deuteronomy 6:13).

2.  They call themselves of the holy city] Salvation is not obtained by living in a particular place, but rather by living in a particular way.  There are no holy cities without a holy people.

2.  Lord of Hosts] This name title for Christ dramatizes his pace at the head of the arm of God.  He is "man of war" (Exodus 15:3) and God of battles (Psalms 24:8).  The phrase is the same as Lord of Sabaoth (D&C 87:7; D&C 88:2).

Israel's Ancient History Foretold

1 Nephi 20:3-8

3.  Behold, I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them.  I did show them suddenly.

4.  And I did it because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass;

5.  And I have even from the beginning declared to thee; before it came to pass I showed them thee; and I showed them for fear lest thou shouldst say-Mine idol hath done them, and my graven image, and my molten image hath commanded them.

6.  Thou hast seen and heard all this; and will ye not declare them?  And that I have showed thee new things from this time, even hidden things, and thou didst not know them.

7.  They are created now, and not from the beginning, even before the day when thou heardest them not they were declared unto thee, lest thou shouldst say--Behold I knew them.

8.  Yea, and thou heardest not; yea, thou knewest not; yea, from that time thine ear was not opened; for I knew that thou wouldst deal very treacherously, and wast called a transgressor from the womb.

Isaiah 48:3-8

3.  I have declared the former things from the beginning: and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass.

4.  Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass;

5.  I have even from the beginning declared it to thee; before it came to pass I shewed it thee:  lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.

6.  Thou hast heard, see all this; and will not ye declare it?  I have shewed thee new things from this time, even hidden things, and thou didst not know them.

7.  They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.

8.  Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened:  for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.

3-5.  Things known only to God were foretold to Israel by his prophets to evidence the supremacy of Jehovah over the gods of the heathens.

4.  Thy neck is an iron sinew] Israel from the beginning was stiffnecked and hardheaded.

6-8.  Having prophesied events long in advance, the Lord now prophesied things on the eve of their happening, things not previously recorded.  Thus none could say they already knew them.

8.  A transgressor from the womb] Israel has been wayward and rebellious from the time of its formation on earth.  It may also be that this statement has reference to a propensity among some for wickedness demonstrated in the premortal life (see Moses 5:24).

Israel Was Chosen in the Furnace of Affliction

1 Nephi 20:9-11

9.  Nevertheless, for my name's sake will I defer mine anger, and for my praise will I refrain from thee, that I cut thee not off.

10.  For, behold, I have refined thee, I have chosen thee in the furnace of affliction.

11.  For mine own sake, yea, for mine own sake will I do this, for I will not suffer my name to be polluted, and I will not give my glory unto another.

Isaiah 48:9-11

9.  For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.

10.  Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.

11.  For mine own sake, even for mine own sake, will I do it:  for how should my name be polluted? and I will not give my glory unto another.

9-11.  Here the Lord says that for his "name's sake" and for his "praise" he would not cut Israel off, despite their wickedness.  The reasoning is similar to that used by Moses when he interceded in behalf of Israel after the incident with the golden calf.  Moses' argument was threefold:  first, that they were God's people, he having brought them out of Egypt by his own power; second, that God's glory was thus involved and would be shamed in the sight of Israel's enemies; and third, that God had covenanted with Abraham, Isaac, and Jacob to raise up a mighty nation from their seed. (Exodus 32:11-14.)

9.  For my name's sake] In his covenant with Abraham, the Lord said, "I will lead thee by my hand, and I will take thee, to put upon thee my name, even the Priesthood of thy father, and my power shall be over thee" (Abraham 1:18; italics added).  Israel had been chosen to be a "kingdom of priests, and an holy nation" (Exodus 19:6).  Their lot was to labor in the name of the Lord.

10.  The furnace of affliction] It is in the flames of difficulty that the tempered steel of faith is forged.  Ease does not call forth greatness.

Israel Are to Listen to Their God and Creator

1 Nephi 20:12-15

12.  Hearken unto me, O Jacob, and Israel my called, for I am he; I am the first, and I am also the last.

13.  Mine hand hath also laid the foundation of the earth, and my right hand hath spanned the heavens.  I call unto them and they stand up together.

14.  All ye, assemble yourselves, and hear; who among them hath declared these things unto them?  The Lord hath loved him; yea, and he will fulfill his word which he hath declared by them and he will do his pleasure on Babylon, and his arm shall come upon the Chaldeans.

15.  Also, saith the Lord; I the Lord, yea, I have spoken; yea, I have called him to declare, I have brought him, and he shall make his way prosperous.

Isaiah 48:12-15

12.  Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.

13.  Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens:  when I call unto them, they stand up together.

14.  All ye, assemble yourselves, and hear; which among them hath declared these things?  The Lord hath loved him:  he will do his pleasure on Babylon, and his arm shall be on the Chaldeans.

15.  I, even I, have spoken; yea, I have called him:  I have brought him, and he shall make his way prosperous.

12-13.  In these verses Christ affirms that he is eternal and that he is the creator of both heaven and earth.

12.  O Jacob, and Israel my called] The Lord addresses them by their natural name as descendants of Jacob, and then by their covenant name, Israel.  The phrase "my called" has reference to the foreordination given those born into the house of Israel to be the ministers of salvation to all other peoples of the earth (see Abraham 2:9-11; Deuteronomy 32:7-9).

14.  Israel is to assemble to hear testimony of their God.  That testimony includes the promise that the Lord will fulfill his word which has been spoken through his prophets and take his pleasure against Babylon and the Chaldeans-figurative representations of the gentile world.

14.  The Lord hath loved him] A special expression of love is reserved for those prophets-like Nephi and Isaiah-who have foreseen and courageously spoken of the destiny of Israel.

God's Word Is Not a Secret

1 Nephi 20:16-17

16.  Come ye near unto me; I have not spoken in secret; from the beginning, from the nine that it was declared have I spoken; and the Lord God, and his Spirit, hath sent me.

17.  And thus saith the Lord, thy Redeemer, the Holy One of Israel; I have sent him, the Lord thy God who teacheth thee to profit, who leadeth thee by the way thou shouldst go, hath done it.

Isaiah 48:16-17

16.  Come ye near unto me, hear ye this; I have not spoken in secret from the beginning: from the time that it was, there am I:  and now the Lord God, and his Spirit, hath sent me.

17.  Thus saith the Lord, thy Redeemer, the Holy one of had; I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.

16-17.  As Paul declared, "This thing was not done in a corner" (Acts 26:26).  No saving principle of the gospel of Jesus Christ is to be found only in an obscure text. "The voice of the Lord is unto all men, and there is none to escape; and there is no eye that shall not see, neither ear that shall not hear, neither heart that shall not be penetrated" (D&C 1:2; see also 2 Nephi 26:23-24).

Righteousness Brings Peace

1 Nephi 20:18-22

18.  O that thou hadst hearkened to my commandments-then had thy peace been as a river, and thy righteousness as the waves of the sea.

19.  Thy seed also had been as the sand:  the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.

20.  Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter to the end of the earth; say ye:  The Lord hath redeemed his servant Jacob.

21.  And  they thirsted not he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also and the waters gushed out.

22.  And notwithstanding he hath done all this, and greater also, there is no peace, saith the Lord, unto the wicked.

Isaiah 48:18-22

18.  O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:

19.  Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed before me.

20.  Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth:  say ye, The Lord hath redeemed his servant Jacob.

21.  And they thirsted not when he led them through the deserts:  he caused the waters to flow out of the rock for them:  he clave the rock also, and the waters gushed out.

22  There is no peace, saith the Lord, unto the wicked.

18-20.  Christ is the Prince of Peace, and the citizens of his kingdom-those obedient to his laws-come to know that peace, even in a world of turmoil of which they must often be a part.

19.  Thy seed... as the sand] This is an allusion to the Abrahamic covenant in which seed as countless as the sands of the sea are promised to the faithful of all ages through the covenant of eternal marriage (see D&C 132:30-32).

Elder Marion G. Romney, Assistant to the Council of the Twelve[4]

In 1832, in what is designated a revelation on priesthood, the Lord spoke rather sharply, referring to the whole Church as being under condemnation because of their unbelief and because they had treated lightly the things they had received; and this condemnation he said,

. . . resteth upon the children of Zion, even all.

And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written. (D. & C. 84:56-57.)

GOSPEL FUNDAMENTALS

Brother Merrill's statement this morning that he was not going to teach anything new, recalled to my mind a conversation he and I had on the way home from a conference assignment a few weeks ago. I said, "Brother Merrill, have you a subject for me to discuss at the general conference?"

"Well, Brother Romney," he answered, "I can tell you this, that neither you nor I are under any responsibility to teach any new doctrine. I am going to talk about some fundamental principle of the gospel."

In thinking over the fundamentals of the gospel, the fundamentals of the restoration, I remembered that in point of time the first great fundamental received was the vision of the Prophet Joseph Smith. Following that vision came the Book of Mormon, given to the world as a revelation from God. I remembered, too, that six months ago President George Albert Smith, speaking to the General Authorities of the Church and mentioning some subjects that might be discussed at conference time, referred to the Book of Mormon. It is about the Book of Mormon I want to talk today. I do so with just one objective in mind: To get you to read it.

I have read it a little, I believe in it, and I love it. I recommend that every person within the sound of my voice read the Book of Mormon. I can testify, as did Nephi, that the things written therein persuadeth all men to do good. It will enrich the life of every person who will read it, unless he is in rebellion against the truth; and in that event it will advise him of his awful fate unless he changes his ways.

Very early in my life I became somewhat acquainted with the Book of Mormon. The other day while going through some old records, I found a notebook I had used while in high school in one of the Church academies. In it I had written a short outline of each chapter in the Book of Mormon. I appreciate that training.

THE BOOK OF MORMON

A few years ago as I began to practice law, members of my family were a little uneasy. They were afraid I would lose my faith. I wanted to practice law, but I had an even greater desire to keep my testimony, and so I decided upon a little procedure which I recommend to you. For thirty minutes each morning before I began the day's work I read from the Book of Mormon--I read also from all the other standard works of the Church, but I am talking now about the Book of Mormon--and in just a few minutes a day I read the Book of Mormon through, every year, for nine years. I know that it kept me in harmony, so far as I did keep in harmony, with the Spirit of the Lord.

Now I want to tell you a few reasons why I think you and I should read the Book of Mormon. I hope that while doing so, I shall enjoy the spirit of the Book of Mormon.

I do not know any single verse which impresses the spirit of the Book of Mormon on me more than the first verse of the last chapter of Second Nephi. As that great prophet approached the close of his record, he said:

And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking;

My, how I would have enjoyed hearing him speak! When I read his writings, they well-nigh overcome me. In the following words he gives the key to his powerful 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. (II Nephi 33:1.)

I pray that while I speak I shall have the spirit of the Holy Ghost, and I pray that you will have the same spirit, that we may all be edified.

The first reason for reading the Book of Mormon which I want to mention is that it is approved by the highest authority in the universe, the Lord himself. He said to the Prophet Joseph Smith, "Behold, thou wast called and chosen to write the Book of Mormon." (D. & C. 24: 1.) Later on, when the Prophet Joseph Smith received the record, the Lord said that he was given

. . . power to translate through the mercy of God, by the power of God, the Book of Mormon. (Ibid., 1:29.)

After the Prophet Joseph had translated that part of the record which he had been told to translate, the Lord said: ". . . and as your Lord and Your God liveth it is true," (Ibid., 17:6) and

. . . contains the truth and the word of God." (Ibid., 19:26.)

Here are some more things the Lord said about it:

. . . a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also.

And the Book of Mormon and the holy scriptures are given of me for your instruction. (Ibid., 33:16.)

. . . the elders, priests and teachers of this Church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon. (Ibid., 42:12.)

WITNESS FOR BIBLE

Another reason I like the Book of Mormon and want you to read it is that it will sustain you against attacks being made by the modernists against that other great scripture, the Bible. The Book of Mormon is not only a new witness for God; it is also a witness to the truth of the Bible. If I had the time, I could give you many specific instances on that point. The Book of Mormon accepts the Bible unreservedly as the word of God. It accepts the five books of Moses as having been written by Moses. This the modernists deny. It accepts the great prophecies of Isaiah as the prophecies of the son of Amos. The resurrected Lord himself said, as recorded in the Book of Mormon, "Great are the words of Isaiah," and he advises us to read them. Further, this Book of Mormon, the doctrines in it will sustain you against many false doctrines that are current in the world today

MAN'S MORAL RESPONSIBILITY

About two weeks ago, I sat in a group where a learned man was directing a discussion. He presented the modern doctrine that there is no personal responsibility for wrongdoing. I have heard that doctrine pressed so far as to hold that if a man commits a crime--lies, steals, commits adultery, or even murders--he has no personal responsibility for his act, but that it is the responsibility of society. I compared that evil doctrine with the teachings Lehi gave to his sons as he was about to go down into his grave. I remember how he taught his sons that men were placed upon the earth between good and evil, that they were sufficiently taught to know the difference between them, that they were endowed by their Creator with power to act for themselves, and that they are held responsible for their decisions and actions. And as the Lord liveth, that doctrine is true. Lehi carefully instructed his sons on these important principles under which they were to live and under which all people on the earth are to live. He taught them that there was an opposition in all things, as Brother Merrill explained this morning, the power of evil and the power of good. He told them that they were

. . . free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life; . . . or to choose captivity and death. (II Nephi 2:27.)

This doctrine that man is not morally responsible for his own acts, which is gaining wide acceptance in the world today, is the doctrine of the evil one. If you will read the Book of Mormon, you will be convinced of that, and you will have a defense against it if you will accept the Book of Mormon.

GREAT AMERICAN BOOK

Now, I like the Book of Mormon, and you will like it, because it is a great American book. It was written in America, by Americans, for Americans. It has peculiar application to America It is not full of foreign ideologies and uninspired interpretations of men. I believe that I am within the mark when I say that between the pages of that great book there is more ultimate truth about the overall history of America than there is in any other book and, I will go so far as to say, more than in all the libraries of the world where there isn't a Book of Mormon.

In it the history of this great land of America is foretold Up until 420 A.D. the coming to pass of the history as it was foretold was faithfully recorded by the historians who witnessed it. We who are acquainted with the Book of Mormon know that the history of America from 421 A.D. to the present time is clearly foretold therein --the long withholding of the knowledge of the land from the Gentiles, the coming of Columbus as referred to by President Levi Edgar Young this morning, the coming of the Pilgrim fathers, the establishment of this great nation, the ushering in of this great last dispensation. All these things are there foretold as clearly as anyone can write them now after they have transpired. The coming to pass of these great prophecies of the Book of Mormon is an evidence of its divinity which the world cannot destroy.

Of the future of America the Book of Mormon gives some wonderful views. I have not time to go into them in detail, but I would to our Father in heaven that the people who have the management of this nation would become acquainted with them. The Book of Mormon advises us that Jesus Christ, our Redeemer, is the God of this land and that he has said some very definite things about the future of America. Our own nation has a great stake in that future. If we will live the laws that the God of this land teaches in the Book of Mormon, we can participate in the realization of the marvelous promises made for the future of America. Here the New Jerusalem shall arise, and Christ shall come and bring peace to the earth.

INSPIRATION OF TEACHING

Now, I like the Book of Mormon, and you will like it, too, for the courage and the strength it inspires in times of discouragement and stress. Consider as an example a few incidents from the life of Nephi, whom I love and whom you will love, too, I'm sure, if you become well acquainted with him.

You will recall how, when he came down from the mountain where he had been praying to the Lord, he found his elder brothers whining because the Lord had told them to go up to Jerusalem and get the brass plates. He did not join in their whining. When he learned of the commandment, he said unto his father:

. . . I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commanded them. (1 Nephi 3:7.)

When they reached Jerusalem, Laman was chosen to go into the city and get the record from Laban. He did not get it, however, because he knew he could not get it. When Laban said to him, "You are a robber, and I will slay thee," he ran. Arriving outside the city walls, Laman, with Lemuel, wanted to go down into the wilderness to their father without the record, but Nephi said:

. . . As the Lord liveth, and as we live, we will not go down unto our father in the wilderness until we have accomplished the thing which the Lord hath commanded us. (Ibid., 3:15.)

Yielding to Nephi, they went to their former home and gathered up their precious possessions which they offered for the records. Pursued by Laban's guard, they abandoned their wealth and fled for their lives. Again the elder brothers desired to return to their father in the wilderness. They spoke harsh words to Nephi and so severely whipped him that an angel came and corrected them. After the angel had departed, Laman and Lemuel continued to murmur, saying:

. . . How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us?

And it came to pass that I [Nephi] spake unto my brethren, saying: Let us go up again unto Jerusalem, and let us be faithful in keeping the commandments of the Lord; for behold he is mightier than all the earth, then why not mightier than Laban and his fifty, yea, or even than his tens of thousands. (Ibid., 3:31; 4:1.)

Nephi finally went in alone and came back with the plates. He had faith; he had courage; and with the help of Almighty God he accomplished the thing which he had been sent to do.

One of the most outstanding faith-promoting statements of Nephi was made when they reached the border of the sea after they had been in the wilderness for eight years. The Lord told him to build a ship. He did not have any ore or tools or material with which to build the ship but, nothing daunting, he went into the mountain and dug out the required ore. From the skins of animals he made a bellows with which to blow the fire, which he started by striking two stones together. As he made preparations to build the ship, his brothers said of him:

. . . Our brother is a fool, for he thinketh that he can build a ship; yea, and he also thinketh that he can cross these great waters. (Ibid., 17:17.)

Mistaking his sorrowing over their misconduct for discouragement, they taunted him. He then stood up in the power of the spirit and said unto them:

. . . If God had commanded me to do all things I could do them. If he should command me that I should say unto this water, be thou earth, it should be earth; and if I should say it, it would be done. (Ibid., 17:-50.)

Here is an example of faith and courage which, if we can emulate, will do much to help us through our doubting and discouragement, for we serve the same God that Nephi served, and He will sustain us even as he sustained Nephi if we will serve him even as Nephi served him.

READING ENJOINED

I urge you to get acquainted with this great book. Read it to your children; they are not too young to understand it. I remember reading it with one of my lads when he was very young. On one occasion I lay in the lower bunk and he in the upper bunk. We were each reading aloud alternate paragraphs of those last three marvelous chapters of Second Nephi. I heard his voice breaking and thought he had a cold, but we went on to the end of the three chapters. As we finished he said to me, "Daddy, do you ever cry when you read the Book of Mormon?"

"Yes, Son," I answered "'Sometimes the Spirit of the Lord so witnesses to my soul that the Book of Mormon is true that I do cry."

"Well," he said, "that is what happened to me tonight."

I know not all of them will respond like that, but I know that some of them will, and I tell you this book was given to us of God to read and to live by, and it will hold us as close to the Spirit of the Lord as anything I know. Won't you please read it?

God bless you. Amen.

Learn from others[5]

Not unlike wise mothers and fathers of today, Alma taught his sons to learn from the lessons of others.

Pointing out that Lehi’s liahona worked on faith, Alma taught Helaman that his forefathers had hungered and thirsted in the wilderness because they forgot to exercise their faith. But, applying the lesson to his own day, Alma also pointed out that the Lord’s children will hunger and thirst in a spiritual wilderness if they are slothful in heeding the Lord’s counsel.

Then, in a passage that fits very well the circumstances of today, Alma says “. . . do not let us be slothful because of the easiness of the way.” (Alma 37:46.)

---

[1] McConkie, Joseph Fielding. Gospel Symbolism. Salt Lake City, Utah: Bookcraft, 1985, p. 171.

[2] Brewster, Hoyt W. Jr. Doctrine and Covenants Encyclopedia. Salt Lake City, Utah: Bookcraft, 1996, p. 361-362.

[3] Reynolds, Philip C., ed. Commentary on the Book of Mormon. 6 vols. Salt Lake City, Utah, pp. 178-183.

[4] April 1949 General Conference

[5] LDS Church News, Deseret News.  1988-1998. Salt Lake City: Deseret News Publishing Company, 1993, 8/14/94.