1 Ne 1:5-15

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Home > The Book of Mormon > First Nephi > Chapters 1-2 > Verses 1:5-15
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Summary

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The relationship of verses 5-15 to the rest of Chapter 1 is discussed at Chapter 1.

Discussion

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  • 1 Ne 1:5. It is impressive that the Book of Mormon starts off, first thing, with a prophet receiving a visit from a heavenly being and having a vision. Perhaps the greatest message of the Book of Mormon, both when it first came out, and for our days, is that the heavens are open.
  • 1 Ne 1:5: Lehi ... prayed unto the Lord. It is important to note Lehi's reaction to the prophets' message. Their invitation is a call to repent or "the great city Jerusalem must be destroyed." Lehi's prayer was not to know if the prophets spoke the truth, but rather for his people. Lehi's prayer is evidence of his faith in the prophets' words and his charity for his people. We can learn from Lehi how to react to a prophet's message. Certainly Moro 10:3-5 sets a standard for someone seeking to know if a prophet is speaking God's will. But Lehi shows us how to react when we already know the prophet's words are true. We turn our hearts and minds to convincing others of the veracity of the prophet's words.
  • 1 Ne 1:5: With all his heart. With a phrase often used to indicate the sincerity of someone's repentance (e.g., 2 Kgs 23:25-26 and D&C 42:25), it is fitting that Lehi should offer up a prayer at this point, with similar fervor, for those who would not repent.
  • 1 Ne 1:5: Prayed ... in behalf of his people. This prayer that Lehi offers is apparently in response to the prophetic calls to repentance in verse 4. It is interesting that Lehi doesn't personally respond to this call to repentance. Or at least he doesn't if we think of repentance as simply turning away from one's own sins. Rather, he does something even more impressive: he attempts to affect the repentance of all "his people." Now, it is a bit of an open question of who "his people" are, but the most straightforward (if perhaps presumptive) interpretation would be precisely "the people" mentioned in verse 4 that need repentance. On this reading, one may actually interpret Lehi as more radically following the call of the prophets than most anybody else. The people are being called to repent, and so, taking the prophets at their word, Lehi, "as he went forth," attempted to begin such a process, for his whole community, not just himself (in fact, there is no mention of Lehi praying for himself at all). It is interesting to note the outward nature of Lehi's prayer in relation to what happens subsequently. He is caught up in a vision, at the end of which Lehi, too, is given a prophetic call to essentially engage in the same task as the prophets mentioned in verse 4 (with an added detail of prophesying about the redeemer of the world). This contrasts starkly with what may be a common understanding in the church that we must purify ourselves before we can go about purifying others. "Judge not that ye be not judged," etc. etc. But calling people to repentance and judging others are far from the same thing. In Lehi's case, we only know of one act, a prayer in behalf of other people, that apparently qualified him to be called as prophet, sent to preach repentance to the people. Perhaps a pattern we should seek to emulate.
  • 1 Ne 1:6: He saw and heard much. It makes sense that Lehi's faithful response to the prophets' message results in his receiving revelation. We see between 1 Ne 1:4-6 a pattern: (1) a prophetic message is heard; (2) a prayer of faith is offered; (3) revelation important to the individual's success and survival is given, and (4) the relevant portion of the message is delivered to others. A similar pattern can be found when Nephi hears Lehi's vision of the tree of life: (1) Nephi hears the message (1 Ne 8; 10), (2) Nephi offers a prayer of faith (1 Ne 11:1), (3) revelation is given (1 Ne 11-14), and (4) a message is imparted to others (1 Ne 15). This pattern can also be seen in Enos, who (1) was taught the message (Enos 1:1 - 3), (2) cried in mighty prayer (v. 4), (3) received revelation about the safety of his own soul (v. 4 - 8), (4) received revelation for welfare of others and delivered that revelation (v. 9 - 19).
  • 1 Ne 1:6: Luster. Definitions for this word include brightness or splendor. Webster's 1828 Dictionary includes the phrase "as the luster of the sun or stars" to illustate the meaning of this word. In modern times, one of the more commmon definitions for this word has become "a glow of reflected light." Thus, there is some ambiguity as to whether verses 8 and 9 are talking about reflected light or a light from within.
  • 1 Ne 1:6: He thought. This phrase sometimes conveys uncertainty or doubt. In some instances it conveys the message that a person thought in a certain way at one point but has since changed their way of thinking. Consider, for instance, the sentence, "Everything I thought I knew about _______ is wrong." See also the usage in Gen 38:15.
  • 1 Ne 1:8. Lehi's second vision opens with a theme absolutely fundamental to the Book of Mormon (see 2 Ne 31:13, Mosiah 2:28, Alma 36:22, etc.): the council of the heavens. Such a vision might be understood to legitimize Lehi's prophetic activity, as Amos 3:7 suggests that all prophetic activity begins with a vision of the council (Hebrew sod--"secret"--would be best translated as "council"). Significantly, Lehi witnesses God at the center of a scene of worship, of praise. The scene is familiar, as in Rev 4-5. Central to Lehi's understanding of the heavens, perhaps to the understanding of the scriptural propehts, is a sacramental act of praise, a gathering together in song and dance in a sort of great, celestial prayer circle ("concourses," literally, "complete circles").
But, besides universal concerns, Nephi makes explicit mention of these details in this very particular text. It is clear that this vision plays an important role in the broader structure of the Nephi's text. While it begins here with a vision of this council from below (messengers must descend to Nephi), his text ends with a promise that those who read and follow may join that very council and "shout praises to the Holy One of Israel" (2 Ne 31:13). Nephi's text might be read as inviting readers to a sort of progression from the vision of the heavenly council to eventual participation in it. Nephi thereafter says explicitly that he is not allowed to describe what would follow (2 Ne 32:7). (This last point may imply that the Nephites were not prepared in Nephi's day to be taught of "celestial work," of what happens beyond joining the choirs of praise. Perhaps it might be suggested that what Latter-day Saints call "exaltation" comes by invitation to those who join the council of the heavens by passing through the veil, in other words, that the sealing room follows the celestial room.)
  • 1 Ne 1:9: One descending out of ... heaven. The description of luster "above that of the sun at noon-day" and the capitalization of the word One making it a title strongly suggest this is the Savior (see General Conference talk below).
  • 1 Ne 1:12: Filled with the Spirit of the Lord. This description of the relationship between Lehi and the Spirit is a dramatic shift from verses 7-8, where he was "overcome with the Spirit." Two major changes have taken place: overcome has been replaced by filled, and Spirit has been replaced by Spirit of the Lord. Firstly, are we to read into this change that Lehi is having experiences with two types of spirits here? If so, does that mean that at this point in Lehi's vision he is both still overcome with the Spirit and simultaneously filled with the Spirit of the Lord? That seems a bit unlikely, as Lehi is "carried away" in his vision (and on his bed, so he is probably asleep), which means as likely as not he is not experiencing the normal physical sensations (and the spiritual overcoming in 7-8 appears on the whole to be a mostly physical phenomenon).
It is also interesting that the act of reading itself is what fills Lehi with the Spirit of the Lord. Perhaps not too surprising, given that the book and its message is the focal point of Lehi's entire vision, but the act of reading itself is what textually marks the point at which Lehi goes from being "overcome" with some unspecified Spirit to being "filled" with the Spirit of the Lord. Why might this be? On top of all this, both spiritual encounters are a result specifically of things that Lehi has seen. Nephi is careful to make this point clear; even though in verse 7 Lehi quakes and trembles because of what he has "seen and heard," hearing is subtracted in verse 8, and being overcome is left only as a result of sight.
  • 1 Ne 1:13-15: Destruction and mercy. Verse 13 speaks of the abominations and pronounced destruction of Jerusalem. Then in verses 14-15, Lehi is rejoicing in God and his mercy. At first blush, this seems a strange juxtaposition. However, verse 14 mentions many other great and marvelous things that Lehi saw which we aren't told about. Also, verses 9-12 describe (presumably) the Savior and disciples preaching the gospel, thus providing a way for the inhabitants of the earth not to perish. Whether Lehi was motivated to praise the Lord because he saw this, or whether it was due to some other marvelous thing Lehi witnessed, it is clear from the way Lehi praises the Lord that his praise is motivated by the Lord's mercy--not by the abominations and destruction of Jerusalem.

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  • 1 Ne 1:5: "Lehi ... prayed unto the Lord." How did Lehi react after hearing the prophets' message? What can we learn from Lehi's reaction?
  • 1 Ne 1:5: "went forth." Where was Lehi headed? Is Nephi saying Lehi was one of the prophets, mentioned in the previous verse, who went to Jerusalem and preached repentance unto its inhabitants? Or was Lehi following their example and providing a second round of repentence preaching?
  • 1 Ne 1:5: "prayed." Why did Lehi pray after he had "went forth"? Why didn't he pray beforehand? At what point in his travels did he stop to pray?
  • 1 Ne 1:5: "all his heart." If Lehi was commanded to love the Lord with "all his heart" (see Deut 6:5), and love his neighbor as himself (see Lev 19:18), then why is this phrase used to describe his prayer for the people?
  • 1 Ne 1:5: "in behalf of." What is to be made of this phrase? Was Lehi simply asking the Lord to forgive "his people"? Or was he perhaps praying as, or in the place of, as proxy for, his people?
  • 1 Ne 1:5: "his people." Who was Lehi praying for? The Jews at Jerusalem? Or perhaps his fellow members of the Tribe of Joseph? Members of the Tribe of Joseph already scattered or carried away into captivity?
  • 1 Ne 1:5: Number of Visions. Did Lehi have one or two visions? Did the second begin with him seeing “God sitting upon his throne” (verse 8)? Or was the second vision really just a continuation of the first vision? If the pillar of fire in the first vision is connected to Christ's second coming (see D&C 29:12), and the second vision portrays a heavenly being descending from heaven to earth, then are the two visions actually two pieces of the same thing? Do these verses provide no details about the content of the first vision, and then several details about the content of the second vision, because the two visions were really one vision and the details of the second were just a continuation of what was seen in the first?
  • 1 Ne 1:5: Did this vision signal Lehi's call as a prophet? Or was he already serving as one? Had he left his house to pray for the people because he was a prophet? Or was he seeking the Lord's will and finding out that the Lord wanted him to serve as a prophet? Why does the verse say Lehi was "carried away" if this language is not used elsewhere in the scriptures to describe visions? Or is this usage comparable to Nephi's discussion of being "carried away in the Spirit" (see 1 Ne 11:19, 1 Ne 11:29, 1 Ne 14:30, and 1 Ne 15:1) or to descriptions of people who fell into trance-like states and were "carried away in God" (see Alma 19:6)? Is this a foreshadowing of what will happen to the inhabitants of Jerusalem if they reject the message Lehi is about to receive in his vision (see 2 Ne 25:10-11)?
  • 1 Ne 1:5: Parallels with Moses. If the Lord appeared to Moses in a burning bush (Ex 3:2), then was something similar happening with Lehi as he beheld the fire upon the rock? If the Lord used the burning bush as an occasion to call Moses to a great work, then was a similar prophetic calling being extended to Lehi at this time? If Moses fel overwhelmed at the thought of battling Pharaoh for the freedom of the Israelites (see Ex 3:11), then was Lehi experiencing similar feelings when "he did quake and tremble exceedingly"?
  • 1 Ne 1:5: In verses 9-11, Christ appears to Lehi and gives him a book to read. Is it significant that this revelation occurs by means of a revealed book rather than by Christ speaking to Lehi or in some other way? (Compare Ezek 2:9, Rev 5:1-5, and Rev 10:2, and 8-10.)
  • 1 Ne 1:6: "pillar of fire." What is this thing that Lehi saw (verse 6)? Did Lehi connect it with the pillar of fire that accompanied the Israelites on their march out of Egypt? Was this the Lord's way of teaching Lehi that he is embarking on an exodus? Is the connection of a fire from heaven with a rock a hint that Lehi was in the process of offering a sacrifice upon an altar (see Judg 6:21)?
  • 1 Ne 1:6: "quake and tremble." Was Lehi suddenly feeling this way because the vision left him with an acute awareness of his sins (compare to 1 Ne 22:23 and Isa 6:5)? Or is this what naturally happens to mortals when the Lord looks upon them (see Mosiah 27:31) and addresses them in his all-powerful voice (see Hel 12:9)? Or was Lehi experiencing, as a consequence of his mighty prayer on behalf of the people, something akin to what the sons of Mosiah felt, who "were desirous that salvation should be declared to every creature, for they could not bear that any human soul should perish; yea, even the very thoughts that any soul should endure endless torment did cause them to quake and tremble" (Mosiah 28:3)?
  • 1 Ne 1:7: "returned to his own house." Where was Lehi before he went back home? Why did he feel the need to leave home in order to offer a prayer?
  • 1 Ne 1:7: "returned to his own house at Jerusalem." In verse 5 we learn Lehi prayed "as he went forth." Here we are told once again that Lehi's house is "at Jerusalem." Why tell the reader where Lehi's house is, when we were already told in verse 5 that Lehi "dwelt at Jerusalem" all of his days? did Lehi go forth to some land beyond Jerusalem? If so, did he go to some place beyond the borders of Jerusalem to pray? Also, did Lehi go forth with the intent to pray, or did he go forth and only at some point in his travels (perhaps during the normal course of his business), after reflecting on the echoes of the prophets back in Jerusalem, feel to pray? Of course, wherever he went, it was close enough to make the trip home in the same day.
  • 1 Ne 1:7: "cast himself upon his bed." If the pillar of fire was a night-time experience for the Israelites as they escaped from captivity (see Ex 13:21), then is it likely that Lehi witnessed the pillar of fire at night and ready to retire to bed when the pillar vanished? Is the verb "cast" in this verse transitive or intransitive? If it was intransitive, then is it possible that Lehi was selecting himself to participate in the production that was about to unfold?
  • 1 Ne 1:7: "saw and heard." If this phrase does not appear in the Old Testament, then what influenced Nephi to use it? Was there no such thing as silent visions in Old Testament times? What is this significance of this phrase, given that all but one instance of it in scriptures occur in the Book of Mormon?
  • 1 Ne 1:8: Impact of the Vision upon Lehi. If Lehi was physically shaken by what he "saw and heard," (verse 6) then why was he soon after "overcome" by the things he had seen, and not by the things he had heard? Does this mean the things Lehi heard in his vision had more of a lasting impact upon him than the things he saw? Or is it possible the vision was primarily oral and the only visual component was the dazzling pillar of fire that danced upon the rock? Is Brant Gardner right that Lehi's experience was "enervating," just like Joseph Smith's early experiences with visions, or did Lehi "cast himself upon his bed" less out of exhaustion and more out of a desire to commence dreaming and continue receiving visions?
  • 1 Ne 1:8: "he saw the heavens open." Where did Lehi learn to describe his view of the heavens as a curtain or window being opened? Had Isaiah given him the mental image of a God who "stretcheth out the heavens as a curtain" (Isa 40:22)? Was he influenced by Ezekiel who said "the heavens were opened, and I saw visions of God" (Ezek 1:1)? What impact did Elisha's conversation with a nobleman about "windows in heaven" (2 Kgs 7:2) have on Lehi? Was Lehi already aware of the promise that Malachi would later record, that when a person paid their tithing the Lord would open "windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Mal 3:10)? Did Nephi use this language to describe Lehi's vision because he considered his father's wealth a blessing for paying tithing? Was Nephi also making a connection between the heavens opening and the infinite blessings of the atonement that would result from the Savior's condescension to earth?
  • 1 Ne 1:8: "he thought he saw God." Is Nephi helping to preserve his father's humility with this choice of words? Was the question on Lehi's mind whether he saw God with his physical eyes or his spiritual eyes? Was Lehi's encounter with God similar to apostles and disciples who could not tell whether their experiences with divine beings were "in the body" or "out of the body" (see 2 Cor 12:2-3 and 3 Ne 28:15)? Alternatively, was Lehi uncertain that the being he saw was actually God?
  • 1 Ne 1:8: "God sitting upon his throne." If John W. Welch is right that, throughout the Old Testament, indivdiuals received a vision of the heavens, including God and his council, when they were called as a prophet, then who were the audiences that needed to see Lehi portrayed within this same literary formula? Was it people living during Old Testament times that needed to hear about Lehi being called as a prophet in the same manner as other Old Testmanet prophets, or was it principally people in modern times that needed to recognize the pattern in Lehi's calling as a prophet? Why does Lehi see the Celestial Kingdom in this way, as a place of praise rather than as a place of celestial work? Did Lehi and Nephi acquire a mental image of this scene from their reading of 2 Kgs 9:5 and 2 Chr 18:18?
  • 1 Ne 1:10: Lehi sees twelve others following God. Are these the twelve apostles that were alive at the time of Jesus, or some other twelve?
  • 1 Ne 1:11: What is the book (see verse 11) that is given to Lehi?

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