Even God is a Character

Mahonri Moriancumer—alias the Brother of Jared—has always been one of my favorite characters to read about in the Book of Mormon. Perhaps it’s because we get to hear so many specific details about him and his journey. Maybe it’s because I feel I can relate to the problems he had with his prayers. The point is that I love learning about him.

In my latest reading of his story, however, I found that we can also learn a lot about someone else: the Lord. 

For instance, take the very first chapter of Ether. The first thing we see the Lord do is confound the language of the people “in his wrath”. That sounded to me like the harsh, angry version of God that seems to dominate the Old Testament. But then we hear about Mahonri Moriancumer (I’ll call him M.M. for short from now on) praying for the safety of his and Jared’s families. At this point, we read three times in only six verses that the Lord “had compassion” on them. Two sides of the same God in one chapter. 

We also get to see the Lord as more present than in many other books of scripture. He literally comes down in a cloud to talk with M.M. and physically leads the way for the Jaredites. 

But perhaps the coolest part of the story happens after the Lord chews M.M. out in Ether 2 for not praying enough. M.M. is sorry and starts praying again, but apparently God isn’t satisfied with this. He wants M.M. to grow. Here, we get to see the Lord in as a teacher with rare detail. First, the Lord compels M.M. to pray and coordinate with Him on building barges for the Jaredites. And He withholds a direct answer to M.M.’s question about lighting the boats so that M.M. has to figure out a solution on his own. Through these actions, the Lord shows that His priority isn’t getting the Jaredites where they’re supposed to be—it’s making the people into who He wants them to be. 

And thus we see that the Book of Mormon characterizes the Lord and His focus on character. 

Book of Mormon Contrasts

It's a basic doctrine: Opposition in all things. We can't appreciate the sweet without knowing the bitter. Good can't exist without evil. Light is meaningless without dark.
In theory this is all well in good, but in practice it can be confusing and discouraging. Because besides the rule of opposition, I'm taught other basics as well such as wickedness never was happiness and the righteous are blessed for their righteous works. How do I reconcile these two truths? Especially when life seems wrought with unbearable trials despite all my righteous efforts. One such trial was post-partum depression which turned into a reoccurring challenge. When grappling with depression, I often feel a loss of agency. My ability to make choices, especially in regards to my emotions, diminishes.

In the midst of these feelings, I feel as out of control as someone who has surrendered their agency and positive emotion for drugs, alcohol, or other unrighteous behaviors that started with their own deliberate action. How is this fair? Why am I punished with this affliction when it's not a consequence of some evil doing?

The Mosiah in the Book of Mormon, there's another case of parallelism between those who made unwise choices (People of Zeniff) and those you are doing their best to be righteous (People of Alma). 

Zeniff's people weren't terribly wicked, but overzealous and left themselves to be taken over by the Lamanites. They bore grievous burdens and were essentially slaves to the Lamanites.
On the other hand, Alma's people risk their lives to follow God, but also got captured by the Lamanites and forced to bear hard burdens.

Mormon tells us that Alma's people endure this because because "the Lord sees fit...to trieth their patience and their faith." Mosiah 23:21. The whole opposition idea that even the righteous have to endure hard things. But hey now, where are those blessings the righteous are promised?

The Psalm of Nephi: Faith-filled angst and sorrowful self-reflection

Photo courtesy of LDS Media Library

I have always loved 2 Nephi 4, or the Psalm of Nephi. Being his most poignant and poetic work, I rarely thought of the chapter as more than just Nephi having a bad day. But then I read it again.

If the psalm is formatted to poetic stanzas, it is amazing to watch the poetic devices jump out at you. As I was reading I noticed that Nephi repeats the beginning few words of his lines all the time. For example "he hath" in versus 20 to 23, or "O Lord" in versus 30 to 34. Nephi uses anaphoras like I do? I was surprised. I began to wonder what type of man would use poetic device to self-reflect, to express sorrow, to show his faith and angst simultaneously? What type of man would write devotional poetry at all? Well, I guess Nephi would. About 20 to 30 years old, Nephi would take the time to sit down and scratch into metal sheets a repeating opener (an anaphora). Nephi would take the time to molten the plates so that he could vent to future generations, God, and anyone else a frustrated human being likes to talk to when they wax poetic. Nephi would.

As I read the versus again and again, more poetic devices kept appearing. Apostrophes to himself "O wretched man that I am!" and "O my heart," and apostrophes to God, "O Lord, I have trusted in thee."  It became more sacred than ever before to listen in on the desperate cries of a emotion-stricken man. Imperatives were acting as commanding personal pep talks: "Awake my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul." It became more motivating to whisper the words to myself louder and louder, like I could join the rally of souls, although both he and I were alone, him in writing them and me in reading them. Rhetorical questions were sprinkled through his poetry, showing his self-reflection: "Why should my heart weep and y soul linger in the valley of sorrow, / and my flesh waste away, / and my strength slacken, / because of mine afflictions?" Nephi talks to himself? He self reflects? Heck yeah, he does.

After all, so do I. And I guess Nephi and I aren't really that different. I mean really. The guy writes poetry. 

Realities of the Book of Mormon

The Book of Mormon is a sacred book of scripture for many people throughout the world. Its incredible message has brought many people unto Christ and has helped so many find truth in this confusing world full of opinion and opposing views.
I've read the Book of Mormon many times but each time I find new insight to the gospel of Jesus Christ though the struggles and successes of this ancient civilization.
Usually when I read, I try to immediately apply every story to my current life or today's society in general. After all, the Book of Mormon was written for our day, was it not? But recently, I've tried to make my study of the Book of Mormon a little different by first putting things into the context of their situation, the original intents of the author. This book was written for us, but was also written for the people living at the time it was written.
For example, Lamen and Lemuel often get a really bad rap from modern readers. We see them through the eyes of Nephi many years after they grew up together, after they had separated from each other. But think about what they were being asked to do. They were asked to leave their comfortable home and embark on a journey through the wilderness. In this time period, wilderness basically equated death. There would be little opportunity to find food and water, shelter would consist of a tent, and robbers were in plenty. They also didn't exactly know where they were going or how long it would take to get there. Honestly, they had a lot to complain about. While that doesn't make complaining right, it does help deepen my understanding of why Lehi said he was "exceeding glad" to hear Nephi accept this situation (1 Nephi 3:8). Lehi would have been so relieved to hear that at least someone was going to support him in this trial because this would have been a major trial for Lehi too!
Placing the family of Lehi in their proper context has helped me to recognize the characters of the Book of Mormon as so much more than an ancient people. They become real to me as I remember that even though they were prophets and did incredible things throughout their lives, they were just people too. People with weaknesses and short-comings that they had to overcome. And I applaud them that much more for what they did to draw closer to God.

Comparing Characters: Captain Moroni and Amalickiah

One of my favorite people in the Book of Mormon has always been Captain Moroni. He's a courageous man who wrote the Title of Liberty and led the Nephites to victory against the Lamanites on multiple occasions. You can't get much better than Captain Moroni. I mean, not many people can be described like he is in Alma 48:17: "Yea, verily, verily say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever."
Talk about a great guy!
Around the same time we meet Captain Moroni, we also meet Amalickiah, a wicked, former Nephite who uses deception and trickery to become king of the Lamanites. Amalickiah is described as being "a man of cunning device and . . . of many flattering words" (Alma 46:10) and "a very subtle man to do evil" (Alma 47:4).
In other words, not a great guy.
Though I've read the Book of Mormon many times, during my most recent reading I noticed something new concerning these two individuals. One of the most righteous men and one the most wicked men in the Book of Mormon are discussed simultaneously, contrasting the two. The Book of Mormon switches back and forth between Amalickiah's actions and Captain Moroni's actions, showing their similarities and differences.
Amalickiah and Captain Moroni are similar in that they both use strategy to accomplish their goals. They're both powerful leaders and they lead armies into battle. They're both Nephites and highly persuasive.
However, they also have some very distinct, important differences. Captain Moroni follows the prophet. Amalickiah is a dissenter. Captain Moroni is righteous and fights for the freedom of his people. Amalickiah is wicked and fights for power and his own selfish gains. (In literary words, these two are a foil to each other).
In comparing these two I saw in a new way the power that one righteous man (Captain Moroni) can have and the power that one wicked man (Amalickiah) can have. Moroni led his people to victory and protected their freedoms. Amalickiah led his people to death and destruction, his own life being taken on the battle field as he attempted to overthrow the Nephites.
And I learned all of this through simple comparison.

Statue of Captain Moroni by Josh Cotton; Image from Wikimedia

A Human in the Book of Mormon

I’ve been studying the Book of Mormon since I learned to read. Despite this, I think I’ve been missing some things from it. Sometimes I forget to think of the individual writers of the Book of Mormon as distinct people. Their messages are so unified—physically and spiritually. So I decided to pay close attention this time through to the differences between these men: the words and phrases they use, their moods, and how their individual lives may have influenced those differences. 

For instance, I’d remembered thinking that Jacob was the most poetic writer of the prophets, but I decided to try to quantify it somewhat. I made a list of some poetic words and phrases that were used only by Jacob in the Book of Mormon:

Magnify our/mine office, head of their corner, labor in sin, delicate, familiar, pure in heart, plead your cause, slumber, contempt, unsearchable, good hope, confessed the Christ. 

And another list of words and phrases unique to Jacob:

Sobbings of their hearts, pointing our souls, firmness in spirit, overanxiety, in very word, poured in his Spirit into my soul, lonesome, mourn out our days, adieu. 

Most of those sound pretty depressing, don’t they? Upon closer inspection, I noticed that a large portion of these phrases are found in the chapters wherein Jacob chastises the men in his society who are involved in immorality and tries to speak comfort to their wives and children. In that context, the tender and poignant words made more sense. Jacob did a great job using his vocabulary to put his heart and soul into a very sensitive subject that needed solving. He showed what a caring, worried, earnest man he was. I like to think (but somehow doubt) that I would’ve approached such a subject as well. 

Maybe I need to pull out my thesaurus more often. 

King Benjamin: Master Orator

My section of the Book of Mormon for our class (pages 171-191, which is Mormon and the first five chapters of Mosiah) is almost entirely spoken word. Mosiah chapter one documents his words to his sons, and also his words specifically to his son Mosiah (dialogue). Chapter two is the record of King Benjamin's speech to his people (the people of Zarahemla and the people of Mosiah; this is sermon). Chapter three is a continuation of his sermon, though he is quoting an angel. Chapter four gives his people some time to react then King Benjamin continues his speech. The people speak in chapter five (this is technically dialogue, but feels like prayer?) and then King Benjamin closes his sermon.

King Benjamin uses two beautiful examples of stylistic language in this section of the Book of Mormon. The first comes in chapter two, when addressing his people:

"Open your ears that ye may hear,
and your hearts that ye may understand,
and your minds that the mysteries of God may be unfolded to your view."

Grant Hardy aligned that passage separately from the rest of the text to illustrate its different form. This last part "unfolded to your view" catches the reader's attention; it does not use overly descriptive language, yet it has an element of style that shows the mysteries are tangible lessons and revelations available to those who follow King Benjamin's instructions.

The second use of stylistic language that I will analyze in this section comes in chapter four:

"....ye will administer of your substance unto him that standeth in need; and ye will not suffer that the beggar putteth up his petition to you in vain..."

Let's read that again: "putteth up his petition to you in vain."

What a stark, sobering phrase. This stylistic language draws to mind both the many homeless people and the girl who never has someone to sit by in Relief Society and looks at you every week with an unspoken plea for company in her eyes.

We each petition to God for so much, yet we often miss the petitions His children are sending us. King Benjamin reminds us of our responsibility to be hands for the Savior through simple, though stylistic, language.

Interactive Narrating

We don’t see a lot of spoken word in its truest sense. Only in a few instances do we have literal communicated dialogue. 

Pg 554 We have Ammaron’s commission to Mormon as a young boy.

“I percieve that thou art a sober child, and art quick to observe, therefore, when ye are about twenty and four years old I would that ye should remember the things that ye have observed concerning this people and when ye are of that age go to the land Antum, unto a hill which shall be called Shim; and there have I deposited unto he Lord a ll the sacred engravings concerning this people. And behold, ye shall take the Plates of nephi unto yourself, and the remainder shall ye leave in the place where they are and ye shall engrave on the Plates of Nephi all the things that ye have observed concerning this people.”

Detailed Dialogue from Ammaron provides us with specific knowledge of what Mormons quest and purpose is to be. From here on though we don’t get great interaction from the characters to their peers. 

Other Dialogue mainly consists of words from God himself. As the people have become wicked God gives this instruction “Cry unto this people. Repent ye, and come unto me, and be ye baptized, and build up again my church, and ye shall be spared.”

Aside from these examples it is hard to draw a true sermon from Mormon. He spends much of his time as a very involved and detailed narrator as to the things that have happened. In a sense he is speaking to the future generations about avoiding the same downfall as his people. But again it isn’t true spoken word. Even his lamentation at the end gives the perception of being towards specific people but its recorded in more of a historical account rather then an actual speech. 

Wall Words

1. Form Analyzed
I chose to look at the language used by Samuel the Lamanite, particularly the use of repetition.

2. Passage Analyzed
I looked at the verses from Helaman chapter 13, verses 5 through 11.

3. Annotated Text

4. Breakdown / Listing of things found:
Samuel the Lamanite warns of some kind of destruction or loss in 6 different sentences, but also promises them with a way to be saved 5 different times.

5. Interpretation: 
Imagine being responsible for an entire peoples' salvation, through a one-time-only warning from the Lord. You'd want to make sure they got the message, right? Especially if you're on top of a wall trying to yell at them. In both his words and the Lord's words, Samuel explains that destruction awaits them unless they repent, and then repeats that idea a good handful of times. "Bad things are coming unless you repent...and unless you repent bad things will come." Also, by using both his words and the Lord's he provides the "two witnesses" that are required for these words to be established.

6. Connections / Questions:
Repetition appears all over the Book of Mormon, particularly as prophets explain things to the people. Words of Nephi (as Elijah pointed out in his blog post) and even Jesus Christ come to mind. I wonder if there's any pattern to the repetition, or is it just naturally given?

Written For Who?

1. Form Analyzed

In this passage I analyzed characters and the audiences (primary and secondary) that are being referred to.

2. Passage Analyzed

My analysis comes from 3 Nephi 27:23-27.

"Write the things which ye have seen and heard, save it be those which are forbidden. Write the works of this people, which shall be, even as hath been written, of that which hath been. For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men. And behold, all the things are written by the Father; therefore out of the books which shall be written shall the world be judged. And knew ye that ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just. Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am."

3. Annotated Text

4. Breakdown/Listing of things found:

In this section there are 8 different names: ye (the Apostles), this people (the Nephites/Lamanites), men (all people), judges (the Apostles), I am (Jesus), the Father, the world. The primary audience is the

Apostles and the secondary audience is the world, or the reader himself.

5. Interpretation:

This passage of the Book of Mormon is powerful because of the way it ties the reader in with the people of the Book of Mormon, and then ties them to Deity. The Apostles (primary audience) are commanded by Jesus Christ to write down everything seen and heard, which are the Father’s words, which the people of the whole world (the reader; secondary audience) will be judged from. This is an especially compelling form of literature because of the way it focuses on the reader himself as a character within the literature.

6. Connnections/Questions:

The big question in my mind is whether or not this section causes everyone to feel compelled as their own character within the passage. Does the form of the passage cause this role of the reader (the secondary audience) to be felt in all people or do feelings vary? What causes this connect or disconnect in the reader?  

The Power of Dialogue

   1.       Form Analyzed

I decided to look at language, particularly the use of dialogue in my section and how it affects the overall message of the passage.  

    2.      Passage Analyzed

I analyzed the section from Alma 8 to Alma 15:2, particularly the section where Zeezrom questions Amulek.

    3.      Annotated Text

             

   

   4.      Breakdown / Listing of things found:

As seen by the underlined portion of my annotations, almost the entire section is back and forth between Zeezrom and Amulek. It is set up as a traditional conversation with the dialogue.

   5.      Interpretation:

The layout and the quotation marks in particular make the book read like a novel. It puts into place a new perspective on the Book of Mormon and it is easier to understand the back and forth nature of conversations. It allows the reader to connect more with the characters and they become real people instead of just words on a page.

    6.      Connections / Questions:

Conversation is one of the main forms of communication. By putting spoken conversation into the form of dialogue on the page it changes the perspective of the reader. Is this a common occurrence throughout the entire book, or is it limited to different sections? 

Repetition from the Lord, 'wo, Wo, WO'!

1. Form Analyzed
I am going to focus my thoughts on language, specifically word choice.

2. Passage Analyzed
I decided to analyze 2 Nephi chapter 28 verses 15-16, including this excerpt:

"...Wo, wo, wo be unto them... for they shall be thrust down to hell!"

3. Annotated Text

4. Breakdown / Listing of things found:
The narrator's word choice is extremely bold and unique. The 'Lord God Almighty' uses the word 'wo' three times in a row, then one more time in the next sentence.

5. Interpretation: 
The use of words and phrases such as puffed up, thrust, revile, speedily, fully ripe, and tumble show the reader that the narrator has a sense of urgency. Some of these words are calls to action, and others are bringing forth that sense of urgency using brilliant and unusual descriptive words. The Lord's use of 'wo' three times in a row might mean that he is trying to get a point across in a very straight-forward way. It is hard to miss a triple warning!
6. Connections / Questions:
As I read other student's posts, I discovered that this is not the only time repetition and colorful language were recognized as being used in the Book of Mormon. In Elijah's post, Fiery Rhetoric- Jacob's Call to Repentance, he also found repetitive ideas and words. Why do you think we, as a people, continually forget the prophets' advice and warnings?

Context Behind King Benjamin's Speech

Form Analyzed: I looked at context for my section (p.171-191, aka Mormon-Mosiah 6).

Passage Analyzed: I analyzed Mosiah chapter 2 verses 1-7. 

1 And it came to pass that after Mosiah had done as his father had commanded him, and had made a proclamation throughout all the land, that the people gathered themselves together throughout all the land, that they might go up to the temple to hear the wordswhich king Benjamin should speak unto them.

 2 And there were a great number, even so many that they did not number them; for they had multiplied exceedingly and waxed great in the land.

 3 And they also took of the firstlings of their flocks, that they might offer sacrifice and burnt offerings according to the law of Moses;

 4 And also that they might give thanks to the Lord their God, who had brought them out of the land of Jerusalem, and who had delivered them out of the hands of their enemies, and hadappointed just men to be their teachers, and also a just man to be their king, who had established peace in the land of Zarahemla, and who had taught them to keep the commandments of God, that they might rejoice and be filled with love towards God and all men.

 5 And it came to pass that when they came up to the temple, they pitched their tents round about, every man according to hisfamily, consisting of his wife, and his sons, and his daughters, and their sons, and their daughters, from the eldest down to the youngest, every family being separate one from another.

 6 And they pitched their tents round about the temple, every man having his tent with the door thereof towards the temple, that thereby they might remain in their tents and hear the words which king Benjamin should speak unto them;

 7 For the multitude being so great that king Benjamin could not teach them all within the walls of the temple, therefore he caused a tower to be erected, that thereby his people might hear the words which he should speak unto them.

Annotated Text: 

Breakdown/Listing Things Found: This chapter takes place after King Benjamin has commanded his son Mosiah to gather the people so they can hear him speak the word of God. Mosiah does this by issuing a proclamation. We're informed that the people performed sacrifices in honor of this gathering. 

Interpretations: We get a glimpse of the strong character of King Benjamin's people and their respect for him as a leader here. This is a huge turnout ("and there were a great number, even so many that they did not number them...."), and while I realize there wasn't Facebook or Netflix back in the day, I still interpret the context of this passage to demonstrate King Benjamin's power and reputation in his kingdom. 

Non-Context Interpretation: There is a beautiful metaphor in verse 6 where we read, "every man having his tent with the door thereof to the temple." This is a metaphor for the need to turn the hearts of the people to the temple, which is illustrated literally by arranging their physical dwellings. 

Connections/Questions: In verse 4, the author discusses all the things The Lord has done for the people. We talked at the very beginning of our class about how scripture authors do this to establish credibility and to remind the people why they should remember and praise The Lord…but I can’t remember exactly what that is called. There was an example of it in Alma. Can anybody help me out please? The goal is to establish ethos, but I think Dr. Burton called the actual device/practice something else.

Also, the people have learned about the role of sacrifices in worship and we as readers learn they value this practice and have a testimony of its effectiveness. 

Line I Loved: "...that they might be rejoice and be filled with love towards God and all men." (v. 4) That's a simple and powerful testimony from King Benjamin's people. 

How Mormon Inserts Small Teachings

1. Form Analyzed

I decided to look at language and the specific words that Mormon uses to grab the reader’s attention and make a point (or to teach a principle).

2. Passage Analyzed

I analyzed verses 34-36 of my assigned section (Helaman 6: 34-36).

3. Annotated Text

 34 And thus we see that the Nephites did begin to dwindle in unbelief, and grow in wickedness and abominations, while the Lamanites began to grow exceedingly in the knowledge of their God; yea, they did begin to keep his statutes and commandments, and to walk in truth and uprightness before him.

 35 And thus we see that the Spirit of the Lord began to withdrawfrom the Nephites, because of the wickedness and the hardness of their hearts.

 36 And thus we see that the Lord began to pour out his Spiritupon the Lamanites, because of their easiness and willingness to believe in his words.

4. Breakdown / Listing of things found:

- “And thus we see” – A commonly used phrase

- Plenty of unique and intriguing words

- Language that distinguishes very well between good and evil

5. Interpretation

The diction of Mormon in this section is very formal, and very well thought out.  Mormon is intentionally writing in such a way so as to bring the reader to a Gospel discussion.

To be more specific, Mormon uses the phrase “And thus we see…” often throughout the Book of Mormon, and it is a perfect and well thought out way to tell the reader “Hey, I want to teach you something important so listen up.”  Mormon does a fantastic job of using this phrase throughout the Book of Mormon to let the reader know an important principle, and then, in between each use of this phrase, Mormon eloquently teaches the reader what he wants to teach him or her.  Mormon then uses another phrase, which in this case and I think in most cases is “And it came to pass…” to go back to telling the story.

6. Connections / Questions

I noticed in Savannah K’s post titled “Zeezrom’s Pain” that Savannah wrote about the descriptive diction of that section.  I think Mormon used the approach I mentioned above throughout his narration of the Book of Mormon.

I wonder if there are other phrases that I missed that Mormon uses frequently in the Book of Mormon?

Bold Prophecies

1: Form Analyzed:
I decided to look at the Context of Communication.

2:Passage Analyzed:
Mosiah 12:2-5 (page 205)

3: Annotated Text:

4: Breakdown:
Abinadi has come back to preach to the people of Zeniff, disguised so the people don't recognize him. The people of Zeniff are very prideful over their triumph over the Lamanites, and Abinadi is warning them of the tribulations that will come if they continue in transgression. The speaker is the Lord through Abinadi, with the secondary audience being to the readers of the Book Of Mormon in the Latter Days.

5: Interpretations:
The prophesizing is written in poetry form, which makes it different than the rest of the speakers. Because is has come from the Lord, it is poetic and esteemed more sacred, and deserves a different layout. The word choice, such as "devour their flesh" and "have burdens lashed upon their backs" suggests terrible circumstances.

6: Connections:
This kind of approach makes the readers fear God and provide a witness against them for their iniquity.
The word choice also provides some questions. The word "lashed" seems more frightening and terrifying to the audience rather than "draped upon." How would the whole Book of Mormon change if the chastisement of Heavenly Father was not as bold and terrifying? How would history have played out, and the actions of so many people changed - especially Alma the Younger, whose chastisement changed his heart and helped him become a prophet - if Heavenly Father simply beat around the bush?

Lehi’s Dream of the Tree

1. Form Analyzed

I decided to look at Setting to analyze more about the geography of the place and the specific scenes related to Lehi’s dream description. In this analysis I focused on the use of first-person pronouns (“I”, “my”, “mine”)

2. Passage Analyzed

Within my section (1 Nephi 5-16), I focused my analysis on 1 Nephi 8, which talks about Lehi’s Dream of the Tree.

And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision.

And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved.

But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness.

And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit.

And I also cast my eyes round about, and beheld, on theother side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth. And he also saw other multitudes feeling their way towards that great and spacious building.

 3. Annotated Text

4. Breakdown / Listing of things found

Nephi talks about Lehi’s dream and expresses his father feelings about Laman and Lemuel. Finally, Nephi describes each element on Lehi’s dream.

5. Interpretation

Nephi describes his father’s dream in which Lehi sees a vision of the tree of life. Lehi partakes of the fruit and desires to share it with his family; the fruit has been used as a symbol for the blessings of the atonement, which is required for human salvation. Therefore, partaking of the fruit represents receiving ordinances and covenants that the lord has for us. Because of this, Lehi is worried about Laman and Lemuel who seem to be in darkness and refused to partake of the fruit.

In addition, Lehi sees a rod of iron (the word of God), which is extended along the bank of the river and led to the tree. Lehi refers to a strait and narrow path that led to the tree of life, which is commonly associated with keeping the lord’s commandments and being obedient.

While many people were pressing forward to obtain the path that led to tree, there arose a mist of darkness, which represents the temptations of the devil that made many to lose their way. On the other hand, there was a great and spacious building filled with people who were mocking and pointing their fingers towards those who had partaken of the fruit. This building represents the vanities of the world. As a result, many people who had partaken of the fruit, were ashamed because of those were scoffing at them, and they fell away into forbidden paths and were lost.

6. Connections/Questions

I wonder why people who were doing the right thing (had partaken of the fruit), where ashamed because of those who were mocking them. Similarly, I question whether Lehi’s vision was meant for people to see both ways of the picture, and chose their own path wisely, or simply as Emily said: Is this vision personalized to Lehi’s family?