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3 Nephi 1 |
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3 Nephi 1:1 1 Now it came to pass that the ninety and first year had passed away and it was six hundred years from the time that Lehi left Jerusalem; and it was in the year that Lachoneus was the chief judge and the governor over the land.
Textual: Quite obviously we have a new book that has changed from the book of Helaman to the book of Nephi. In the 1830 edition this is simply listed as the “book of Nephi.” The designation of “3 Nephi” was added later to assist in differentiation from the other books of Nephi. In Mormon’s original text, there would not have been the confusion that we have in the current Book of Mormon because the two books we have as 1 Nephi and 2 Nephi were not part of his abridgement. Rather than a “1 Nephi,” Mormon had the book of Lehi. As we begin the book of 3 Nephi, Nephi the son of Helaman is still alive. He is the same Nephi whose story occupies a good deal of the end of the book of Helaman. Why change book names now? The hypothesis of book names that has been developed to this point in the commentary suggests that the change in books should represent a change in dynasty. This cannot be the case because a change in dynasty refers to those who are ruling. Helaman, Nephi’s father, was a sitting chief judge, and Nephi was chief judge for a time (Helaman 3:37 records his ascension to the judgment-seat. Helaman 5:1 records his relinquishing the judgment seat to Cezoram. Nephi the son of Nephi is not a sitting chief judge, nor ever was. It is in this transition from political power to religious position that explains our shift in the textual tradition. When Nephi left the judgment-seat, he brought his record with him. That record had begun with the ascension of his father, Helaman, to the chief judge’s seat (recorded in Helaman 2:2). The transition from book to book is confusing at this point in the Book of Mormon because we have so many fathers and sons with the same names, and the names do not always correspond to the book names. To have a better picture of the reasons for the book name changes, the following traces the books and people: Book of Alma: Begun by Alma the Younger, son of Alma the Elder. Alma the Younger begins a new book because he becomes the chief judge, which is a change in ruling lines after the close of the Nephite monarchy at the end of the reign of Mosiah. Alma the Younger relinquishes the chief judge’s seat, but retains the record of his “dynasty.” His son, Helaman, continues to write in the “dynastic book” of his father. By the time Helaman is writing, the book of Alma does not represent the political record. Book of Helaman: Helaman, the son of Helaman, accedes to the chief judge seat. As the beginning of a new political line, there is a change in “recording dynasty” and therefore we have a new book, named for Helaman, son of Helaman. In this book, we have Nephi, the son of Helaman, adding his own record into the dynastic record. However, Nephi was removed from the chief judge-seat, and the record of Nephi the son of Helaman ends with Nephi outside of the political line, but retaining the dynastic record begun by his father. Book of 3 Nephi: This is the book of Nephi the son of Nephi (the charge concerning the records is discussed in the next verse). Following the model of Helaman writing in the book of Alma, we might expect that Nephi, the son of Nephi, would have written in the same book as his father. This does not appear to have happened, as we have the very obvious change of book names for 3 Nephi. How might we explain this change? The most significant piece of information comes from later in 3 Nephi. Mormon tells us something about the source of this account: 3 Nephi 5:8-10 8 And there had many things transpired which, in the eyes of some, would be great and marvelous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even a hundredth part of what was done among so many people in the space of twenty and five years; 9 But behold there are records which do contain all the proceedings of this people; and a shorter but true account was given by Nephi. 10 Therefore I have made my record of these things according to the record of Nephi, which was engraven on the plates which were called the plates of Nephi. As Mormon discusses his sources, he notes that he is taking the information about the appearance of the Messiah from a “shorter” account written by Nephi. His other option was “records which do contain all the proceedings of this people.” That description would best fit the type of record that the official large plate tradition appears to have been. Neverhtheless, he specifically notes that this “shorter” record of Nephi is “engraven on the plates which were called the plates of Nephi.” It would seem that the best way to understand this particular book is that it was written as a separate record apart from the official plate tradition. Lachoneous was chief judge as this book of Nephi opens and Lachoneous would have continued the “official” plate of Nephi tradition. Nevertheless, after the time of the destruction that accompanied the arrival of the Messiah in the New World, there was a new order, with the righteous Nephites returned to the majority, and returned to leadership in the community. It would be at that time that this “shorter” record was added. As a record from outside the standard provenance, it may have had a separate name inside the large plate tradition, and that separate name was retained in this redaction into Mormon’s plates. Chronological: The ninety-first year of the reign of the judges is approximately 5BC. In the Book of Mormon, the signs of the birth of the Savior will come in the ninety-second year.
2 And Nephi, the son of Helaman, had departed out of the land of Zarahemla, giving charge unto his son Nephi, who was his eldest son, concerning the plates of brass, and all the records which had been kept, and all those things which had been kept sacred from the departure of Lehi out of Jerusalem.
As the Nephites grew more and more interested in the outside world, in the wealth and social hierarchies associated with wealth, the cultural and political ideas that accompanied those ideas were also imported. The shift in the voice of the people simultaneously pushed for a different political leadership as it accepted and embraced a new “gospel.” There was no way for shared dominance of the two competing religions. Just as the righteous Nephites had attempted to remove the order of the Nehors from their midst, so too did the order of the Nehors attempt to persecute the righteous Nephites when the order of Nehors gained power. It is into this political and religious background that we must see this particular verse. The part that is interesting is the Nephi the father gives to Nephi the son a charge “concerning the of brass, and all the records which had been kept, and all those things which had been kept sacred from the departure of Lehi out of Jerusalem.” The specific mention of the brass plates tells us a little more about what “all those things which had been kept sacred” might have been. This was the sacred bundle of items that was transferred from ruler to ruler in the righteous Nephites political lineage. The tradition is specifically noted in the book of Mosiah: Mosiah 1:15-16 15 And it came to pass that after king Benjamin had made an end of these sayings to his son, that he gave him charge concerning all the affairs of the kingdom. 16 And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him. The symbolic passing of these relics was tantamount to the passing of the crown. They were part of the package of authority wielded by the Nephite kings. (Gordon C. Thomasson. “Mosiah: the Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormon,” FARMS Journal of Book of Mormon Studies, vol. 2, no. 1 (Spring 1993), 26 – 27). As the regalia of kings, it would have been passed to the line of the judges. The set was kept together, and appears in modern days as witnesses to the Book of Mormon, thus preserving their function as legitimizers of authority: “It was in June, 1829—the latter part of the month, and the
Eight Witnesses saw them, I think, the next day or the day after (i.e. one or
two days after). Joseph showed them the plates himself, but the angel showed us
(the Three Witnesses) the plates, as I suppose to fulfill the words of the book
itself. Martin Harris was not with us at this time; he obtained a view of them
afterwards (the same day). Joseph, Oliver and myself were together when I saw
them. We not only saw the plates of the Book of Mormon but also the brass
plates, the plates of the Book of Ether, the plates containing the records of
the wickedness and secret combinations of the people of the world down to the
time of their being [page 772] engraved, and many other plates. The fact is, it
was just as though Joseph, Oliver and I were sitting just here on a log, when
we were overshadowed by a light. It was not like the light of the sun nor like
that of a fire, but more glorious and beautiful. It extended away round us, I
cannot tell how far, but in the midst of this light about as far off as he sits
(pointing to John C. Whitmer, sitting a few feet from him), there appeared as
it were, a table with many records or plates upon it, besides the plates of the
Book of Mormon, also the Sword of Laban, the Directors—i.e., the ball which
Lehi had—and the Interpreters. I saw them just as plain as I see this bed
(striking the bed beside him with his hand), and I heard the voice of the Lord,
as distinctly as I ever heard anything in my life, declaring that the records
of the plates of the Book of Mormon were translated by the gift and power of
God.” (David Whitmer, "Report of Elders Orson Pratt and Joseph F. Smith,” These things were the very representation of Nephite authority, but now we find them in the hands of Nephi, who has no political authority. They would certainly have been accessible to his father while his father was in power, but the fact of their presence outside of the lines of power now show us exactly how far the apostasy of the Nephites had gone. The rulers of the people not only have shifted to adopt the religion of the Nehorites, but they have rejected the inheritance of the rule by the gospel and supplanted it with a new rule, and a new justification. In that change, the relics of authority were no longer wanted, as they were links to a past now severed. Apparently Nephi the father salvaged them when he was removed from office, and now passes the sacred relics to his son.
3 Then he departed out of the land, and whither he went, no man knoweth; and his son Nephi did keep the records in his stead, yea, the record of this people.
Alma 45:18-19 18 And when Alma had done this he departed out of the land of Zarahemla, as if to go into the land of Melek. And it came to pass that he was never heard of more; as to his death or burial we know not of. 19 Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken up by the Spirit, or buried by the hand of the Lord, even as Moses. But behold, the scriptures saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial. The idea that Alma was taken up by the Spirit as was Moses is not included in the statement about Nephi, though it is implied.
4 And it came to pass that in the commencement of the ninety and second year, behold, the prophecies of the prophets began to be fulfilled more fully; for there began to be greater signs and greater miracles wrought among the people. 3 Nephi 1:5 5 But there were some who began to say that the time was past for the words to be fulfilled, which were spoken by Samuel, the Lamanite.
6 And they began to rejoice over their brethren, saying: Behold the time is past, and the words of Samuel are not fulfilled; therefore, your joy and your faith concerning this thing hath been vain. 3 Nephi 1:7 7 And it came to pass that they did make a great uproar throughout the land; and the people who believed began to be very sorrowful, lest by any means those things which had been spoken might not come to pass.
For the believers’ part, they attempt to continue in faith, but the faith is not as firm as it was when there was the clear prophecy to await. In the wake of the possibility of failed prophecy, they “began to be very sorrowful.” Of course the event will come, and come soon, but their faith was tested, nevertheless. They would have done well to have heard Moroni’s caution: Ether 12:6 6 And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith. The perceived delay in the fulfillment of the prophecy was the test of the believer’s faith. Perhaps the timing of the fulfillment and the prophecy was designed to be this trial of faith. The trial would escalate rapidly.
8 But behold, they did watch steadfastly for that day and that night and that day which should be as one day as if there were no night, that they might know that their faith had not been vain. 3 Nephi 1:9 9 Now it came to pass that there was a day set apart by the unbelievers, that all those who believed in those traditions should be put to death except the sign should come to pass, which had been given by Samuel the prophet.
The penalty would appear harsh, and indeed it was. However, in the context of the ancient world, it may not have been as incomprehensible as it might appear today. In the particular Mesoamerican world in which we are placing the Book of Mormon, death from war or sacrifice was hardly unusual. In this case, the internal conflicts have reached a clear division, and the attempt of the majority to remove the minority by force and massacre is sadly all too well attested in many parts of the world in man’s long and sad history. That the unbelievers might want to kill the believers is sadly human. That they were able to enforce the edict is a witness to their complete control of the political operations of the Nephite government.
10 Now it came to pass that when Nephi, the son of Nephi, saw this wickedness of his people, his heart was exceedingly sorrowful. 3 Nephi 1:11 11 And it came to pass that he went out and bowed himself down upon the earth, and cried mightily to his God in behalf of his people, yea, those who were about to be destroyed because of their faith in the tradition of their fathers.
12 And it came to pass that he cried mightily unto the Lord all that day; and behold, the voice of the Lord came unto him, saying: 3 Nephi 1:13 13 Lift up your head and be of good cheer; for behold, the time is at hand, and on this night shall the sign be given, and on the morrow come I into the world, to show unto the world that I will fulfil all that which I have caused to be spoken by the mouth of my holy prophets.
14 Behold, I come unto my own, to fulfil all things which I have made known unto the children of men from the foundation of the world, and to do the will, both of the Father and of the Son—of the Father because of me, and of the Son because of my flesh. And behold, the time is at hand, and this night shall the sign be given.
“We claim scriptural authority for the assertion that Jesus Christ was and is God the Creator, the God who revealed Himself to Adam, Enoch, and all the antediluvial patriarchs and prophets down to Noah; the God of Abraham, Isaac and Jacob; the God of Israel as a united people, and the God of Ephraim and Judah after the disruption of the Hebrew nation; the God who made Himself known to the prophets from Moses to Malachi; the God of the Old Testament record; and the God of the Nephites. We affirm that Jesus Christ was and is Jehovah, the Eternal One. The scriptures specify three personages in the Godhead: (1) God the Eternal Father, (2) His Son Jesus Christ, and (3) the Holy Ghost. These constitute the Holy Trinity, comprising three physically separate and distinct individuals, who together constitute the presiding council of the heavens. At least two of these appear as directing participants in the work of creation; this fact is instanced by the plurality expressed in Genesis: "And God said, Let us make man in our image, after our likeness"; and later, in the course of consultation concerning Adam's act of transgression, "the Lord God said, Behold, the man is become as one of us. "From the words of Moses, as revealed anew in the present dispensation, we learn more fully of the Gods who were actively engaged in the creation of this earth: "And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness." Then, further, with regard to the condition of Adam after the fall: "I, the Lord God, said unto mine Only Begotten: Behold, the man is become as one of us. "In the account of the creation recorded by Abraham, "the Gods" are repeatedly mentioned. As heretofore shown in another connection, the Father operated in the work of creation through the Son, who thus became the executive through whom the will, commandment, or word of the Father was put into effect. It is with incisive appropriateness therefore, that the Son, Jesus Christ, is designated by the apostle John as the Word; or as declared by the Father "the word of my power. The part taken by Jesus Christ in the creation, a part so prominent as to justify our calling Him the Creator, is set forth in many scriptures. The author of the Epistle to the Hebrews refers in this wise distinctively to the Father and the Son as separate though associated Beings: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. "Paul is even more explicit in his letter to the Colossians, wherein, speaking of Jesus the Son, he says: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist. "And here let be repeated the testimony of John, that by the Word, who was with God, and who was God even in the beginning, all things were made; "and without him was not anything made that was made." That the Christ who was to come was in reality God the Creator was revealed in plainness to the prophets on the western hemisphere. Samuel, the converted Lamanite, in preaching to the unbelieving Nephites justified his testimony as follows: "And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things, from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name." (James E. Talmage, Jesus the Christ: A Study of the Messiah and His Mission According to Holy Scriptures Both Ancient and Modern [Salt Lake City: Deseret Book Co., 1970], 32-33 The Nephites clearly have the correct understanding of Jehovah. His role as creator had been revealed. His role as Messiah had been revealed. All of this is absolutely correct. What they did not understand as fully as modern revelation has given us, is the relationship of Jehovah to his Father. It is at this point that Nephite religious rhetoric meshes the concepts of Father into the person of the Messiah.
15 And it came to pass that the words which came unto Nephi were fulfilled, according as they had been spoken; for behold, at the going down of the sun there was no darkness; and the people began to be astonished because there was no darkness when the night came.
“Ten years before the Spaniards arrived here, an omen of evil first appeared in the heavens. It was like a tongue of fire, like a flame, like the light of dawn. It looked as if it were showering [sparks], as if it stood piercing the heavens. It was wide at the base, it was pointed at the head. To the very midst of the sky, to the very heart of the heavens it stood reaching; to the very midpoint of the skies it stood stretched as it was seen. It was there to the east when it thus came forth at midnight; it looked as if day had dawned, day had broken. Later, the sun destroyed it when he arose. For a full year [the sign came forth].” (Bernardino de Sahagun. Florentine Codex. Tr, Arthur J.O. Anderson and Charles E. Dibble. School of American Research and the University of Utah., 1975, Book 12, p. 2-3). There is historical evidenced that people from that area saw signs in the heavens to which they ascribed a light at night that appeared as though it were day. This was taken as an important omen. Regardless of what might have caused the light, there is reason to believe that something could have caused such a light to be believed by the Mesoamericans, and the Nephites.
16 And there were many, who had not believed the words of the prophets, who fell to the earth and became as if they were dead, for they knew that the great plan of destruction which they had laid for those who believed in the words of the prophets had been frustrated; for the sign which had been given was already at hand.
17 And they began to know that the Son of God must shortly appear; yea, in fine, all the people upon the face of the whole earth from the west to the east, both in the land north and in the land south, were so exceedingly astonished that they fell to the earth.
How extensive was this “whole earth” that saw the sign? Of course we know that it really was not the “whole earth” as we conceive it. It was the whole earth as they conceived it. That earth was their known lands, defined by the directions. Even this is a cultural definition rather than a physical one. The best interpretation of this phenomenological event was that it was regionalized, but regionalized to the whole of the land that the Nephites considered “theirs.” The posited volcanic eruption would fit this description.
18 For they knew that the prophets had testified of these things for many years, and that the sign which had been given was already at hand; and they began to fear because of their iniquity and their unbelief.
19 And it came to pass that there was no darkness in all that night, but it was as light as though it was mid-day. And it came to pass that the sun did rise in the morning again, according to its proper order; and they knew that it was the day that the Lord should be born, because of the sign which had been given. 3 Nephi 1:20 20 And it had come to pass, yea, all things, every whit, according to the words of the prophets. 3 Nephi 1:21 21 And it came to pass also that a new star did appear, according to the word.
“Matthew's age would not have found bizarre the claim that a star rose to herald the birth of the King of the Jews and subsequently guided magiastrologers in their quest to find him. Virgil (Aeneid n 694) reports that a star guided Aeneas to the place where Rome should be founded. Josephus (War VI v 3;§289) speaks of a star that stood over Jerusalem and of a comet that continued for a year at the time of the fall of the city. He says (v 4;§§310, 312) : "God has a care for men and by all kinds of premonitory signs shows His people the way of salvation," and relates this to the Jewish belief that "someone from their country would become ruler of the world" (see also Tacitus Histories V 13). It is true that Pliny (Natural History II vi 28) combats the popular opinion that each person has a star which begins to give light when he is born and fades out when he dies; yet the thesis that at least the births and deaths of great men were marked by heavenly signs was widely accepted. Cicero (De divinatione I xxiii 47) reports that on the night that the great temple of Diana at Ephesus burned, when the light began to dawn, the magi who were wise and learned among the Persians clamored that this presaged the birth of one who would be a great peril for Asia, one who turned out to be Alexander of Macedon. Suetonius (Augustus 94) records a tradition stemming from Julius Marathus that a public portent alerted the Roman people some months before the birth of Augustus that Nature was making ready to provide them with a king, and this so frightened the Senate that it issued a decree forbidding the rearing of any male child for a year. The births of Mithradates and of Alexander Severus were among the many births thought to have been accompanied by the appearance of a new star in the heavens. Suetonius (Nero 36) tells us how alarmed that emperor was when a comet appeared several nights in succession, for a comet was popularly supposed to herald the death of a person of great importance. Superstitiously prudent, Nero fulfilled the portent by having some of the notables of his realm put to death. Thus, not only the appearance of a star heralding the birth of the Messiah, but also Herod's attempt on the life of the child would have been motifs familiar to the times.” (Raymond E. Brown. The Birth of the Messiah. Image Books, Garden City, NY. 1979, pp. 170-171) The cultural acceptance of celestial phenomena as an indicator of terrestrial events would certainly be echoed in the New World. The question remains as to what that particular star might have been. Brown examines three possibilities that have been proposed by various scholars, a supernova, a comet, or a planetary conjuction (Raymond E. Brown. The Birth of the Messiah. Image Books, Garden City, NY. 1979, pp. 171-3). Whichever of these three the Biblical star might have been, it would have been seen as similarly significant in the New World. The use of the same term, star, is easily ascribed to Joseph as the translator.
22 And it came to pass that from this time forth there began to be lyings sent forth among the people, by Satan, to harden their hearts, to the intent that they might not believe in those signs and wonders which they had seen; but notwithstanding these lyings and deceivings the more part of the people did believe, and were converted unto the Lord.
23 And it came to pass that Nephi went forth among the people, and also many others, baptizing unto repentance, in the which there was a great remission of sins. And thus the people began again to have peace in the land.
Isaiah 11:1-10 1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. 8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. 9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. 10 ¶ And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. This Messiah in inextricably connected to peace, and for Mormon, the appearance of this Messiah must necessarily institute peace. Here it happens because he has come to the world, even if not to their world. This peace will come again after he actually appears in the New World.
24 And there were no contentions, save it were a few that began to preach, endeavoring to prove by the scriptures that it was no more expedient to observe the law of Moses. Now in this thing they did err, having not understood the scriptures.
Mosiah 13:27-35 27 And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. 28 And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. 29 And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God; 30 Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him. 31 But behold, I say unto you, that all these things were types of things to come. 32 And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God. 33 For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things? 34 Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth? 35 Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted? Whether relying upon this prophecy and explanation of Abinadi, or something similar from another prophet, these people assumed that the birth of the Messiah had ushered in the time when it would no longer be expedient to live the Law of Moses. This was actually a reasonable interpretation, although Mormon indicates that it was not correct. The fulfillment of the law came through the teachings and atonement of the Messiah, not simply his birth.
25 But it came to pass that they soon became converted, and were convinced of the error which they were in, for it was made known unto them that the law was not yet fulfilled, and that it must be fulfilled in every whit; yea, the word came unto them that it must be fulfilled; yea, that one jot or tittle should not pass away till it should all be fulfilled; therefore in this same year were they brought to a knowledge of their error and did confess their faults.
Translation: The presence of the phrase “jot nor tittle” shows the influence of the KJV on Joseph’s translation. The jot refers to: “… the English form of the Greek iota, i.e., the smallest letter of the Greek alphabet. The Hebrew is yod, or y formed like a comma ('). It is used metaphorically to express the minutest thing.” (William Smith. An Dictionary of the Bible.) A tittle is: “A point, (Matt. 5:18; Luke 16:17), the minute point or stroke added to some letters of the Hebrew alphabet to distinguish them from others which they resemble; hence, the very least point.” (M.G. Easton. Illustrated Bible Dictionary.) The reference
to the jot might have been part of the plates if it refered to the
Hebrew yod. However, the tittle has reference to the pointing of
the text for purpose of noting the vowels, a system which was developed after
Lehi and his family left Jerusalem. (Emanuel Tov. Textual Criticism of the
Hebrew Bible. Fortress Press, Second Revised Edition. 1992, p. 29). Thus
the tittle could not have technically been part of their vocabulary.
Nevertheless, the concept that the slightest part of the law might not pass
away is certainly a sentiment that would have been available, and it is one
that Joseph translated into the available idiom that was used for that meaning.
26 And thus the ninety and second year did pass away, bringing glad tidings unto the people because of the signs which did come to pass, according to the words of the prophecy of all the holy prophets. 3 Nephi 1:27 27 And it came to pass that the ninety and third year did also pass away in peace, save it were for the Gadianton robbers, who dwelt upon the mountains, who did infest the land; for so strong were their holds and their secret places that the people could not overpower them; therefore they did commit many murders, and did do much slaughter among the people.
28 And it came to pass that in the ninety and fourth year they began to increase in a great degree, because there were many dissenters of the Nephites who did flee unto them, which did cause much sorrow unto those Nephites who did remain in the land.
One of Mormon’s themes for the destruction of the Nephites has that destruction linked to internal apostasy. Thus when he begins a narration of the destruction impact of the Gadiantons, he makes certain to also note that they are joined by dissident Nephites. The destruction of the Nephites will always come at the hands of the Gadiantons, but the Gadiantons will always include apostate Nephites. This will always be a destruction that they bring upon themselves through their own choices and apostasy.
29 And there was also a cause of much sorrow among the Lamanites; for behold, they had many children who did grow up and began to wax strong in years, that they became for themselves, and were led away by some who were Zoramites, by their lyings and their flattering words, to join those Gadianton robbers. 3 Nephi 1:30 30 And thus were the Lamanites afflicted also, and began to decrease as to their faith and righteousness, because of the wickedness of the rising generation.
Textual: There is no chapter break at this point in the 1830 edition. |
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by Brant Gardner. Copyright 2002 |
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