OSA 2 - Muutoshistoria

Maija-LiisaÅrsnes: /* 2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa. */

2012-01-14T20:30:26Z

2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.

← Vanhempi versio		Versio 14. tammikuuta 2012 kello 20.30
Rivi 65:		Rivi 65:
	Aarrekammio: "Aarrekammio" on ehkä merkillinen paikka pitää sukuluetteloa tai kirjaa, muta juuri siellä muinaiset Israelilaiset niitä pitivät. [http://maxwellinstitute.byu.edu/publications/books/?bookid=9&chapid=81]		Aarrekammio: "Aarrekammio" on ehkä merkillinen paikka pitää sukuluetteloa tai kirjaa, muta juuri siellä muinaiset Israelilaiset niitä pitivät. [http://maxwellinstitute.byu.edu/publications/books/?bookid=9&chapid=81]

	==		== '''3. Nefi ja hänen veljensä tuovat pronssilevyt perheelleen Nephi and his brothers bring the brass plates to their family (1 Nefi 5)''' ==
	'''3. Nefi ja hänen veljensä tuovat pronssilevyt perheelleen Nephi and his brothers bring the brass plates to their family (1 Nefi 5)''' ==

Maija-LiisaÅrsnes: /* 2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa. */

2012-01-14T20:29:58Z

2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.

← Vanhempi versio		Versio 14. tammikuuta 2012 kello 20.29
Rivi 56:		Rivi 56:
	Labanin tappo: Laabanin tappamninen on aiheuttanut joitakin laillisia ei eettisiä vastaväitteitä. Usein nämä vastaväitteet lähtevät siitä, kun lukija projisoi modernia länsimaiden kulttuurin katsantokantoja tekstiin. MAP kirkon tutkijat vastavat näihin : [http://en.fairmormon.org/Book_of_Mormon/Nephi%27s_killing_of_Laban]		Labanin tappo: Laabanin tappamninen on aiheuttanut joitakin laillisia ei eettisiä vastaväitteitä. Usein nämä vastaväitteet lähtevät siitä, kun lukija projisoi modernia länsimaiden kulttuurin katsantokantoja tekstiin. MAP kirkon tutkijat vastavat näihin : [http://en.fairmormon.org/Book_of_Mormon/Nephi%27s_killing_of_Laban]

	Kirkko: ~~Nefimainitsee~~ "kirkon veljet" jota jotkut vastustajat väittävät anachorismiksi koska entisajan Israelissa ei ollut "kirkkoja". "Kirkon" alkuperäinen merkitys oli "seurakunta tai "kokous", joka olisi ollut hyvin tunnettua entisajan Isrealissa. [http://www.lightplanet.com/mormons/response/qa/bom_church.htm]		Kirkko: Nefi mainitsee "kirkon veljet" jota jotkut vastustajat väittävät anachorismiksi koska entisajan Israelissa ei ollut "kirkkoja". "Kirkon" alkuperäinen merkitys oli "seurakunta tai "kokous", joka olisi ollut hyvin tunnettua entisajan Isrealissa. [http://www.lightplanet.com/mormons/response/qa/bom_church.htm]
	Lehin luola: Joskus innokkaat MAP kirkon jäsenet esittävät liioteltuja todisteita MKn puolesta. Kun uskomme nojaa vain vääriin todistus väitteisiin olemme alttita kritisoinnille. Hyvä esimerkki on ns. "Lehin luola". Se on aivan vääräqssä paikasas MKhon nähden. [http://en.fairmormon.org/Book_of_Mormon/Geography/Old_World/Lehi%27s_cave]		Lehin luola: Joskus innokkaat MAP kirkon jäsenet esittävät liioteltuja todisteita MKn puolesta. Kun uskomme nojaa vain vääriin todistus väitteisiin olemme alttita kritisoinnille. Hyvä esimerkki on ns. "Lehin luola". Se on aivan vääräqssä paikasas MKhon nähden. [http://en.fairmormon.org/Book_of_Mormon/Geography/Old_World/Lehi%27s_cave]

	'''Uskon todisteet'''		'''Uskon todisteet'''

	~~Laban’s Fifty~~: ~~The author of a fictional Book of Mormon could have given any number for the size of Laban’s garrison~~, ~~so why such a small “fifty”~~? ~~As it turns out, fifty is just the right size for a garrison of even a large city in the ancient Near East Hugh Nibley~~.		Labanin viisikymmentä: Mikäli MK olisi ollut mielikuvituksen tuotetta olisi kirjoittaja voinut antaa minkä tahansa luvun Labanin joukkojenb luvuksi,siis miksi niin pieni, kuin viisi kymmentä? Viisikymmentä sattuu olemaan juuri oikea luku jopa suurenkin kaupungin sotaväen osasto. [http://maxwellinstitute.byu.edu/publications/books/?bookid=60&chapid=589]
	~~Treasury~~: ~~A “treasury” seems like a strange place to keep a record or book~~, ~~but that is exactly where an ancient Israelite would have kept it~~. ~~John A~~. ~~Tvedtnes~~
			Aarrekammio: "Aarrekammio" on ehkä merkillinen paikka pitää sukuluetteloa tai kirjaa, muta juuri siellä muinaiset Israelilaiset niitä pitivät. [http://maxwellinstitute.byu.edu/publications/books/?bookid=9&chapid=81]

			==
			'''3. Nefi ja hänen veljensä tuovat pronssilevyt perheelleen Nephi and his brothers bring the brass plates to their family (1 Nefi 5)''' ==


	~~3. Nephi and his brothers bring the brass plates to their family (1 Nephi 5)~~
	Helpful Insights		Helpful Insights

Maija-LiisaÅrsnes: /* 2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa. */

2012-01-14T20:18:38Z

2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.

← Vanhempi versio		Versio 14. tammikuuta 2012 kello 20.18
Rivi 52:		Rivi 52:
	'''Mahdollinen kritisismi ja vastaus'''		'''Mahdollinen kritisismi ja vastaus'''

	~~Steel~~: ~~Nephi says that Laban’s sword was made of the “most precious steel~~.~~” Many critics have insisted that this is anachronistic~~. ~~There are a number of linguistic issues that should be considered when it comes to the word “steel” in translation of any ancient document~~. Hamblin ~~Nonetheless~~, ~~“steel”~~ (~~carbuized iron~~) ~~has attested in the Old World during the Book of Mormon time period~~, ~~and so Laban’s “steel” sword is not an anachronism. Sorenson~~		Teräs: Nefi sanoo Labanin mieka olevan "parhainta terästä". Monte kriitikot väittävät, että se olisi anachoristista. On olemasas muutamia kielellisiä asioita joita olisi otettava huomioon käsiteltäessä sanaa "teräs", minkä tahansa vanhan tekstin käännöksessä. Hamblin [http://www.fairlds.org/Book_of_Mormon/Steel_in_the_Book_of_Mormon.html] Mutta, "terästä" (karbonisoitua rautaa), on löytynytn Vanhasta maasta, löytö on ajotettu MKn tapahtumien aikaan,jotenka Labanin "teräs" miekka ei ole anachorismi. [http://maxwellinstitute.byu.edu/publications/jbms/?vol=15&num=2&id=423]
	~~Slaying of Laban: A number of objections have been raised about the Slaying of Laban~~, ~~from legal to ethical concerns. In many cases~~, ~~the issue stems from the reader projecting their modern Western cultural views onto the text~~. ~~In any event, these issues have been addressed by LDS scholars~~ [7]
	~~Church~~: ~~Nephi mentions “brethren of the church,” which some critics say is an anachronism because there was no “church” in ancient Israel~~. ~~The original meaning of “church” was simply “congregation” or “assembly,” a concept that would have been well known to ancient Israel~~. ~~Jeff Lindsey~~
	Lehi’s Cave: Sometimes well-intentioned members provide exaggerated claims for evidence in favor of the Book of Mormon. When our faith is supported by faulty claims of evidence, we become susceptible to criticisms. One example of this has been the so-called “Lehi’s cave.” The location is not likely to have anything to do with the Book of Mormon. [8]

	~~Faith Affirmations~~		Labanin tappo: Laabanin tappamninen on aiheuttanut joitakin laillisia ei eettisiä vastaväitteitä. Usein nämä vastaväitteet lähtevät siitä, kun lukija projisoi modernia länsimaiden kulttuurin katsantokantoja tekstiin. MAP kirkon tutkijat vastavat näihin : [http://en.fairmormon.org/Book_of_Mormon/Nephi%27s_killing_of_Laban]

			Kirkko: Nefimainitsee "kirkon veljet" jota jotkut vastustajat väittävät anachorismiksi koska entisajan Israelissa ei ollut "kirkkoja". "Kirkon" alkuperäinen merkitys oli "seurakunta tai "kokous", joka olisi ollut hyvin tunnettua entisajan Isrealissa. [http://www.lightplanet.com/mormons/response/qa/bom_church.htm]
			Lehin luola: Joskus innokkaat MAP kirkon jäsenet esittävät liioteltuja todisteita MKn puolesta. Kun uskomme nojaa vain vääriin todistus väitteisiin olemme alttita kritisoinnille. Hyvä esimerkki on ns. "Lehin luola". Se on aivan vääräqssä paikasas MKhon nähden. [http://en.fairmormon.org/Book_of_Mormon/Geography/Old_World/Lehi%27s_cave]

			'''Uskon todisteet'''

	Laban’s Fifty: The author of a fictional Book of Mormon could have given any number for the size of Laban’s garrison, so why such a small “fifty”? As it turns out, fifty is just the right size for a garrison of even a large city in the ancient Near East Hugh Nibley.		Laban’s Fifty: The author of a fictional Book of Mormon could have given any number for the size of Laban’s garrison, so why such a small “fifty”? As it turns out, fifty is just the right size for a garrison of even a large city in the ancient Near East Hugh Nibley.

Maija-LiisaÅrsnes: /* 2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa. */

2012-01-14T19:33:32Z

2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.

← Vanhempi versio		Versio 14. tammikuuta 2012 kello 19.33
Rivi 40:		Rivi 40:

	== '''2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.''' ==		== '''2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.''' ==
	(1 Nefi 3-4)[http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html]		1 Nefi 3-4)[http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html]
	~~Helpful Insights~~

	Rod Symbolism: Nephi’s brothers start beating him with a “rod.” The rod, or staff, was a symbol of power in the ancient Near East, thus Nephi’s brothers, by using a rod to beat Nephi with, were asserting their authority over him as the younger brother. Hugh Nibley, Lehi in the Desert, 80; John A. Tevdtnes and David E. Bokovoy, Testaments: Links Between the Book of Mormon and the Hebrew Bible (Toole, UT: Heritage Press, 2003), 43]		'''Avustavaa tietoa'''
	Laban’s Sword: Before slaying Laban, Nephi stops to admire his sword. While most Israelite swords were short and dagger-like, Laban’s seems to have been a more formidable weapon. It is likely that as a member of the elite class Laban had larger sword, such as the large sword discovered just outside of Jerusalem and dating back to the seventh century BC. [3] Laban sword is also described a “exceedingly fine.” The Dead Sea Scrolls also describe some well crafted swords made of fine materials [4]
	~~Exodus Typology: Nephi makes both direct and indirect allusions to the Exodus, something that he continues to do throughout 1 Nephi. [5]~~
	David and Goliath: Careful comparison shows that Nephi used the story of David and Goliath as a modal or pattern for his narrative of slaying Laban (a common technique in ancient literature). Thus by comparing the two stories interesting insights can be gained. [6]
	“As the Lord liveth and as we live”: Nephi swears an oath with Zoram and then both parties (Zoram and Nephi plus his brothers) are pacified, showing no sign of distrust. In ancient Near Eastern culture, an oath sworn by the life of something – especially by the life of yourself and God, would have been viewed as binding on both parties. Hugh Nibley

	~~Potential Criticisms~~ and ~~Faithful Information~~		Kepin symbolismi: Nefin veljet lyövät häntä "kepillä". Keppi tai sauva oli entisaikojen Lähi-Idän vallan symbooli, täten Nefin veljet käyttäessään keppiä lyödessään Nefiä osoittivat täten että tämä oli nuorempana veljenä heidän voimansa alla. Hugh Nibley, Lehi in the Desert, 80; John A. Tevdtnes and David E. Bokovoy, Testaments: Links Between the Book of Mormon and the Hebrew Bible (Toole, UT: Heritage Press, 2003), 43]
			Labanin miekka: Ennen kuin hän tappaa Labanin Nefi ihailee tämän miekkaa. Vaikka useimmat israelilaisten miekat olivat lyhyitä, tikari maisia, Laabanin miekka tuntuu olleen suurempi. Nähtävästi miekka oli suuri, koska Laban oli eliitti luokkaa, sellainen kuin se suuri miekka, joka löydettiin Jerusalemin ulkopuolelta joa joka on ajastettu 600 luvulle eKr. [http://maxwellinstitute.byu.edu/publications/books/?bookid=98&chapid=1035] Labanin miekkaa kuvattiin myös "erityisen hienotekoiseksi". Myös Kuolleen Meren kääröt kuvaavat joitakin erittäin hienoa tekoa olevia miekkoja. [http://maxwellinstitute.byu.edu/publications/books/?bookid=98&chapid=1036]
			Exodus Typologia: Nefi tekee sekä suoria, että epäsuoria viitteitä Eksodukseen, jota hän jatkaa koko 1 Nefin läpi. [http://maxwellinstitute.byu.edu/publications/books/?bookid=72&chapid=859]
			David ja Goliath: Huolellinen vertailu osoittaa, että Nefi käytti David ja Goljat kertomusta mallinaan kertomuksessaan Labanin tappamisesta (Mallin avulla kirjoittaminen on tavallinen kirjoitustekniikka muinaisissa kirjallisuudessa).Täten näitä kahta kertomusta tutkimalla voidaan havaita mielenkiintoisia asioita. [http://maxwellinstitute.byu.edu/publications/jbms/?vol=18&num=1&id=551]
			"Niin totta kuin Jumala elää ja me elämme" Nefi vannoo valan Zoramille ja sen jälkeen molemmat puolet (Zoram ja Nefi veljineen) rauhoittuvat, eikä asia enään heitä vaivaa. Entisaikojen Lähi-Idän kulttuurissa vala joka vannotaan jonkun elämän kautta - etenkin itsensä, tai Jumalan katsotaan molemmin puolisesti olevan sitova. [http://maxwellinstitute.byu.edu/publications/books/?bookid=59&chapid=558]

			'''Mahdollinen kritisismi ja vastaus'''

	Steel: Nephi says that Laban’s sword was made of the “most precious steel.” Many critics have insisted that this is anachronistic. There are a number of linguistic issues that should be considered when it comes to the word “steel” in translation of any ancient document. Hamblin Nonetheless, “steel” (carbuized iron) has attested in the Old World during the Book of Mormon time period, and so Laban’s “steel” sword is not an anachronism. Sorenson		Steel: Nephi says that Laban’s sword was made of the “most precious steel.” Many critics have insisted that this is anachronistic. There are a number of linguistic issues that should be considered when it comes to the word “steel” in translation of any ancient document. Hamblin Nonetheless, “steel” (carbuized iron) has attested in the Old World during the Book of Mormon time period, and so Laban’s “steel” sword is not an anachronism. Sorenson

Maija-LiisaÅrsnes: /* 1. Lehi Lähtee Jeruslemista (1 Nefi 1-2) */

2012-01-10T21:40:26Z

1. Lehi Lähtee Jeruslemista (1 Nefi 1-2)

← Vanhempi versio		Versio 10. tammikuuta 2012 kello 21.40
Rivi 34:		Rivi 34:
	Sariah: JSn aikana "Sariah" nimi näytti väärinkirjoitetulta hebrealaiselta miehen nimeltä. Tänään tiedämme sen olleen hebrealainen naisen nimi. [http://ldsreasonandrevelation.blogspot.com/2011/06/name-sariah-from-blunder-to-bulls-eye.html]		Sariah: JSn aikana "Sariah" nimi näytti väärinkirjoitetulta hebrealaiselta miehen nimeltä. Tänään tiedämme sen olleen hebrealainen naisen nimi. [http://ldsreasonandrevelation.blogspot.com/2011/06/name-sariah-from-blunder-to-bulls-eye.html]
	Profetaalisen tehtävän kertomus: Lehin profetaalisen kutsumuksen kertomus seuraa tyypillisiä tekstejä entisaikojen Israelin profeetojen kutsumisesta. Blake Ostler [https://byustudies.byu.edu/showTitle.aspx?title=5792] W. Welch [http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=34John]		Profetaalisen tehtävän kertomus: Lehin profetaalisen kutsumuksen kertomus seuraa tyypillisiä tekstejä entisaikojen Israelin profeetojen kutsumisesta. Blake Ostler [https://byustudies.byu.edu/showTitle.aspx?title=5792] W. Welch [http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=34John]
	Jerusalem 600 eKr: ~~Jerusalem in 600 BC: The Book of Mormon only gives brief details about the situation in Jerusalem around~~ 600 BC, ~~but in those few details the Book of Mormon provides an accurate~~, ~~albeit brief~~, ~~sketch of the religious and political circumstances~~. Glimpses of Lehi’s Jerusalem Hugh Nibley Margaret Barker		Jerusalem 600 eKr: Mormonin kirja kertoo vain hieman 600 eKr Jerusalemista, mutta nuo muutamat tiedot antavat tarkan, vaikkain lyhyen, uskonnollisista ja poliittisista tilanteesta Jerusalemissa. Glimpses of Lehi’s Jerusalem [http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=] Hugh Nibley [http://maxwellinstitute.byu.edu/publications/books/?bookid=59&chapid=554] Margaret Barker [https://byustudies.byu.edu/showTitle.aspx?title=7141]
	~~The Valley of Lemuel~~: ~~While there is some disagreement, a very good candidate for the valley of Lemuel was discovered in~~ 1995, ~~much to the surprise of critics~~, ~~who insisted that such a valley and river did not exist in all of Arabia~~. [2]		Lemuelin laakso: 1995 löytyi erinomainen mahdollisuus Lemuelin laaksoksi, vaikka siitä ollaan hieman eri mieltäkin kriitikkojen suureksi yllätykseksi, jotka väittivät että selalsita jokea ja laaksoa ei ole Arabian niemnimaalla. [http://en.fairmormon.org/Book_of_Mormon_geography/Old_World#The_Valley_of_Lemuel]
	~~Naming Practices~~: ~~When~~ Lehi ~~and his family stop to camp, they name the place after a member of the party~~. ~~This is a common practice for desert travelers in Arabia~~. Hugh Nibley		Nimien antaminen paikoille: Kun Lehi ja hänen perheensä pystytti leirinhe antoivat paikalle erään matkueen jäsenen nimen. Tämä on yleinen tapa Arabiaa matkustaville. Hugh Nibley [http://maxwellinstitute.byu.edu/publications/books/?bookid=59&chapid=557]
	~~Arabic Poetry~~: 1 ~~Nephi~~ 2:9-10 [http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html] ~~is a perfect example of Arabic poetry~~. Hugh Nibley		Arabialainen runous: 1 Nefi 2:9-10 [http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html] On erinomainen esimerkki Arabialaisesta runoudesta. Hugh Nibley http://maxwellinstitute.byu.edu/publications/books/?bookid=59&chapid=558

	== '''2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.''' ==		== '''2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.''' ==

Maija-LiisaÅrsnes: /* 1. Lehi Lähtee Jeruslemista (1 Nefi 1-2) */

2012-01-07T17:24:12Z

1. Lehi Lähtee Jeruslemista (1 Nefi 1-2)

← Vanhempi versio		Versio 7. tammikuuta 2012 kello 17.24
Rivi 33:		Rivi 33:
	Lehi nimi: Vaikka Raamatussa ilmenee Lehi paikan nimenä sen käyttö oli JSn aikana tuntematon, mutta nyt se on myös todistettu olleen hebrealainen miehen nimi. Jeffrey R. Chadwick [http://maxwellinstitute.byu.edu/publications/jbms/?vol=19&num=1&id=505]		Lehi nimi: Vaikka Raamatussa ilmenee Lehi paikan nimenä sen käyttö oli JSn aikana tuntematon, mutta nyt se on myös todistettu olleen hebrealainen miehen nimi. Jeffrey R. Chadwick [http://maxwellinstitute.byu.edu/publications/jbms/?vol=19&num=1&id=505]
	Sariah: JSn aikana "Sariah" nimi näytti väärinkirjoitetulta hebrealaiselta miehen nimeltä. Tänään tiedämme sen olleen hebrealainen naisen nimi. [http://ldsreasonandrevelation.blogspot.com/2011/06/name-sariah-from-blunder-to-bulls-eye.html]		Sariah: JSn aikana "Sariah" nimi näytti väärinkirjoitetulta hebrealaiselta miehen nimeltä. Tänään tiedämme sen olleen hebrealainen naisen nimi. [http://ldsreasonandrevelation.blogspot.com/2011/06/name-sariah-from-blunder-to-bulls-eye.html]
	~~Prophetic Call Narrative~~: ~~Lehi’s prophetic call follows the typical narrative structure for the calling of a prophet found in ancient Israelite texts~~. Blake Ostler W. Welch		Profetaalisen tehtävän kertomus: Lehin profetaalisen kutsumuksen kertomus seuraa tyypillisiä tekstejä entisaikojen Israelin profeetojen kutsumisesta. Blake Ostler [https://byustudies.byu.edu/showTitle.aspx?title=5792] W. Welch [http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=34John]
	Jerusalem in 600 BC: The Book of Mormon only gives brief details about the situation in Jerusalem around 600 BC, but in those few details the Book of Mormon provides an accurate, albeit brief, sketch of the religious and political circumstances. Glimpses of Lehi’s Jerusalem Hugh Nibley Margaret Barker		Jerusalem 600 eKr: Jerusalem in 600 BC: The Book of Mormon only gives brief details about the situation in Jerusalem around 600 BC, but in those few details the Book of Mormon provides an accurate, albeit brief, sketch of the religious and political circumstances. Glimpses of Lehi’s Jerusalem Hugh Nibley Margaret Barker
	The Valley of Lemuel: While there is some disagreement, a very good candidate for the valley of Lemuel was discovered in 1995, much to the surprise of critics, who insisted that such a valley and river did not exist in all of Arabia. [2]		The Valley of Lemuel: While there is some disagreement, a very good candidate for the valley of Lemuel was discovered in 1995, much to the surprise of critics, who insisted that such a valley and river did not exist in all of Arabia. [2]
	Naming Practices: When Lehi and his family stop to camp, they name the place after a member of the party. This is a common practice for desert travelers in Arabia. Hugh Nibley		Naming Practices: When Lehi and his family stop to camp, they name the place after a member of the party. This is a common practice for desert travelers in Arabia. Hugh Nibley
	Arabic Poetry: 1 Nephi 2:9-10 [http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html] is a perfect example of Arabic poetry. Hugh Nibley		Arabic Poetry: 1 Nephi 2:9-10 [http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html] is a perfect example of Arabic poetry. Hugh Nibley

	2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa. (1 Nefi 3-4)[http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html]		== '''2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa.''' ==
			(1 Nefi 3-4)[http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html]
	Helpful Insights		Helpful Insights

Maija-LiisaÅrsnes: /* 1. Lehi Lähtee Jeruslemista (1 Nefi 1-2) */

2012-01-07T17:17:38Z

1. Lehi Lähtee Jeruslemista (1 Nefi 1-2)

← Vanhempi versio		Versio 7. tammikuuta 2012 kello 17.17
Rivi 16:		Rivi 16:
	'''Avustavaa sisältöä'''		'''Avustavaa sisältöä'''

	Nefi kirjurina: Koska Nefi oli hyvin toimeen tulevan perheen nuorempi (nuorin siihen asti kun Jaakob ja Josef syntyivät)poika, hän ei tulisi perimään perheen bisnistä, mutta häntä sen sijaan opetettaisiin johonkin muuhun hyvään ammattiin. Nefin kirjoitustaidot sekä muut hänen taitionsa viittaavat siihen että häntä koulutettiin kirjuriksi. Brant Gardner "Nefi kirjurina" Mormon Studies Review 23/1 (2011): 45-55		Nefi kirjurina: Koska Nefi oli hyvin toimeen tulevan perheen nuorempi (nuorin siihen asti kun Jaakob ja Josef syntyivät)poika, hän ei tulisi perimään perheen bisnistä, mutta häntä sen sijaan opetettaisiin johonkin muuhun hyvään ammattiin. Nefin kirjoitustaidot sekä muut hänen taitionsa viittaavat siihen että häntä koulutettiin kirjuriksi. Brant Gardner "Nefi kirjurina" Mormon Studies Review 23/1 (2011): 45-55 [http://maxwellinstitute.byu.edu/publications/review/?vol=23&num=1&id=818]
	Hyvät vanhemmat: Nefin nimi tulee nähtävästi Egyptilaisestä sanasta "hyvä", tai "hyvyys" (“good”, “goodly” or “goodness”). Täten Nefi sanoo että hänellä oli "hyvät vanhemmat" ja hän tunsi "Jumalan hyvyyden" hän on nähtävästi käyttänyt tässä tyypillistä hebrealaista sanaleikkiä. Matthew L. Bowen “Internal Textual Evidence for the Egyptian Origin of Nephi’s Name,” Insights 22/11 (2002)		Hyvät vanhemmat: Nefin nimi tulee nähtävästi Egyptilaisestä sanasta "hyvä", tai "hyvyys" (“good”, “goodly” or “goodness”). Täten Nefi sanoo että hänellä oli "hyvät vanhemmat" ja hän tunsi "Jumalan hyvyyden" hän on nähtävästi käyttänyt tässä tyypillistä hebrealaista sanaleikkiä. Matthew L. Bowen “Internal Textual Evidence for the Egyptian Origin of Nephi’s Name,” Insights 22/11 (2002) [http://maxwellinstitute.byu.edu/publications/insights/?vol=22&num=11&id=301]
	Usea profeetta: Nefi kertoo että hänen isänsä oli vain yksi Jerusalemin sen aikasista "monista profeetoista". Monia sen ajan profeettoja tunnettiin: Zephaniah (n. 640-609 eKr), Jeremiah (626-580 eKr), Huldah (n 621 eKr), Nahum (ca 630-612 eKr), Habakkuk (ca 622-605 eKr), Daniel (ca. 606-536 eKr), Ezekiel (ca 594-574 eKr), Urijah (ca 609 eKr). David R. Seely ja Robert D. Hunt, “Dramitis Peronsae: The World of Lehi (ca 700 – 592 BC),” Lehin Jerusalemista otteita, John W. Welch, ed. (Provo, UT: FARMS, 2004)		Usea profeetta: Nefi kertoo että hänen isänsä oli vain yksi Jerusalemin sen aikasista "monista profeetoista". Monia sen ajan profeettoja tunnettiin: Zephaniah (n. 640-609 eKr), Jeremiah (626-580 eKr), Huldah (n 621 eKr), Nahum (ca 630-612 eKr), Habakkuk (ca 622-605 eKr), Daniel (ca. 606-536 eKr), Ezekiel (ca 594-574 eKr), Urijah (ca 609 eKr). David R. Seely ja Robert D. Hunt, “Dramitis Peronsae: The World of Lehi (ca 700 – 592 BC),” Lehin Jerusalemista otteita, John W. Welch, ed. (Provo, UT: FARMS, 2004)[http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=22]
	Hengen lahjat: Kun Nefi kertoo veljelleen Samille heidän isänsä näystä saamstaan vahvistuksesta. Sam uskoo Nefin sanoja. Samille oli ehkä annettu lahja uskoa muiden sanoja ja todistuksia kun taas Nefille oli annettu lahja saaada suoraa ilmoitusta. Molemmat lahjat ovat tärkeitä ja voivat johtaa ikuiseen elämään. (katso OL 46: 13-14)		Hengen lahjat: Kun Nefi kertoo veljelleen Samille heidän isänsä näystä saamstaan vahvistuksesta. Sam uskoo Nefin sanoja. Samille oli ehkä annettu lahja uskoa muiden sanoja ja todistuksia kun taas Nefille oli annettu lahja saaada suoraa ilmoitusta. Molemmat lahjat ovat tärkeitä ja voivat johtaa ikuiseen elämään. (katso OL 46: 13-14)
	~~'''~~
	~~Mahdollinen kritisismi ja korjaava informatio'''~~

	Language: Critics have long attacked the Book of Mormon for having a Jew writing in Egyptian. The phenomenon of Jews using Egyptian script is now well attested through various archeological finds. John A. Tvedtnes and Stephen D. Ricks, “Jewish and Other Semitic Texts Written in Egyptian Characters,” Journal of Book of Mormon Studies 5/2 (1996): 156-163		'''Mahdollinen kritisismi ja korjaava informatio'''
	Altar of Stones: Some critics claim that a good Jew would never offer sacrifices away from Jerusalem. David R. Seely, “Lehi’s Altar and Sacrifice in the Wilderness,” Journal of Book of Mormon Studies 10/1 (2001): 62-69
	~~Authority: Some say Lehi could not have offered sacrifices because he did not have the Levitical Priesthood. “Book of Mormon Answers,” Journal of Book of Mormon Studies 8/1 (1999): 71~~

	~~Faith Affirmations~~		Kieli: Kriitikot Ovat pitkään hyökänneet MKta vastaan koska siinä juutalainen kirjoittaa egyptiä. Nykyään on se että juutalaiset kirjoittivat egyptiä hyvin todistettu arkeologisten löytöjen avulla. John A. Tvedtnes and Stephen D. Ricks, “Jewish and Other Semitic Texts Written in Egyptian Characters,” Journal of Book of Mormon Studies 5/2 (1996): 156-163 [http://maxwellinstitute.byu.edu/publications/jbms/?vol=5&num=2&id=128]
			Kivialttari: Jotkut väittävät että hyvä juutalainen ei koskaan uhraisi muualla kuin Jerusalemissa. David R. Seely, “Lehi’s Altar and Sacrifice in the Wilderness,” Journal of Book of Mormon Studies 10/1 (2001): 62-69 [http://maxwellinstitute.byu.edu/publications/jbms/?vol=10&num=1&id=242]
			Valtuus: Jotkut sanovat että Lehi ei olisi voinut uhrata koska hänellä ei ollut Leeviläsitä pappeutta: “Book of Mormon Answers,” Journal of Book of Mormon Studies 8/1 (1999): 71

			'''Uskon todisteet'''

	~~Colophon~~: ~~The first three verses of the Book of Mormon are an example of an Egyptian style authorial introduction called a colophon~~ Hugh Nibley		Kolofonit: MKn kolme ensimmäsitä virkettä ovat esimerkki egyptiläis tyylisestä kirjoittajan introsta jota kutsutaan Kolofoniksi. Hugh Nibley [http://maxwellinstitute.byu.edu/publications/books/?bookid=59&chapid=554]
	~~Nephi’s Name~~: ~~“Nephi” is an attested Egyptian name in its Semitic form~~ John Gee.		Nefin nimi: "Nefi" on todistetusti egyptiläsitä alkuperää oleva nimi Seemiläisessä muodossa. John Gee. [http://maxwellinstitute.byu.edu/publications/jbms/?vol=1&num=1&id=12]
	~~Lehi’s Name~~: ~~Although in the Bible as a place name, “Lehi” was unknown as a personal name in Joseph Smith’s day~~, ~~but it is now attested as aHebrew male personal name~~. Jeffrey R. Chadwick		Lehi nimi: Vaikka Raamatussa ilmenee Lehi paikan nimenä sen käyttö oli JSn aikana tuntematon, mutta nyt se on myös todistettu olleen hebrealainen miehen nimi. Jeffrey R. Chadwick [http://maxwellinstitute.byu.edu/publications/jbms/?vol=19&num=1&id=505]
	~~Sariah’s Name~~: ~~In Joseph Smith’s day, “Sariah” seemed like a misspelling of a Hebrew male~~ name~~. Today, it is known~~ to ~~be the correct spelling of Hebrew female name~~. [1]		Sariah: JSn aikana "Sariah" nimi näytti väärinkirjoitetulta hebrealaiselta miehen nimeltä. Tänään tiedämme sen olleen hebrealainen naisen nimi. [http://ldsreasonandrevelation.blogspot.com/2011/06/name-sariah-from-blunder-to-bulls-eye.html]
	Prophetic Call Narrative: Lehi’s prophetic call follows the typical narrative structure for the calling of a prophet found in ancient Israelite texts. Blake Ostler W. Welch		Prophetic Call Narrative: Lehi’s prophetic call follows the typical narrative structure for the calling of a prophet found in ancient Israelite texts. Blake Ostler W. Welch
	Jerusalem in 600 BC: The Book of Mormon only gives brief details about the situation in Jerusalem around 600 BC, but in those few details the Book of Mormon provides an accurate, albeit brief, sketch of the religious and political circumstances. Glimpses of Lehi’s Jerusalem Hugh Nibley Margaret Barker		Jerusalem in 600 BC: The Book of Mormon only gives brief details about the situation in Jerusalem around 600 BC, but in those few details the Book of Mormon provides an accurate, albeit brief, sketch of the religious and political circumstances. Glimpses of Lehi’s Jerusalem Hugh Nibley Margaret Barker
Rivi 96:		Rivi 96:

	Chiasmus: 1 Nephi 1:1-3; 1 Nephi 1:15-18; 1 Nephi 1:20-2:1; 1 Nephi 2:2-5; 1 Nephi 2:11-12; 1 Nephi 3:3-12; 1 Nephi 3:16-22; 1 Nephi 4:5-24; 1 Nephi 4:32; 1 Nephi 4:33-35; 1 Nephi 4:38-5:6; 1 Nephi 5:7-9; 1 Nephi 5:14-16; 1 Nephi 5:17-20; 1 Nephi 6:1-2; 1 Nephi 7:3-5; 1 Nephi 7:13; 1 Nephi 7:16-19		Chiasmus: 1 Nephi 1:1-3; 1 Nephi 1:15-18; 1 Nephi 1:20-2:1; 1 Nephi 2:2-5; 1 Nephi 2:11-12; 1 Nephi 3:3-12; 1 Nephi 3:16-22; 1 Nephi 4:5-24; 1 Nephi 4:32; 1 Nephi 4:33-35; 1 Nephi 4:38-5:6; 1 Nephi 5:7-9; 1 Nephi 5:14-16; 1 Nephi 5:17-20; 1 Nephi 6:1-2; 1 Nephi 7:3-5; 1 Nephi 7:13; 1 Nephi 7:16-19
	Other Parallelisms: 1 Nephi 1:3; 1 Nephi 1:6; 1 Nephi 1:8; 1 Nephi 1:9-13; 1 Nephi 1:15; 1 Nephi 2:20; 1 Nephi 2:22; 1 Nephi 2:24; 1 Nephi 3:10; 1 Nephi 3:15; 1 Nephi 3:16; 1 Nephi 3:18; 1 Nephi 3:31; 1 Nephi 4:3; 1 Nephi 4:10; 1 Nephi 4:12; 1 Nephi 4:24; 1 Nephi 4:27; 1 Nephi 4:28; 1 Nephi 4:31; 1 Nephi 4:32; 1 Nephi 4:36; 1 Nephi 5:1; 1 Nephi 5:4; 1 Nephi 5:6; 1 Nephi 5:8; 1 Nephi 5:12-13; 1 Nephi 5:21; 1 Nephi 6:5; 1 Nephi 7:9-12; 1 Nephi 7:12-13; 1 Nephi 7:16; 1 Nephi 7:22		Other Parallelisms: 1 Nephi 1:3; 1 Nephi 1:6; 1 Nephi 1:8; 1 Nephi 1:9-13; 1 Nephi 1:15; 1 Nephi 2:20; 1 Nephi 2:22; 1 Nephi 2:24; 1 Nephi 3:10; 1 Nephi 3:15; 1 Nephi 3:16; 1 Nephi 3:18; 1 Nephi 3:31; 1 Nephi 4:3; 1 Nephi 4:10; 1 Nephi 4:12; 1 Nephi 4:24; 1 Nephi 4:27; 1 Nephi 4:28; 1 Nephi 4:31; 1 Nephi 4:32; 1 Nephi 4:36; 1 Nephi 5:1; 1 Nephi 5:4; 1 Nephi 5:6; 1 Nephi 5:8; 1 Nephi 5:12-13; 1 Nephi 5:21; 1 Nephi 6:5; 1 Nephi 7:9-12; 1 Nephi 7:12-13; 1 Nephi 7:16; 1 Nephi 7:22


	== '''LÂHTEET''' ==		== '''LÂHTEET''' ==

Maija-LiisaÅrsnes (7. tammikuuta 2012 kello 16.57)

2012-01-07T16:57:06Z

← Vanhempi versio		Versio 7. tammikuuta 2012 kello 16.57
Rivi 1:		Rivi 1:

	~~Lesson~~ 2: "~~All Things According to His Will~~"		== '''OSA 2: "Kaikki hänen tahtonsa mukaan"''' ==

	~~Disclaimer~~: ~~The information provided here is a supplement to the lesson manual to assist teachers in addressing issues that might arise in the course of teaching~~. ~~It is in no way intended to replace or supplant the lesson materials provided by the Church~~. ~~It is intended only to be used as background information for prior preparation by teachers and should not be used in any way to replace correlated lesson materials~~.
			HUOM: Tämä on käännös tekstistä, joka on tarkoitettu lisätiedoksi oppikirjan lisäksi auttaamaan opettajia kysymyksissä, joita saattaa opiskellessa ilmaantua. Tämä ei millään muotoa ole tehty käytettäväksi oppikirjan sijaan tai kirkon antamien oppikirjojen sijaan. Se on tarkoitettu vain taustatietojen lisäämiseksi opettajille, eikä sitä ole tarkoitus käyttää Kirkon antamien materiaalien sijaan.
	LDS Lesson Manual		LDS Lesson Manual

	~~Lesson 2: All Things According to His Will off-site~~
	~~1. Lehi Leaves Jerusalem (1 Nephi 1-2)~~
	~~Helpful Insights~~

	~~Nephi as Scribe~~: Since Nephi was the younger (youngest, before Jacob and Joseph are born) son of a wealthy family, he was not likely to inherit the family business, but would have been in training for another high status profession. ~~Nephi’s skill in writing and other traits Nephi displays suggest he may have been in training to become a scribe. Brant Gardner, “Nephi as Scribe,” Mormon Studies Review 23~~/~~1 (2011): 45~~-55		== '''MAP kirkon oppikirja''' ==
	~~Goodly Parents: Nephi’s name is probably derived from the Egyptian word for “good”, “goodly” or “goodness.” Thus when Nephi says he has “goodly parents” and knows~~ of ~~the “goodness… of God,” he may be using a typical Hebrew wordplay technique. Matthew L. Bowen, “Internal Textual Evidence for the Egyptian Origin of Nephi’s Name,” Insights 22~~/~~11 (2002)~~
	~~Many Prophets: Nephi tells us that his father is only one of “many prophets” in Jerusalem at the time. Several contemporary prophets are known: Zephaniah (ca. 640~~-~~609 BC), Jeremiah (626~~-~~580 BC), Huldah (ca 621 BC), Nahum (ca 630~~-~~612 BC), Habakkuk (ca 622~~-~~605 BC), Daniel (ca. 606~~-~~536 BC), Ezekiel (ca 594~~-~~574 BC), Urijah (ca 609 BC)~~. ~~David R. Seely and Robert D. Hunt, “Dramitis Peronsae: The World of~~ Lehi (~~ca 700 – 592 BC),” in Glimpses of Lehi’s Jerusalem, John W. Welch, ed. (Provo, UT: FARMS, 2004~~)
	Gifts of the Spirit: When Nephi tells his brother Sam about the confirmation he received of their fathers vision, Sam believes what Nephi says. Sam may have been given the gift to believe on the words and testimonies of others, while Nephi was given the gift of revelation directly. Both gifts are valuable and can lead to eternal life (see D&C 46: 13-14)		Pyhäkoulu opettajan opas: [http://lds.org/manual/book-of-mormon-gospel-doctrine-teachers-manual/lesson-2-all-things-according-to-his-will?lang=eng]

			== '''1. Lehi Lähtee Jeruslemista (1 Nefi 1-2)''' ==

			'''Avustavaa sisältöä'''

	~~Potential Criticisms and Faithful Information~~		Nefi kirjurina: Koska Nefi oli hyvin toimeen tulevan perheen nuorempi (nuorin siihen asti kun Jaakob ja Josef syntyivät)poika, hän ei tulisi perimään perheen bisnistä, mutta häntä sen sijaan opetettaisiin johonkin muuhun hyvään ammattiin. Nefin kirjoitustaidot sekä muut hänen taitionsa viittaavat siihen että häntä koulutettiin kirjuriksi. Brant Gardner "Nefi kirjurina" Mormon Studies Review 23/1 (2011): 45-55
			Hyvät vanhemmat: Nefin nimi tulee nähtävästi Egyptilaisestä sanasta "hyvä", tai "hyvyys" (“good”, “goodly” or “goodness”). Täten Nefi sanoo että hänellä oli "hyvät vanhemmat" ja hän tunsi "Jumalan hyvyyden" hän on nähtävästi käyttänyt tässä tyypillistä hebrealaista sanaleikkiä. Matthew L. Bowen “Internal Textual Evidence for the Egyptian Origin of Nephi’s Name,” Insights 22/11 (2002)
			Usea profeetta: Nefi kertoo että hänen isänsä oli vain yksi Jerusalemin sen aikasista "monista profeetoista". Monia sen ajan profeettoja tunnettiin: Zephaniah (n. 640-609 eKr), Jeremiah (626-580 eKr), Huldah (n 621 eKr), Nahum (ca 630-612 eKr), Habakkuk (ca 622-605 eKr), Daniel (ca. 606-536 eKr), Ezekiel (ca 594-574 eKr), Urijah (ca 609 eKr). David R. Seely ja Robert D. Hunt, “Dramitis Peronsae: The World of Lehi (ca 700 – 592 BC),” Lehin Jerusalemista otteita, John W. Welch, ed. (Provo, UT: FARMS, 2004)
			Hengen lahjat: Kun Nefi kertoo veljelleen Samille heidän isänsä näystä saamstaan vahvistuksesta. Sam uskoo Nefin sanoja. Samille oli ehkä annettu lahja uskoa muiden sanoja ja todistuksia kun taas Nefille oli annettu lahja saaada suoraa ilmoitusta. Molemmat lahjat ovat tärkeitä ja voivat johtaa ikuiseen elämään. (katso OL 46: 13-14)
			'''
			Mahdollinen kritisismi ja korjaava informatio'''

	Language: Critics have long attacked the Book of Mormon for having a Jew writing in Egyptian. The phenomenon of Jews using Egyptian script is now well attested through various archeological finds. John A. Tvedtnes and Stephen D. Ricks, “Jewish and Other Semitic Texts Written in Egyptian Characters,” Journal of Book of Mormon Studies 5/2 (1996): 156-163		Language: Critics have long attacked the Book of Mormon for having a Jew writing in Egyptian. The phenomenon of Jews using Egyptian script is now well attested through various archeological finds. John A. Tvedtnes and Stephen D. Ricks, “Jewish and Other Semitic Texts Written in Egyptian Characters,” Journal of Book of Mormon Studies 5/2 (1996): 156-163
Rivi 30:		Rivi 37:
	The Valley of Lemuel: While there is some disagreement, a very good candidate for the valley of Lemuel was discovered in 1995, much to the surprise of critics, who insisted that such a valley and river did not exist in all of Arabia. [2]		The Valley of Lemuel: While there is some disagreement, a very good candidate for the valley of Lemuel was discovered in 1995, much to the surprise of critics, who insisted that such a valley and river did not exist in all of Arabia. [2]
	Naming Practices: When Lehi and his family stop to camp, they name the place after a member of the party. This is a common practice for desert travelers in Arabia. Hugh Nibley		Naming Practices: When Lehi and his family stop to camp, they name the place after a member of the party. This is a common practice for desert travelers in Arabia. Hugh Nibley
	Arabic Poetry: 1 Nephi 2:9-10 is a perfect example of Arabic poetry. Hugh Nibley		Arabic Poetry: 1 Nephi 2:9-10 [http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html] is a perfect example of Arabic poetry. Hugh Nibley

	2. ~~Nephi and his brothers return to Jerusalem to obtain the plates of brass~~ (1 ~~Nephi~~ 3-4)		2. Nefi ja hänen veljensä palaavat Jerusalemiin saadakseen pronssilevyt haltuunsa. (1 Nefi 3-4)[http://mormonit.fi/kirkon-kirjallisuutta/pyhaet-kirjoitukset-verkossa.html]
	Helpful Insights		Helpful Insights

Maija-LiisaÅrsnes: Ak: Uusi sivu: Lesson 2: "All Things According to His Will" Disclaimer: The information provided here is a supplement to the lesson manual to assist teachers in addressing issues that might arise ...

2012-01-07T15:59:51Z

Ak: Uusi sivu: Lesson 2: "All Things According to His Will" Disclaimer: The information provided here is a supplement to the lesson manual to assist teachers in addressing issues that might arise ...

Uusi sivu

Lesson 2: "All Things According to His Will"

Disclaimer: The information provided here is a supplement to the lesson manual to assist teachers in addressing issues that might arise in the course of teaching. It is in no way intended to replace or supplant the lesson materials provided by the Church. It is intended only to be used as background information for prior preparation by teachers and should not be used in any way to replace correlated lesson materials.
LDS Lesson Manual

Lesson 2: All Things According to His Will off-site
1. Lehi Leaves Jerusalem (1 Nephi 1-2)
Helpful Insights

Nephi as Scribe: Since Nephi was the younger (youngest, before Jacob and Joseph are born) son of a wealthy family, he was not likely to inherit the family business, but would have been in training for another high status profession. Nephi’s skill in writing and other traits Nephi displays suggest he may have been in training to become a scribe. Brant Gardner, “Nephi as Scribe,” Mormon Studies Review 23/1 (2011): 45-55
Goodly Parents: Nephi’s name is probably derived from the Egyptian word for “good”, “goodly” or “goodness.” Thus when Nephi says he has “goodly parents” and knows of the “goodness… of God,” he may be using a typical Hebrew wordplay technique. Matthew L. Bowen, “Internal Textual Evidence for the Egyptian Origin of Nephi’s Name,” Insights 22/11 (2002)
Many Prophets: Nephi tells us that his father is only one of “many prophets” in Jerusalem at the time. Several contemporary prophets are known: Zephaniah (ca. 640-609 BC), Jeremiah (626-580 BC), Huldah (ca 621 BC), Nahum (ca 630-612 BC), Habakkuk (ca 622-605 BC), Daniel (ca. 606-536 BC), Ezekiel (ca 594-574 BC), Urijah (ca 609 BC). David R. Seely and Robert D. Hunt, “Dramitis Peronsae: The World of Lehi (ca 700 – 592 BC),” in Glimpses of Lehi’s Jerusalem, John W. Welch, ed. (Provo, UT: FARMS, 2004)
Gifts of the Spirit: When Nephi tells his brother Sam about the confirmation he received of their fathers vision, Sam believes what Nephi says. Sam may have been given the gift to believe on the words and testimonies of others, while Nephi was given the gift of revelation directly. Both gifts are valuable and can lead to eternal life (see D&C 46: 13-14)

Potential Criticisms and Faithful Information

Language: Critics have long attacked the Book of Mormon for having a Jew writing in Egyptian. The phenomenon of Jews using Egyptian script is now well attested through various archeological finds. John A. Tvedtnes and Stephen D. Ricks, “Jewish and Other Semitic Texts Written in Egyptian Characters,” Journal of Book of Mormon Studies 5/2 (1996): 156-163
Altar of Stones: Some critics claim that a good Jew would never offer sacrifices away from Jerusalem. David R. Seely, “Lehi’s Altar and Sacrifice in the Wilderness,” Journal of Book of Mormon Studies 10/1 (2001): 62-69
Authority: Some say Lehi could not have offered sacrifices because he did not have the Levitical Priesthood. “Book of Mormon Answers,” Journal of Book of Mormon Studies 8/1 (1999): 71

Faith Affirmations

Colophon: The first three verses of the Book of Mormon are an example of an Egyptian style authorial introduction called a colophon Hugh Nibley
Nephi’s Name: “Nephi” is an attested Egyptian name in its Semitic form John Gee.
Lehi’s Name: Although in the Bible as a place name, “Lehi” was unknown as a personal name in Joseph Smith’s day, but it is now attested as aHebrew male personal name. Jeffrey R. Chadwick
Sariah’s Name: In Joseph Smith’s day, “Sariah” seemed like a misspelling of a Hebrew male name. Today, it is known to be the correct spelling of Hebrew female name. [1]
Prophetic Call Narrative: Lehi’s prophetic call follows the typical narrative structure for the calling of a prophet found in ancient Israelite texts. Blake Ostler W. Welch
Jerusalem in 600 BC: The Book of Mormon only gives brief details about the situation in Jerusalem around 600 BC, but in those few details the Book of Mormon provides an accurate, albeit brief, sketch of the religious and political circumstances. Glimpses of Lehi’s Jerusalem Hugh Nibley Margaret Barker
The Valley of Lemuel: While there is some disagreement, a very good candidate for the valley of Lemuel was discovered in 1995, much to the surprise of critics, who insisted that such a valley and river did not exist in all of Arabia. [2]
Naming Practices: When Lehi and his family stop to camp, they name the place after a member of the party. This is a common practice for desert travelers in Arabia. Hugh Nibley
Arabic Poetry: 1 Nephi 2:9-10 is a perfect example of Arabic poetry. Hugh Nibley

2. Nephi and his brothers return to Jerusalem to obtain the plates of brass (1 Nephi 3-4)
Helpful Insights

Rod Symbolism: Nephi’s brothers start beating him with a “rod.” The rod, or staff, was a symbol of power in the ancient Near East, thus Nephi’s brothers, by using a rod to beat Nephi with, were asserting their authority over him as the younger brother. Hugh Nibley, Lehi in the Desert, 80; John A. Tevdtnes and David E. Bokovoy, Testaments: Links Between the Book of Mormon and the Hebrew Bible (Toole, UT: Heritage Press, 2003), 43]
Laban’s Sword: Before slaying Laban, Nephi stops to admire his sword. While most Israelite swords were short and dagger-like, Laban’s seems to have been a more formidable weapon. It is likely that as a member of the elite class Laban had larger sword, such as the large sword discovered just outside of Jerusalem and dating back to the seventh century BC. [3] Laban sword is also described a “exceedingly fine.” The Dead Sea Scrolls also describe some well crafted swords made of fine materials [4]
Exodus Typology: Nephi makes both direct and indirect allusions to the Exodus, something that he continues to do throughout 1 Nephi. [5]
David and Goliath: Careful comparison shows that Nephi used the story of David and Goliath as a modal or pattern for his narrative of slaying Laban (a common technique in ancient literature). Thus by comparing the two stories interesting insights can be gained. [6]
“As the Lord liveth and as we live”: Nephi swears an oath with Zoram and then both parties (Zoram and Nephi plus his brothers) are pacified, showing no sign of distrust. In ancient Near Eastern culture, an oath sworn by the life of something – especially by the life of yourself and God, would have been viewed as binding on both parties. Hugh Nibley

Potential Criticisms and Faithful Information

Steel: Nephi says that Laban’s sword was made of the “most precious steel.” Many critics have insisted that this is anachronistic. There are a number of linguistic issues that should be considered when it comes to the word “steel” in translation of any ancient document. Hamblin Nonetheless, “steel” (carbuized iron) has attested in the Old World during the Book of Mormon time period, and so Laban’s “steel” sword is not an anachronism. Sorenson
Slaying of Laban: A number of objections have been raised about the Slaying of Laban, from legal to ethical concerns. In many cases, the issue stems from the reader projecting their modern Western cultural views onto the text. In any event, these issues have been addressed by LDS scholars [7]
Church: Nephi mentions “brethren of the church,” which some critics say is an anachronism because there was no “church” in ancient Israel. The original meaning of “church” was simply “congregation” or “assembly,” a concept that would have been well known to ancient Israel. Jeff Lindsey
Lehi’s Cave: Sometimes well-intentioned members provide exaggerated claims for evidence in favor of the Book of Mormon. When our faith is supported by faulty claims of evidence, we become susceptible to criticisms. One example of this has been the so-called “Lehi’s cave.” The location is not likely to have anything to do with the Book of Mormon. [8]

Faith Affirmations

Laban’s Fifty: The author of a fictional Book of Mormon could have given any number for the size of Laban’s garrison, so why such a small “fifty”? As it turns out, fifty is just the right size for a garrison of even a large city in the ancient Near East Hugh Nibley.
Treasury: A “treasury” seems like a strange place to keep a record or book, but that is exactly where an ancient Israelite would have kept it. John A. Tvedtnes

3. Nephi and his brothers bring the brass plates to their family (1 Nephi 5)
Helpful Insights

Sariah’s Crisis of Faith: 1 Nephi 5: 1-8 happens to be the only story really told about Sariah. Unfortunately, the way we read it tends to put her in a negative light. Camille Fronk helps provide a more sympathetic approach. [9]
Sacrifices and Burnt Offerings: The family offered sacrifices and burnt offerings upon the sons return. While this may have been for thanksgiving, it is possible that it was an offering of atonement. Reasons for atonement in the group range from murmuring, out right rebellion, or possibly the killing of Laban. [S. Kent Brown, From Jerusalem to Zarahemla (Provo: UT: Religious Studies Center, 1998), pg. 3-5]
Brass Plates: In Joseph Smith, the word “brass” was commonly used for two different alloys, one of which is what we call today “bronze.” William J. Hamblin believes that the plates of Laban were actually made of bronze. [10]

Potential Criticisms and Faithful Information
Faith Affirmations

Contents of the Brass Plates: Among the contents of the brass plates are the writings of various prophets, including mention of the five books of Moses. The earliest attested fragment of any portion of the Bible is a passage from one of the books of Moses (Numbers) found engraved on small plates of metal (silver) and dating to 600 BC. [11] [12]

4. Nephi and his brothers return to Jerusalem for Ishmael and his family (1 Nephi 7)
Helpful Insights

Why not get Ishmael’s family while they were there for the brass plates? Brant Gardner suggests that “Acquiring the brass plates confirmed through their experiences that Yahweh was leading them. Thus, these experiences not only strengthened their resolve but perhaps also provided arguments that would convince Ishmael and his family to accompany them.” [Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 volumes, (Greg Kofford Books, 2007), 1:141]
The Rebellion: Laman and Lamuel’s rebellion on the return journey may have been due to the realization that at this point, there would be no turning back. With the brass plates and their wives, they were now leaving Jerusalem permanently. “The desire to return was also likely enhanced by their proximity to Jerusalem, which always pulled at them, but would certainly have a greater hold on them when they were close. And perhaps they knew that now, possessed of the brass plates and future wives, there would be no more trips back. This departure was permanent and their reluctance had never been more intense.” [Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 volumes, (Greg Kofford Books, 2007), 1:146]
Pleading Women: Laman and Lemuel are unimpressed by Nephi’s miraculous escape, but are suede by the pleading of the wife and daughter of Ishmael. Ancient Near Eastern cultures had strict rules of chivalry – if the mother and daughter of another tribe pleads, then you are under obligation. The reason for their pleading may have been the realization that with Nephi dead, they were short a suitor for all five daughters. [see Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 volumes, (Greg Kofford Books, 2007), 1:149-150].

Potential Criticisms and Faithful Information
Faith Affirmations
Additional Information Related to 1 Nephi 1-7

In 1 Nephi 6, Nephi tells his readers that he is writing with a deliberate purpose. A number of scholars have looked closely at 1 Nephi in an effort to more fully understand his purposes in writing his small plates record.

Noel B. Reynolds, “Nephi’s Outline,” in Book of Mormon Authorship, Noel B. Reynolds, ed. (Provo, UT: FARMS Reprint, 1996)
Noel B. Reynolds, “Nephi’s Political Testament,” in Rediscovering the Book of Mormon: Insights You May Have Missed Before (Provo, UT: FARMS, 1991)
Noel B. Reynolds, “The Political Dimensions of the Small Plates,” BYU Studies 27/4 (1987)
John W. Welch, “When Did Nephi Write the Small Plates?”, “Why Did Nephi Write the Small Plates: Practical Purposes,” and “Why Did Nephi Write the Small Plates: Political Dimensions” all in Pressing Forward with the Book of Mormon, John W. Welch, ed. (Provo, UT: FARMS 1999).
Fredrick W. Axelgard, “1 and 2 Nephi: An Inspiring Whole,” BYU Studies 26/4 (1987)

Chiasms and Other Poetic Parallelisms in 1 Nephi 1-7

The Book of Mormon contains a number of literary structures called poetic parallelisms, chiasmus being the best known. While these are frequently used as evidence for the Book of Mormon’s authenticity, their real value is in helping shed light on the meaning and message in the text. The following passages contain examples of these structures from chapters being covered in this lesson. If you are planning on using any of these passages in your lesson, it may be worthwhile to check these structures to see if they help emphasize or focus attention on the message you hope to convey, or if they provide an alternative perspective you had not considered before which may enhance your lesson. For the sake of space, the references can only be listed here. To look at these structures, see Donald W. Perry, Poetic Parallelisms: The Complete Text Reformatted, which is graciously provided online for no charge (you have to go to the PDF file) by the Neal A. Maxwell Institute.

Chiasmus: 1 Nephi 1:1-3; 1 Nephi 1:15-18; 1 Nephi 1:20-2:1; 1 Nephi 2:2-5; 1 Nephi 2:11-12; 1 Nephi 3:3-12; 1 Nephi 3:16-22; 1 Nephi 4:5-24; 1 Nephi 4:32; 1 Nephi 4:33-35; 1 Nephi 4:38-5:6; 1 Nephi 5:7-9; 1 Nephi 5:14-16; 1 Nephi 5:17-20; 1 Nephi 6:1-2; 1 Nephi 7:3-5; 1 Nephi 7:13; 1 Nephi 7:16-19
Other Parallelisms: 1 Nephi 1:3; 1 Nephi 1:6; 1 Nephi 1:8; 1 Nephi 1:9-13; 1 Nephi 1:15; 1 Nephi 2:20; 1 Nephi 2:22; 1 Nephi 2:24; 1 Nephi 3:10; 1 Nephi 3:15; 1 Nephi 3:16; 1 Nephi 3:18; 1 Nephi 3:31; 1 Nephi 4:3; 1 Nephi 4:10; 1 Nephi 4:12; 1 Nephi 4:24; 1 Nephi 4:27; 1 Nephi 4:28; 1 Nephi 4:31; 1 Nephi 4:32; 1 Nephi 4:36; 1 Nephi 5:1; 1 Nephi 5:4; 1 Nephi 5:6; 1 Nephi 5:8; 1 Nephi 5:12-13; 1 Nephi 5:21; 1 Nephi 6:5; 1 Nephi 7:9-12; 1 Nephi 7:12-13; 1 Nephi 7:16; 1 Nephi 7:22

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