3 Nephi 1-7 Quotes and Notes

Things to cover

1. We bring destruction upon ourselves. See 3 Ne. 6.5 and Abraham Lincoln’s quote.
2. The passage of the relics and the total breakdown of Nephite society (3 Nephi 1.2)
3. Gadianton’s “girded about w/lamb skin” – the irony!
4. The Greek names in the Book of Mormon – quote Eric Cline’s book, chapter 3
5. Yahweh = father and son (3 Nephi 1.14)

3 Nephi 1

91^st year – the sign (1)

Nephi son of Nephi gets the records – eldest (2)

By getting “charge” of the record, this passage of these sacred things to Nephi was tantamount to the transferring of the crown and scepter for European monarchs. This was part of the total package of the authority that was held by Nephite kings anciently and these items would have held value to the Nephite judges. These items are described in Mosiah 1.15-16:

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. 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.

These items were also shown in this dispensation as part of the restoration. To me, this is symbolic of the idea that God’s authority has been restored to the earth, and that the right to rule in his kingdom as been put back. From David Whitmer we read:

Elder O. P. Do you remember what time you saw the plates?

D. W. 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 fulfil 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 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.

Elder O. P. Did you see the Angel at this time?

D. W. Yes; he stood before us. Our testimony as recorded in the Book of Mormon is strictly and absolutely true, just as it is there written.₁

How bad is this? Brant Gardner writes:

These items, which represented Nephite authority, are now in the hands of Nephi3, who has no political authority. Their presence outside the lines of political power reveals exactly how far Nephite apostasy had developed. The departure from the past is so complete that these relics of authority are no longer valued. Apparently Nephi² took them when he left office and his successors did not challenge his possession of them. He now passes the sacred relics to his son.₂

Now while I agree with Gardner, we also have example of non-kings and non-judges having custodianship of the relics. For example, we have Alma’s son Helaman as well as Shiblon, both around 72-56 B.C.

Nephi² translated? – (3) – cross this with Alma 45.18-19 where Mormon supposes that Nephi2 is translated.

Signs “more fully” fulfilled (4)

Wicked rejoice (6) the time is past!

They did watch steadfastly! τηρέω or τηρήσατε (Aor/act/imp/2PP) as used in John 14.15

Day set apart to kill the believers! (9) Nephi prays (11-12) all day, this is a total breakdown of Nephite government

The Lord responds (13) He will come to fulfill the will of the Father and the Son (14) – this reminds us of Abinadi’s teachings about Yahweh/Jesus being the Father and the Son. He is the son “because of (his) flesh” 3 Ne. 1.14. See also Mosiah 15.2 – “because he dwelleth in the flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son”…  When the context indicates a relationship between Yahweh in heaven and us human beings on earth, Yahweh is designated as the Father in the Book of Mormon. Similarly, when the context is exclusively in the heavens, Yahweh is properly called the Son of the Most High God (see 1 Ne. 11.6) Other times Yahweh is called the most high god when the context has to do with human beings (see: Alma 26.14; 3 Ne. 4.32; 3 Ne. 11.17)

We can read James E. Talmage’s quote defining Jesus’ identity:

It now becomes our purpose to inquire as to the position and status of Jesus the Christ in the antemortal world, from the period of the solemn council in heaven, in which He was chosen to be the future Savior and Redeemer of mankind, to the time at which He was born in the flesh. 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, comprizing 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.”[68] 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.”[69] 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.”

To these citations of ancient scripture may most properly be added the personal testimony of the Lord Jesus after He had become a resurrected Being. In His visitation to the Nephites He thus proclaimed Himself: “Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name.”[76] To the Nephites, who failed to comprehend the relation between the gospel declared unto them by the Resurrected Lord, and the Mosaic law which they held traditionally to be in force, and who marveled at His saying that old things had passed away, He explained in this wise: “Behold I say unto you, that the law is fulfilled that was given unto Moses. Behold, I am he that gave the law, and I am he who covenanted with my people Israel: therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end.”₃

The night is light and people are amazed (15-19)

Lyings are spread forth (22) but the more part of the people believe

Hardly any contentions for awhile (23-24) except for some Law of Moses confusion

Gadiantons infest the mountains (27) and some Nephites defect (28)

The sadness and loss of faith of the rising generation (29-30)

3 Nephi 2

Massive wickedness grows throughout this chapter

95^th year – In four short years they begin to forget (1) – cross with 3 Nephi 1.1-19

609 years from when Lehi left Jerusalem (6)

They change up how they record time (7-8)

Nephi again is mentioned as missing (9)

The Lamanites and the Nephites unite against the Gadianton scourge (11-12)

Before AD 13 they are threatened with “utter destruction”… what does that mean since the Gadiantons need these guys to pay tribute? To me we seem to be talking about a focused and directed goal to fundamentally shift the Nephites away from their cultural and religious ties to Yahweh and more towards a culture with class distinctions and layers of elites directing the masses in a violent war like culture, which is exactly what we see historically in Mesoamerica. I do not believe the Gadiantons wanted to physically annihilate the Nephites, because if they did this, they could not seize their wealth.

The curse was removed (15-16) this has been discussed in previous podcasts. See “Questions about 2 Nephi 5.21 and 3 Nephi 2.14-15.”

Report of war and pushing back the Gadiatons scourge (17-19) “The sword of destruction did hang over them” (19)

3 Nephi 3

Lachoneus gets a letter from the Gadianton leader (1)… lots of variants on the spelling of his name.

Lachoneus is spelled twice as Lachoneas. There are many other instances of the u spelling though, including the first occurrence. LACHONEUS is the masculine form of the hypothetical Greek word *lakonios, “Spartan, Laconian”; cf. the attested forms lakonion (neuter) and lakonia (feminine). Λακεδαιμόνιος = an inhabitant of Sparta, or Lacedaemon. Λακωνία = Laconia is a regional unit in Greece, and the genitive of this word is Lakonias = Λακωνίας, the genitive singular form of Lakonia. See “Lachoneus’ name in the Book of Mormon.”

The letter is dripping with lies and false compliments (2-10) His name is Giddianhi (9) and he requests unity (7)

Lachoneus begs the Nephites to plead to Yahweh for help (12) and they gather together into one place (13)

Everyone listens… we bond in times of great crises (16)

Gidgiddoni was a great prophet and chief judge … so if Lachoneus is governor, how is Gid chief judge? (18-19)

The people want to go on the offensive! (20)

Gidgiddoni says that only a defensive war is respectable if they want Yahweh’s assistance (21)

They center themselves in Zarahemla (22-23) and they prepare for war (26)

Techniques of Satan and his followers used by Giddianhi the Gadianton leader:

1. Flattery (2).
2. Seeds of doubt (2).
3. Intimidation, threats (3).
4. Boasting of their strength (4).
5. Insincerity (5).
6. Yield and we will leave you alone (6).
7. Promise of acceptance (7).
8. False promises (7,8).
9. False excuses and justification (10)

How do we combat such evil? Lachoneus responds to the Gadianton letter:

1. Do not be frightened (12).
2. Do not hearken to them (12).
3. Cry unto the Lord for strength (12).
4. Gather together (13). See also D&C 101:21-22; 115:6.
5. Build exceedingly great fortifications (14).
6. Set guards round about to watch (14).
7. Repent (15).
8. Exert ourselves in our might to do according to the leaders (16). Why? Their leaders and chief captains had the spirit of revelation and prophecy (19).
9. Fight them in the center of our lands, not theirs (20-21). [Avoid offensive warfare]
10. Be strong with armor (26). See D&C 27:15-18.

3 Nephi 4

The robbers come and attack, they take the wild game (1-3), but the Nephites are gathered into one body (3)… this makes it sound as if they had to be small in numbers because a large body of Gadiantons would require large scale agriculture… and yet we also read “for the Nephites had left their land desolate”… perhaps they had burned their fields.

Nephites have a 7 year storage/capability to subsist (4)

Plunder, rob, and murder (5)

This verse tells us or at least hints that they wanted to have large scale agriculture (6)

They were girded about with a lamb skin (7)

From BMC we read:

The terms “lamb” and “sheep” appear in the Book of Mormon text over a hundred times, used most often in religious metaphors, such as with the phrase “Lamb of God.” While there is some evidence of sheep in the Americas, it is also possible that the translated word “lamb” refers to a similar animal found in the New World. Whether the Nephites had sheep in the New World, or whether the word “lamb” refers to a different animal,  the usage of “lamb” in the Book of Mormon is more often connected with Jesus Christ than it is to a specific species of livestock. Since the Nephites practiced the Law of Moses, they would presumably have preferred to have an animal equivalent to a lamb in order to perform sacrificial ordinances at the temple. Thus, when 3 Nephi 4:7 describes the skin as a “lamb-skin,” it may be a reference to the New World equivalent of a sacrificial lamb. In fighting the armies of the Nephites, Gadianton robbers’ slaughtering and wearing the skins of an animal of holy sacrifice would certainly have been a jarring image for the Nephites.

The shock-factor of the lamb-skin is heightened when put in the context of Mesoamerican intimidation tactics. The donning of animal pelts was intended to create a fearful spectacle, so it may have been unexpected for the Gadianton robbers to appear in the skins of a non-aggressive herbivore—like a lamb. Brant Gardner explained, “Mesoamericans were well known to wear animal skins, though the animal would typically be a ferocious jaguar, not a peaceful ‘lamb.’”₄

While this unusual choice of a lamb (or a similar animal) may not have been terrifying for surrounding Mesoamerican cultures, the blood-stained pelt of an innocent lamb was clearly “great and terrible” (3 Nephi 4:7) to the temple-oriented Nephites. If the objective of the Gadianton Robbers was to stun and terrify the armies of the Nephites, the sacrilege of a slaughtered sacred symbol would surely accomplish just that.

By dying their skin in blood, and girding themselves with a lamb-skin, the Gadianton robbers may have been making a mockery of the Lamb of God, whose blood was sacrificed for the sins of the world. In a temple setting, priests ritually executed lambs with solemnity and care. However, in this woeful battle, the Gadianton Robbers blasphemously slaughtered the animal and smeared themselves in blood.

In their quest for dominance and power, the Gadianton robbers trampled on all that is sacred and holy in order to intimidate and terrify the opposing Nephites. Matthew Brown and Ethan Sproat have both argued that the lamb-skin in this episode may have strong connections to ancient temple clothing.₅ Perhaps the Gadianton robbers would wear ritualistic clothing to war, because in many ancient societies, the clothing represented power, the very thing the Gadianton robbers sought to usurp.₆

Irony

This story creates a masterful irony, since the Gadianton robbers sought to subjugate others with the blood of lambs, but in turn were defeated by those who sought deliverance from the Lamb of God. Alma and Ether declared of followers of Christ: “their garments were washed white through the blood of the Lamb” (Alma 13:11; cf. 34:36; Ether 13:10–11). While the Gadianton robbers should have been seeking forgiveness and cleansing from their sins, the garments of the Gadianton robbers were stained, rather than made white, in the blood of the lamb.₇

They cry to God for deliverance (8), Gadiantons take courage, misunderstanding (9), Nephites meet them “in the strength of the Lord” (10)

Nephites win (11-14) and Giddianhi the robber is killed (14)

Hungry Gadiantons (18-20), they appoint a new leader (17), Nephites cut off “tens of thousands” (21)

Gadiantons retreat, are surrounded by Gidgiddoni and his armies (24-27) and surrender (27) and their leader is slain, hung from a tree, like Nehor, he is put “between heaven and earth” and hung… like Harut and Marut or the angel Shamhozi.

Simile curse (29), they call upon God for his protection (33)

3 Nephi 5

Everyone believes (1), massive peace (1-3), prison reform! (4) Those robbers who repent are set free (4)

Mormon describes his scribal activity (7-12), (15-18)

Mormon’s description of who he is: a disciple of Christ (13), a pure descendant of Lehi (20)

He has helped us in the past (22), and he will help us in the future (23), we must remember this today!

As surely as the Lord liveth, he will gather us! (24), he has covenanted that this will happen (24-26)

3 Nephi 6

The Nephites go home and take their “flocks, herds, horses, cattle” (1)

Peace, prosperity, they have nothing to hinder them except themselves (such a theme of the Book of Mormon) (2-5)

Abraham Lincoln’s words:

We find ourselves in the peaceful possession of the fairest portion of the earth, as regards extent of territory, fertility of soil, and salubrity of climate. We find ourselves under the government of a system of political institutions, conducing more essentially to the ends of civil and religious liberty, than any of which the history of former times tells us. We, when mounting the stage of existence, found ourselves the legal inheritors of these fundamental blessings.

We toiled not in the acquirement or establishment of them — they are a legacy bequeathed us, by a once hardy, brave, and patriotic, but now lamented and departed race of ancestors. Theirs was the task (and nobly they performed it) to possess themselves, and through themselves, us, of this goodly land; and to uprear upon its hills and its valleys, a political edifice of liberty and equal rights; ’tis ours only, to transmit these, the former, unprofaned by the foot of an invader; the latter, undecayed by the lapse of time and untorn by usurpation, to the latest generation that fate shall permit the world to know. This task of gratitude to our fathers, justice to ourselves, duty to posterity, and love for our species in general, all imperatively require us faithfully to perform.

How then shall we perform it? — At what point shall we expect the approach of danger? By what means shall we fortify against it? — Shall we expect some transatlantic military giant, to step the Ocean, and crush us at a blow? Never! — All the armies of Europe, Asia and Africa combined, with all the treasure of the earth (our own excepted) in their military chest; with a Buonaparte for a commander, could not by force, take a drink from the Ohio, or make a track on the Blue Ridge, in a trial of a thousand years.

At what point then is the approach of danger to be expected? I answer, if it ever reach us, it must spring up amongst us. It cannot come from abroad. If destruction be our lot, we must ourselves be its author and finisher. As a nation of freemen, we must live through all time, or die by suicide.₈

Cross reference this with Alma 44.4 which says:

Now ye see that this is the true faith of God; yea, ye see that God will support, and keep, and preserve us, so long as we are faithful unto him, and unto our faith, and our religion; and never will the Lord suffer that we shall be destroyed except we should fall into transgression and deny our faith.

Many cities built anew (7), highways and roads (8), more peace (9)

We get some pride (10), we get class distinctions [merchants, lawyers, “officers”/scholars/men of govt. service] (11)

They are ordered according to their chances for learning (12)

Sad, they devolve again (13-16) in “but a few years” (16)

They are in a state of “awful wickedness” (17)

Holy men come and tell the people to repent (20-23) and some want to kill them secretly and some do get killed secretly (23), but we need a signature/permission from the governor of the land (24)

Massive corruption in the highest offices of the government (25-30)

3 Nephi 7

In the 30^th year the chief judge is murdered (1)

The Nephites separate into tribes (2) this is the breakdown of the Nephite society

These distinctions grow (4), and they yield themselves to Satan (5), they have “few” righteous among them (7)

In six years they had gone like a dog to his vomit (8)

Social disorder, Jacob chosen as a king (9-10), and he takes his people to the land northward (11-13)

While some are causing strife, Nephi is seeing angels (15), he goes and preaches to them (16)

The wicked are angry with Nephi because they cannot withstand his words (18), this reminds me the end of John 11 when Jesus raises Lazarus, the wicked want to kill Lazarus

Angels minister to Nephi daily (18)

Some are healed (19-24), Nephi continues to preach (23), and many are baptized (26)

Notes

1. (Sep. 7, 1878. David Whitmer interview with Orson Pratt. Millenial Star, 9 Dec, 1878, Vol. 40, pgs. 771-772.
2. Brant Gardner, Second Witness, volume 5, p. 233.
3. James E. Talmage, Jesus the Christ, p. 32-33.
4. Gardner, Second Witness, vol. 5, p. 263.
5. Ethan Sproat argued that the term “skins” in the Book of Mormon may be a reference to Adam and Eve’s “coats of skins,” and that the “skins” of the Lamanites is a reference to some item of clothing that asserted their right to authority. Sproat further connects the blood-stained lamb-skin in 3 Nephi 4 with an actual temple ritual described in 1 Kings 2. See Ethan Sproat, “Skins as Garments in the Book of Mormon: A Textual Exegesis,” Journal of Book of Mormon Studies 24 (2015): 149–158. Matthew Brown suggested that the lamb-skin they wore may represent a ceremonial apron or ephod, familiar to Israelite temple worship, as well as Mesoamerican royal aprons. See Brown, “Girded About with a Lambskin,” 124–151.
6. Brown, “Girded About with a Lambskin,” 146–148. Hugh Nibley discusses how in various ancient cultures, the donning of skins or garments transfers to the wearer the powers and virtues of the animal or garment. If the Gadianton robbers subscribed to such belief, they may have been seeking to coopt the power of the Lamb of God. See Hugh Nibley, Temple and Cosmos, The Collected Works of Hugh Nibley: Volume 12 (Salt Lake City/Provo, UT: Deseret Book and FARMS, 1992), 112–132.
7. Book of Mormon Central, Why did the Gadianton Robbers wear a lamb skin?, September 20, 2016, KnowWhy #191.
8. Abraham Lincoln, The Perpetuation of Our Political Institutions: Address Before the Young Men’s Lyceum of Springfield, Illinois. January 27, 1838.