1 Nephi 19: 24

 24 Wherefore I spake unto them, saying: Hear ye the words of the prophet, ye who are a remnant of the house of Israel, a branch who have been broken off; hear ye the words of the prophet, which were written unto all the house of Israel, and liken them unto yourselves, that ye may have hope as well as your brethren from whom ye have been broken off; for after this manner has the prophet written.

Nephi’s immediate audience is his family, who are a remnant of Israel that is a branch broken off as prophesied. But his ultimate audience is those of us in the latter days, who are also a remnant of Israel. Even Gentiles who are baptized adopt the heritage of Israel, so Nephi makes a point of saying these words of the prophet “were written unto all the house of Israel” (emphasis added), which includes us, whether direct descendant or adopted in. So we should liken these words unto us just as much as Nephi’s family should have. And so Nephi introduces us to the words of Isaiah.

• Genesis 49: 22 (22–26)
• 1 Nephi 15: 12 (12,16)
• 2 Nephi 3: 5 (4–5)

1 Nephi 19: 23

 23 And I did read many things unto them which were written in the books of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning.

I find it very telling that Nephi quoted so much from Isaiah. Of all prophets recorded in the brass plates, including Zenock, Zenos, and Neum, who Nephi mentioned earlier in the chapter, he chose to quote from Isaiah. By definition, all prophets testify of Christ (see Revelation 19:10; 1 Nephi 10:5; Jacob 7:11), and there are others besides Isaiah who are more direct and plain. But Nephi quoted Isaiah. And the stated reason was that he “might more fully persuade them to believe in the Lord their Redeemer.” The first thing I get from that is that while Nephi’s brethren must have at least believed some of the prophets (remember that whenever he wanted to pull them back in line he recited Moses, and again here they were giving him time to read from Isaiah) they clearly did not understand those prophets, at least not totally. For sure they didn’t understand that the prophets testified of Christ. But that they might be converted Nephi read Isaiah to them. Why not Zenos? Why not Zenock? After all, they were more easily understood in their testimonies. Nephi’s brethren already had one of the ingredients Nephi later identified as necessary to understanding Isaiah. They may not have had a spirit of prophecy (i.e. testimony of Jesus—Revelation 19:10), but they understood the “manner of prophesying among the Jews” (see 2 Nephi 25:1, 4). I wonder if Nephi hoped that because they understood that part that he could help them “connect the dots” and gain a testimony of Christ. And maybe once you have both ingredients (testimony of Christ and understanding the Jews) you find out that Isaiah really is one of the most, if not the most powerful testifiers of Christ, and one of the most plain. Ultimately Nephi’s audience was we who live in the latter days, but his immediate audience was his brethren. I’m sure he had the same hope for both audiences.

Another important key in the verse is that we “liken all scriptures unto us…for our profit and learning.” The people who get nothing out of the scriptures are the ones who read them thoughtlessly, or without applying them to their own lives and circumstances. This is an important key to understanding and benefiting from the testimonies of these prophets.

• Timothy 3: 16–17
• 1 Nephi 5: 11
• 2 Nephi 4: 15
• 2; 2 Nephi 25: 5 (2–6)
• 3 Nephi 23: 1
• Moses 1: 41 (40–41)

1 Nephi 19: 22

 22 Now it came to pass that I, Nephi, did teach my brethren these things; and it came to pass that I did read many things to them, which were engraven upon the plates of brass, that they might know concerning the doings of the Lord in other lands, among people of old.

Throughout First Nephi I have thought that my opinion of Laman and Lemuel might be wrong. I’m not so convinced that they are the evil people I once took them to be. I now believe it’s more complex than that. In fact, they don’t seem all that different from me or anyone else I know, at least at his point of the story. This verse is another one giving evidence to that idea. If they were so simply wicked, I doubt they would allow their father and younger brother to preach to them. They wouldn’t listen to Nephi read scripture to them. I doubt they would have the patience for it. And then, after Nephi finishes reading, they don’t ridicule him or blow him off. Rather, they ask him what it means (see 1 Nephi 22:1). Furthermore, this is not the first time they have done this. Chapter 15 records a series of questions they asked, trying to understand the Tree of Life vision. They have shown themselves to be at least somewhat obedient, maybe for the wrong reasons, but at least they did the things that were required of them.

I think the lesson to be learned from Laman is deeper than just good vs. evil. All too often I relate more closely with Laman than I do with Nephi. Although thankfully, Nephi gives us some very personal insights into his character that let us know that he is not perfect either (see 2 Nephi 4:17–19 for example). Laman and Lemuel strike me as people who were brought up in a faithful home, and they seem to have believed the teachings they grew up with. The story of Moses seems to have had particular meaning for them. They know they should obey and do the right things, but they also have a powerful temptation, a chronic temptation that they just can’t seem to shake. Of course, in the end they finally just give in to their pride, which is why Nephi and his followers break off and become the Nephites.

The lesson I learn from Laman and Lemuel is about never giving up. Their sins were forgiven them each time they repented of the same thing over and over, but in the end they stopped repenting. They just gave up. And their giving up affected many generations after them. I think they let the jealousy and pride temptations to fester in their souls until it finally just became too much, and they gave up. They gave me hope for me, until that happened.

So the question for me and for everyone is whether we will give up our struggle against our own chronic temptations. We all have these weaknesses. In fact a verse in the scriptures that gives me a lot of hope is Ether 12: 26–27, where it is revealed that the Lord gives us weaknesses that we may be humble and turn to Him. Weaknesses are our own personal Lamanites, given to us to “stir [us] up in the ways of remembrance” (see 1 Nephi 2:24). Our challenge is to not give in to our weaknesses, our Lamanites. The Zoramites are an example of a people who ultimately embraced their “inner Lamanite.” And once they gave in and became Lamanites, they were even harder and worse than those who grew up as Lamanites (see Alma 43:4, 6–8). This is also true on a personal level, where those who become “Lamanites” are angrier toward those who are trying to resist. The scriptures are full of these examples. I pray every day for the strength to continue the fight and not give up to my inner Lamanite.

• 1 Nephi 22:1

1 Nephi 19: 21

 21 And he surely did show unto the prophets of old all things concerning them; and also he did show unto many concerning us; wherefore, it must needs be that we know concerning them for they are written upon the plates of brass.

I wonder if this could be evidence that the plates of brass were more of a record of the tribe of Joseph than of the whole house of Israel. I have wondered before in this journal whether the brass plates weren’t a record of the tribe of Joseph specifically (see entry for 1 Nephi 5:11–13). There just is not that much in our Old Testament about this branch of Israel, or really any branch of Israel besides Judah. Jacob himself prophesies about them (see Genesis 49:22–26), but Nephi says here that the Lord “did show unto many concerning us.” Assuming that the “us” Nephi refers to is Lehi’s group, that indicates that there were more than just a couple of prophets who knew about Lehi and his journey to the Promised Land. Of course, there would be many prophets sent to the House of Joseph (Ephraim and Manasseh) who would know about and write about the future of that tribe more than the other branches of Israel. For the same reason, it makes sense that the Old Testament, a record of Judah, wouldn’t have as much to say about Joseph, since it is more specifically directed to Judah. That’s my theory on why such great prophets as Zenos and Zenok were in the brass plates, but not in the Old Testament. It’s possible that those records were not so much lost as they were simply never a part of the record of Judah. So they would not have found their way into the Old Testament, but would have been part of the brass plates, a record, or “stick” of Joseph (see Ezekiel 37:15–22). In addition, if this were the case, then it would seem reasonable to conclude that each of the 12 tribes of Israel kept their own official records. I suppose at some point these may come to light as well, each one bearing unique testimony of the Savior and His gospel.

• 2 Kings 17:13
• Amos 3:7

1 Nephi 19: 20

 20 For behold, I have workings in the spirit, which doth weary me even that all my joints are weak, for those who are at Jerusalem; for had not the Lord been merciful, to show unto me concerning them, even as he had prophets of old, I should have perished also.

I have already discussed how exhausting particularly spiritual experiences can be (see 1 Nephi 17:47). Nephi’s close call of not being in Jerusalem when it fell could also contribute to this overwhelming feeling of relief. What intrigues me about this verse is Nephi’s apparent wonder at his prophetic calling. He almost seems in awe that he would receive visions and revelations, even as the prophets of old did. It must be humbling indeed to find yourself in the same company as prophets that you have been studying.

I have a little experience to relate with this. I have had exhausting spiritual experiences as well, but this verse reminds me of a time in an art museum. When I was working on my graduate degree at Indiana State University (MFA, 1999) I used to go with my family to St. Louis where we would go to the temple, then visit the zoo, the science museum, and the St. Louis Art Museum. I was focusing my research at the time on the art and artists of Impressionism, and was especially taken with the work of Edgar Degas and Mary Cassatt. So the first time we went to this art museum I stumbled across the Impressionist room, a whole room of nothing but Impressionist art. I was overwhelmed to be in the same room as these originals created by my artistic heroes: Degas, Cassatt, Manet, Monet, Gauguin, Van Gough, and the others. I probably spent a half hour to 45 minutes in that room alone, studying and absorbing. Time meant nothing to me just then, so I really don’t know how long I was there while Sheri and the children looked at other things throughout the museum. It’s not like this was the first art museum I had ever gone to, but I think it was the first I had ever truly appreciated. After awhile I couldn’t take it anymore. My brain just could not absorb any more. I found Sheri and told her I had to leave, that I couldn’t look at any more art that day. So we left without exploring most of the museum.

The reason this verse in 1 Nephi reminds me of that experience is because Nephi seems to just be amazed that he could be in the same category as his heroes, like I felt that day: humbled, awed, and amazed that I was on the same path as my artistic heroes. Nephi never loses that sense of wonder throughout his ministry. He truly was a humble man, and verses like this give us some small insight or a glimpse into his character. This is also Nephi acknowledging that he is a prophet. So in the last few chapters we have seen a progression, starting with the broken bow story in chapter 16 (and actually before that chapter when he pretty much took direction from his prophet father), we have seen Nephi go to his father for direction (where to find food), to Nephi receiving the ship plans by his own revelation, to him being the only one, or the key person to operate the Liahona (on the stormy sea), to now he has acknowledged that he has received the same prophetic revelations as all the other prophets who went before him. Nephi is the prophet by the time he writes this verse. There seems to be no question that he has that testimony.

• Daniel 10:8 (8–12)
• 1 Nephi 17:47
• Alma 27:17

1 Nephi 19: 19

 19 Wherefore, I speak unto all the house of Israel, if it so be that they should obtain these things.

The Book of Mormon is a testament of Christ directed to the whole world, but more specifically to the remnant of the house of Israel, and even more specifically it is directed to the Lamanites (see the title page to the Book of Mormon). But it only will be a testament to those who read it. The unread book is untapped knowledge, and the unread scripture is an unheard testimony.

• Enos 1:16
• Mormon 5:12
• Mormon 7:9 (9–10)

1 Nephi 19: 18

18 And I, Nephi, have written these things unto my people, that perhaps I might persuade them that they would remember the Lord their Redeemer.

This verse seems to be a wrap-up to a thought Nephi started earlier in the chapter. In verse six he states that he would only include sacred things in his engravings, and then he puts in a disclaimer that the things included in the record are there because he thought they were sacred, and what some take to be sacred, others disregarded. Verse seven has him using the Savior as an example of that statement, how men trample under their feet even the very God of Israel. Verses 8–17 have Nephi quoting, paraphrasing, and commenting on the words of the prophets regarding prophesies of Christ to testify that he really was their God. Verse 18 seems to begin the conclusion to this topic. Nephi states why he is writing all this, and it is for the express purpose that his people would remember the Lord their Redeemer.