OSA 2

OSA 2: "Kaikki hänen tahtonsa mukaan"

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

MAP kirkon oppikirja

Pyhäkoulu opettajan opas: [1]

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

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 [2] 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) [3] 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)[4] 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

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 [5] 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 [6] 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

Kolofonit: MKn kolme ensimmäsitä virkettä ovat esimerkki egyptiläis tyylisestä kirjoittajan introsta jota kutsutaan Kolofoniksi. Hugh Nibley [7] Nefin nimi: "Nefi" on todistetusti egyptiläsitä alkuperää oleva nimi Seemiläisessä muodossa. John Gee. [8] 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 [9] Sariah: JSn aikana "Sariah" nimi näytti väärinkirjoitetulta hebrealaiselta miehen nimeltä. Tänään tiedämme sen olleen hebrealainen naisen nimi. [10] Profetaalisen tehtävän kertomus: Lehin profetaalisen kutsumuksen kertomus seuraa tyypillisiä tekstejä entisaikojen Israelin profeetojen kutsumisesta. Blake Ostler [11] W. Welch [12] 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 [13] Hugh Nibley [14] Margaret Barker [15] 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. [16] Nimien antaminen paikoille: Kun Lehi ja hänen perheensä pystytti leirinhe antoivat paikalle erään matkueen jäsenen nimen. Tämä on yleinen tapa Arabiaa matkustaville. Hugh Nibley [17] Arabialainen runous: 1 Nefi 2:9-10 [18] 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.

(1 Nefi 3-4)[19]

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

LÂHTEET

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