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FAIR Study Aids/Gospel Doctrine/Book of Mormon/Lesson Three: Difference between revisions
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*Some ancient middle eastern documents describe the Tree of Life as having white fruit. This corresponds to Lehi's vision of the tree. [http://www.heavenlyascents.com/2010/07/15/the-tree-of-life-as-mother-son-and-love-of-god-in-1-nephi/] | *Some ancient middle eastern documents describe the Tree of Life as having white fruit. This corresponds to Lehi's vision of the tree. [http://www.heavenlyascents.com/2010/07/15/the-tree-of-life-as-mother-son-and-love-of-god-in-1-nephi/] | ||
*1 Nephi 8:3 contains a Hebraism called "cognate accusative" in which a direct object noun shares the same root as the preceding verb, such as "I have dreamed a dream". [http://maxwellinstitute.byu.edu/publications/books/?bookid=8&chapid=63] | *1 Nephi 8:3 contains a Hebraism called "cognate accusative" in which a direct object noun shares the same root as the preceding verb, such as "I have dreamed a dream". [http://maxwellinstitute.byu.edu/publications/books/?bookid=8&chapid=63] | ||
*There are many similarities between Lehi's dream-landscape and the Arabian Peninsula, the area that Lehi's family was traveling through. | |||
**:"Lehi's dream, perhaps more than any other segment of Nephi's narrative, takes us into the ancient Near East. For as soon as we focus on certain aspects of Lehi's dream, we find ourselves staring into the world of ancient Arabia. Lehi's dream is not at home in Joseph Smith's world but is at home in a world preserved both by archaeological remains and in the customs and manners of Arabia's inhabitants. Moreover, from all appearances, the dream was prophetic—and I emphasize this aspect—for what the family would yet experience in Arabia. To be sure, the dream was highly symbolic. Yet it also corresponds in some of its prophetic dimensions to historical and geographical realities." [http://maxwellinstitute.byu.edu/publications/books/?bookid=8&chapid=61 S. Kent Brown, "New Light from Arabia on Lehi's Trail," in Echoes and Evidences of the Book of Mormon] | |||
==2. The People in the Vision of the Tree of Life== | ==2. The People in the Vision of the Tree of Life== | ||
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===Faith Affirmations=== | ===Faith Affirmations=== | ||
==3. Additional Information Related to 1 Nephi 8-11== | |||
*1 Nephi 8:20 refers to a "strait and narrow path". Recent scholarship suggests that the word "strait" is a mistranslation and should instead be the word "straight". [http://maxwellinstitute.byu.edu/publications/jbms/?vol=10&num=2&id=252 Noel B. Reynolds and Royal Skousen, Was the Path Nephi Saw "Strait and Narrow" or "Straight and Narrow?", Journal of Book of Mormon Studies 10, no. 2 (2002), 30.] | |||
Revision as of 20:09, 8 January 2012
Lesson 3: "The Vision of the Tree of Life"
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 3: The Vision of the Tree of Life: off-site
1. The Symbols in the Vision of the Tree of Life
Helpful Insights
- The religion of Israel was significantly reformed approximately 50 years before Lehi's ministry by King Josiah. Josiah cleared the temple of all the symbols of other divine figures besides Yahweh (Jehovah). One of the symbols that had a common presence in the temple before this reformation was an idealized carving of a tree on a wooden pole that represented the goddess "Asherah". Asherah was believed to be the consort or companion of Yahweh. [1] [2] [3]
- When Nephi asked his guide what the tree in his dream represented the answer was associated with "the mother of the Son of God" (1 Nephi 11:18) [4] [5]. This may be connected the symbolism of Asherah.
- The symbol of Asherah, a pole carved in the shape of a tree, was a part of worship in Solomon's temple for almost 2/3 of the temple's existence. [6] Asherah and her symbols were purged from Israel by King Josiah ~50 years before Lehi's ministry. Lehi would have been familiar with her symbols.
- This is a rare instance in the scriptures in which we have the same dream discussed two times; once by Lehi and once by Nephi. Lehi appears to immediately grasp the symbolism and meaning of the dream, whereas Nephi appears to be less familiar with those symbols and requires an explanation (Gardner, "Second Witness", 2007, Kofford Books, vol. 1 pp. 153).
Potential Criticisms and Faithful Information
- Lehi's dream has some similarities to a dream that Joseph Smith Sr. (Joseph's father) had ~1815, as described by Lucy Mack Smith (Joseph's mother) in ~1844. Some critics claim that Joseph used his father's dream as a template for inventing Lehi's dream. However, because Lucy Smith described her husband's dream about 30 after the fact, and because she described it 15 years after the publication of the Book of Mormon, it is more likely that her telling of her husband's dream was more influenced by Lehi's dream in the Book of Mormon, and not vice versa. [7]
- An ancient Mesoamerican "stela" (large stone carving), Izapa Stela 5, depicts a scene that many LDS have interpreted as a representation of Lehi's dream. As LDS scientists have learned more about Mesoamerican culture and artwork they have come to realize that Izapa Stela 5 is not a representation of Lehi's dream. Latter-day Saints should be discouraged from promoting the stela as evidence for the Book of Mormon [8]
Faith Affirmations
- An ancient Hebrew document called "The Narrative of Zosimus", dating to before the time of Christ, contains a story with remarkable similarities to Lehi's dream. Points of correspondence include a righteous man entering a desolate area, a spiritual guide, and images of a tree and a river. [9]
- Some ancient middle eastern documents describe the Tree of Life as having white fruit. This corresponds to Lehi's vision of the tree. [10]
- 1 Nephi 8:3 contains a Hebraism called "cognate accusative" in which a direct object noun shares the same root as the preceding verb, such as "I have dreamed a dream". [11]
- There are many similarities between Lehi's dream-landscape and the Arabian Peninsula, the area that Lehi's family was traveling through.
- "Lehi's dream, perhaps more than any other segment of Nephi's narrative, takes us into the ancient Near East. For as soon as we focus on certain aspects of Lehi's dream, we find ourselves staring into the world of ancient Arabia. Lehi's dream is not at home in Joseph Smith's world but is at home in a world preserved both by archaeological remains and in the customs and manners of Arabia's inhabitants. Moreover, from all appearances, the dream was prophetic—and I emphasize this aspect—for what the family would yet experience in Arabia. To be sure, the dream was highly symbolic. Yet it also corresponds in some of its prophetic dimensions to historical and geographical realities." S. Kent Brown, "New Light from Arabia on Lehi's Trail," in Echoes and Evidences of the Book of Mormon
2. The People in the Vision of the Tree of Life
Helpful Insights
Potential Criticisms and Faithful Information
Faith Affirmations
3. Additional Information Related to 1 Nephi 8-11
- 1 Nephi 8:20 refers to a "strait and narrow path". Recent scholarship suggests that the word "strait" is a mistranslation and should instead be the word "straight". Noel B. Reynolds and Royal Skousen, Was the Path Nephi Saw "Strait and Narrow" or "Straight and Narrow?", Journal of Book of Mormon Studies 10, no. 2 (2002), 30.