Parallels between Moses and Nephi

Nephi refers to Christ as "the Lamb of God" numerous times.  It is no wonder that in this paper, Don Bradley contends that Lehi's departure with his family from Jerusalem happened around the time of Passover.  I find the argument to be persuasive, but there isn't a way to know for sure.

A few interesting ideas spring up when you think about this. For example, if Laban was drunk following a celebration of the Passover feast, it would tie in to the death of the firstborn sons in Egypt. Bradley explains:

As we have seen, the story recounted in 1 Nephi implicitly connects Laban to both Joseph and Egypt by his inheriting the Egyptian brass plates as a descendant of Joseph of Egypt. Laban thus plays a dual role in the story as both Jew and Egyptian.
Likewise, Lehi’s exodus has the dual role of recreating yet reversing the ancient exodus, in both particular and thematic elements. The dual passing-overs that are celebrated during the holiday give parallel significance to the sequence of Lehi’s sacrifice (possibly the Passover lamb) followed several days later by Nephi comparing Laban to the Egyptians at the Red Sea and then, later that night, slaying him.

Laban’s connection with the Passover in this instance would have extended beyond it merely being an occasion for community socializing and drinking. Laban died at Passover, and this echoes the original, biblical Passover under Moses, when God destroyed those who tried to oppose his people. Laban had been celebrating with the Jerusalem elders, wearing full military dress and carrying a finely crafted sword. In the commandment in the Book of Exodus instituting the celebration of Passover, observance of the feast includes two ceremonial occasions or “holy convocations” (Ex. 12:16). One was on the first day of Passover, related to death passing over Israel’s children and landing instead on the Egyptians’ firstborn, the other was on the festival’s final day, related to passing over the Red Sea and the destruction of the Egyptians. If Lehi’s sacrifice before sending his sons for the plates was a Passover observance accompanying the first convocation, commemorating the deliverance of the Israelites’ firstborn, then the occasion of Laban celebrating with the elders would have been the final convocation, commemorating the Israelites’ deliverance at the Red Sea and the Egyptians’ destruction.

Lehi is leaving what was Moses' promised land to seek a new promised land. In doing so, "the law" must be obtained (presumably from the eldest son of a line of eldest sons of a lineage of Joseph). Laban died as a result.

Bradley argues that Laban's death mirrors the drowning of Pharoah's armies in the Red Sea. This is presaged by Nephi in his words to his brothers:

2 Therefore let us go up; let us be strong like unto Moses; for he truly spake unto the waters of the Red Sea and they divided hither and thither, and our fathers came through, out of captivity, on dry ground, and the armies of Pharaoh did follow and were drowned in the waters of the Red Sea.
3 Now behold ye know that this is true; and ye also know that an angel hath spoken unto you; wherefore can ye doubt? Let us go up; the Lord is able to deliver us, even as our fathers, and to destroy Laban, even as the Egyptians. (1 Nephi 4)

I find this beautiful and deep. There's layers to this text.

Our first parents

When posting about Alma quoting Genesis, I noticed another difference between the texts. Genesis talks about Adam or 'man' being sent forth from the Garden of Eden. Alma talks about "our first parents" being sent forth from the Garden of Eden (Alma 42:2). The expression, "our first parents", is never used in the Bible but several times in the Book of Mormon when referring to Adam and Eve, see e.g. 1 Nephi 5:11, Helaman 6:26, 2 Nephi 2:15, Ether 8:25.

In Alma 12:21, a man named Antionah asks

What does the scripture mean, which saith that God placed cherubim and a flaming sword on the east of the garden of Eden, lest our first parents should enter and partake of the fruit of the tree of life, and live forever?

He must be quoting the brass plates. This could be a translation issue, but "our first parents" is quite different from Adam/man/mankind. So another more likely possibility, in my opinion, is that the brass plates had a slightly different wording than the Jewish Torah or a different passage referring to the event with this expression. That would explain the Nephites' frequent use of it.

Moroni and the prophecy of Joseph

This post shows how Nephi repeated a lot of elements from the prophecy of Joseph in 2 Nephi 3 later in his writings. Grant Hardy points out that Moroni does the same thing in Mormon 8 when he finishes his father's record.

14 And I am the same who hideth up this record unto the Lord; the plates thereof are of no worth, because of the commandment of the Lord. For he truly saith that no one shall have them to get gain; but the record thereof is of great worth; and whoso shall bring it to light, him will the Lord bless.

15 For none can have power to bring it to light save it be given him of God; for God wills that it shall be done with an eye single to his glory, or the welfare of the ancient and long dispersed covenant people of the Lord.

16 And blessed be he that shall bring this thing to light; for it shall be brought out of darkness unto light, according to the word of God; yea, it shall be brought out of the earth, and it shall shine forth out of darkness, and come unto the knowledge of the people; and it shall be done by the power of God.

Compare the bold phrases with the following phrases in 2 Nephi 3

which shall be of great worth unto them (v.7)

unto the bringing of them out of darkness unto light (v.5)

that seer will the Lord bless (v.14)

power to bring forth my word (v.11) 

This occurs again later in Mormon 8, in verses 22-26.

22 For the eternal purposes of the Lord shall roll on, until all his promises shall be fulfilled.

23 Search the prophecies of Isaiah. Behold, I cannot write them. Yea, behold I say unto you, that those saints who have gone before me, who have possessed this land, shall cry, yea, even from the dust will they cry unto the Lord; and as the Lord liveth he will remember the covenant which he hath made with them.

24 And he knoweth their prayers, that they were in behalf of their brethren. And he knoweth their faith, for in his name could they remove mountains; and in his name could they cause the earth to shake; and by the power of his word did they cause prisons to tumble to the earth; yea, even the fiery furnace could not harm them, neither wild beasts nor poisonous serpents, because of the power of his word.

25 And behold, their prayers were also in behalf of him that the Lord should suffer to bring these things forth.

26 And no one need say they shall not come, for they surely shall, for the Lord hath spoken it; for out of the earth shall they come, by the hand of the Lord

Compare with he following phrases in 2 Nephi 3

this promise...shall be fulfilled (v.14)

cried unto them from the dust (v.19-20)

unto the remembering of the covenant which I made (v.21)

for I know their faith (v.19)

because of their faith their words shall proceed forth...unto their brethren (v.21)

the thing which the Lord shall bring forth by his hand (v.15) 

This is certainly no coincidence since several of the phrases are occuring only in Mormon 8 and 2 Nephi 3 in all scripture. What do we make of this?

• It is reasonable to assume that both Nephi and Moroni were working with notes
• Nephi, Moroni and probably all the Nephite prophets held the prophecies of Joseph in high esteem. 2 Nephi 4:2

And the prophecies which he [Joseph] wrote, there are not many greater. And he prophesied concerning us, and our future generations; and they are written upon the plates of brass.

• The second bold part of this quote leads to another point: Lehi, Nephi and Moroni found a lot of relevance in Joseph's prophecies because they knew they and their posterity were of his seed. Both Nephi and Moroni had visions about these "future generations". As for Nephi, see 1 Nephi 12-14. As for Moroni, we read in Mormon 8:35 and Mormon 9:30

Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing.

Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words. 

Interestingly, the last phrase before Mormon 8:35 is "these things shall come forth among you", which again links to 2 Nephi 3. In Mormon 9:30 he repeats the "speak from the dead/cry from the dust" theme, also in 2 Nephi 3. It is evident that Moroni is relating Joseph's prophecy to his audience that he seems very aware of.

The origin of the brass plates

We know from Biblical history that the Israelite kingdom was divided in two. The northern kingdom consisted of 10 tribes while the southern kingdom was made up primarily of the tribe of Judah and Benjamin. Since the tribe of Judah was larger, these people were referred to as Jews. The tribe of Ephraim, Joseph's son, was the main tribe in the northern kingdom. So when the Old Testament talks about Judah and Ephraim, it often talks about the two kingdoms.

A close reading of the Book of Mormon reveals quite strong indications that the brass plates originated from the Israelite northern kingdom (the 10 tribes) as a Josephite/Ephraimite version of the Old Testament, as opposed to the Jewish version we have today.

• The fact that Laban was a descendent of Joseph is given as a reason for him having the brass plates. 1st Nephi 5:16:

And Laban also was a descendant of Joseph, wherefore he and his fathers had kept the records.

• They contained a genealogy of Lehi's forefathers, who was also a descendent of Joseph (See 1st Nephi 5:14)
• The brass plates contain the writings of prophets who are unknown in our common Old Testament originating from the Jews: In particular, Zenos, Zenock, Ezias and Neum are mentioned (see 1st Nephi 19:10 and Helaman 8:20)
• At least Zenos and Zenock were from the tribe of Joseph. 3rd Nephi 10:16:

Yea, the prophet Zenos did testify of these things, and also Zenock spake concerning these things, because they testified particularly concerning us, who are the remnant of their seed.

• The brass plates contain extra-biblical writings of Joseph. The most prominent example is 2nd Nephi 3, but also Alma 46:24 contains a quote from Jacob/Israel to his son, Joseph, which we don't find in the Old Testament
• Zenos did not seem to reside in Jerusalem. 1st Nephi 19:12-13:

An all these things must surely come, saith the prophet Zenos... And as for those who are at Jerusalem, saith the prophet... 

It should come as no surprise that the Book of Mormon prophets are very concerned with "a remnant of their seed". They know that they are descendants of Joseph and that he received special promises about his posterity. They had the brass plates which contained those promises, more so than our current Old Testament.