How the Liahona Worked: Part Two: The Writing on the Ball by Peter K Bellville

How the Liahona Worked:

Part Two: The Writing on the Ball

by Peter K Bellville

In part one of “How the Liahona Worked”, we saw how the Liahona could have been a magnetic compass and how that compass could have directed Lehi even when he didn't know where he was going or how to use it. This part will address how the text messages on the ball changed to accommodate Lehi's circumstances. (1 Nephi 16:21-30) This is only hypothetical, of course, and only a suggestion meant to stimulate thinking about how God can use small means to direct us.

How might messages appear, disappear, and alter on the Liahona? The construction of the Liahona provides a clue for a simple explanation for the mysterious appearance of text. Two spindles are mentioned which suggests two pointers. (1 Nephi 16:10) The pointers are on a face or compass rose as discussed in part one. Possibly, two faces were part of the construction, one sandwiched over the other. The upper face could have a cutout, a window open to the lower face which would have text on it. As the upper desk, with accompanying pointer, shifted with changes in direction, the text on the lower disk would seem to change as the window moved over a new portion of text.

We don't know the nature of the text. Was it reformed Egyptian, Hebrew,

or some other readable language? Other than the type of writing, we can also consider what was said. The messages may have been very specific but we don't have an actual quote from the Liahona in the Book of Mormon. The text might have said, as an example,

"Nephi, hunt in the mountains to the west for the game you need to feed the company. You'll find Ibex in a ravine halfway up."

We can accept that miracles are part of God's plan so such specificity is possible. More likely, the text was suggestive and generic, probably scripture quotes that could be interpreted according to the spirit. Isaiah would be a likely source. For instance, when Nephi and Lehi consulted the Liahona to find food, Nephi says in 1 Nephi 16:30 that the Liahona instructed him to look for food in the top of the mountain. Perhaps he read something like this from Isaiah 25: 6:

And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

Or Isaiah 40:9 which reads:

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!

Many who read scriptures find personal messages seemly directed to them and their needs that in other moments would not have had meaning. Joseph Smith found on reading James 1:5 a directive that led to the restoration of the gospel. He most certainly had read the same passage on a previous occasion without much impact. Joseph Smith himself stated that never before had a scripture influenced him such as this one. (JS-History 1:11-12) This is most likely how the original Liahona functioned for Lehi and his family. Text would be revealed, possibly a quote from Isaiah or other scripture, and the spirit would inspire the reader.

The scriptures served as a Liahona for Joseph Smith. Likewise, the scriptures can serve as a Liahona for us in our own personal lives. Just as the Liahona guided Lehi, the scriptures can guide us according to the faith, heed, and diligence we give them .

Was Sam Mute?

    We are introduced to Sam in the preface to first Nephi where he is simply listed as the third son behind Laman and Lemuel and older then Nephi, the fourth son. While we hear much about Laman and Lemuel collectively, at least, as the two seem inseparable in the narrative, we hear very little about Sam. He is mentioned again in first Nephi chapter 2 verse five as one of the family members who travels in the wilderness. Lehi admonishes Laman and Lemuel and names a valley and river after them, but Sam isn't mentioned. In verse 17 Nephi explains the gospel to Sam who believes him. Thus, the stage is set for the family dramas that unfold. Laman  and Lemuel are linked together as are Sam and Nephi. Therefore, in future conflicts when Nephi reflects on his older bretheren we can assume he is referring to Laman and Lemuel and not Sam, even though Sam is also older than Nephi.
    We see this exclusion of Sam in first Nephi chapter 3 verse five. Lehi says he had a vision that Nephi and his bretheren and should return to Jerusalem for the brass plates held by Laban. Lehi specifically says to Nephi that his brothers murmur, complaining that the task is too difficult. Lehi then asks Nephi to take the lead or initiative to return to Jerusalem. Nephi accepts. Where is Sam? Laman  and Lemuel were likely the murmurers, not Sam. But, Lehi passed Sam, who is older than Nephi, and goes directly to Nephi. Why is Sam bypassed?
    Not only does Lehi seemingly bypass Sam, so does an angel. The bretheren, all four, return to Jerusalem to acquire the plates of brass from Laban. Sam isn't mentioned by name. After the second failed attempt to get the plates, Laman  and Lemuel are beating on their younger brothers and Nephi refers to 'us' being beaten, which must include Sam. But, an angel intervenes and only refers to Nephi in the singular. Sam is never mentioned. The angel speaks of the younger brother being chosen to be a ruler over Laman and Lemuel. The younger brother is Nephi, not Sam. So, Nephi records that Laman and Lemuel were beating on us, their younger bretheren, in the plural, but the angel only speaks in the singular of Nephi. Sam's presence is not acknowledged. The omission is curious and difficult to explain except as an anomaly created by Nephi who is telling the story. Or, perhaps something about Sam himself separates him from the other brothers.
    The next mention of Sam is in first Nephi chapter 7 verse six where he is listed as siding with Nephi in a revolt by Laman and Lemuel and the sons of Ishmael. No other detail about Sam is given. The thrust of the conflict is between Laman and Lemuel, and Nephi. Nephi is forcibly bound, but Sam is not mentioned as a victim of Laman and Lemuel's aggression. It is though something sets Sam apart.
    In Lehi's dream in chapter 8, Sam is mentioned as one who partakes of the tree of life. Sam isn't mentioned again until Lehi wants to give final words before he dies. Sam's absence from the broken bow incident, the shipbuilding story, and the ship mutiny at sea is glaring. Why isn't Sam mentioned in these accounts? In Lehi's last admonitions to his sons, he counsels Laman,  Lemuel, Sam, and sons of Ishmael to listen to Nephi. This is the first and last time Sam is linked with that group. In second Nephi chapter 4 verse 11 Lehi blesses Sam, but the blessing doesn't seem very personal. Sam is linked to Nephi. The blessing mentions Sam's posterity here and a family is referred to in second Nephi chapter 5 verse six as among those who escaped to the land of Nephi. Finally, in second Nephi chapter 5 verse 26, Nephi records consecrating Jacob and Joseph to be priests and teachers over the people. Again, where is Sam? He has disappeared.
    Sam is a ghostly presence in Nephi's account. Sam is never quoted, he never speaks, he leaves no record of his own. Sam is passed over by Lehi, the angel, and as a teacher and priest. Laman and Lemuel's engagements are always with Nephi, not Sam, even though Sam sides with Nephi and is Nephi's older brother. Sam is absent from the stories as a participant. He is only incidentally mentioned at all. Yet, Sam is older than Nephi and should have more prominence. It is as though Sam lacks something. Perhaps Sam is handicapped in some manner that excuses him from taking an active role and from prominence. Perhaps he is of limited mental capacity or has some other restriction which could be anything from having a clubfoot, cleft palate, blindness, or deformity. But, his silence is deafening. The record is mute and perhaps that is because Sam himself was mute.

A Textual Error in the Book of Mormon

                We know from Alma chapter 22:31 – 32 that the Land Northward was called Desolation and the Land Southward was called Bountiful. We also know that a “line” separated them that was a day and a half's journey wide going from the East to West sea. Keeping that in mind, Helaman 4:6 says the Nephites were driven into the Land of Bountiful. In Helaman 4:7 we read that they fortified the "line" from east to west, it being a day's journey, to defend their north country. This seems to be the same place mentioned in Alma 22:31- 32. Helaman 4:8 says the Lamanites had taken possession of all the Nephites lands in the Land Southward. Thus, the Lamanites also possessed Bountiful in the Land Southward. Verses 9 -10 state that the Nephites regained about half of their territory. In the printer’s manuscript, and the 1830 edition of the Book of Mormon, the word "retained" was used, but this was changed to “regained” which seems clearer and correct. Thus, we see an example of a textual error in the original Book of Mormon. But, I believe another textual error exists that has not been changed. Bountiful is in the Land Southward and the Lamanites occupied all of it. The Nephites were fortifying the line between Bountiful and Desolation. Thus, Helaman 4:6 should read that the Nephites were driven even into the Land of Desolation, not the Land Bountiful. Comments?

Book Of Mormon Editorial Self-Corrections

              The Book of Mormon does not claim to be perfect, but nearly so. Errors in the book have been found and corrected since 1830 when it was published. Amendments continue to be made as necessary. Errors can occur at any number of levels in the writing. Errors may have occurred by Joseph Smith misspeaking a line. The scribe may have misheard, or may written it down wrong. Errors were possible when a copy was made, and finally, errors could have been made by the typesetter. We won't add to that the errors made in the mind of the reader. Whensoever and wheresoever a human is involved, the possibility of error is there. But, I want to write of errors made by the writers themselves from Nephi to Moroni. We don't see many of these and we only know of them because the writer corrected himself. I call these editorial self-corrections. For example: Alma 63:15 "... War against the people of Moronihah, or against the Army of Moronihah...". This is an easy one. Mormon writes the war is against the people and, no, the war is against the Army. He is writing on metal, so corrections are difficult. Of course, Joseph Smith may have misread the phrase "war against the people" and corrected it himself saying "war against the Army" and the scribe wrote both versions just as he heard Joseph Smith speak it. I think this is unlikely since Joseph reviewed the manuscript more than once.

              I'm going to now write a list of some verses in the Book of Mormon that may reflect editorial self-corrections. Some are obvious and some are not and perhaps are not self-corrections at all but just statements that are ambiguous.

              Alma 50:32 "... The people who were in the Land Bountiful, or rather Moroni...".

              Alma 24:19 is also quite straightforward. "... They buried their weapons of peace, or they buried their weapons of war, for peace”.

              Alma 56:14. ".. The land of Manti, or the city of Manti...".

              Alma 35:. 15 ".. Having been to declare the word, or sent to declare the word."

You will note that these examples include the word ‘or’ to signify the correction. But this is not always the case.

              Alma 8:29 "And the word came to Alma, saying: go; and also send my servant Amulek, go forth and prophesy...". Is this a self-direction or not? The word ‘go’ is repeated as though Mormon had left out Amulek in the narrative and decided he needed to be there. The original thought is interrupted in order to include Amulek. Once he is inserted, Mormon goes back to the message starting over again with the word 'go'.

              The first verse that is possibly a correction is found in 1 Nephi 1:17. In verses one through three Nephi says he is writing this record according to his own knowledge. Then he commences talking about Lehi, his father. The record starts with I, Nephi, then lapses into he, Lehi. In verse 17 Nephi catches up with himself and clarifies the record. He says again "but I shall make an account of my proceedings in my days." Here Nephi corrects himself and says "behold, I make an abridgment of the record of my father... Then will I make an account of mine own life." Now that's clear and he proceeds telling about Lehi.

              Here is one that is less certain. Moroni. 8:22 ".. Wherefore, he that is not condemned, or he that is under no condemnation,...". Moroni is speaking of little children and he wants to make sure we understand that children are not under condemnation.

              Alma 50:14 ".. They called the name of the city, or the land, Nephihah...".

              I find Alma 27:22 confusing and that may because Mormon was trying to fix a mistake. Or maybe not.. ".. Jershon, which is on the East by the sea, which joins the Land Bountiful, which is on the south of the Land Bountiful...". By the sea on the East? by Bountiful on the South? and I start getting confused. But this may not be an error at all. I suppose Jershon could join Bountiful by the East Sea on the South. It's just a little confusing. Maybe Alma or Mormon meant to say Jershon is on the East by the sea, to the south of Bountiful, leaving out the part about joining Bountiful.              

              Look at Words of Mormon chapter 1:3.. ".. Which contained the small account of the prophets, from Jacob down to the reign of this King Benjamin...". Wait a minute, from Jacob to Benjamin? What happened to Nephi? Nephi was left out. What to do? Mormon adds a tag line. ".. And also many of the words of Nephi...".

              And what about 1 Nephi 11:25? "... The rod of iron..., Which led to the fountain of living waters, or to the tree of life..". So, did the rod of iron lead to the fountain, the tree, or both? Probably both. This might not be an editorial self correction. But it isn't entirely clear.

              Third Nephi chapter 7:1.. ".. They did destroy upon the judgment seat, yea, did murder the chief judge...". Just so we are clear, 'destroy' meant 'murder'.

              Alma 46:17.. ".. God, he named all the land which was South of the Land Desolation, yea, and in fine, all the land, both on the North and on the South...". Mormon, after saying all the land South of Desolation was chosen, corrects himself to include both the land South and North.

              One more. Ether 10:20. "And they built a great city by the narrow neck of land, by the place where the sea divides the land." So which was it? Was the city by the narrow neck or was it by the place where the sea divides the land? Perhaps both places are near each other and so the city is near both. It is not clear.

              More editorial self-corrections may be found. Look for the word "or" as one clue. Another clue would be an abrupt change or interruption of the thought. All these examples only tell us these were real people doing their best. A perfect book would be indicative of a false book. Nobody is perfect.

Peter K Bellville