Nephi, Transfer of Birth Right
We pick up this narrative at the point that the sons of Lehi are casting lots in 1 Nephi 3:11 to determine who will first go forth to Laban and procure the plates. The Casting of Lots is not a superstitious method for determining God’s intent. Of course it can be if the intent of the heart and faith are not adequate but it was the same technique used to divide the lands of the Children of Israel when they reached the Promised Land and that was accepted by God. So the question to build upon is why would God choose Laman?
This process of retrieving the plates has many important teachings but the one in question is that this is a legitimate rejection and acceptance of Firstborn heir blessing and duties. It is patterned similar to the Jacob and Esau transfer of firstborn heir. God chooses Laman as he has the right to firstborn heir by his chronological position as firstborn. God does not take this standing lightly. It is Laman’s right to claim. However, firstborn is more than a chronological position it also is a position of being or perhaps status. To fulfill the right to become the firstborn heir, one must possess other qualifications. These conditions from a Jewish perspective are based on fulfilling the will of the father and are symbolically illustrated in the Jacob and Ismael story and will be discussed in this document.
Nephi is called to lead but this is not the act of being chosen. Symbolically, Nephi is in the position of having be called as are members in this day and age, but he must fulfill the duties to which he is called before he can be chosen. However, first things first, as the role of Laman as the firstborn must be validated as available before Nephi can claim the position. This is initiated by the casting of lots as the brothers determine who is to approach Laban.1 Nephi 2:21-22
21 And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord.
22 And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren.
God chooses Laman specifically to allow him to prove his claim. Laman goes into Laban and fails to secure the plates. He fails. Technically for the moment, that really is no biggie. However, if you will look at 1 Nephi 3:14 the very last sentence is the biggie. Laman forfeits claim to firstborn priority when he gives up and prepares to return to his father in the wilderness. This act serves as a legitimate abandonment of the claim and, as there must be an heir, makes the claim available to be claimed by another.
Now Nephi initiates his claim to become the firstborn heir and secure the transfer of that blessing to him when he states that they cannot return until they “have accomplished the thing which the Lord hath commanded us.” Nephi has initiated a claim on Laman’s firstborn position, perhaps not knowingly but simply by the force of his character and his overwhelming need to be obedient to God.
This however is only making a claim on the now abandoned firstborn right – it is not receipt of the right.
When the sons return the second time and fail again this serves at least two purposes that I can see at the moment. One is that this fulfills what I call a final judgment cycle for Laban. However, in the case of Nephi it fulfills a second requirement which is germane to the transfer of firstborn privilege. By failing Nephi is now provided with the conditions that enable him to distinguish his claim to be the heir as unique from Laman’s claim and legitimate for Laman’s abdication of the privilege.
Nephi has failed in this second effort and again that is not to be equated with abandoning the claim. However, what is significant is alluded to in verse 29. The Lord has chosen Nephi to be a ruler over his brethren. This was initiated with Nephi’s covenant which bound him to the Lord to succeed in this endeavor in 1 Nephi 3:15. Now he has not yet technically fulfilled the requirement to obtain the right but the Lord knows Nephi has the character of an heir and will succeed.
Nephi fulfills the claim in 4:18 when he is “obedient to the voice of the spirit”, which results in Laban’s absent-mindedness (decapitation). Now all of the requirements have been met for a legitimate transfer of firstborn heir status from Laman to Nephi. God does not take this standing lightly. It is Laman’s right to claim. However, firstborn is more than a chronological position it also is a position of being or perhaps status. To fulfill the right to be the heir one must possess other qualifications.
I am sure that Nephi was not aware of the specifics of his test but just as it is with you and I it seems to always come down to obedience to commandments and the Lord will test and try us fully just as he has done and will continue to do with Nephi.
Firstborn – a very significant principle
One of the key principles of Jewish law is concerning conditions of being or becoming a firstborn heir. Understanding this perspective from a Jewish point of view will enable us to see it as a type of becoming a firstborn heir in the Kingdom of God. Both of these tangents, firstborn heir to our earthly fathers and firstborns to our Heavenly Father are represented in the Nephi story and recognizing the conditions that determine successful designation of firstborn heir status is very important. Much of the nuance will be gleaned by observing the significance of the acquisition of the rights and privileges in tangential explanation in the scriptures. This verse in Deuteronomy is a starting point:
The Hebrew term is mishpat ha-bekhorah and refers the text in verse 17 “the right of firstborn” and is translated as “the rule of the birthright”. Bekhor is the term for Firstborn and Gen 49:3 indicates its definition and constraints. Reuben is the “beginning of my strength” which is directly translated as “the first fruit of vigor”. Reuben loses the firstborn right in Jacob’s blessing to his 12 sons as a result of being “unstable as water”, or undependable, untrustworthy etc. apparently sleeping with one of your step mothers is deemed such.Deut 21:15-17
15 If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:
16 Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn:
17 But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength;” the right of the firstborn” is his.
The blessing that Jacob gives that is specific to the firstborn blessing is termed yakkir in Hebrew and refers to the responsibility of the father to finalize the firstborn blessing and means “he shall acknowledge” which is referenced in verse 17 as well.
Part of the code of first born understanding is extrapolated using these two elements of firstborn from the Deuteronomy verses referenced above The mishpat ha-bekhorah , “the right of firstborn ” (Footnote 3) is the reason Laman is first chosen to go into Laban. It is his right, however in order for it to be completed he must be acknowledged by the father (Footnote 4) as an accepted firstborn heir.
I mentioned that Laman relinquishes claim in 1 Nephi 4:14 where he gives up and the other brothers desire to return to their father. (note: to return their father shows them as failures and invalidates Laman’s claim – i.e. his father (earthly and heavenly) will reject his firstborn status)
It should be noted that in Exodus, the Lord is in the process of redeeming Israel. Redeeming is an entire side subject relative to firstborn status that only indirectly applies so I am going to pass it by, only to mention that when the Lord redeemed Israel from Pharaoh, he identified all of Israel as His firstborn.
Nonetheless, while as a group the House of Israel was to be declared the Firstborn of the Lord of all the earth, there was instituted a second definition of firstborn in Exodus 13:Exodus 4:22
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
This has greater reference to the status of firstborn in terms of chronological birth order which the Lord claims for having freed the nation of Israel. Slaying all of the firstborn of Egypt, preserving their firstborn from Pharaoh’s decree through the blood of the lamb and securing the freedom of Israel, he requires that their firstborn of all their increase from animals, fruits, and men, (Exodus 22:29) be for his purposes.(Exodus 13:2.)
2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
However, in a precedent setting fashion, when Israel rejects the Lords charge to keep his commandments, the Lord changes his selection to a group that proves they will obey him – the Levites. These, who illustrate by their actions that they will fulfill the will of the Lord, will be taken in place of the greater numbers of firstborn and since the number of people differ in the Lords favor he requires that the difference of greater firstborn than number of Levites be redeemed at a fixed rate.
It should be noted that this initial firstborn status was offered to all of Israel and is commensurate with making them a nation of priests. In other words to be a firstborn is to be a priesthood holder.Numbers3:12-13, 45-50
12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;
13 Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD.
45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD.
46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites;
47 Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:)
48 And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.
49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites:
50 Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary:
The change in designations from all of Israel being priests was subsequently lost when the Levites were chosen in their stead however; the priesthood continued with the Levites but was a lesser priesthood that was a non-saving priesthood. Interestingly, there is never a reference to the Levites being a firstborn people only a replacement for the rejected firstborn of Israel. This also is commensurate with the fact that the Levites cannot possess a saving priesthood and thus cannot be a firstborn people. They point to Christ as is the plan for the Mosaic Law but cannot fulfill the higher law of Christ. Thus while they are recognized for the level of obedience manifested when the Lord chose them they still were rejected from the Melchizedek priesthood and thus could never be firstborn children without that priesthood. Both the rejection of the House of Israel from being a nation of priests to the selction of the Levites to receive a lesser priesthood are found in Exodus 32:Exodus 19:6
6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.
Further emphasis of what was intended at Sinai when the Lord promised to make them a nation of priests is corroborated through these verses in Deuteronomy.(Exodus 32:7-8)
7 ¶ And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:
8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.
(Exodus 32:26.)
26 Then Moses stood in the gate of the camp, and said, Who is on the LORD's side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
As a result of this loss of firstborn status, Israel retains regulations and laws pertaining to familial inheritance which are types of firstborn in spiritual inheritance. Yet there operates in God’s purview amongst Israel the selection of worthy Melchizedek Priesthood holders which are recognized with the traditional patterns of firstborn according to the same patterns which we see mirrored in the Nephi scenario where he activates his claim on Firstborn privilege.(Deuteronomy 5:1-5.)
1 And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them.
2 The LORD our God made a covenant with us in Horeb. (Footnote 5)
3 The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
4 The LORD talked with you face to face in the mount out of the midst of the fire,
5 (I stood between the LORD and you at that time, to shew you the work of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
Nephi’s Firstborn Claim - a Type of Isaac and Esau
Nephi initiates his claim, in 1 Nephi 4:15 where he takes up the completion of his father’s request. This type is suggested in Genesis 27:25. Jacob brings the venison that his father requested and thus secures his father’s blessing. By taking on the responsibility to fulfill his father’s request he initiates his claim on the birthright. This Biblical type is more expressedly described in the Doctrine and Covenants 76:
Another added quote is provided by Joseph Fielding Smith:D&C 76:51-53
51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given--
52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;
53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.
54 They are they who are the church of the Firstborn.
Gen 25:33 is where Esau sold his birthright to Jacob thus Jacobs act is valid since Esau despised his birthright. Technically Esau has no firstborn birthright as he sold it to his brother Jacob. Esau still has a birthright but not a firstborn birthright. While his story seems fraught with deception it is actually a process of overcoming his father’s favoritism of Esau and allowing the rightful heir to claim the final acknowledgment of the firstborn blessing.Each person baptized into the Church is under obligation to keep the commandments of the Lord. He is under covenant, for baptism is a "new and an everlasting covenant." (D.C. 22:1.) When he has proved himself by a worthy life, having been faithful in all things required of him, then it is his privilege to receive other covenants and to take upon himself other obligations which will make of him an heir, and he will become a member of the "Church of the Firstborn." (The Way to Perfection, p.208)
Esau’s act is a very powerful act of horrific implications to a person raised in Jewish culture esp. anciently. The Targum Pseudo-Jonathan (Footnote 6) is the Jewish document that describes in far greater detail Esau’s response and the circumstances. It was much more horrific that our Biblical record informs us.
In sustainment of the above expansion, is the short verse found in Hebrew 12:Esau requested to eat thereof, and then sold his birthright; indulging in blasphemous speeches (Gen. R. lxiii.; Pes. 22b) and in denials of immortality (Targ. Pseudo-Jon. l.c.) and of God and the resurrection; so that he figures in tradition as one of the three great atheists. (http://www.jewishencyclopedia.com/articles/5846-esau" onclick="window.open(this.href);return false;)
Jacobs’s initiation of the birthright claim is valid because Esau has despised the Bekhor or the physical birthright. As mentioned before there are 2 parts to the firstborn birthright the Bekhor and the yakkir, which is the acknowledgment and designation as heir. This can be accomplished in two forms. One is simply the declaration to family and the other is the barakhah or the official blessing given by the father. In Jacob’s case he is seeking the acknowledgement in the form of the barakhah which is the second confirming acknowledgement that he is the firstborn heir.Hebrews 12:16
16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
Now we need to look to the Nephi narrative (footnote 7) to compare to see if these conditions are met. We have covered Nephi’s initiation of claim earlier as 1 Nephi 4:15. He takes up the task (commandment) required of his father (both God and Lehi and analogous to the Jacob request, “bring me venison”). In 1 Nephi 3:29 he receives the second requirement – the yakkir, the public declaration of the Lord to his brothers concerning Nephi’s selection as the Firstborn, “Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities?” At this point he has completely fulfilled Jewish requirements.
However, there are still a few other remarkable confirmations that this is a clear process of transfer of firstborn rights to the chosen firstborn heir. One is the blessing and the other is the receipt of the two portions and still another is found in the conditions of first born responsibility to preside as a patriarch (footnote 8) in place of the previous firstborn heir. The blessing is viewed as a superior evidence of firstborn selection over the adequate public declaration. Once the heir selection is made then the heir must wait until the father doles out the inheritance at which time the heir receives a double portion. The firstborn heir designation comes with the receipt of not only the equal portion given to all of the heirs but an additional portion so that he receives double. This inheritance of the two portions is measured from the possessions of the father at the time of his death. There is more tedium about what is measured by the law but as we are concerned with the spiritual receipt of the double portion I will focus on that.
In 2 Nephi 1:28 Lehi is leaving his final blessing upon all of his children. In verse 31, Lehi prepares to distribute the inheritances. This is typed after the reference to Joseph of Egypt in Gen 48:22 whereas Israel was giving his final birthright blessings to each of his sons and the reference to the double portion which he gave to Joseph:
Note that as Nephi is a descendant of Joseph of Egypt and the pattern is identical to Josephs designation where he inherits positions for two tribes so also does Nephi (Footnote 9) receive designations for two groups of people to be included as his own. One should also note the usefulness of the phrase, “Whom God hath given me in this place” as another tying concept to Lehi’s oft stated reference to his last two sons mentioned in 1 Nephi 18:7. Thereafter, he always references them as his sons born in the wilderness, which I believe to be one more connection to the overlay of the Joseph of Egypt story to the Lehi story. The Two given to Joseph “in this place” become Josephs firstborn inheritance and Jacob and Joseph become Nephi’s. Now back to Nephi’s double portion:Genesis 48:22
22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
The additional portion is noted in verses Gen 48:8-9
8 And Israel beheld Joseph’s sons, and said, Who are these?
9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.
The first of Lehi’s offspring in the wilderness, Jacob is blessed in the following verses to attend with Nephi:
2 Nephi 2:2
2 Nevertheless, Jacob, my firstborn in the wilderness, thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain.
3 Wherefore, thy soul shall be blessed, and thou shalt dwell safely with thy brother, Nephi; and thy days shall be spent in the service of thy God. Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men.
The second of his wilderness born is Joseph and he is also urged to stay with Nephi under his care.
Additionally, while I do not consider that this constitutes Lehi’s portion to give as Zoram, as he is not of his loins, it further acknowledges Lehi’s intent that Nephi is to be the Patriarch to the remaining righteous members of the group.2 Nephi 3:3, 25
3 And now, Joseph, my last-born, whom I have brought out of the wilderness of mine afflictions, may the Lord bless thee forever, for thy seed shall not utterly be destroyed.
25 And now, blessed art thou, Joseph. Behold, thou art little; wherefore hearken unto the words of thy brother, Nephi, and it shall be done unto thee even according to the words which I have spoken. Remember the words of thy dying father. Amen.
Finally Sam’s blessing is worded slightly different where in it states that he will inherit like Nephi which should have reference to the first portion that is equal amongst all heirs but he receives no additional instruction to remain in Nephi’s care.2 Nephi 1: 31-32
…and I know that thou art a true friend unto my son, Nephi, forever.
31 Wherefore, because thou hast been faithful thy seed shall be blessed with his seed, that they dwell in prosperity long upon the face of this land;
Earlier I mentioned that there were other additional issues that weigh into validating that the Lord has chosen Nephi as the firstborn heir. We just covered the first in the double portion of the inheritance. The second is an addendum to the public designation. The designation alone that the Lord has chosen Nephi to be his brother’s ruler completely fulfills what is required by Jewish expectations but icing on the cake is the receipt of the barakhah, the blessing of the Lord which Nephi receives with his tree of life vision. His father Lehi has received this gift of the Lord and Nephi requests the same of his Father in heaven. This is part one of Nephi receiving a blessing of the Lord which happens to be the same gift the Lord had given to the previous heir Lehi. Part two is the confirmation that Nephi alone received this portion:2 Nephi 4:11
11 And after he had made an end of speaking unto them, he spake unto Sam, saying: Blessed art thou, and thy seed; for thou shalt inherit the land like unto thy brother Nephi. And thy seed shall be numbered with his seed; and thou shalt be even like unto thy brother, and thy seed like unto his seed; and thou shalt be blessed in all thy days.
In 2 Nephi 4:3,8 Laman and Lemuel only receive their one family portion and none other of the brothers receives this vision blessing for the reason that they do not feel that God would grant them a blessing for which they have not qualified. The fact that Lehi and Nephi have a common blessing, and that Nephi the heir (Footnote 10) apparent receives the same gift (footnote 11) as his father indicates the common nature of the blessing. Additionally, while every male child retains the claim for a birthright blessing the “special blessing” is only provided to the Firstborn.1 Nephi 15:8-9
8 And I said unto them: Have ye inquired of the Lord?
9 And they said unto me: We have not; for the Lord maketh no such thing known unto us.
However, more revealing is the nature of the vision itself. When trying to grasp the full nature of the vision it is common amongst LDS to combine the elements that Lehi saw and the elements that Nephi saw and put them together for a more complete understanding of the entire vision. This is a natural response to this situation because they are so clearly linked by content. I consider this an elementary opportunity for western thinkers to observe a naturally logical application of a correct Jewish principle of scriptural interpretation, while not realizing it. This rule of Jewish scriptural understanding is that when there are two sets of passages with common elements and there are elements unique in one, these elements can be applied to the other passage in which it is missing (Footnote 12). This is also a premier example of Nephi applying the approach of creating a Targum to explain, in greater detail, things not spoken in Lehi’s original presentation of the vision.
This rule can also be applied to these passages.
In the two visions one of the elements that is in Nephi’s version is found in 1 Nephi 11:1.
The element in Nephi’s rendition which must be realized also applies to the Lehi rendition is the fact that this vision takes place in a mountain (footnote 14) . This symbolism is commonly acknowledged to be temple symbolism. Point being that even though it is not explicitly stated we know that Lehi’s vision also took place on a mountain (Footnote 15), whether spiritual or physical I do not know.(1 Nephi 11:1-2.)
1 For it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot.
2 And the Spirit said unto me: Behold, what desirest thou ? (Footnote 13)
The element in Nephi’s rendition which must be realized also applies to the Lehi rendition is the fact that this vision takes place in a mountain . This symbolism is commonly acknowledged to be temple symbolism. A further clue of the nature of this particular incident is the question “what desirest thou” which is simply a convenient rephrasing of the current temple question found in the endowment. In essence both Lehi and Nephi are describing in symbolic terms a temple experience. Several questions and observations lend to the understanding that this is an endowment sequence complete with a vision of aspects of the Life of Christ, the people of the world.
Careful comparisons with the Old Testament blessing patterns actually identifies several common elements that are met in the Nephi and Lehi tree of life Visions. Even the common reference of “Tree of Life” brings us back to the Adam and Eve imagery, that to partake of its fruit was to have eternal life. One Biblical scholar does a fine job of defining her observations on the key elements of the Firstborn birthright blessing:
The Hebrew Scriptures portray the birthright as bestowing not only a double portion of inheritance but also a special blessing, priestly office, the position and authority of lordship, and procreative power. However, inheritance of the birthright, which is distinct from the inheritance bestowed on other members of the family, requires a commitment to serve and obey God, possibly for a future prophetic role. (Israel’s Inheritance: Birthright of the Firstborn Son, Davis, Anne K. CTS Journal 13, Spring 2008)
It is a confirming and sustaining point that all of these conditions are met in Nephi and that the observations of these blessings support conclusion of his receipt of the Firstborn blessing. While this is a live experience and full of additional information it still represents the gift of further light and knowledge that Nephi was seeking. Still the receipt of the endowment is analogous to the specifications of the blessings of inheritance such as the Old Testament Patriarchs grant unto their children in the sense of a spiritual equivalent.
Finally, the final element of the firstborn role that I have noted, that of Patriarch of the surviving family members, is captured in 2 Nephi:
With this seeming casual description of moving the family, the Lord has encouraged Nephi to record a decisive and final indicator of complete receipt of the firstborns role.(2 Nephi 5:6.)
6 Wherefore, it came to pass that I, Nephi, did take my family, and also Zoram and his family, and Sam, mine elder brother and his family, and Jacob and Joseph, my younger brethren, and also my sisters, and all those who would go with me. And all those who would go with me were those who believed in the warnings and the revelations of God; wherefore, they did hearken unto my words.
Finally, an interesting connection with Priesthood and the role of the FirstBorn heir is here provided for the point of significance of the imperative we have to care for the needy amongst us.
With that observation, my conclusion is that not only does the Nephi / Laban story demonstrate a perfect fit having all the requirements of having received the firstborn blessing but that he does so not only by covering the minimums of requirement but by symbolic presence of every facet that validates the receipt of the firstborn status consistent with the “learning of the Jews” that Nephi advocates is of significant value in understanding his writings.That is why originally G-d placed the priesthood on all first born, because first-borns seemed to have been drilled to take care of the rest of the siblings. And so the congregation of Messiah is called the Congregation of the First-borns because all take most seriously the concept of duty of care, as an older brother, as a father, as a husband… (Hakham Dr. Yosef ben Haggai, http://www.betemunah.org/sederim/Iadar2468.html" onclick="window.open(this.href);return false;)
List of Footnotes from text above
3.)The Stone Edition Chumash page 1047 commentary on Deut 21:15-17. The Torah teaches that a firstborn son may not be deprived of his rightful share in his father’s inheritance.
4.)NIV Commentary on Deuteronomy 21:6, pg 269 “In preference to. The order of birth rather than parental favoritism governed succession, though the rule was sometimes set aside with divine approval.
5.)Horeb. Another name for Sinai
6.)Targums are mentioned as Key Eleven: Use Inspired & Interpreting Translations of the Scriptures in Bruce R. McConkie’s superb treatise on scripture study, The Bible a Sealed Book. He states: It seems to me that most of us are almost unaware of the great enlightenment that is available to us from inspired and interpreting translations of biblical passages. For those with spiritual insight, these inspired interpretations rate an eight or nine (1-10, 10 the highest) on our scale; for those with less spiritual maturity, all they do is raise doubts and questions.
7.) Elder McConkie makes this statement as he notes the value of Nephi’s use of the Targum approach: “For all practical purposes Nephi often did much the same thing when quoting Isaiah or Zenos. He gave, not a literal, but an inspired and interpreting translation. And in many instances his words give either a new or a greatly expanded meaning to the original prophetic word.” He also notes how Moroni and Mormon Made use of a Targum style of scripture analysis.
8.) Genesis 25:
The Hebrew term bet av (paternal household) reflects the fact that in ancient Israel the family was patrilineal: Inheritances were passed through the male line. The patriarch had authority over the entire household, including sons, daughters-in-law, unmarried daughters and grandchildren. Upon the patriarch’s death the firstborn son became the new head of the family, and the paternal lineage of the extended family continued through him. This firstborn son, therefore, exercised both special privileges and unique responsibilities. http://judaicaworld.wordpress.com/right ... firstborn/" onclick="window.open(this.href);return false;
9.) Encyclopedia of Religious Knowledge 1890, pg 339, The Eldest-Son [or other firstborn heir] received a double portion of the fathers inheritance.
10.) Smith’s Dictionary of the Bible, 1902 edition pg 269. This devotion of the firstborn was believed to indicate a priesthood belonging to the Eldest sons of the families…
11.) 1 Nephi 10:17 …the gift of God unto all those who diligently seek him, Nephi has just been reflecting on the this thought as he prepares to ask the Lord for receipt of this gift.
12.) 3. Binyan ab mi-katub ehad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question. Rule three of the seven rules of Hillel as listed in the Artscroll Siddur, Schottenstein Edition, for the Sabbath and Festivals with an interlinear Translation, pg 243.
13.) Lundquist, John M. What is Reality , Temples of the Ancient World pg 627. The journey to the mountain, the ritual process, is accompanied by instruction about reality, which may take many forms. ..
14.) Lundquist, John M. What is Reality , Temples of the Ancient World pg 624 The way up the mountain involves ritual, or rites of passage, through which the prophet mediates knowledge of the real to the people who have been prepared by this ritual to approach the holy place.
15.) Lundquist, John M. What is Reality , Temples of the Ancient World pg 624 The way up the mountain involves ritual, or rites of passage, through which the prophet mediates knowledge of the real to the people who have been prepared by this ritual to approach the holy place.
