Notes and Communications: The Exodus of Lehi Revisited

Mark J. Johnson

In the past decade, there have been many reports on what has been called the Exodus Pattern in the Book of Mormon.¹ Although these reports have been fairly comprehensive, I feel a few points have been missed. In addition to the numerous comparisons that have been made between the exodus of the children of Israel out of Egypt and the exodus made by the Lehites from Jerusalem, I would like to add two additional parallels. The first deals with death in the desert and the second with transfiguration.

The Burial of Ishmael: A Matter of Grave Importance 

In 1952, Hugh Nibley first pointed out the significance of the name Nahom in relationship to the death of Ishmael.² He also mentioned the importance of Ishmael’s daughters mourning his loss. What also becomes apparent is that, by the way Ishmael is buried in the desert, they (the Lehites) are following in the footsteps of their fathers (the children of Israel under Moses).

Let us examine, side by side, two accounts of death and burial in the desert:

I feel that it is most likely that Ishmael died well before (possibly weeks or even months)³ the Lehites arrived at Nahom. Dr. Nibley points out it is not uncommon for desert people to carry their dead many miles to locate the proper place of burial.⁴ Just as Joseph was buried in a special parcel of land, it seems only natural that the Lehites would wait until they found a proper place to bury Ishmael.

In their report to F.A.R.M.S., Warren and Michaela Aston show that the place of Nahom is a few miles off the main trail that the Lehites took.⁵ It is unlikely that they would go out of their way unless it was rather important. Surely, one thing that would make them go out of their way would be the death of a loved one. It is important to note, as do the Astons, that Nahom already existed and was already a place of burial.⁶ The chances seem slim that Ishmael would die as the party arrived at Nahom. The logical conclusion is that Ishmael died along the way and was carried to Nahom.

We cannot conclude whether the Lehites were aware of the parallels to the Exodus as they were reenacting them, although it appears that Nephi did at least thirty years later.⁷ We can be sure that, like the children of Israel, they honored their patriarchs and also were following ancient ritual in burying their dead.

The Transfiguration of Nephi

Bruce R. McConkie defines transfiguration as “a special change in appearance and nature which is wrought upon a person . . . by the power of God.”⁸ Let us examine two accounts of transfiguration in the desert.

It is interesting to note that in both instances the literal brothers of Moses and Nephi witnessed the transfiguration. Both sets of brethren weren’t quite sure what to make out of the situation. Aaron was afraid to go to Moses while Nephi’s brothers were shocked by the power of the Lord which was in him (1 Nephi 17:53).

In both accounts, the effect of the power of God upon mortal flesh is detailed. Moses’ skin shone while Nephi mentions that he was “filled with the power of God, even to the consuming of my flesh” (1 Nephi 17:48). Nephi was indeed transfigured by the Lord and therefore was able to better understand Moses’ situation. In fact, Nephi gives a powerful sermon on the symbolism of the exodus of the children of Israel just prior to his state of transfiguration.

We find that the parallels between the two instances of exodus are numerous. Through these parallels we are able to understand the mentality of the Lehites as they emulated the children of Israel. We also can better recognize the hand of the Lord in guiding his covenant people.

Notes

1. George S. Tate, “The Typology of the Exodus Pattern in the Book of Mormon,” in Literature of Belief: Sacred Scripture and Religious Experiences, ed. Neal E. Lambert (Provo: Religious Studies Center, Brigham Young University, 1981), 245–62; Terrence L. Szink, “To a Land of Promise (1 Nephi 16–18),” in Studies in Scripture: Volume Seven, 1 Nephi to Alma 29, ed. Kent P. Jackson (Salt Lake City: Deseret Book, 1987), 60–72; S. Kent Brown, “The Exodus Pattern in the Book of Mormon,” BYU Studies 30 (Summer 1990): 112–26; and Bruce J. Boehm, “Wanderers in the Promised Land: A Study of the Exodus Motif in the Book of Mormon and Holy Bible,” Journal of Book of Mormon Studies 3/1 (Spring 1944): 187–203.
2. Hugh W. Nibley, Lehi in the Desert; World of the Jaredites; There Were Jaredites (Salt Lake City: Deseret Book and F.A.R.M.S., 1988), 79 (first published in 1952).
3. Had the Lehites possessed the knowledge of Egyptian enbalming techniques among their Egyptian learning (1 Nephi 1:2), they surely would have carried Ishmael’s body into the promised land. For further discussion of cultural connections between Egypt and Judah, see Hugh W. Nibley, An Approach to the Book of Mormon, 3rd ed., vol. 6 in the Collected Works of Hugh Nibley (Salt Lake City: Deseret Book and F.A.R.M.S., 1988), 84–92.
4. Nibley, Lehi in the Deseret, 90.
5. Warren P. and Michaela J. Aston, “The Place Which Was Called Nahom: The Validation of an Ancient Reference to Southern Arabia,” F.A.R.M.S. paper, 1991.
6. Ibid., 10.
7. For further discussion, see Boehm, “Wanderers in the Promised Land,” 189–90.
8. Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1994), 803.