Hugh Nibley states that the substance of Lehi's dreams is highly significant, since men's dreams necessarily represent, even when inspired, the things they see by day, albeit in strange and wonderful combinations. It is common for men in every age, for example, to dream of ships, but a man in Lehi's day must dream of particular kinds of ships, and no others will do. [Hugh Nibley, Lehi in the Desert, F.A.R.M.S., p. 43]
In other words, the Book of Mormon student should pay careful attention to the imagery in Lehi's dream, for it reveals his cultural background. [Alan C. Miner, Personal Notes]
“I Have Dreamed a Dream”
In 1 Nephi 2:11, Lehi states "I have dreamed a dream; or in other words, I have seen a vision." Brant Gardner notes that the prophetic mode of communication to Lehi [and Nephi--see 1 Nephi 11) was through the medium of dreams or visions. In the Old Testament this was one of a set of acceptable means of receiving communication from God. One of the most famous dreamers of the Old Testament was Joseph (for instance Genesis 37:5-10). Joseph not only received a dream which indicated that he would eventually rule over his brethren, . . . but he was also put in a position as dream interpreter for the king (of Egypt). [Brant Gardner, Commentary on the Book of Mormon, 1Nephi/1Nephi 2, p. 1]
The Book of Mormon student should note that Lehi and Nephi were descendants of Joseph (1 Nephi 5:14), and in their prophetic callings they apparently held the keys to the birthright blessings of Joseph. That is, Nephi would rule over his brethren (both those of his immediate family (1 Nephi 2:22) and of the world) and would be the dream interpreter for the King (or the interpreter of God's plans for Lehi's children and the children of the world). [Alan C. Miner, Personal Notes]
“I Have Dreamed a Dream - Potter”
When living in the Valley of Lemuel, Lehi "dreamed a dream" (1 Nephi 8:2) which became known as the dream of the Tree of Life (1 Nephi 8). Lehi's dream is filled with powerful images and forceful doctrine.
George Potter and Richard Wellington note that Nibley suggested that the elements of Lehi's dream scenery were made up of the images that surrounded him: "That is natural enough, for men to dream by night of the things they see by day--that is what makes Lehi's dream so convincing as authentic testimony." He explains:
Long ago Sigmund Freud showed that dreams are symbolic, that they take their familiar materials from everyday life and use them to express the dreamer's real thought and desires . . . the peculiar materials of which Lehi's dreams are made, the images, situations, and dream-scenery which though typical come from the desert world in which Lehi was wandering.
The more time we considered the wadi Tayyib al-Ism the stronger the impression came to our minds that the location Lehi was describing in his dream was composed of many of the objects that surrounded him in the valley. Not only were most of the elements of the dream present in the valley, but they also occurred in the dream in the same order that one would encounter them walking down wadi Tayyib al-Ism.
Before we consider the individual elements of Lehi's dream it is best for us to briefly run over its contents as found in 1 Nephi chapter 8. It contained a number of images: Lehi dreams he sees a man dressed in a white robe who bids Lehi to follow him. They travel for many hours in a dark and dreary wilderness. Lehi prays for the Lord's mercy and immediately he sees a great and spacious field and then a tree with sweet, white fruit which is desirable to make one happy. He sees a river near the tree, with the head a little way off. A rod of iron runs along the bank of the river together with a straight and narrow path. Lehi sees a numberless concourse of people, many of whom are pressing forward to obtain the fruit but are lost in a mist of darkness. Others cling to the iron rod and find their way to the tree. A great and spacious building is filled with well-dressed people mocking those who seek the fruit, who as a result become ashamed and are lost. A third group pressed forward to the building and is lost in the depths of the fountain. Those who are partaking of the fruit pay no heed to those who mock them. Laman and Lemuel do not eat of the fruit. These elements are worth examination in the real-life setting of Wadi Tayyib al-Ism. [George Potter and Richard Wellington, Discovering the Lehi-Nephi Trail, pp. 55-56, Unpublished]
“I Have Dreamed a Dream”
According to Hugh Nibley, Anti Mormons have written saying, "Well, Joseph Smith, Sr. had a dream like this. Once he dreamed he was in the woods, and there were a lot of stumps there." But this is the most common of dreams. [Hugh W. Nibley, Teachings of the Book of Mormon, Semester 1, p. 170]
For the benefit of the reader, the following is the story referred to as told by Joseph Smith's mother:
In 1811, we moved from Royalton, Vermont, to the town of Lebanon, New Hampshire. Soon after arriving here, my husband received another very singular vision, which I relate:
"I thought," said he, "I was traveling in an open, desolate field, which appeared to be very barren. As I was thus traveling, the thought suddenly came into my mind that I had better stop and reflect upon what I was doing, before I went any farther. So I asked myself, 'What motive can I have in traveling here, and what place can this be?' My guide, who was by my side, as before, said, 'This is the desolate world; but travel on.' The road was so broad and barren that I wondered why I should travel in it; for, said I to myself, 'Broad is the road, and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and strait is the gate that leads to everlasting life, and few there be that go in thereat.' Traveling a short distance further, I came to a narrow path. This path I entered, and, when I had traveled a little way in it, I beheld a beautiful stream of water, which ran from the east to the west. Of this stream, I could see neither the source nor yet the mouth; but as far as my eyes could extend I could see a rope, running along the bank of it, about as high as a man could reach, and beyond me was a low, but very pleasant valley, in which stood a tree such as I had never seen before. It was exceedingly handsome, insomuch that I looked upon it with wonder and admiration. It's beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible, whiter. I gazed upon the same with considerable interest, and as I was doing so, the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, 'I cannot eat this alone, I must bring my wife and children, that they may partake with me.' Accordingly, I went and brought my family, which consisted of a wife and seven children, and we all commenced eating and praising God for this blessing. We were exceedingly happy, insomuch that our joy could not easily be expressed. While thus engaged, I beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. It was full of doors and windows, and they were all filled with people, who were very finely dressed. When these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. But their contumely we utterly disregarded. I presently turned to my guide and inquired of him the meaning of the fruit that was so delicious. He told me it was the pure love of God, shed abroad in the hearts of all those who love him, and keep his commandments. He then commanded me to go and bring the rest of my children. I told him that we were all there. 'No,' he replied, 'look yonder, you have two more, and you must bring them also.' Upon raising my eyes, I saw two small children, standing some distance off. I immediately went to them, and brought them to the tree; upon which they commenced eating with the rest, and we all rejoiced together. The more we ate, the more we seemed to desire, until we even got down upon our knees and scooped it up, eating it by double handfuls. After feasting in this manner a short time, I asked my guide what was the meaning of the spacious building which I saw. He replied, 'It is Babylon, it is Babylon, and it must fall. The people in the doors and windows are the inhabitants thereof, who scorn and despise the saints of God because of their humility.' I soon awoke, clapping my hands together for joy." (Lucy Mack Smith, History of Joseph Smith by His Mother, pp. 48-50)
Lucy Mack Smith was in her seventieth year when this history was dictated in 1845. Thus, the fine details and wording of this story might not be exactly as they were originally related by Joseph Smith Sr. nearly 34 years earlier. Nevertheless, it is interesting that in a parallel manner, both Joseph Smith Jr. and Nephi the son of Lehi were able to repeat the same phrase, "I saw the things which my father saw" (1 Nephi 14:29). [Alan C. Miner, Personal Notes]
1 Nephi 8:2 My father [Lehi] spake to us ([Illustration]): In Stela 5, the reader should note the hat which the character corresponding to Lehi wears. This hat which he wears is very uncommon to the general forms of headwear seen in the remnants of Mesoamerican antiquity. While we must concede that a hat like this can easily resemble caps worn in various cultures around the world, it is also quite similar to the standard mitre worn by Israelite priests, which I illustrate with the following 19th century engravings, based on factual data concerning the dress modes and religion of ancient Israel: ---Consecration of Aaron According to Israelite Custom--- [Ammon O'Brien, Seeing beyond Today with Ancient America, p. 183]
1 Nephi 8:2 Behold, I have dreamed a dream ([Illustration]): Lehi's Dream [Steven Lloyd Neal, Verse Markers, Book of Mormon, Vol. 1, p. 5]
1 Nephi 8: 2 Behold, I have dreamed a dream; or, in other words, I have seen a vision ([Illustration]): Lehi saw many people in his dream. . . . Illustrators: Jerry Thompson and Robert T. Barrett. [The Church of Jesus Christ of Latter-day Saints, Book of Mormon Stories, p. 20]
1 Nephi 8:2 I dreamed a dream (Lehi's Dream) [[Illustration]]: Artist Conception of Lehi's Dream / Lehi's Dream Explained (1 Nephi 8, 11, 12, 15). [John D. Hawkes, Book of Mormon Digest, pp. 18-19]
1 Nephi 8:2 Behold, I have dreamed a dream ([Illustration]): Lehi's Dream. An Illustration of Lehi's dream. Artist: Greg K. Olsen. [Thomas R. Valletta ed., The Book of Mormon for Latter-day Saint Families, 1999, p. 21]
1[ Nephi 8:2] I Have Dreamed a Dream:
According to an article by John A. Tvedtnes, cognates are related words that come from the same root. For example, the English noun student is cognate to the verb study and the adjective studious. In Hebrew, a verb is sometimes followed by a noun that is a cognate, such as "wrote upon it a writing" (Exodus 39:30) and "she vowed a vow" (1 Samuel 1:11). . . Someone writing in English would be more likely to use "she vowed" or "she made a vow." One of the best examples of this in the Book of Mormon is "I have dreamed a dream" (1 Nephi 8:2).. That is exactly the way that the same idea is expressed in literal translation of the Old Testament Hebrew (see Genesis 37:5; 41:11). [John A. Tvedtnes, "The Hebrew Background of the Book of Mormon" in Rediscovering the Book of Mormon, F.A.R.M.S., p. 80]