The expedition moved on only to encounter another discouraging experience, the death of Ishmael (v. 34). It is not clear whether “Nahom” was named by the group, or was already named such. There is no mention of their finding other people or other places that were already named. Nibley comments:
Note that this is not “a place which we called Nahom,” but the place which was so called, a desert burial ground … though Bedouins sometimes bury the dead where they die, many carry the remains great distances to bury them. The Arabic root NHM has the basic meaning of “to sigh or moan,” … At this place, we are told, “the daughters of Ishmael did mourn exceedingly,” and are reminded that among the desert Arabs mourning rites are a monopoly of the women.
The devil seems to attack us or tempt us when we are weakened by sadness, failure, or disappointment. Such seems the cause at the death of Ishmael. It is also an indication that the commandments of God were not being kept. The Prophet Joseph taught: “the devil has no power only as we permit him. The moment we revolt at anything which comes from God, the devil takes power” (TPJS, 181).
Laman once again leads the revolt. His proposal to “slay our father, and also our brother Nephi” (v. 37) discloses his character. He accuses Nephi of lying to the group concerning the Lord talking to him and angels appearing (v. 38). It is obvious that Laman is the one who is lying, an angel had appeared to Laman and Lemuel and confirmed “that the Lord hath chosen (Nephi) to be a ruler over you” (1 Nephi 3:29). Through these accusations, Laman did “stir up their hearts to anger” (v. 38). One of Satan’s tools is to “stir them up to anger against that which is good” (2 Nephi 28:20). Again the Lord came to the aid of his faithful and “did chasten them exceedingly” (v. 39).
Elder Neal A. Maxwell made this observation:
Early on, Laman rejected the role he should have played and, instead, wanted to be “top dog in the manger,” resenting all the while Nephi’s spiritual leadership. Lemuel was not only Laman’s dutiful satellite, but he was also his enabler by allowing himself to be “stirred up” by Laman (see 1 Nephi 16:37–38). If, instead, Laman had been fully isolated, certain outcomes could have been very different. We have enablers in our society too. They allow themselves to be stirred up against that which is good. They are not entitled to a free pass any more than Lemuel. Like him, their comparative visibility is low, but their hypocrisy is high. [CR, Oct. 1999, 5]