The importance of reading, studying, and searching the scriptures is highlighted in several elements of Lehi’s vision of the tree of life. Father Lehi saw several groups of people pressing forward along the strait and narrow path, seeking to obtain the tree and its fruit. The members of each group had entered onto the path through the gate of repentance and baptism by water and had received the gift of the Holy Ghost (see 2 Nephi 31:17–20). The tree of life is the central feature in the dream and is identified in 1 Nephi 11 as a representation of Jesus Christ. The fruit on the tree is a symbol for the blessings of the Savior’s Atonement. Interestingly, the major theme of the Book of Mormon, inviting all to come unto Christ, is central in Lehi’s vision. Of particular interest is the rod of iron that led to the tree (see 1 Nephi 8:19). The rod of iron is the word of God. In 1 Nephi 8, verses 21 through 23, we learn about a group of people who pressed forward and commenced in the path tha
If dying to that old way of using God’s law is, then, Nephi’s own explanation for how we are saved by grace, why does he add in 2 Nephi 25:23 that we are saved by grace “after all we can do”? What does this additional phrase mean? In particular, what did “after all we can do” mean when the Book of Mormon was first translated into English? As Daniel McClellan demonstrates, in 1830 the phrase “after all we can do” was unmistakably a very “specific idiom with a very clear meaning.” It was consistently used for “describing circumstances that obtain in spite of everything that may be done to overcome, prevent, or avoid them.” In short, “after all we can do” was, at that time, a clear and commonly understood way of saying “despite all we can do.” According to Nephi, we are saved by grace despite all we can do . Adam Miller (emphasis added)