Editing Second Nephi (section)

===The Fall in 2 Nephi===
{{see also|Agency in Mormonism#Adam and Eve}}
In 2 Nephi 2, Lehi's articulation of the [[fall of man]] reinterprets it as a necessary component of God's plans for human salvation.<ref>{{Harvnb|Morrill|2005|p=137}}; {{Harvnb|Austin|2024|p=39}}.</ref> 2 Nephi 2:18 identifies "the serpent" as the devil.{{sfn|Smith|2017|p=16}}

According to literary critic Michael Austin, 2 Nephi describes prelapsarian reproduction as impossible, making the fall a prerequisite for procreation.<ref>{{Harvnb|Austin|2024|pages=37–39}}.</ref> According to biblical scholar Julie Smith,<ref>{{cite web |title=Julie M. Smith |url=https://www.byunewtestamentcommentary.com/about-us/contributors/julie-m-smith/ |access-date=26 February 2024 |website=www.byunewtestamentcommentary.com |publisher=BYU New Testament Commentary}}</ref> 2 Nephi 2 can alternatively be interpreted as meaning reproduction was impossible only during the time when Eve had eaten the fruit but Adam had not.{{sfn|Smith|2017|pp=5, 8,  9–11}}

The discussion in 2 Nephi 2, specifically verse 25, which states that "Adam fell that men might be," is frequently used in LDS interpretation of the fall to see it as part of God's plan. Some LDS thinkers take the idea further and say that Eve's decision was "wise," a stance that Smith calls the "Wise Choice Theory".{{sfn|Smith|2017|pp=1–2}} According to Smith, the "classic statement of the Wise Choice Theory" among Latter-day Saints is from a 1993 General Conference talk by apostle Dallin H. Oaks who stated that "we celebrate Eve's act and honor her wisdom and courage in the great episode called the Fall," and cited Brigham Young and Joseph Fielding Smith to aver that was formally a transgression of law but did not constitute sin.<ref>As quoted and analyzed in {{harvnb|Smith|2017|pp=1–2}}. The address is {{cite journal |last1=Oaks |first1=Dallin H. |date=October 1993 |title=The Great Plan of Happiness |url=https://www.churchofjesuschrist.org/study/general-conference/1993/10/the-great-plan-of-happiness?lang=eng |journal=The Ensign |language=en |access-date=26 February 2024}}</ref> Most official Latter-day Saint discourse interprets Eve's role in the fall "overwhelmingly positive[ly]", religious studies scholar Susannia Morrill explains.<ref>{{Harvnb|Morrill|2005|p=141}}.</ref>

Smith argues that God's curse in response to Adam and Eve's partaking of the fruit makes it difficult to argue that their decision was wise, and that the argument that they were following a higher law requires them to take advice from the serpent. She questions the interpretation of considering Eve eating the fruit a transgression but not a sin. Smith argues this distinction does not exist in the Book of Mormon, and she sees no evidence that a transgression would be wise. She concludes that the "Wise Choice Theory" is not supported by the Book of Mormon.{{sfn|Smith|2017|pp=5, 8, 9–11}}

Early Latter-day Saint leaders Orson Pratt, George Q. Cannon, and Brigham Young regarded Adam wisely chose to eat the fruit wise but thought Eve was not, and Smith argues that "in the earliest layers of LDS interpretation, Eve’s choice was not seen as wise".{{sfn|Smith|2017|pp=12–13}} Morrill, agreeing that the Book of Mormon text itself does not heroize Eve, reports that most Latter-day Saint women's literature in the nineteenth century considered Eve "a wise and knowing woman" who acted as a "savior figure" by "safely guid[ing] the course of human salvation on the right path".<ref>{{Harvnb|Morrill|2005|pages=138–140}}.</ref>