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An Additional Testimony of Jesus Christ 

Translated by Joseph Smith, Jr

Book of Mormon Commentary 

1 Nephi Chapter 1 

An account of Lehi and his wife Sariah, and his four sons, being called (beginning at the eldest), Laman, 

Lemuel, Sam, and Nephi. The Lord warns Lehi to depart out of the land of Jerusalem, because he 

prophesieth unto the people concerning their iniquity; and they seek to destroy his life. He taketh three 

day's journey into the wilderness with his family. Nephi taketh his brethren and returns to the land of 

Jerusalem after the record of the Jews. The account of their sufferings. They take the daughters of 

Ishmael to wife. They take their families and depart into the wilderness. Their sufferings and afflictions 

in the wilderness. The course of their travels. They come to the large waters. Nephi's brethren rebelleth 

against him. He confoundeth them, and buildeth a ship. They call the place Bountiful. They cross the 

large waters into the promised land, &c. This is according to the account of nephi; or in other words, I, 

Nephi wrote this record. 

THE LANGUAGE PROBLEM, VER. 1, 2 

1 Ne 1:1 I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the 

learning of my father; and having seen many afflictions in the course of my days -- nevertheless, having 

been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and 

the mysteries of God, therefore I make a record of my proceedings in my days; yea, I make a record in 

the language of my father, which consists of the learning of the Jews and the language of the Egyptians. 

1:1 Nephi's training in a Hebrew household taught him to respect his parents. The fifth 

commandment of the Decalogue (Deut. 5: 16) directs children to "honor thy father and thy 

mother." 

The father was responsible for the religious life of the household and was its chief functionary. 

Within his domain (clan) he had well-nigh absolute authority. The reverence given him was close 

to that given a deity. 

"Therefore I was taught somewhat in all the learning of my father." A good father, according to 

this statement, was a faithful teacher of his sons (Gen. 18:17, 18; Deut. 6:7; Prov. 3:12; 13:1). 

"Therefore I make a record “in the language of my father, which consists of the learning of the 

Jews and the language of the Egyptians." Nephi understood the importance of keeping records. He 

risked his life to get the records on the plates of brass (I N. 1:113-120). (The people of Zarahemla 

were handicapped because they brought no spiritual or historical records, and their language had 

become corrupted [0. 1:25-31].) 

Lehi was bilingual (Mn. 4:98, 99) and a man of intellectual ability. Egypt was a close neighbor of 

Israel, and it is possible that Lehi had trade relations with Egyptian merchants which gave him 

greater facility in the use of their language. 

The language of the Nephites, the great majority of the peoples who inhabited ancient America, 

was the Hebrew language, which was the language of Jerusalem at the time both the Nephites and 

the Mulekites left there. Yet, Hebrew was not the language of the engravings on the plates from 

which Joseph Smith translated the Book of Mormon. 

Moroni, the last of the Nephites to handle the plates, in referring to the language used says, "We 

have written, in the characters, which are called among us the reformed Egyptian, being handed 

down and altered by us, according to our manner of speech." He explains that they did not write in 

Hebrew for the sake of brevity, and then adds, "but the Hebrew hath been altered by us also" and 

declares "none other people knoweth our language," which necessitated the use of the Urim and 

Thummim for translation of the Book of Mormon (Mn. 4:98-100).



Nephi ...said he was writing "in the language of my father, which consists of the learning of the 

Jews and the language of the Egyptians." Notice he does not say reformed Egyptian but the 

language of the Egyptians. The "alterations" gradually developed through usage throughout the 

centuries. 

Many scholars think that the exodus occurred in 1491 B.C. This was nine hundred years before 

Lehi left Jerusalem. At this later date only cultured Jews would study the Egyptian and be able to 

keep the records. Enos says, "My father taught me in his language" (En. 1:1). 

Mosiah, Helorum, and Helaman, sons of King Benjamin, were tutored in this cultured language by 

direction of their father. "And he caused that they should be taught in all the language of his 

fathers ...that they might know concerning the prophecies which had been spoken by the mouths 

of their fathers ...and he also taught them concerning the records which were engraven on the 

plates of brass" (Mos. 1:3,4). 

Self-consciousness born of writing a language learned with difficulty is indicated in Moroni's 

words, "When we write, we behold our weakness, and stumble because of the placing of our 

words; and I fear lest the Gentiles shall mock at our words" (E. 5:26). 

The "placing" of their words in the "altered" Egyptian evidently was different than it was in 

Hebrew, which made them self-conscious because they knew it was not done correctly. That they 

had lapsed into the word arrangement of the Hebrew language is suggested in Joseph Smith's 

statement concerning the last leaf of the plates which he translated. He makes a statement 

concerning the title page (See 'The Title Page," p. 34) and refers to the "language of the whole 

running the same as all Hebrew writing in general." (See Church History, Vol. 1, p. 74). Hebrew, 

of course, runs from right to left. Mormon himself claimed the use of only the Egyptian characters 

(Mn. 4:98). Thus, it seems they may actually have been using the Egyptian characters, but Hebrew 

placement of words, as part of the changes which the Egyptian language underwent throughout the 

centuries, especially by those who made their final entries upon the plates. 

It would have been much easier for them to have written in their spoken language, the "altered" 

Hebrew, in which Moroni says, "Ye would have had no imperfections in our record" (Mn. 4:99), 

but their plates were not large enough, and they were evidently acting in obedience to God's 

instructions. 

1 Ne 1:2 And I know that the record which I make is true; and I make it with mine own hand; and I 

make it according to my knowledge. 

1:2 Nephi bears a strong testimony so that those who read might not doubt. He writes of the 

incidents and experiences which he had passed through. It was not hearsay evidence. 

LEHI'S PROPHEIC CALLING AND VISION, VER. 3-14 

1 Ne 1:3 For it came to pass, in the commencement of the first year of the reign of Zedekiah, king of 

Judah (my father Lehi having dwelt at Jerusalem in all his days); and in that same year there came many 

prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be 

destroyed. 

1:3 This was the year 597 B.C. Zedekiah reigned eleven years (II Kings 24:17, 18). The time of 

Lehi's departure from Jerusalem is fairly definite. Subsequent history is based on it. Lehi dwelt "at



Jerusalem all his days." References are made to going "down to the land of his inheritance" (1:77, 

85) and "up to the city of Jerusalem" (1:67,99, 102, 104). It is apparent that Lehi's home was not in 

the city, but at or in the vicinity of it. Alma's reference to Christ being born "at Jerusalem, the land 

of our forefathers" (5:19) means in the vicinity (Bethlehem is five miles south). 

"In that same year there came many prophets, prophesying ...Jerusalem must be destroyed." 

Jeremiah, Ezekiel, and Zephaniah were living about the time of the captivity of Judah and 

Jerusalem in 586 B.C. by Nebuchadnezzar (II Kings 24:10; Jer. 34:1; Ezek. 24:2; I Chron. 6: 15). 

Doubtless there were other prophets, since the record says "many." 

1 Ne 1:5 And it came to pass, as he prayed unto the Lord, there came a pillar of fire and dwelt upon a 

rock before him; and he saw and heard much; and because of the things which he saw and heard, he did 

quake and tremble exceedingly. 

1:5 In the exodus from Egypt a pillar of fire (Exod. 14:24) also played a part in protecting the 

Israelites. 

Being overcome with the Spirit.-lehi had been in touch with God, as he moved about the city, and 

the things he saw caused him to tremble. He returned to his home and lay on his bed. Then another 

vision was opened before him. He saw God on his throne and a large concourse of angels singing 

praises. 

1 Ne 1:8 And it came to pass that he saw one descending out of the midst of heaven, and he beheld that 

his luster was above that of the sun at noon-day; 

1 Ne 1:9 And he also saw twelve others following him, and their brightness did exceed that of the stars 

in the firmament; and they came down and went forth upon the face of the earth; 

1:8,9 This doubtless refers to the coming of the Messiah and the twelve apostles. Nephi had a 

similar vision (3:73, 113). 

1 Ne 1:10 And the first came and stood before my father, and gave unto him a book, and bade him that 

he should read. 

1:10 So far as known, the book referred to in Lehi's vision was the record from the brass plates. It 

was the medium by which Lehi was warned of the calamity which was to befall Jerusalem. 

1 Ne 1:12 Yea, and many things did my father read concerning Jerusalem -- that it should be destroyed, 

and the inhabitants thereof, many should perish by the sword, and many should be carried away captive 

into Babylon. 

1:12 The people of Judah were taken to Babylon, where for fifty years they were treated as war 

captives. Many died or were killed by the sword. 

RECORDS MADE BY LEHI AND NEPHI, VER. 15-17 

1 Ne 1:15 And now I, Nephi, do not make a full account of the things which my father hath written, for 

he hath written many things which he saw in visions and in dreams;



1 Ne 1:16 And he also hath written many things which he prophesied and spake unto his children, of 

which I shall not make a full account; but I shall make an account of my proceedings in my days. 

1:15,16 Nephi explains (2:1) that his father kept a record of the genealogy of the family. He also 

recorded the prophecies he had spoken to his children. “Of which I shall not make a full account”. 

Many sets of metallic plates with records on them are mentioned in the Book of Mormon. 

1 Ne 1:17 Behold I make an abridgment of the record of my father, upon plates which I have made with 

mine own hands; wherefore after I have abridged the record of my father, then will I make an account of 

mine own life. 

1:17 These two sets of plates were known as "the larger plates of Nephi” and "the smaller plates of 

Nephi." The abridgment of his father's record was made on the larger plates. These were handed 

down from one ruler or "Nephi” to another. 

LEHI ADMONISHES THE JEWS, VER. 18-22 

1 Ne 1:20 And he testified that the things which he saw and heard, and also the things which he read in 

the book, manifested plainly of the coming of a Messiah, and also the redemption of the world. 

1:20 This is the first time (600 B.C.) that the Messiah is mentioned in the Book of Mormon. The 

work of Jesus the Christ is the central theme of the whole book. Its purpose is to convince "the 

Jew and Gentile that Jesus is the Christ'. (See Preface) .On this subject it is very plain. A study of 

Stark's Concordance shows how many times the Book of Mormon mentions the following 

subjects: 

Christ- 79 Only Begotten of the Father- 3 In or of Christ- 111 

Only Begotten Son- 5 Church of Christ- 34 Prince of Peace- 2 

Holy One- 8 Redeemer- 41 Holy One of Israel- 39 

Savior- 12 Immanuel- 2 Shepherd (Good)- 8 

Jesus- 94 Son of Righteousness- 3 Lamb- 33 

Messiah- 30 Lamb of God- 35 

TOTAL. 539 

1 Ne 1:21 And when the Jews heard these things, they were angry with him; yea, even as with the 

prophets of old, whom they had cast out, and stoned, and slain; 

1 Ne 1:22 And they also sought his life, that they might take it away. 

1:21, 22 Jesus told his disciples to expect persecution “for so persecuted they the prophets which 

were before you" (Matt. 5:14). Luke also records (Acts 7:52) that their fathers had slain the 

prophets who told of “the coming of the Just One." 

WARNED IN A DREAM, VER. 23-27 

1 Ne 1:24 For behold it came to pass that the Lord spake unto my father, yea, even in a dream, and said 

unto him, Blessed are thou Lehi, because of the things which thou hast done;



1:24 The prophet Joel (2:28) declared that "your old men shall dream dreams, your young men 

shall see visions." These were not ordinary dreams but spiritual dreams and visions through which 

the Lord would convey his word. 

An account of Lehi and his wife Sariah, and his four sons, being called (beginning at the eldest), Laman, 

Lemuel, Sam, and Nephi. The Lord warns Lehi to depart out of the land of Jerusalem, because he 

prophesieth unto the people concerning their iniquity; and they seek to destroy his life. He taketh three 

day's journey into the wilderness with his family. Nephi taketh his brethren and returns to the land of 

Jerusalem after the record of the Jews. The account of their sufferings. They take the daughters of 

Ishmael to wife. They take their families and depart into the wilderness. Their sufferings and afflictions 

in the wilderness. The course of their travels. They come to the large waters. Nephi's brethren rebelleth 

against him. He confoundeth them, and buildeth a ship. They call the place Bountiful. They cross the 

large waters into the promised land, &c. This is according to the account of nephi; or in other words, I, 

Nephi wrote this record. 

THE LANGUAGE PROBLEM, VER. 1, 2 

1 Ne 1:1 I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the 

learning of my father; and having seen many afflictions in the course of my days -- nevertheless, having 

been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and 

the mysteries of God, therefore I make a record of my proceedings in my days; yea, I make a record in 

the language of my father, which consists of the learning of the Jews and the language of the Egyptians. 

1:1 Nephi's training in a Hebrew household taught him to respect his parents. The fifth 

commandment of the Decalogue (Deut. 5: 16) directs children to "honor thy father and thy 

mother." 

The father was responsible for the religious life of the household and was its chief functionary. 

Within his domain (clan) he had well-nigh absolute authority. The reverence given him was close 

to that given a deity. 

"Therefore I was taught somewhat in all the learning of my father." A good father, according to 

this statement, was a faithful teacher of his sons (Gen. 18:17, 18; Deut. 6:7; Prov. 3:12; 13:1). 

"Therefore I make a record “in the language of my father, which consists of the learning of the 

Jews and the language of the Egyptians." Nephi understood the importance of keeping records. He 

risked his life to get the records on the plates of brass (I N. 1:113-120). (The people of Zarahemla 

were handicapped because they brought no spiritual or historical records, and their language had 

become corrupted [0. 1:25-31].) 

Lehi was bilingual (Mn. 4:98, 99) and a man of intellectual ability. Egypt was a close neighbor of 

Israel, and it is possible that Lehi had trade relations with Egyptian merchants which gave him 

greater facility in the use of their language. 

The language of the Nephites, the great majority of the peoples who inhabited ancient America, 

was the Hebrew language, which was the language of Jerusalem at the time both the Nephites and 

the Mulekites left there. Yet, Hebrew was not the language of the engravings on the plates from 

which Joseph Smith translated the Book of Mormon.



Moroni, the last of the Nephites to handle the plates, in referring to the language used says, "We 

have written, in the characters, which are called among us the reformed Egyptian, being handed 

down and altered by us, according to our manner of speech." He explains that they did not write in 

Hebrew for the sake of brevity, and then adds, "but the Hebrew hath been altered by us also" and 

declares "none other people knoweth our language," which necessitated the use of the Urim and 

Thummim for translation of the Book of Mormon (Mn. 4:98-100). 

Nephi ...said he was writing "in the language of my father, which consists of the learning of the 

Jews and the language of the Egyptians." Notice he does not say reformed Egyptian but the 

language of the Egyptians. The "alterations" gradually developed through usage throughout the 

centuries. 

Many scholars think that the exodus occurred in 1491 B.C. This was nine hundred years before 

Lehi left Jerusalem. At this later date only cultured Jews would study the Egyptian and be able to 

keep the records. Enos says, "My father taught me in his language" (En. 1:1). 

Mosiah, Helorum, and Helaman, sons of King Benjamin, were tutored in this cultured language by 

direction of their father. "And he caused that they should be taught in all the language of his 

fathers ...that they might know concerning the prophecies which had been spoken by the mouths 

of their fathers ...and he also taught them concerning the records which were engraven on the 

plates of brass" (Mos. 1:3,4). 

Self-consciousness born of writing a language learned with difficulty is indicated in Moroni's 

words, "When we write, we behold our weakness, and stumble because of the placing of our 

words; and I fear lest the Gentiles shall mock at our words" (E. 5:26). 

The "placing" of their words in the "altered" Egyptian evidently was different than it was in 

Hebrew, which made them self-conscious because they knew it was not done correctly. That they 

had lapsed into the word arrangement of the Hebrew language is suggested in Joseph Smith's 

statement concerning the last leaf of the plates which he translated. He makes a statement 

concerning the title page (See 'The Title Page," p. 34) and refers to the "language of the whole 

running the same as all Hebrew writing in general." (See Church History, Vol. 1, p. 74). Hebrew, 

of course, runs from right to left. Mormon himself claimed the use of only the Egyptian characters 

(Mn. 4:98). Thus, it seems they may actually have been using the Egyptian characters, but Hebrew 

placement of words, as part of the changes which the Egyptian language underwent throughout the 

centuries, especially by those who made their final entries upon the plates. 

It would have been much easier for them to have written in their spoken language, the "altered" 

Hebrew, in which Moroni says, "Ye would have had no imperfections in our record" (Mn. 4:99), 

but their plates were not large enough, and they were evidently acting in obedience to God's 

instructions. 

1 Ne 1:2 And I know that the record which I make is true; and I make it with mine own hand; and I 

make it according to my knowledge. 

1:2 Nephi bears a strong testimony so that those who read might not doubt. He writes of the 

incidents and experiences which he had passed through. It was not hearsay evidence. 

LEHI'S PROPHEIC CALLING AND VISION, VER. 3-14



1 Ne 1:3 For it came to pass, in the commencement of the first year of the reign of Zedekiah, king of 

Judah (my father Lehi having dwelt at Jerusalem in all his days); and in that same year there came many 

prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be 

destroyed. 

1:3 This was the year 597 B.C. Zedekiah reigned eleven years (II Kings 24:17, 18). The time of 

Lehi's departure from Jerusalem is fairly definite. Subsequent history is based on it. Lehi dwelt "at 

Jerusalem all his days." References are made to going "down to the land of his inheritance" (1:77, 

85) and "up to the city of Jerusalem" (1:67,99, 102, 104). It is apparent that Lehi's home was not in 

the city, but at or in the vicinity of it. Alma's reference to Christ being born "at Jerusalem, the land 

of our forefathers" (5:19) means in the vicinity (Bethlehem is five miles south). 

"In that same year there came many prophets, prophesying ...Jerusalem must be destroyed." 

Jeremiah, Ezekiel, and Zephaniah were living about the time of the captivity of Judah and 

Jerusalem in 586 B.C. by Nebuchadnezzar (II Kings 24:10; Jer. 34:1; Ezek. 24:2; I Chron. 6: 15). 

Doubtless there were other prophets, since the record says "many." 

1 Ne 1:5 And it came to pass, as he prayed unto the Lord, there came a pillar of fire and dwelt upon a 

rock before him; and he saw and heard much; and because of the things which he saw and heard, he did 

quake and tremble exceedingly. 

1:5 In the exodus from Egypt a pillar of fire (Exod. 14:24) also played a part in protecting the 

Israelites. 

Being overcome with the Spirit.-lehi had been in touch with God, as he moved about the city, and 

the things he saw caused him to tremble. He returned to his home and lay on his bed. Then another 

vision was opened before him. He saw God on his throne and a large concourse of angels singing 

praises. 

1 Ne 1:8 And it came to pass that he saw one descending out of the midst of heaven, and he beheld that 

his luster was above that of the sun at noon-day; 

1 Ne 1:9 And he also saw twelve others following him, and their brightness did exceed that of the stars 

in the firmament; and they came down and went forth upon the face of the earth; 

1:8,9 This doubtless refers to the coming of the Messiah and the twelve apostles. Nephi had a 

similar vision (3:73, 113). 

1 Ne 1:10 And the first came and stood before my father, and gave unto him a book, and bade him that 

he should read. 

1:10 So far as known, the book referred to in Lehi's vision was the record from the brass plates. It 

was the medium by which Lehi was warned of the calamity which was to befall Jerusalem. 

1 Ne 1:12 Yea, and many things did my father read concerning Jerusalem -- that it should be destroyed, 

and the inhabitants thereof, many should perish by the sword, and many should be carried away captive 

into Babylon.



1:12 The people of Judah were taken to Babylon, where for fifty years they were treated as war 

captives. Many died or were killed by the sword. 

RECORDS MADE BY LEHI AND NEPHI, VER. 15-17 

1 Ne 1:15 And now I, Nephi, do not make a full account of the things which my father hath written, for 

he hath written many things which he saw in visions and in dreams; 

1 Ne 1:16 And he also hath written many things which he prophesied and spake unto his children, of 

which I shall not make a full account; but I shall make an account of my proceedings in my days. 

1:15,16 Nephi explains (2:1) that his father kept a record of the genealogy of the family. He also 

recorded the prophecies he had spoken to his children. “Of which I shall not make a full account”. 

Many sets of metallic plates with records on them are mentioned in the Book of Mormon. 

1 Ne 1:17 Behold I make an abridgment of the record of my father, upon plates which I have made with 

mine own hands; wherefore after I have abridged the record of my father, then will I make an account of 

mine own life. 

1:17 These two sets of plates were known as "the larger plates of Nephi” and "the smaller plates of 

Nephi." The abridgment of his father's record was made on the larger plates. These were handed 

down from one ruler or "Nephi” to another. 

LEHI ADMONISHES THE JEWS, VER. 18-22 

1 Ne 1:20 And he testified that the things which he saw and heard, and also the things which he read in 

the book, manifested plainly of the coming of a Messiah, and also the redemption of the world. 

1:20 This is the first time (600 B.C.) that the Messiah is mentioned in the Book of Mormon. The 

work of Jesus the Christ is the central theme of the whole book. Its purpose is to convince "the 

Jew and Gentile that Jesus is the Christ'. (See Preface) .On this subject it is very plain. A study of 

Stark's Concordance shows how many times the Book of Mormon mentions the following 

subjects: 

Christ- 79 Only Begotten of the Father- 3 In or of Christ- 111 

Only Begotten Son- 5 Church of Christ- 34 Prince of Peace- 2 

Holy One- 8 Redeemer- 41 Holy One of Israel- 39 

Savior- 12 Immanuel- 2 Shepherd (Good)- 8 

Jesus- 94 Son of Righteousness- 3 Lamb- 33 

Messiah- 30 Lamb of God- 35 

TOTAL. 539 

1 Ne 1:21 And when the Jews heard these things, they were angry with him; yea, even as with the 

prophets of old, whom they had cast out, and stoned, and slain; 

1 Ne 1:22 And they also sought his life, that they might take it away.



1:21, 22 Jesus told his disciples to expect persecution “for so persecuted they the prophets which 

were before you" (Matt. 5:14). Luke also records (Acts 7:52) that their fathers had slain the 

prophets who told of “the coming of the Just One." 

WARNED IN A DREAM, VER. 23-27 

1 Ne 1:24 For behold it came to pass that the Lord spake unto my father, yea, even in a dream, and said 

unto him, Blessed are thou Lehi, because of the things which thou hast done; 

1:24 The prophet Joel (2:28) declared that "your old men shall dream dreams, your young men 

shall see visions." These were not ordinary dreams but spiritual dreams and visions through which 

the Lord would convey his word. 

1 Ne 1:26 And it came to pass that the Lord commanded my father, even in a dream, that he should take 

his family and depart into the wilderness. 

1:26 To the Jews, the term "wilderness" did not mean a desert place, but an uncultivated land used 

for pasturage (Num. 14:33; Judg. 1:16). To depart meant to leave his heritage, but it would save 

his life. 

THE FAMILY LEAVES JERUSALEM, VER. 28-35 

1 Ne 1:29 And he left his house, and the land of his inheritance, and his gold, and his silver, and his 

precious things, and took nothing with him, save it were his family, and provisions, and tents, and he 

departed into the wilderness; 

1:29 Lehi was a man of means. He had "gold and silver, and all manner of riches" (1:77). It was 

hard for him and his family to leave these, but God had shown him that the city would be 

destroyed and his life was in danger. He manifested his trust in God by venturing forth into the 

wilderness. 

1 Ne 1:30 And he came down by the borders near the shore of the Red Sea; 

1:30 This body of water is 1,350 miles long. Its northern end has two gulfs, Suez and Aqaba. It is 

likely that the latter was the route taken as it is the more direct course from Jerusalem. 

1 Ne 1:33 And it came to pass that when he had traveled three days in the wilderness, he pitched his 

tent in a valley by the side of a river of water. 

1:33 Major R, E. Chessman says, “Caravan speeds run two and one-quarter to three and ninetenths 

miles an hour, thirty miles being ...a good average for the day." 

1 Ne 1:34 And it came to pass that he built an altar of stones, and he made an offering unto the Lord, 

and gave thanks unto the Lord our God.



1:34 The Hebrews used either earth or unhewn stones for altars (Exod. 20:25; Gen. 28:16-18). 

LAMAN AND LEMUEL MURMUR, VER. 36-46 

1 Ne 1:44 And it came to pass that my father did speak unto them in the valley of Lemuel, with power, 

being filled with the Spirit, until their frames did shake before him. 

1 Ne 1:45 And he did confound them, that they durst not utter against him; wherefore they did as he 

commanded them. 

1:44, 45 Doubtless he rebuked them for their harshness and unbelief. Because of the power by 

which Lehi spoke, they did as he directed. Nephi also experienced this same power and 

confounded his rebellious brothers (1 N. 5:152-155). 

1 Ne 1:46 And my father dwelt in a tent. 

1:46 While Lehi and his family dwelt in a house (1:29) in Jerusalem, they prepared for Bedouin 

type life after their departure. Most of the dwellers of the Arab world used tents and moved about 

as they pleased. This practice was to continue with the Lehites the ten years they traveled in the 

wilderness and while they were building their ship to cross the ocean to America. Tent dwelling 

continued many years after they landed in the “promised land." (See 2:92; 5:65; II N. 10:20; Mos. 

1:33; A. 1:76; E. 1:37.) 

NEPHI AND SAM BELIEVE, VER. 47-58 

1 Ne 1:47 And it came to pass that I, Nephi, being exceeding young, nevertheless being large in stature, 

and also having great desires to know of the mysteries of God, 

1:47 This was unusual for a young man. Nephi was destined to perform a task which required that 

he know the mind and ways of the Lord. The success of the journey as well as the salvation of the 

people were to depend on the spiritual insight and godly character of Nephi. 

1 Ne 1:48 Wherefore I did cry unto the Lord; and behold he did visit me, and did soften my heart that I 

did believe all the words which had been spoken by my father; wherefore I did not rebel against him like 

unto my brothers. 

1:48 Nephi's prayers primarily were not for God to change his brothers' attitude. He gave God 

permission to enter his own heart. As a result he had faith in the prophecies given by his father. 

1 Ne 1:49 And I spake unto Sam, making known unto him the things which the Lord had manifested 

unto me by his Holy Spirit. 

1 Ne 1:50 And it came to pass that he believed in my words;



1:49,50 It was a great blessing to Nephi that one of his brothers also had faith in the mysteries of 

God. Laman and Lemuel were of a rebellious spirit. All three brothers were older than Nephi. 

1 Ne 1:54 And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a 

land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all 

other lands. 

1:54 To prosper as used here means to be successful, to prevail. Nephi needed this assurance to 

help him stand firm against the rebellious spirit of the two older brothers. "A land which is choice 

above all other lands.” The productiveness of the Americas has been established fully in recent 

years. Not only is the soil highly productive, but the Americas also have marvelous natural 

resources. As indicated in the blessing pronounced by Jacob upon Joseph's posterity who were to 

inherit this continent, the land was to be blessed "for the precious things of the lasting hills, and 

for the precious things of the earth and the fullness thereof" (Deut. 33:13-17). 

1 Ne 1:56 And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a 

teacher over thy brethren. 

1:56 This prophecy was conditioned upon Nephi's obedience to the Lord's commandments. Even 

so, being a ruler and teacher over his older brothers proved to be a heavy burden. Resentment and 

jealousy were constantly manifested. These attitudes were the source of much sorrow to Nephi and 

his father. 

1 Ne 1:57 For behold, in that day that they shall rebel against me, I will curse them even with a sore 

curse, and they shall have no power over thy seed, except they shall rebel against me also. 

1:57 The Lord loves even those who are sinful, but often they reap the fruits of their folly. 

Note the phrase "curse with a curse." This use of a verb form for a noun is said to be a Hebraism. 

Alma speaks of "having warred a good warfare" (1:1). The avoidance of adjectives in the Hebrew 

is also noted: "Children of wickedness" instead of wicked children; "rod of Levi" (Num. 17:3), 

"rod of Aaron" (Num. 17:8). The first eleven pages of the Book 0£ Mormon contain eight hundred 

nouns but only seventy adjectives. 

"And it came to pass" occurs 110 times in the Pentateuch, thirty-four times in Joshua, twenty-three 

times in Judges, thirty-six times in 1 Samuel, and forty-two times in I Kings. It is used often in 

abridged writings for brevity, but in fifteen unabridged books of the Old Testament it does not 

occur. Moroni, in the book of Ether, uses the expression 117 times in forty pages of the abridged 

record, yet in thirteen pages of his own writing involving no abridgment he does not use the term 

once. 

Thomas W Brookbanks, Book of Mormon scholar who is acquainted with the more complex and 

hidden forms, claims that there is not a paragraph or sentence which does not contain Hebraisms. 

1 Ne 1:58 And if it so be that they rebel against me, they shall be a scourge unto thy seed, to stir them 

up in the ways of remembrance.



1:58 The Lord often permits adversity to come upon people that they shall be made aware of their 

human limitations. “Whom the Lord loveth he chasteneth, and scourgeth every son whom he 

receiveth" (Heb. 12:6; II N. 4:40, 41; H. 4:48-56). 

LEHI DIRECTED IN A DREAM, VER. 59-67 

1 Ne 1:60 And it came to pass that he spake unto me, saying: Behold I have dreamed a dream, in the 

which the Lord hath commanded me that thou and thy brethren shall return to Jerusalem. 

1:60 Lehi's family had gone at least three days' journey into the wilderness (1:33). Lehi was 

directed in a spiritual dream to send his sons back for the records of genealogy and scriptures 

which were in the possession of the Israelite, Laban. Lehi gave his directions to his youngest son. 

Doubtless he knew that it was Nephi, of all his sons, who was the most trustworthy. 

1 Ne 1:65 And it came to pass that I, Nephi, said unto my father, I will go and do the things which the 

Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, 

save he shall prepare a way for them that they may accomplish the thing which he commandeth them. 

1:65 The older brothers murmured that this journey was a hard thing to require. The real trouble 

was that they thought their father was visionary and that this was a foolish and dangerous mission. 

Nephi had faith in his father and in God who directed him, so he answered in a most remarkable 

declaration of loyalty and faith, "1 know that the Lord giveth no commandments unto the children 

of men, save he shall prepare a way for them that they may accomplish the thing which he 

commandeth them." (See also I N. 5:59; D. and C. 5:6d.) 

1 Ne 1:67 And I, Nephi, and my brethren took our journey in the wilderness with our tents, to go up to 

the land of Jerusalem. 

1:67 This means the city which was in Judea. Some of the things which occurred were outside the 

walls of the city, and therefore a term which would include the environs of the city is quite 

accurate (see notes on 1:3). 

RETURN TO JERUSALEM FOR RECORDS, VER. 68-74 

1 Ne 1:68 And it came to pass that when we had come up to the land of Jerusalem, I and my brethren 

did consult one with another; and we cast lots who of us should go in unto the house of Laban. 

1:68 This method of deciding was common in Palestine. The Bible tells of its use in deciding 

inheritances (Num. 26:55, 56), the courses of the priests (I Chron. 6:54), discovery of the one 

guilty of sin (Jonah 1:7), the choosing of an apostle (Acts 1:26). 

1 Ne 1:70 And he desired of Laban the records which were engraven upon the plates of brass, which 

contained the genealogy of my father.



1:70 This has been questioned. Was engraving on soft metal plates used by the Israelites? Moses 

once directed that an inscription be placed on a gold crown (Exod. 39: 30). In the Maccabean 

period (168-63 B.C.) men were commanded to write "in tables of brass" and put “a copy thereof 

...in the treasury” (1 Macc. 14:48, 49). 

The Illustrated London (England) News (February 22, 1936) , and the fourth edition of the 

Handbook of the Oriental Institute of the University of Chicago published accounts of the finding 

of solid gold and silver records of Darius the Great, king of Persia. These had been buried in 

beautifully cut limestone boxes 2,453 years before excavation, under the foundation of the 

audience hall of the palace of Darius the Great at Persepolis. Photographs published at the time 

show the metal shining as bright as the day it was incised. The plates were inscribed in three 

languages- Old Persian, Elamite, and Babylonian. 

1 Ne 1:72 Wherefore, he said unto him, Behold thou art a robber, and I will slay thee. 

1:72 Laban was suspicious of a plot to steal the records. He became violent and threatening. 

Laman fled in terror. 

NEPHI PLEADS FOR A SECOND ATTEMPT, VER. 75-86 

1 Ne 1:77 Therefore let us go down to the land of our father's inheritance, for behold he left gold and 

silver, and all manner of riches. 

1:77 Nephi proposed that they should use some of their abandoned wealth to bargain for the 

records. Lehi's former dwelling place is referred to as "the land of his inheritance." It was more 

than his house (1:29). It included the surrounding land. 

1 Ne 1:82 And behold it is wisdom in God that we should obtain these records, that we may preserve 

unto our children the language of our fathers; 

1:82 Intelligence and memory are possessed by the birds and beasts, but only man can preserve 

and profit by the wisdom of each generation through a written language. People of the bush or 

jungle lands remain primitive because of illiteracy. 

1 Ne 1:83 And also that we may preserve unto them the words which have been spoken by the mouth of 

all the holy prophets, which have been delivered unto them by the spirit and power of God, since the 

world began, even down unto this present time. 

1:83 Doubtless the genealogy in the record was of secondary importance. It was the scriptures 

which would prove of most value lest the people “dwindle and perish in unbelief" (1:115). The 

prophets included most of the Old Testament. The eight volumes grouped as "Prophets" in the 

Hebrew Bible are divided into "Former Prophets" (Joshua, Judges, I and II Samuel, and I and II 

Kings) and "Latter Prophets" (Isaiah, Jeremiah, Ezekiel, and the twelve "Minor Prophets"). 

The Pentateuch was regarded as given by the greatest of their prophets, Moses, and was included 

in the record on the brass plates.



LABAN REJECTS OFFER BUT COVETS THEIR PROPERIY , VER. 87-90 

1 Ne 1:88 And it came to pass that when Laban saw our property, that it was exceeding great, he did 

lust after it, insomuch that he thrust us out, and sent his servants to slay us, that he might obtain our 

property. 

1:88 At heart Laban was a robber and a murderer. He refused to exchange the plates for the 

treasures offered by Lehi's sons, but drove them from the house and sent his servants to kill them 

and to capture the wealth. Nephi and his brothers dropped the treasures so their flight would not be 

impeded, and fled to save their lives. 

AN ANGEL REBUKES LAMAN FOR STRIKING NEPHI, VER. 91-98 

1 Ne 1:91 And it came to pass that Laman was angry with me, and also with my father, and also was 

Lemuel; for he hearkened unto the words of Laman. 

1:91 They doubtless felt they had suffered a great defeat which proved to them, that getting the 

plates was a foolish mission. 

1 Ne 1:94 Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your 

iniquities? 

1:94 This had been revealed to Nephi (1:56), but now it was made plain to Laman and Lemuel; 

because of their iniquities, they had been passed by. 

1 Ne 1:98 Behold he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why 

not us? 

1:98 In spite of the promise made by the angel, Laman and Lemuel doubted that they could 

overcome such great odds. 

THEY RETURN TO JERUSALEM, VER. 99-104 

1 Ne 1:103 Now when I had spoken these words, they were yet wroth, and did still continue to murmur; 

nevertheless they did follow me up until we came without the walls of Jerusalem. 

1:103 Nephi's leadership is here demonstrated and recognized. No lots were cast this time. Nephi 

went alone to the house of Laban as he was led by the Spirit. 

LABAN DELIVERED INTO NEPHI'S HANDS, VER. 105-120 

1 Ne 1:107 Nevertheless I went forth, and as I came near unto the house of Laban, I beheld a man, and 

he had fallen to the earth before me, for he was drunken with wine.



1:107 Vineyards were found throughout Palestine, especially on the mountain slopes and hills (Isa. 

5:1). Drunkenness "was not an uncommon vice in ancient Israel. Noah, Lot, and Nabal are 

mentioned as being drunken" (Isa. 28: 1, 7). 

1 Ne 1:112 And the Spirit said unto me again, Behold the Lord hath delivered him into thy hands; yea, 

and I also knew that he had sought to take away mine own life; yea, and he would not hearken unto the 

commandments of the Lord; and he also had taken away our property. 

1:112 This does not imply that God caused Laban to become. intoxicated. Knowing Nephi would 

not of his own volition kill a man, the opportunity was pointed out and the reasons given for 

taking a human life. 

1 Ne 1:114 Behold the Lord slayeth the wicked to bring forth his righteous purposes. 

1:114 It is difficult for some to reconcile this statement of the Spirit with the working of God's 

love and of man's agency. 

In preparing the land of Canaan for Israel's return from the Exodus, God gave a strict command to 

"utterly destroy" the inhabitants (Deut. 7:2-6). The reason given for this hard policy was that 

because of "the wickedness of these nations the Lord doth drive them out from before thee" (Deut. 

9:4). As a people destined to provide the cradle for Christianity, God must have had a special 

concern lest the Israelites be drawn away to the idolatrous and lustful practices of the heathen 

nations now occupying the land of Canaan. While extermination does seem unlike the treatment 

which the God we know and love would inflict, there are so many unknown factors entering the 

problem that man can do no better than take the scriptural account as the best under the conditions. 

Men have their agency to choose good or evil. God does not coerce them through punishment to 

choose his way only, but it is in the very nature of their choosing that the results are determined. 

They who sow the seeds of evil will reap destruction; "they have sown the wind and they shall 

reap the whirlwind" (Hos. 8:7). 

1 Ne 1:115 It is better that one man should perish, than that a nation should dwindle and perish in 

unbelief. 

1:115 The Lord was speaking of the new nation which Lehi and his family were to build in the 

new world. It was a necessity that they should have the records of God's dealing with their fathers 

from the beginning. 

1 Ne 1:117 Yea, and I also thought that they could not keep the commandments of the Lord according 

to the law of Moses, save they should have the law. 

1:117 A record engraved on brass plates was doubtless rare, and Laban had been proud to talk of 

this possession and its contents. Otherwise Nephi would never have known that it contained the 

five books of Moses.



1 Ne 1:120 Therefore I did obey the voice of the Spirit, and took Laban by the hair of the head, and I 

smote off his head with his own sword. 

1:120 This incident in Book of Mormon history has caused both its friends and foes to raise 

questions. Is this like God? Are the circumstances realistic and possible as related? Doubtless this 

is not the way that God wants to deal with men, even with wicked men. 

It may even be that Nephi misinterpreted the "voice of the Spirit" for "the spirits of the prophets 

are subject to the prophets" (1 Cor. 14:32). They receive the Holy Spirit conveying light to them, 

but the interpretation and expression are human. But there is danger in substituting the wisdom of 

man and a set of today's conditions for those presented in the scriptures. God has always 

manifested himself to man on man's level, for he could not reach him on any other level. Had 

Nephi written this impulsively in his youth, some might question his judgment or interpretation on 

that ground; but it was written in his mature years (I N. 5:218) and doubtless reviewed and taught 

by him many times before his death. 

The Hebrew law justified capital punishment: "He that killeth any man shall surely be put to 

death" (Lev. 24:17). (See also D. and C. 42:7 a.) In accordance with the law, the Jews in Jesus' day 

were about to stone to death a woman taken in adultery (John 8:7; Deut. 17:5. See also I Sam. 

15:3; Isa. 65:15). Beheading was a common way of disposing of an enemy. After David had killed 

the giant Goliath, he took Goliath' s sword and cut off his head (1 Sam. 17:51). 

Remember that the prophets had forecast the destruction of Jerusalem. Laban had been meeting at 

night with the elders planning ways to meet the crisis. It was dangerous to be on the street alone; 

however, Laban's armor and sword gave him some protection. Nephi was unarmed and would 

have been no match for Laban had he been sober. He hesitated to take advantage of the situation 

until he was commanded again by the Spirit. 

NEPHI SECURES THE RECORDS, VER. 121-132 

1 Ne 1:121 And after I had smitten off his head with his own sword, I took the garments of Laban and 

put them upon mine own body; yea, even every whit; and I did gird on his armor about my loins. 

1:121 This was a thoughtful bit of strategy, since the armor and sword would protect Nephi and 

the record from robbers who were active on the streets at night. It also fit in with his plans of 

obtaining the cooperation of Laban's secretary. 

Thus prepared he went to Laban's house and the place where the treasure was kept. He met 

Laban's servant, Zoram, and ordered him to get the brass plates. Explanations could come later. 

Thinking that his master had need of the records, Zoram promptly complied. The servant, most 

likely Laban's secretary, spoke concerning the elders of the Jews with whom Laban had been in 

conference. Nephi said he was taking the records to his "elder brethren, who were without the 

walls,” and bade him to follow. The whole situation was not only possible, it was quite natural, 

and worked out as the Spirit said, “The Lord hath delivered him into thy hands" (1:113). 

1 Ne 1:123 And as I went forth towards the treasury of Laban, behold I saw the servant of Laban, who 

had the keys of the treasury.



1:123 This is a further indication that this man was more than a domestic servant in Laban's 

household. He was entrusted with the keys to the room containing all the valuable possessions of 

Laban. 

1 Ne 1:131 And it came to pass that when Laman saw me, he was exceedingly frightened, and also 

Lemuel and Sam. 

1:131 Naturally the sons of Lehi were expecting only one man without armor and sword. Laman 

had once before had a frightening experience with Laban and the servants who were sent to kill 

him. 

ZORAM AGREES TO GO WITH THEM, VER. 133-145 

1 Ne 1:134 And it came to pass that when the servant of Laban beheld my brethren, he began to 

tremble, and was about to flee from before me, and return to the city of Jerusalem. 

1:134 So far as the record reveals, the servant was not suspicious of the plot until he saw these 

three and their taking flight at Nephi's appearance. Then he was sure that he had been deceived 

and he had justification for believing that his life was in danger. 

1 Ne 1:136 And it came to pass that I spake with him, that if he would hearken unto my words, as the 

Lord liveth, and as I live, even so that if he would hearken unto our words, we would spare his life. 

1:136 Sealing an agreement with an oath made it binding among the Israelites (Josh. 9:15-20). 

Nephi's strength and kind words also persuaded Zoram that his life was in good hands. Nephi 

promised that he would be a "free man like unto us" if he would accompany them into the 

wilderness. He also assured him that what he had done was according to the command of the Lord. 

Then Zoram made an oath to remain with them. 

1 Ne 1:143 Now we were desirous that he should tarry with us for this cause, that the Jews might not 

know concerning our flight into the wilderness, lest they should pursue us and destroy us. 

1:143 Doubtless they regarded the genealogical record as well as the law and the prophets as very 

important. It was carefully guarded by Laban, and all of the gold and silver possessed by Lehi 

would not tempt him to part with it. Should the Jews discover the whereabouts of it, they would 

not hesitate to hunt it down and return it to Jerusalem. 

SARIAH MOURNS SONS AS DEAD, VER. 146-152 

1 Ne 1:149 And it had come to pass that my father spake unto her, saying, I know that I am a visionary 

man; for if I had not seen the things of God in a vision, I should not have known the goodness of God, 

but had tarried at Jerusalem, and had perished with my brethren.



1:149 Lehi's faith remained strong, and he tried to comfort his wife. As the mother of four grown 

sons, she had reached the age where this pioneer life was a trial to her. To her credit it should be 

said that this is the only recorded instance of her complaining. She gained confidence in Lehi's 

dreams (1:60) and visions (1:7,15), and faith in God. 

LEHI SEARCHES THE PLATES OF BRASS, VER. 153-174 

1 Ne 1:155 Yea, and I also know of a surety that the Lord hath protected my sons, and delivered them 

out of the hands of Laban, and gave them power whereby they could accomplish the thing which the 

Lord hath commanded them. 

1:155 Sariah received the confirmation she needed most when her sons returned with the plates of 

brass. She rejoiced exceedingly and they climaxed the occasion with "burnt offerings unto the 

Lord." 

1 Ne 1:159 And he beheld that they did contain the five books of Moses, which gave an account of the 

creation of the world; 

1:159 It was not the genealogy which received the first attention, but the Books of the Law. These 

are called the Torah by the Jews, but are better known by modern scholars as the Pentateuch. This 

word means literally five-fifths. "Some Jewish writers call them the Five-fifths of the law." 

1 Ne 1:161 And also a record of the Jews from the beginning, even down to the commencement of the 

reign of Zedekiah, king of Judah; 

1:161 From this they could trace their progenitors from Adam and Eve on down to the present. It 

is hard for modern man to appreciate the significance the Jews attached to lineage. After the 

Exodus, Canaan was divided among the twelve tribes which were descendants of the sons of 

Jacob. From this record Lehi learned that both he and Laban were descendants of Joseph who was 

sold into Egypt (1:165, 168), and were the rightful custodians of the record (1 Chron. 5:1). 

1 Ne 1:162 And also the prophecies of the holy prophets, from the beginning, even down to the 

commencement of the reign of Zedekiah; 

1:162 The third thing mentioned by Lehi, as Nephi records it, was the books of the prophets. He 

particularly mentions the prophecies of Jeremiah, who was a contemporary of Lehi and still active. 

Lord Kingsborough, in Antiquities of Mexico, 1848, said, "It is unnecessary to attempt in this 

place to trace out any further scriptural analogies in the traditions and mythology of the New 

World, since the coincidences which have been already mentioned are sufficiently strong to 

warrant the conclusion that the Indians, at a period long antecedent to the arrival of the Spaniards 

in America, were acquainted with a portion at least of the Old Testament”. 

1 Ne 1:169 And now when my father saw all these things he was filled with the Spirit, and began to 

prophesy concerning his seed; that these plates of brass should go forth unto all nations, kindreds, 

tongues and people, who were of his seed.



1:169 This, no doubt, refers to the contents and not the actual plates. Often we use such 

expressions as "I see by the press that..." meaning the newspapers which came from the press. 

Through the reproduction of the Book of Mormon this prophecy has been largely fulfilled.

LEHI'S GENEALOGY, VER. 1-6 



1 Ne 2:1 And now I, Nephi, do not give the genealogy of my fathers in this part of my record; neither at 

any time shall I give it after upon these plates which I am writing; for it is given in the record which has 

been kept by my father; wherefore I do not write it in this work. 

2:1 Lehi's record was transcribed on the larger plates of Nephi together with the history of the 

nation (I N. 5:217-221;Jb. 2:68). Mormon made a summary or an abridgment in the fourth century 

after Christ. The first 116 pages of the translation made by Joseph Smith was from these larger 

plates. When the manuscript was lost, he was directed to substitute the parallel record from the 

smaller plates of Nephi down to the reign of King Benjamin (D. and C. 3:6-10; see also W.M. 1:9, 

10). Nephi and Mormon could not understand at the time why they were commanded to so write (I 

N. 2:99; 5:223, 224). 

1 Ne 2:4 For the fullness of mine intent is that I may persuade men to come unto the God of Abraham, 

and the God of Isaac, and the God of Jacob, and be saved. 

2:4 This is no play on words, It was to distinguish their God from the tribal gods of the heathen 

nations around them. The scriptural background for this expression is an announcement to Moses 

as he gazed on the burning bush (Exod. 3: 6). It took Israel a long time to accept the idea that this 

God loved any other people. Even Peter, who surely had heard Christ say that God "loved the 

world," slipped back to the narrow view that salvation was through the ordinances of the Jewish 

religion being administered before the Gentiles were fit subjects for Christian baptism (Acts.15:5- 

21) 

THE LORD DIRECI'S THAT THERE BE FAMILIES, VER. 7-11 

1 Ne 2:7 And now I would that ye might know, that after my father Lehi had made an end of 

prophesying concerning his seed, it came to pass that the Lord spake unto him again, saying, that it was 

not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should 

take daughters to wife, that they might raise up seed unto the Lord in the land of promise. 

2:7 One of the early commands given to man was "Be fruitful, and multiply, and replenish the 

earth” (Gen. 1:30). 

1 Ne 2:10 And it came to pass that we went up unto the house of Ishmael, and we did gain favor in the 

sight of Ishmael, insomuch that we did speak unto him the words of the Lord. 

2:10 AII of the appeal was made to the father. This was the usual custom for that time. However, 

they had a message for Ishmael from God. We must take this into consideration; it was not just a 

business deal.



REBEL AGAINST RETURNING TO THE WILDERNESS, VER. 12-25 

1 Ne 2:12 And it came to pass that as we journeyed in the wilderness, behold Laman and Lemuel, and 

two of the daughters of Ishmael, and the two sons of Ishmael, and their families, did rebel against us; 

yea, against me, Nephi, and Sam, and their father Ishmael, and his wife, and his three other daughters. 

2:12 The unity did not endure for long. Laman and Lemuel soon resumed their true character and 

drew others with them. What made this rebellion most difficult for Nephi was that Ishmael's two 

sons and their wives and two of his daughters joined it. Over half the group ( eight of the fifteen) 

wanted to return to Jerusalem and give up wilderness 

1 Ne 2:20 For all things which the Lord hath spoken concerning the destruction of Jerusalem must be 

fulfilled. 

2:20 This prophecy must be kept before them, else the desire to slip back into the comforts of a 

house and of suburban life would tempt them to turn back. Physical force could not restrain them. 

Nephi's hope was to appeal to their testimony of the angel's visit and to their reason. 

1 Ne 2:22 For behold they have rejected the prophets and Jeremiah have they cast into prison. 

2:22 Jesus said, “Ye are the children of them who killed the prophets" (Matt, 23:27-29). Stephen 

also rebuked the Jews by asking, “Which of the prophets have not your fathers persecuted?" (Acts 

7:52). Jeremiah was thrown into a deep water cistern, fortunately nearly empty. He was rescued by 

an Ethiopian eunuch, Ebed-Melech, who acted on secret instructions of King Zedekiah (see 

Jeremiah 38). 

1 Ne 2:24 Now behold, I say unto you, that if ye will return unto Jerusalem ye shall also perish with 

them. 

2:24 Nephi said he was constrained by the Spirit of the Lord thus to speak. This did not convince 

the rebellious ones, and they bound Nephi with cords and planned to leave him in the wilderness 

for the wild beasts to devour. 

NEPHI IS BOUND WITH CORDS, VER. 26-32 

1 Ne 2:30 And it came to pass that when I had said these words, behold, the bands were loosed from off 

my hands and feet, and I stood before my brethren, and I spake unto them again. 

2:30 This demonstration of divine favor only increased the rebelliousness of the brothers, and they 

were about to do Nephi violence when others interceded. One of Ishmael's sons was won over to 

Nephi's side, as also was Ishmael's wife and one daughter who pleaded for his release. This had 

more influence in softening the opposition than did the prophecy or loosening of the bands.



COMPLETE JOURNEY AND GATHER SEEDS, VER. 33-40 

1 Ne 2:40 And it came to pass that we had gathered together all manner of seeds of every kind; both of 

grain of every kind, and also of the seeds of fruits of every kind. 

2:40 This was an important step for their future well-being (5:214, 215). While traveling they to 

rely on hunting and foraging for fruit and honey (5:62) to survive. They were not planning to live 

always as nomads and hunters. It is quite probable that they planted crops of grain as they moved 

toward the ocean, as it took them eight years to reach it (5:64). They had traveled a distance of 

about 2,500 miles. "Like migrating Arabs of the desert, they probably moved ahead during the 

cooler months of the year and raised crops in the late spring and sultry summers." 

LEHI DREAMS OF A FIELD, TREE, AND RIVER, VER. 41-61 

1 Ne 2:41 And it came to pass that while my father tarried in the wilderness he spake unto us, saying, 

Behold, I have dreamed a dream; or in other words, I have seen a vision. 

2:41 There is a parallel in the dream and vision experience, yet they are not synonymous. Peter 

calls attention to Joel's prophecy, "Your old men shall dream dreams, your young men shall see 

visions" (Joel 2:28; Acts 2:17). Both are commonly received during one's sleep. Daniel declared, 

"I saw in my vision by night" (7:2). Jacob claimed to receive divine messages through dreams 

(Gen. 31:11) as also did Joseph (Gen. 37:5ff). In a vision the picture image is more distinct and 

frequently is symbolic in character. 

Dreams were regarded as possible means of revelation in all stages of biblical thought. Even in the 

New Testament they are so referred to (Matt. 1:20; 2:13, 19, A.V.). In the Inspired Version the last 

two references change the words "dream" to "vision." 

Joseph records a vision in Kirtland Temple, April 3, 1886. "The vail was taken from our minds, 

and the eyes of our understanding were opened. We saw the Lord" (Church History, Vol. 2, p. 46). 

1 Ne 2:44 And it came to pass that I saw a man, and he was dressed in a white robe; and he came and 

stood before me. 

1 Ne 2:45 And it came to pass that he spake unto me, and bade me follow him. 

2:44, 45 This is interpreted as a heavenly personage who led Lehi through "a dark and dreary 

wilderness" (2:43). They were “many hours in darkness" until they finally came to "a large and 

spacious field" (2:47,48). 

Lehi must have been terrified, for he "began to pray unto the Lord that he would have mercy" 

(2:47). This fear was not so much for himself as for his sons, Laman and Lemuel (2:43). 

1 Ne 2:49 And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. 

2:49 This tree, as later explained (3:63-65), represented "the love of God, which sheddeth itself 

abroad in the hearts of the children of men." The fruit of this tree is righteousness and love. Laman 

and Lemuel rejected this fruit and followed after the ways of evil and Satan. Therefore, not only 

would they personally be unhappy but they would also cause trouble for all around them.



1 Ne 2:54 And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a 

river of water; and it ran along, and it was near the tree of which I was partaking the fruit. 

2:54 The first Psalm tells of the happiness of the godly. "Blessed is the man that walketh not in the 

counsel of the ungodly, ...he shall be like a tree planted by the rivers of water, that bringeth forth 

his fruit in his season" (1:1, 3). At the head of the river which Lehi saw in his vision stood "Sariah, 

and Sam, and Nephi.” They stood as though they “knew not whither they should go." So Lehi 

beckoned to them, and they came and partook of the fruit. Laman and Lemuel refused to come 

(2:59,61). 

THE ROD OF IRON, AND SPACIOUS BUILDING, VER. 62-78 

1 Ne 2:65 And I saw numberless concourses of people, many of whom were pressing forward, that they 

might obtain the path which led unto the tree by which I stood. 

2:65 Not all of those whom Lehi saw wanted the path, but "many” tried to find the entrance to it. 

Jesus said, "broad is the way that leadeth to destruction, and many there be who go in thereat" 

(Matt. 7:22). It is easier to follow the crowd and to walk in the broad way. Men resent being 

narrowed in their way of life or of thinking. To say one is narrow-minded is to insult his 

intelligence. Often conformity to the ways of the world is classified as broad-mindedness. Paul 

admonished, "Be not conformed to this world" (Rom. 12:2). 

1 Ne 2:67 And it came to pass that there arose a mist of darkness; yea, even an exceeding great mist of 

darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off 

and were lost. 

2:67 Jesus uses this same figure of speech, saying, "If thine eye be evil, thy whole body shall be 

full of darkness. If therefore the light which is in thee be darkness, how great shall that darkness 

be" (Matt. 6:23). 

Isaiah saw a time when “the darkness shall cover the earth, and gross darkness the people" (Isa. 

60:2). 

1 Ne 2:68 And it came to pass that I beheld others pressing forward, and they came forth and caught 

hold of the end of the rod of iron; 

2:68 These were finally able to partake of the “fruit of the tree of life" (2:69; 3:68). Then a 

peculiar thing happened, for they "cast their eyes about as if they were ashamed." Their feeling of 

guilt was betrayed by their eyes. 

1 Ne 2:72 And it stood as it were in the air, high above the earth; 

2:71,72 The "other side" was the one which did not have the rod of iron. The "spacious building" 

was the "pride of the world" (3:93, 126). The people in it were clothed lavishly, and they were 

pointing at and mocking those "who were partaking of the fruit”. Few people can tolerate being



laughed at. The Psalmist inveighs against those who sit "in the seat of the scornful" (Ps. 1:1). The 

adversary of souls frequently uses this weapon as a form of persecution (Matt. 5:12, 13). "High 

above the earth" gives more emphasis to the idea of worldly pride. 

MANY LOST THEIR WAY, VER. 79-91 

1 Ne 2:80 And it came to pass that many were drowned in the depths of the fountain; 

2:80 The water of this river was "filthiness" (4:44). Lehi did not notice this, however, because his 

mind was absorbed in other aspects of the vision. As explained by an angel to Nephi, "it was a 

representation of that awful hell" (4:47). The fountain source of the river was good, for it 

represented "the love of God” (3:68). However, as it passed through the channel it became muddy 

with corruption and wickedness. 

1 Ne 2:85 And Laman and Lemuel partook not of the fruit, said my father. 

2:85 This was what troubled Lehi particularly. He was also saddened by seeing a great many enter 

into that strange building. His comment was he "exceedingly feared for Laman and Lemuel” 

(2:86). He exhorted them "with all the feeling of a tender parent" (2:88). The record says he 

preached and prophesied unto them. Few wayward sons have had a father such as these boys had. 

Doubtless their envy of Nephi was part of their undoing; the eldest son usually received all the 

property and authority of a Hebrew father. 

TWO SETS OF PLATES, VER. 92-102 

1 Ne 2:95 Wherefore, they are called the plates of Nephi, after mine own name; and these plates also 

are called the plates of Nephi. 

2:95 Nephi shortens his writing (2:78) about the vision and discusses the plates upon which he 

writes. There were two sets called "plates of Nephi”. One set has been designated as the smaller 

plates of Nephi and contained most of the spiritual record. The other set, which we call the larger 

plates of Nephi, described more of the reign of their kings and the history of their wars and 

contentions. 

1 Ne 2:99 Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him; 

which purpose I know not. 

2:99 Nephi never lived to learn God's purpose in this duplicate history of the period. When 

Mormon was making the abridgment from the political history of Nephi down to the reign of King 

Benjamin, he found the "plates, which contained this small account of the prophets, from Jacob, 

down to the reign of this King Benjamin" (W.M. 1:5). He was much impressed by the contents, so 

he used them to finish his record. The purpose became clear in the summer of 1828 when Martin 

Harris lost the 116 pages of the Book of Mormon translation manuscript. The Lord directed that 

this section of the larger plates be not retranslated (D. and C. 3:2, 6;9). Joseph Smith was to 

substitute a translation of the smaller plates of Nephi down to the reign of King Benjamin.



CHAPTER 3 LEHI PROPHESIES CONCERNING THE JEWS, VER. 1-12 

1 Ne 3:2 For behold, it came to pass after my father had made an end of speaking the words of his 

dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews, that after 

they should be destroyed, even that great city Jerusalem, and many be carried away captive into 

Babylon, according to the own due time of the Lord they should return again; yea, even be brought back 

out of captivity; 

3:2 When Lehi had this enlightenment, Jerusalem was still standing. The first captivity occurred in 

597 B.C., while Jehoiachin was king of Judah. This followed the evil reign of his father 

Jehoiakim. In this captivity most of the chief men, both of the priestly class and the civilians, were 

taken, including the prophet Ezekiel. The city was not destroyed until 586 B.C. and this was 

because of the treachery of King Zedekiah (II Kings 24:18-20; 25:1-7; Ezek. 17:12-16). 

Ezekiel prophesied that they should return from their captivity, as did Lehi (3:3) and Jacob (II N. 

5:22, 29). Cyrus, king of Persia, conquered Babylon in 536 B.C. and permitted those Jews who 

desired to return to go back to Jerusalem (Ezra 1:1-3). 

1 Ne 3:4 Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the 

Lord God raise up among the Jews, even a Messiah; or, in other words, a Savior of the world. 

3:4 Lehi prophesied of the coming of Christ. He said that many of the Hebrew prophets had also 

spoken of "this Redeemer of the world.” None had spoken more clearly, however, than did Lehi. 

Nephi received confirming light on this from an angel (5:236). 

1 Ne 3:7 And he spake also concerning a prophet, who should come before the Messiah, to prepare the 

way of the Lord; 

3:7 This was John the Baptist. Of him Jesus said, "For this is the one of whom it is written, 

Behold, I send my messenger before thy face, which shall prepare thy way before thee. ...Among 

them that are born of women, there hath not risen a greater than John the Baptist” (Matt. 11:10, 

11). 

1 Ne 3:11 And my father said he should baptize in Bethabara, beyond Jordan; and he also said he 

should baptize with water; even that he should baptize the Messiah with water. 

3:11 This prophecy is remarkably clear as well as literally true. Nephi delighted in writing in 

plainness in which "I know that no man can err" (II N. 11:7-11; I N. 5:223, 224). 

THE MESSIAH AND THE OLIVE TREES, VER. 12-22 

1 Ne 3:15 And after they had slain the Messiah who should come, and after he had been slain, he should 

rise from the dead, and should make himself manifest by the Holy Ghost unto the Gentiles.



3:15 This is another plain and important revealment by the gift of prophecy. This part of the 

redemptive process includes pardon of sins through the blood of Jesus (Eph. 1:7; A. 16:210), 

releasing men from the power of corruption (I Pet. 1:18-20), through the resurrection from the 

grave (Rom. 8:21-23; A. 8:97). 

1 Ne 3:18 And after the house of Israel should be scattered, they should be gathered together again; 

3: 18 In 721 B.C. the ten tribes of the Northern Kingdom were taken into captivity in Assyria. 

They became the “lost tribes of Israel." About 597 B.C. Judah was taken into captivity by the 

Chaldeans to Babylon. Some of the Jews chose to remain when Cyrus captured Babylon and gave 

them the privilege of returning to the homeland. The last scattering was A.D. 70, when the 

Romans under Titus captured and destroyed Jerusalem. The sequel to this prophecy had its most 

significant fulfillment in May, 1948, when "The Free State of Israel" was proclaimed a£ter the 

British evacuated Palestine. While the return of the Jews was stoutly resisted by the Arabs, the 

new government of Israel seems to be as stable as any of the other nations in that part of the world. 

1 Ne 3:21 And also many more things, which I do not write in this book; for I have written as many of 

them as were expedient for me in mine other book. 

3:21 The larger plates of Nephi. 

NEPHI DESIRES TO SEE AND HEAR FOR HIMSELF, VER. 23-36 

1 Ne 3:24 And also the things which he spake by the power of the Holy Ghost; which power he 

received by faith on the Son of God; 

3:24. Lehi's power to give these marvelous revealments was received from Christ. Jesus received 

his directions and power from the Father (John 12:49; 14:28). Peter confirms this statement by 

saying, "Prophecy came not in old time by the will of man; but holy men of God spake as they 

were moved by the Holy Ghost" (II P'et. 1:21). 

1 Ne 3:36 And the Holy Ghost giveth authority that I should speak these things and deny them not. 

3:36 Learning alone does not give authority to speak for God. Nor is a blameless life the same as 

divine authority. Reason and intelligence are highly desirable qualities, but they require the power 

of the Holy Spirit to give men the right to speak in the name of the Lord. 

NEPHI IS CAUGHT AWAY IN VISION, VER. 37-53 

1 Ne 3:38 As I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an 

exceeding high mountain, which I never had before seen, and upon which I never had before set my 

foot.



3:38 Moses went up on Mount Sinai and talked with God. The Hebrews felt that one could get 

near God's throne on a mountain (Exod.19:3). From this mountain retreat, God gave to Moses the 

law, including the Decalogue (Exod. 20:1-22; see also Isa. 2:3; Mic. 4:2). 

Jesus gave support to this idea when the Spirit "taketh him up into an exceeding high mountain 

and showeth him all the kingdoms of the world" (Matt. 4:8). The Transfiguration occurred after 

Jesus had taken Peter, James, and John "and bringeth them up into a high mountain apart" (Matt. 

17:1). 

1 Ne 3:44 And blessed art thou, Nephi, because thou believest in the Son of the most high God; 

wherefore, thou shalt behold the things which thou hast desired. 

3:44 Because of the vision and prophecies received by Nephi and his father Lehi, Nephi had a 

profound faith in the mission of the Son of God who should some six hundred years hence. "If ye 

have not faith in him" you are not Christian (Mi. 7:44). 

The epistles of John were written largely to emphasize the Sonship of Christ. In an introduction, 

Bishop Charles Gore et al. says: 

The first Epistle is worked out with great care in the Gospel, the purpose of which is to show that 

Christian salvation was from the beginning dependent upon the manifestation of the Son of God in 

the flesh and upon his death. If therefore Christianity be divorced from belief in the reality of the 

Incarnation and of the Passion of the Lord, it must inevitably lose its power to convert men. 

1 Ne 3:45 And behold, this thing shall be given unto thee for a sign, that after thou hast beheld the tree 

which bore the fruit which thy father tasted, thou shalt also behold a man descending out of heaven; and 

him shall ye witness; and after ye have witnessed him, ye shall bear record that it is the Son of God. 

3:45 This was a vision which Nephi had after he was “caught away in the Spirit of the Lord, yea, 

into an exceeding high mountain" (3:38). He had expressed the desire to see the things shown in 

the vision his father saw. He was shown the fruit tree representing God's love (3:69). He was also 

shown a vision of the coming Messiah. 

1 Ne 3:47 And it came to pass after I had seen the tree, I said unto the Spirit, I behold thou hast shewn 

unto me the tree which is precious above all. 

3:47 The vision was that of a spiritual being. He had "the form of a man" (50) yet Nephi was made 

aware that he was talking to the Spirit of the Lord. When one exercises the gift of prophecy under 

the influence of divine power, he may say, "Thus saith the Spirit." The voice is that of the prophet, 

but the message is from the Spirit which functions through him. 

1 Ne 3:49 And I said unto him, To know the interpretation thereof: 

3:49 A man's desire to see things in vision could be prompted by human curiosity. Nephi was 

motivated by a higher principle. What does this vision mean, and how does it concern me? Too 

often man's response to a spiritual gift is only emotional. He may hasten to tell his friends who 

were not present, "We had a wonderful meeting. The Lord spoke to us in prophecy [or the gift of



tongues and interpretation]." Yet when asked about the message he may have only a faint 

recollection of a few phrases. 

1 Ne 3:52 And it came to pass that I looked and beheld the great city of Jerusalem, and also other cities. 

1 Ne 3:53 And I beheld the city of Nazareth: and in the city of Nazareth I beheld a virgin, and she was 

exceedingly fair and white. 

3:52, 53 The first personage disappeared. The vision changed, and Nephi was shown cities and a 

beautiful woman, "exceedingly fair and white." 

SHOWN THE VIRGIN WITH HER CHILD JESUS, VER, 54-62 

1 Ne 3:58 And he said unto me, Behold, the virgin whom thou seest is the mother of the Son of God, 

after the manner of the flesh. 

3:58 This statement is remarkable for its significance and clarity. He even was made aware of the 

name of the city in which Mary lived, Nazareth. 

The historicity of the virgin giving birth to a son has aroused much controversy. Often this centers 

around Isaiah's prophecies (7:14; 9:6, 7); whether the prophet saw the virgin Mary or one nearer 

his own day, and whether Jesus is the one bearing on his shoulders the government which should 

increase and know no end, has caused much controversy. It is not often that the testimonies of 

Matthew (2:1-7; see also 1:18-25, A.V.) and Luke (1:26-35) are the subject of controversy. 

Nephi's prophecy abundantly confirms these accounts. Luke says Mary asked, "How can this be?" 

and he ends his record by declaring, "The angel answered and said unto her, Of the Holy Ghost, 

and the power of the Highest. Therefore also, that holy child that shall be born of thee shall be 

ca1led the Son of God," 

1 Ne 3:61 And I looked and beheld the virgin again, bearing a child in her arms. 

1 Ne 3:62 And the angel said unto me, Behold the Lamb of God, yea, even the Son of the Eternal 

Father! 

1 Ne 3:63 Knowest thou the meaning of the tree which thy father saw? 

1 Ne 3:64 And I answered him, saying, Yea, it is the love of God, which sheddeth itself abroad in the 

hearts of the children of men; wherefore it is the most desirable above all things. 

1 Ne 3:65 And he spake unto me, saying, Yea, and the most joyous to the soul. 

3:61-65 The New Testament Apocrypha tells that Mary was the daughter of Joachim and his wife 

Anna. They were childless for many years and, like Hannah, vowed that "if their prayer for a child 

were answered, they would consecrate the child to a life of service in the temple. 

Jesus was called the Lamb of God because he was to be offered for the sins of man as the final 

Passover offering (I Cor. 5:7). 

JESUS IS BAPTIZED AND SELECTS THE TWELVE, VER. 66-79 

1 Ne 3:66 And after he had said these words, he said unto me, Look! And I looked, and I beheld the Son 

of God going forth among the children of men:



1 Ne 3:67 And I saw many fall down at his feet and worship him. 

3:66, 67 Jesus had reached his majority at the time of this vision. According to Hebrew custom 

and law this was the age of thirty (Luke 3: 30). In his ministry of about three years he was 

accompanied by his disciples. These were not the twelve only but "other seventy also" (Luke 10:1, 

18). This vision may even have included his triumphant entry into Jerusalem on Palm Sunday 

when the multitude paid him homage. 

1 Ne 3:68 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word 

of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation 

of the love of God; 

1 Ne 3:69 And I also beheld that the tree of life was a representation of the love of God. 

3:68, 69 When God inspires a man through a vision, some truths are conveyed in symbolic form. 

These may mean different things to different people, depending on the fund of experience which is 

brought to bear on these truths. The Book of Mormon excels in the plainness which facilitates 

understanding. 

The word of God is like a rod of iron when one keeps a firm grip on it and moves forward where it 

leads. "Love is the fulfilling of the law" (Rom. 13:10). The fruit of righteousness is manifested in 

our love for God and our fellowmen. 

1 Ne 3:70 And the angel said unto me again, Look and behold the condescension of God! 

3:70 The voluntary act by which one serves those beneath his own rank, or discourses with those 

who are inferior to him is condescension. God "gave his Only Begotten Son" for the redemption of 

mankind. The Savior was "on all points tempted like as we are, yet without sin" (Heb.4:15). Thus 

he was able to minister to the needs of man, for he had passed through these human trials. 

1 Ne 3:74 And after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of 

heaven and abode upon him in the form of a dove. 

3:74 Nephi was shown the prophet, John the Baptist, who was to prepare the way for Jesus' 

ministry. Doves are very common in Palestine. They were sold for sacrifices in the temple courts 

(John 2:14). The dove is the symbol of gentleness and innocence (Matt. 10:14), as well as a 

symbol of the Holy Spirit (Matt. 3:45). 

1 Ne 3:75 And I beheld that he went forth ministering unto the people in power and great glory; 

1 Ne 3:76 And the multitudes were gathered together to hear him; 

1 Ne 3:77 And I beheld that they cast him out from among them. 

1 Ne 3:78 And I also beheld twelve others following him. 

3:75-78 This panoramic vision covers the early years of Jesus' mission in Galilee. Jesus was 

rejected in his own village (Luke 4:24-30). He was led "unto the brow of a hill ...that they might 

cast him down headlong"; however, a way of escape was provided.



JESUS MINISTERS TO NEEDY AND IS CRUCIFIED FOR SINNERS, VER. 80-95 

1 Ne 3:83 And I beheld multitudes of people who were sick, and who were afflicted with all manner of 

diseases, and with devils, and unclean spirits; 

1 Ne 3:84 And the angel spake and shewed all these things unto me. 

1 Ne 3:85 And they were healed by the power of the Lamb of God, and the devils and the unclean 

spirits were cast out. 

3:83-85 The Gospels contain many instances of Jesus' acting as the Great Physician. Matthew 

records that "Jesus went about all Galilee teaching in their synagogues, and preaching the gospel 

of the kingdom; and healing all manner of sickness, and all manner of diseases among the people 

which believed on his name" (4:22). 

1 Ne 3:86 And it came to pass that the angel spake unto me again, saying, Look! And I looked and 

beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was 

judged of the world; and I saw and bear record. 

1 Ne 3:87 And I, Nephi, saw that he was lifted up upon the cross, and slain for the sins of the world. 

3:86, 87 These are literal and accurate prophecies. The scriptures say that "Judas came with a great 

multitude" (Matt. 26:44; Mark 14:48; Luke 22:47). It was a mob who took him before the high 

priest. When he was on trial before Pilate nothing worthy of death was found .in him. Pilate 

wanted to release him, but put the decision to the mob. He was literally "judged of the world." 

They said, "Crucify him. Release unto us Barabbas." Jesus explained to the Nephites why he was 

crucified (II N. 7:5-9; III N. 12:26-28). 

1 Ne 3:88 And after he was slain, I saw the multitudes of the earth, that they were gathered together to 

fight against the apostles of the Lamb; for thus were the twelve called by the angel of the Lord. 

3:88 It was not the church as a body nor the saints as individuals who were being persecuted in 

this vision. The twelve apostles were the objects of these attacks. History and tradition affirms that 

Jesus had appointed the twelve apostles as heirs of the kingdom (Luke 22:29) before his departure 

(see also Luke 12:34, 35). Each of them suffered martyrdom except John, who was banished to the 

Isle of Patmos. 

1 Ne 3:91 And the angel of the Lord spake unto me again, saying, Behold the world and the wisdom 

thereof; 

1 Ne 3:92 Yea, behold, the house of Israel hath gathered together to fight against the twelve apostles of 

the Lamb. 

1 Ne 3:93 And it came to pass that I saw and bear record, that the great and spacious building was the 

pride of the world; 

3:91-93 The angel linked these two concepts together. The world is very proud of its wisdom and 

never more so than today. The achievements of science are marvelous. In communication, 

transportation, space control, electronics, and atomic power the progress is phenomenal. However,



as the proverb affirms, “Pride goeth before destruction, and a haughty spirit before a fall" (Prov. 

16:18). The fall of the spacious building was great. 

DESTRUC11ON IN AMERICA AT THE CRUCIFIXION, VER. 96-111 

1 Ne 3:96 And it came to pass that the angel said unto me, Look and behold thy seed, and also the seed 

of thy brethren! 

3:96 As the scene changes, Nephi has a vision of "multitudes of people" in America, "the land of 

promise." The picture must have been disheartening to Nephi, who had to go through such great 

hardships to reach this land for such an end. Lehi was shown that the Lamanites would reject God 

(1 N. 2:43, 85-90). 

1 Ne 3:111 And behold, I saw multitudes who had fallen because of the great and terrible judgments of 

the Lord. 

3:111 After the wars and contentions he saw plains and mountains breaking up, cities sinking or 

destroyed by fire, and the earth finally engulfed in a vapor of darkness. This was the promised sign 

of the crucifixion of Jesus (H. 5:75-82; III N. 4:6-40). 

CHRIST TO VISIT AMERICA, VER. 112-134 

1 Ne 3:112 And I saw the heavens open, and the Lamb of God descending out of heaven; and he came 

down and shewed himself unto them. 

3:112 Moses directed that the children of Israel should observe the week beginning the fourteenth 

of the month Nisan as an annual memorial of their deliverance from Egyptian bondage. The death 

angel passed over the houses where the blood of a Iamb had been put on the door casings (Exod. 

12:1-24). 

This vision of Nephi points up the mission of Jesus when he came as God's gift to the world. Jesus 

was to be the final offering, the lamb without blemish, who died for all mankind (11 Cor. 5:14-16. 

Also see note on I N. 3:62; and scripture A. 16:210). 

The catastrophic events which happened just before Jesus "showed himself," such as the 

mountains being broken up and cities sunk or burned, heralded Christ's visit to America after his 

ascension from Mount Olivet (Acts 1:9, 12; Luke 24:49, 50; III N. 5:9-13). 

1 Ne 3:113 And I also saw and bear record that the Holy Ghost fell upon twelve others, and they were 

ordained of God, and chosen. 

3:113 The word "others" refers to the twelve "apostles of the lamb" (3:88) who were ordained in 

Palestine. Those twelve were to "judge the twelve tribes of Israel" (3:115). They were to go into 

all the world and preach the gospel as the twelve do today. In America the twelve are called 

"disciples of the lamb" (3:114), and are to judge the seed of Nephi (3:116; see also III N. 13:4). 

The functions of the two groups were similar, the places and persons were different.



1 Ne 3:123 And it came to pass that I looked and beheld the people of my seed gathered together in 

multitudes against the seed of my brethren; and they were gathered together to battle. 

3:123 The succeeding verses reveal the approximate time of this notorious battle. "Three 

generations pass away in righteousness" (II N. 11:73-77; III N. 13:9; Mn. 3:1-23). The time is 

A.D. 380-385. The period covers nearly two hundred years of the most remarkable social harmony 

in human history .Then the pendulum swung to the other extreme. 

1 Ne 3:130 And it came to pass that I beheld and saw the people of the seed of my brethren, that they 

had overcome my seed; and they went forth in multitudes upon the face of the land. 

3: 130 This revelation shows the darks and shadows as well as the highlights and colors. 

Eventually the Nephites were destroyed by the Lamanites. The reason for this sad ending is also 

shown. 

1 Ne 3:134 And it came to pass that I beheld after they had dwindled in unbelief, they became a dark 

and loathsome, and a filthy people, full of idleness and all manner of abominations. 

3:134 While the record closes about A.D. 421, history gives some evidence that the Lamanites of 

succeeding generations are quite well described by this statement of the angel to Nephi. Mormon 

tells that as "wickedness prevailed upon the face of the whole land," God took away the twelve 

disciples, and that miracles and healing ceased (Mn. 1:14, 15). Mormon also predicted they should 

become "a dark, a filthy, and a loathsome" people (Mn. 2:44). 

THE CHURCH OF THE DEVIL, VER. 135-145 

1 Ne 3:137 And I said, I behold many nations and kingdoms. 

1 Ne 3:138 And he said unto me, These are the nations and kingdoms of the Gentiles. 

3:137,138 The vision is extended to include the coming of many people from the eastern 

continent. Lehi's posterity had tried and failed. But God's purposes cannot be frustrated (D. and C. 

2:1). He does not count time in years nor centuries, but is "long-suffering toward us, not willing 

that any should perish" (II Pet. 3:3-9). Mormon and Moroni also were shown God's favor to the 

Gentile's (Mn. 2:48; 4:45, 46). 

1 Ne 3:141 And it came to pass that I beheld this great and abominable church; and I saw the devil that 

he was the foundation of it. 

3: 141 One thing which is certainly clear in this vision is that the opposing force, which was to 

war against the saints and bring them into captivity, was Satan. There may be grounds for 

confusion in the use of the word "church." It is hardly possible to think of it as "a body of 

Christian believers" as used by Matthew (16:19), "Upon this rock I will build my church". The 

foundation of this body was the devil. Pride, materialism, and sex ruled their minds (3:142-144).



1 Ne 3:145 And it came to pass that I looked and beheld many waters; and they divided the Gentiles 

from the seed of my brethren. 

3:145 The great Atlantic and Pacific oceans isolated the Lamanites for many years. Nephi did not 

mention his own seed, for they had been killed off as a nation before this time. God's wrath was 

poured out on the seed of his brethren (3:146). 

GENTILES IN AMERICA SMITE LAMAN AND LEMUEL'S SEED, VER.146-155 

1 Ne 3:147 And I looked and beheld a man among the Gentiles, who was separated from the seed of my 

brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the 

man; and he went forth upon the many waters, even unto the seed of my brethren, who were in the 

promised land. 

3:147 It is not difficult to interpret this vision as applying to Christopher Columbus in A.D. 1492. 

It may be hard for some to accept the idea that he was directed by the Holy Spirit in this venture 

"to find a back door to India." "In a letter to the king of Spain Columbus once declared, 'I came to 

your majesty as the emissary of the Holy Ghost.' “ 

1 Ne 3:148 And it came to pass that I beheld the Spirit of God, that it wrought upon other Gentiles; and 

they went forth out of captivity, upon the many waters. 

1 Ne 3:149 And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise; 

3:148, 149 The term "Gentiles" as used by Nephi refers to all non-Hebrew peoples who came to 

inhabit America. God permitted them to smite the Lamanites (3:150). Nephi saw that "they were 

scattered before the Gentiles." According to one estimate there were 850,000 Indians in the United 

States when Columbus came and only 340,541 in the 1930 census. 

Some Christians find it difficult to conceive of God being angry and destroying large groups of 

people, even nations. Perhaps it is just as accurate to say that he permitted the destroyers to 

exercise the agency he gave man in the beginning. He might have to interfere with man's' freedom 

of choice and action were he to keep people from their wars and fratricides. 

Latter-day revelation helps our understandings at this point: “I, the Lord, am angry with the 

wicked; I am holding my Spirit from the inhabitants of the earth. I have sworn in my wrath and 

decreed wars upon the face of the earth, and the wicked shall slay the wicked, and fear shall come 

upon every man, and the saints also shall hardly escape" (D. and C. 63:9; Mn. 2:6). 

1 Ne 3:151 And I beheld the Spirit of the Lord, that it was upon the Gentiles; that they did prosper, and 

obtain the land for their inheritance; and I beheld that they were white, and exceeding fair and beautiful, 

like unto my people before they were slain. 

3:151 The Gentiles were blessed upon this land. They had a struggle economically in the 

pioneering days as compared with today, but conditions were not unfavorable as compared with 

other lands or nations of that time. In the first place, the people had religious and political freedom 

after the Constitution was adopted. Even when the Saints were suffering from mob action in 

Jackson County, Missouri, in 1833, the Lord reminded them that he had a hand in establishing the



government and Constitution of this land "by the hands of wise men whom I raised up" (D. and C. 

98:10h; see also 95:2a, b). 

The prosperity of the North American people is not based on their piety, but upon their favorable 

location, government, and personal industry and ingenuity. It is not God's purpose to bribe 

individuals to serve him or "to be good" by giving material blessings. However, he assures us as a 

nation and as individuals that good results will follow the application of right principles. When the 

Nephites were keeping God's laws, they were fair and beautiful to look upon. As they departed 

from God they became even worse than the Lamanites (Mn. 2:44; see also A. 1:104). 

1 Ne 3:153 And I beheld that their mother Gentiles were gathered together upon the waters, and upon 

the land also, to battle against them; 

3:153 Most good things come at a price. England, France, Holland, Portugal, and Spain were not 

to give up their claims in the new world without a struggle. The French and Indian War was 

fought, and the states received a large territory south of the St. Lawrence Gulf and river in 1783. 

Holland gave up New Amsterdam to the British in 1664. The war of 1775 to 1779 and 1812 with 

the British gave the Colonies the land and independence. This is referred to as "redeemed the land 

by the shedding of blood" (D. and C. 98:10 h). France sold a vast territory (828,000 square milesthe 

Louisiana Purchase) for fifteen million dollars in 1803. 

Florida was acquired from Spain in 1821 for $6,674,057.00. Russia ceded Alaska to the United 

States in 1857 for $7,200,000.00. 

THE BIBLE PRBDICTED, VER. 156-175 

1 Ne 3:157 And I beheld a book, and it was carried forth among them. 

3: 157 This part of the vision brings out the importance of the scriptures to those who love God 

and wish to obey the law. Jeremiah was directed, "Take thee a roll of a book, and write therein all 

the words that I have spoken" (36:2; see also Ezek. 2:9). This referred to a scroll or a rolled 

manuscript. 

1 Ne 3:160 And he said, Behold, it proceedeth out of the mouth of a Jew; and I, Nephi, beheld it; 

3:160 Nephi saw the Old Testament. Jesus refers to its three divisions, "all things must be fulfilled 

which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me" 

(Luke 24:43) 

After Ezra, the priest, returned from the Babylonian captivity, the Jews gathered in the street and 

asked him to read the Law of Moses or Torah (Neh. 8:1). He brought the book and read "from the 

morning until mid-day." This continued for seven days. 

"So they read in the book in the law of God distinctly, and gave the sense, and caused them to 

understand the reading" (Neh. 8:8). Scripture reading continued in the synagogues (Luke 4:16) in 

Jesus' time. The understanding literally proceeded from the mouth of the Jew, being accompanied 

by comments which brought out the meaning.



1 Ne 3:163 And it is a record like unto the engravings which are upon the plates of brass, save there are 

not so many; nevertheless, they contain the covenants of the Lord which he hath made unto the house of 

Israel; 

3: 163 Nephi was given the knowledge that the book of scriptures which he saw in the vision did 

not contain all that Laban had on the plates, nor all that later were in the "gospel of the Iamb" 

(3:168). The Old Testament was to go forth by mouth because the time of the vision was long 

before printing was invented. Note, however, that the " gospel of the Lord, of whom the twelve 

apostles bear record," was to "go forth by the hand of the twelve apostles of the Lamb, from the 

Jews unto the Gentiles" (3:167). The New Testament was written by the apostles or by close 

associates. 

1 Ne 3:168 For behold, they have taken away from the gospel of the Lamb many parts which are plain 

and most precious; 

1 Ne 3:169 And also many covenants of the Lord have they taken away; 

3:168, 169 The Bible refers to certain books or sacred writings which are not now in the canonized 

scriptures, neither are they found among the Old and New Testament Apocryphal books. The 

following list will illustrate this: 

MISSING BOOKS OF THE BIBLE 

The following books are mentioned but are not found in the King James Translation: 

Prophecy of Enoch 14 Jude 14 

Book of the Wars of the Lord Num. 21: 14 

Book of Jasher Josh. 10:13, II Sam. 1:18 

Book of the Manner of the Kingdom 1 Sam. 10:25 

Solomon's Three Thousand Proverbs 1 Kings 4:32, 33 

Book of the Acts of Solomon 1 Kings 11:41 

Book of Gad, the Seer 1 Chron. 29:29 

Book of Nathan the Prophet 1 Chron. 29:29; II Chron. 9:29 

Prophecy of Ahijah 11 Chron. 9:29 

Visions and Story of Iddo, the Seer 1I Chron. 9:29; 13:22 

Book of Shemaiah the Prophet 1I Chron. 12: 15 

Genealogies of Iddo the Seer 1I Chron. 12: 15 

Book of Jehu II Chron. 20:34 

Isaiah's History of Uzziah 1I Chron. 26:22 

Book of the Sayings of the Seers 1I Chron. 33: 19 

Book Written by Jeremiah Jer. 36:2, 32 

Daniel's Sealed Book Dan. 12:4, 9 

Book of Ephraim Hos. 8:11, 12 

A Previous Epistle to the Corinthians 1 Cor. 5:9 

Epistle to the Laodiceans Col. 4: 16 

Jude's Previous Epistle Jude 3



1 Ne 3:175 Because of these things which are taken away out of the gospel of the Lamb, an exceeding 

great many do stumble, yea, insomuch that Satan hath great power over them; 

3: 175 In the last three or more centuries an approach has been made causing many to stumble and 

lose faith in the word of God. Some biblical scholars point out that certain significant passages 

"are not in the ancient manuscripts" or that they are worded differently. It is not surprising that 

copies of copies might do both of these things. This should not destroy our faith that “holy men of 

God spake as they were moved by the Holy Ghost" (II Pet, 1:21). Near the close of his gospel, 

John says that Jesus did many other things “which are not written in this book; but these are 

written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might 

have life through his name" (John 20:30, 31). The Inspired Version was given to correct some of 

the obvious and more difficult passages. The Book of Mormon was to "come forth unto the 

Gentiles by the gift and power of the Lamb" (3:185), and this was to be "my rock and my 

salvation" (3:186). 

REMNANT OF ISRAEL SPARED BY GEN11LES, VER. 176-189 

1 Ne 3:176 Nevertheless thou beholdest that the Gentiles who have gone forth out of captivity, and have 

been lifted up by the power of God above all other nations upon the face of the land, which is choice 

above all other lands, 

1 Ne 3:177 Which is the land that the Lord God hath covenanted with thy father that his seed should 

have for the land of their inheritance, will not utterly destroy the mixture of thy seed, which are among 

thy brethren; 

1 Ne 3:178 Neither will he suffer that the Gentiles shall destroy the seed of thy brethren; 

3:176-178 This vision and prophecy has historic validity. Alma tells of a time when Nephi's 

descendants shall seek to save themselves by mingling with the Lamanites, and they become like 

them (A. 21:9-15). 

Settlers and colonizers would not be allowed to annihilate the American Indians. Until relatively 

recent years, however, they have been "the vanishing American." An interesting corollary to this 

prediction is a prophecy of Joseph Smith's concerning the second coming of Jesus Christ. “But 

before the great day of the Lord shall come, Jacob shall flourish in the wilderness; and the 

Lamanites shall blossom as the rose" (D. and C. 49:5a). It is noteworthy that the U. S. Census 

Bureau reports that the "Indian" today (1949) is the United States' most rapidly increasing racial 

stock. 

1 Ne 3:187 And blessed are they who shall seek to bring forth my Zion at that day, for they shall have 

the gift and the power of the Holy Ghost; 

3:187 This is a beautiful and comforting promise. The Saints received this divine power in the 

gifts of the Spirit and signs following the believers. The church was so different it became an 

object of scorn and jealousy. Persecution arose almost immediately (1832, 1833). 

When the Saints had been driven from Jackson County and their homes sacked and burned in the 

late fall of 1833, the Lord gave a revelation showing that their sufferings were largely due to their 

own transgressions (D. and C. 98:1-3).



Progress in the Reorganization (1852-1860), so far as gaining converts was concerned, was much 

slower than during the lifetime of Joseph Smith, Jr., but the power of the Holy Spirit gave 

evidence of divine leadership and favor so that the movement was stable and the church was better 

able to assimilate those who came into its fellowship. 

OTHER BOOKS TO COME FORTH, VER. 190-196 

1 Ne 3:191 And after it had come forth unto them, I beheld other books which came forth by the power 

of the Lamb, from the Gentiles unto them, unto the convincing of the Gentiles, and the remnant of the 

seed of my brethren, and also the Jews, who were scattered upon all the face of the earth, that the 

records of the prophets and of the twelve apostles of the Lamb are true. 

1 Ne 3:192 And the angel spake unto me, saying, These last records which thou hast seen among the 

Gentiles shall establish the truth of the first, which are of the twelve apostles of the Lamb, and shall 

make known the plain and precious things which have been taken away from them; 

3:191, 192 The Book of Mormon is introduced by a preface, written by Mormon, which explains 

in part its purpose. It is to show "the remnant of the house of Israel what great things the Lord hath 

done for their fathers" and assures them "they are not cast off for ever; and also to the convincing 

of the Jew and Gentile that Jesus is the Christ." 

The Doctrine and Covenants was doubtless one of the "other books" shown to Nephi. Its purpose 

is revealed in the preface (1:5e) as giving "power to lay the foundation of this church, and to bring 

it forth out of obscurity and out of darkness." This book of latter-day revelations gives credit to 

Christ as its spokesman through the power of the Holy Spirit. Men are to "ask the Father in my 

name, in faith believing that you shall receive. ... Behold Jesus Christ is the name which is given 

of the Father, and there is none other name given whereby man can be saved" (16:4c, f) .See also 

II N. 12:64-70. 

BLESSINGS PROMISED TO THE GENTILES, VER. 197-219 

1 Ne 3:200 And the last shall be first, and the first shall be last. 

3:200 Jesus said, "I am not sent but unto the lost sheep of the house of Israel" (Matt. 15-23). After 

his ascension and Pentecost, the apostles were commanded to go "and teach all nations" (Matt. 

28:18). 

When the Jews rejected Christ they lost their favored position (Matt. 21:43, 45; Acts 13:46; 

28:28). However, when the times of the Gentiles come in (Luke 21: 23, 25) and the "blindness in 

part" is removed from Israel, then it has been decreed that "all Israel shall be saved" (Rom. 11: 25, 

26). 

Thus the Jews who were destined to receive the gospel first will become the last. 

1 Ne 3:202 Yea, they shall be numbered among the house of Israel; 

3:202 The Gentiles who received the gospel became Israelites (the chosen people) by adoption 

(Rom. 8:14-17; Gal. 4:5-7; Eph. 1:4, 5). They may have a heritage on American soil forever. The



stumbling blocks are to be removed, provided they "harden not their hearts against the Lamb of 

God." (See also vs.213) 

This promise, like most of God's promises, is conditional. It is well for the Saints to remember that 

"when ye do not what I say, ye have no promise" (D. and C. 81:3 b). We also have the pressing 

obligation to get this message across to all citizens of this land who can be heirs of this promise. 

1 Ne 3:214 For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work 

among the children of men; 

1 Ne 3:215 A work which shall be everlasting, either on the one hand or on the other; 

1 Ne 3:216 Either to the convincing of them unto peace and life eternal, or unto the deliverance of them 

to the hardness of their hearts and the blindness of their minds, unto their being brought down into 

captivity and also unto destruction, both temporally and spiritually, according to the captivity of the 

devil, of which I have spoken. 

3:214-216 This prophecy refers particularly to the Restoration movement of latter days (D. and C. 

4:1a; 6:1a; 10:1a; 11:1a; 12:1a). With every opportunity there comes a choice and a responsibility. 

It will be better for those "who died without law” (D. and C. 76:6c) than for those who ignored or 

disobeyed it (D. and C. 76:7b). Those who reject the gospel message will be "brought down into 

captivity and also unto destruction, both temporally and spiritually ." 

THERE ARE ONLY TWO CHURCHES, VER. 220-237 

1 Ne 3:221 The one is the church of the Lamb of God, and the other is the church of the devil; 

3:221 All who are not in Christ's church are of that great church which has dominion over all the 

earth (225). In contrast the numbers of the church of the lamb "were few." Jesus once referred to 

these two groups as the "broad way" and the "narrow way" (Matt. 7:22, 23). Nephi says the church 

of the lamb "were the saints of God" (227). He refers to all others as "the kingdom of the devil 

...those who seek the lusts of the flesh and the things of the world, and to do all manner of 

iniquity” (7:49, .50). 

Nephi also saw that this "mother of abominations" among the Gentiles fought against the "church 

of the lamb" (229, 230). God's wrath in the form of war and disturbing rumors of wars will be 

poured out on the nations which were serving the devil, the "mother of harlots" (234). Some have 

interpreted this as descriptive of a particular denomination. This does not seem logical, for if this 

"church” which is the "mother of abominations" (222) is one of the two churches, then all other 

denominations must be grouped together as "the church of the lamb of God." 

JOHN, THE APOSTLE WHO SHOULD TARRY, VER. 238-256 

1 Ne 3:239 And the angel said unto me, Behold one of the twelve apostles of the Lamb! 

3:239 Nephi was shown a man in a white robe. He should write "concerning the end of the world" 

(242). This refers to John, the beloved disciple, and to his book, "The Revelation of St. John the 

Divine."



When Joseph Smith and Oliver Cowdery were working on the Book of Mormon, they discussed 

the meaning of John 21:20-24, about John's desire to "live and bring souls unto" his Lord. 

Doctrine and Covenants 7 quotes Jesus' reply as, “Thou shalt tarry until I come in my glory." 

Tertullian relates that John, during the reign of Domitian, was taken to Rome and thrown into a 

cask of oil, but that he was miraculously saved from death and exiled to Patmos. Domitian died in 

A.D. 6.5, and the exile must have taken place before that year. On the accession of Emperor Nerva 

he was liberated, and returned to Ephesus. The last years of John, as far as recorded history goes, 

are lost in obscurity. 

When John's book was written the things presented "were plain and pure, and most precious and 

easy" to understand (245). It must have been edited later for fear of its effect on the saints who 

were undergoing Roman persecution. It is often called "the Apocalypse," from the Greek meaning 

"hidden," because of the symbolism and concealment of its message. 

Nephi saw some things which were to come on the earth in the time of the end which he was not 

to write, but John would write them (248, 252). Then he testified that what he had written was 

only a small part of what he had seen, and that "the things which I have written are true." (See also 

3: 191, 192)



NEPHI RETURNS TO HIS FATHER'S TENT, VER. 1-13 

1 Ne 4:1 And it came to pass that after I, Nephi, had been carried away in the Spirit, and seen all these 

things, I returned to the tent of my father. 

4:1 Nephi "was caught away ...into an exceeding high mountain" (3:38) where he was shown some 

visions. The fact that he returned to the tent of his father may indicate he had been caught up in 

body as well as in spirit. 

Paul wrote of an experience where one {doubtless himself) was caught up to the third heaven. He 

said, “whether in the body I cannot tell" (11 Cor. 12: 1-4). 

1 Ne 4:2 And it came to pass that I beheld my brethren, and they were disputing one with another, 

concerning the things which my father had spoken unto them; 

4:2 Their rebellious spirit engendered ill will toward their father and their brother, and it even 

caused disputes and contention among themselves. Christ warned that "disputations” and the 

"spirit of contention” were not of him but of the "devil, who is the father of contention" {III N. 

5:29, 30). 

Nephi admitted that the great things of which he spoke "were hard to be understood" (3). Paul 

assured us that "the things of God knoweth no man except he has the Spirit of God" (I Cor. 2:11). 

1 Ne 4:9 And I said unto them, Have ye inquired of the Lord? 

4:9 Having just returned from such a marvelous spiritual experience, Nephi would likely continue 

to think of the God who said, "Ask, and you shall receive”. It was incredible to him that his 

brothers would rather argue than submit their problem to God. Their answer was, "The Lord 

maketh no such thing known unto us" (4:10). The church usually has members who accept God's 

promises in principle but are apt to say "these things are not for us." James had such men in mind 

when he advised, "But let him ask in faith, nothing wavering" (Jas. 1:6). 

The Lord commended Joseph Smith and Oliver Cowdery for having inquired of him (D. and C. 

6:6a). 

When Christ was with the Nephites, he indicated that if his people at Jerusalem inquired they 

would be given certain knowledge, but if they "do not ask the Father" eventually the knowledge 

referred to would come by means of the writings of the Nephites (Ill N. 7:27, 28), showing, of 

course, that if we do not bother to ask God is not bound to give us knowledge. 

THE OLIVE TREE, VER. 14-34 

1 Ne 4:16 And now, the thing which our father meaneth concerning the grafting in of the natural 

branches through the fullness of the Gentiles, is, that in the latter days, when our seed shall have 

dwindled in unbelief, yea, for the space of many years and many generations, after the Messiah shall be 

manifested in body unto the children of men, then shall the fullness of the gospel of the Messiah come 

unto the Gentiles, and from the Gentiles unto the remnant of our seed;



4:16 Paul used the figure of the two kinds of olive trees in his letter to the Roman saints (11:17). 

Like Lehi (3:16) and Nephi, he first spoke of branches being broken off and then of restoring the 

tree to fruitfulness by grafting in live branches. Olive trees are found all over Palestine. When 

cultivated their fruit is an important item of commerce. When neglected the berries are small and 

worthless. The trees go back to their wild state. Jacob also writes about the planting of olive 

branches (Jb. 3:31-153). 

1 Ne 4:17 And at that day shall the remnant of our seed know that they are of the house of Israel, and 

that they are the covenant people of the Lord; 

4: 17 This was to happen after "many years and many generations." The descendants of Lehi were 

a branch broken off the olive tree. The Roman saints were branches from the ”wild olive tree” 

(Gentiles), but the remnants of Lehi's stock were "a natural branch of the olive tree grafted into the 

true olive tree" (4:24). This restoration not only refers to Lehi's posterity but also to the Jews 

(4:31). The beginnings of these two movements are plainly evident today. Nephi closed his 

explanation by saying that after this restoration, the house of Israel should no more be confounded 

nor scattered (4:33). Isaiah said, "The Lord shall set his hand again the second time to ...assemble 

the outcasts of Israel" (Isa. 11:11,12). 

Nephi's words pacified his brethren, and they humbled themselves before the Lord (4:34). 

THE ROD OF IRON, VER. 35-42 

1 Ne 4:38 And they said unto me, What meaneth the rod of iron which our father saw, that led to the 

tree? 

4:38 Nephi's brethren inquired about their father's vision (2:49, 62). The rod was the word of God 

that led to the tree of life. Nephi says he used this occasion to exhort them "with all the energies of 

my soul ...that they would give heed to the word of God, and remember to keep his 

commandments always" (4:42). 

THE RIVER, VER. 43-64 

1 Ne 4:43 And they said unto me, What meaneth the river of water which our father saw? 

4:43 Lehi had told his family about his vision soon after receiving it (2:86). He preached and 

prophesied to them and "bade them keep the commandments of the Lord" (2:90). However, after 

they gave way to the leading of Satan, these spiritual things left them. Now in their repentant state 

they wanted to hear again the details and interpretation of the vision. Nephi pointed out that the 

water in this river meant: 

1. Filthiness (44) 

2. An awful gulf (46) or separation of the righteous and the wicked (H. 2:26, 75; A. 14:101). The 

time will come when there will be "entire separation" (D. and C. 63:13 g). 

3. That awful hell prepared for the wicked (47). The love of God is shown in the preparation of a 

place for those unwilling to qualify for a kingdom which is not a kingdom of glory (D. and C. 

85:5c; Mn. 4:63).



1 Ne 4:51 And it came to pass that I said unto them, that it was a representation of things both temporal 

and spiritual; 

4:51 The question of Nephi's brothers was put in scriptural language. "Doth this thing mean the 

torment of the body in the days of probation?" (50). Alma said, "This life became a probationary 

state; a time to prepare to meet God” (A. 9:41; 16:228-233; Mos. 1:83-85, 127, 129; see also D. 

and C. 28:12). Probation has the root meaning "to test or prove." Things temporal have to do with 

time, or with this life, rather than with those of eternity where time shall be no more. Nephi 

pointed out that we are not through with the things of earth life at death, but men are to be judged 

by the work "done by the temporal body in their days of probation" (4:52). His language is clear 

and impressive. "If their works have been filthiness ...they can not dwell in the kingdom of God" 

(4:55, 56). 

John saw that "the dead were judged out of those things which were written in the books, 

according to their works” (Rev. 20:12). 

Joseph Smith, Jr., was shown that some of the disobedient could not come "where God and Christ 

dwell ...worlds without end" (D. and C. 76:7). "They shall return again to their own place, to enjoy 

that which they are willing to receive, because they were not willing to enjoy that which they 

might have received'. (D. and C. 85:6g).



NEPHI'S BROTHERS REACT TO HIS DISCOURSE, VER. 1-6 

1 Ne 5:1 And now it came to pass that after I, Nephi, had made an end of speaking to my brethren, 

behold, they said unto me, Thou hast declared unto us hard things, more than we are able to bear. 

5:1 It is rather common for those who have been chastised for sin to resent and revile those 

attempting to correct them. Nephi's brethren in this instance showed it was their consciousness of 

guilt which was hard. Nephi had spoken only the truth. Then Nephi exhorted his brethren to keep 

the commandments of the Lord. 

John the Baptist saw certain Pharisees and Sadducees who came out to the Jordan where he was 

baptizing. Discerning their hearts, he challenged them, "0, generation of vipers!” He then 

upbraided them for their unbelief (Matt. 3:33). 

Peter became quite bold after Pentecost and said, "Ye men of Israel, hear these words; Jesus of 

Nazareth, a man approved of God among you ...ye have taken, and by wicked hands have 

crucified and slain" (Acts 2:22, 23). At the close of his sermon they cried out, "Men and brethren, 

what shall we do?" (Acts 2: 37). Hard sayings alone have little or no redemptive power. It is the 

power of the Holy Spirit accompanying the truth which brings conviction, and repentance follows 

from choice. 

1 Ne 5:5 And it came to pass that they did humble themselves before the Lord; insomuch that I had joy 

and great hopes of them, that they would walk in the paths of righteousness. 

5:5 The chief difficulty was that the older brothers could not or would not accept Nephi as their 

leader. This was in essence rebellion against God, for he had revealed to them by an angel (1:93, 

94) that Nephi was chosen to be their ruler. This issue had to be settled before the caravan could 

move on its journey. 

The law of primogeniture also was involved. The birthright, carrying a double portion (Deut. 

21:17), was the heritage of the eldest son under normal conditions. He not only inherited property 

rights but he also was looked to as the head of the house or tribe or colony when he came into his 

heritage. The eldest son of Jacob (Jacob was later called Israel) was unfitted for this heritage, and 

the birthright went to Joseph (1 Chron. 5:1), creating great jealousy on the part of his elder 

brethren. Similarly, Lehi's eldest sons were unfitted for the rights and responsibilities of the 

birthright. Nephi was the fourth son. Laman and Lemuel were rebellious from the start. Sam, the 

third son, seems to have shown some instability (II N. 1:52). 

Laman and Lemuel, prompted by jealousy and murderous hatred against Nephi, jeopardized his 

life at times. They accused him of seeking the position of leadership (1 N. 5:48-51, 187; II N. 4:1- 

4). This was the basis for the hatred that grew in intensity from the days in the wilderness and 

stretched on down through the centuries, causing the Lamanites to teach their children that Nephi 

had usurped their rights, lied, and unlawfully gained supremacy over them (Mos. 6:44-53; A. 

12:192,196). 

It was thus a cause of rejoicing to Nephi that his brothers became humble and that this settlement 

was reached, temporary though it proved to be.

INTERMARRIAGE OF FAMILIES, VER. 7-9 



1 Ne 5:7 And it came to pass that I, Nephi, took one of the daughters of Ishmael to wife; and also, my 

brethren took of the daughters of Ishmael to wife; and also, Zoram took the eldest daughter of Ishmael to 

wife. 

5:7 It is not clear whether Nephi was the first to set up a family unit, or if he merely were disposed 

to speak first of his marriage. The Lord had pointed out the need for Lehi's sons to have wives, 

"that they might raise up seed unto the lord in the land of promise”. This need was supplied by 

returning to Jerusalem where Ishmael's family with five daughters and two sons were agreeable to 

join them on the journey (I N. 2:12, see comment). 

On their return to the wilderness, Laman and Lemuel became rebellious. Although no marriages 

had taken place so far as revealed in the record, two of Ishmael's daughters sided with them, 

showing they were kindred spirits. 

Zoram, the former secretary or servant of Laban, may have been older than Lehi's sons, for the 

records read that he "took the eldest daughter of Ishmael to wife." Ishmael's two sons, who also 

went with the caravan, were already married as the record reads, "the two sons, and their families." 

1 Ne 5:8 And thus my father had fulfilled all the commandments of the Lord which had been given unto 

him. 

5:8 They had the scriptures and genealogy on the brass plates, and now the family units had been 

established. Thus they were ready to continue their journey. God's primary edict “It was not good 

that the man should be alone” (Gen. 2:23) had been observed. 

CONTINUE JOURNEY TO SHAZAR, VER. 10-16 

1 Ne 5:11 And it came to pass that as my father arose in the morning, and went forth to the tent door, to 

his great astonishment, he beheld upon the ground a round ball, of curious workmanship; and it was of 

fine brass. 

5: 11 In the early days of the journey nearly every movement was commanded or shown to Lehi 

by the lord. "On the morrow, he should take his journey." They had camped in the valley of 

Lemuel long enough. What was asked of Lehi was faith, except such assurances as had come of 

God's directing power. Laman and Lemuel had real reasons to doubt the wisdom of the venture, 

since they had estranged themselves from the Lord by a faithless and rebellious spirit. They were 

left to judge by the wisdom of man. 

The brass ball was right at the door of Lehi's tent. There was to be no possibility of missing this, 

for it was to be the means of divine direction and counsel for some years to come. 

1 Ne 5:12 And within the ball were two spindles; and the one pointed the way whither we should go 

into the wilderness. 

5:12 This instrument was "of curious workmanship." If one were to find a modern watch on an 

island which had never been inhabited, he could not be more surprised than Lehi and his group



were. The spindles were "within the ball." A spindle is an indicator which turns or spins. One of 

the spindles pointed in the direction the caravan was to travel. It was a very timely and practical 

gift. 

1 Ne 5:14 And we did take seed of every kind, that we might carry into the wilderness. 

5: 14 This is the second time that the carrying of grain and other seed has been mentioned (see 

2:40). It was of great importance for their survival. Doubtless they had been in the valley of 

Lemuel long enough to raise some crops, and it was from their own grain and vegetables that they 

preserved the seed. 

1 Ne 5:16 And it came to pass that we traveled for the space of four days, nearly a south, south-east 

direction, and we did pitch our tents again; and we did call the name of the place Shazer. 

5: 16 When they came to Shazer they pitched their tents again. One reason for stopping here was 

to obtain supplies of food. 

The name "Shazer" may have been the Hebrew chazer ( or chazier), meaning "grass." If it were an 

oasis, it would likely be a good place to find game. And the grass would be inviting to the 

herbivorous animals. 

THE STEEL BOW BREAKS, VER. 17-30 

1 Ne 5:17 And it came to pass that we did take our bows and our arrows, and go forth into the 

wilderness, to slay food for our families; and after we had slain food for our families, we did return 

again to our families in the wilderness, to the place of Shazer. 

5:17 The hunt must have been successful, for soon they were ready to resume their journey as 

directed by the spindle. This led along "the most fertile parts of the wilderness" (5:18, 20). 

1 Ne 5:19 And it came to pass that we did travel for the space of many days, slaying food by the way, 

with our bows and our arrows, and our stones and our slings; 

5: 19 Besides the use of bows and arrows, the record says they used stones and slings. This time 

they "traveled for the space of many days" before resting and replenishing their food supply. The 

route took them into the fertile parts of the wilderness and avoided the cities (5:20). 

1 Ne 5:22 And it came to pass that as I, Nephi, went forth to slay food, behold, I did break my bow, 

which was made of fine steel; and after I did break my bow, behold, my brethren were angry with me, 

because of the loss of my bow, for we did obtain no food. 

5:22 The use of iron and steel by the Jaredites (E. 3:46) and Nephites (I N. 1:109) has been 

questioned by critics of the Book of Mormon. It was used in making swords and bows. This 

objection along with many others used to ridicule the book have been met as new light has come 

to hand since 1830.



A few years ago your loudest objection to the Jaredite history would most certainly have been its 

careless references to iron and even steel in an age when iron and steel were supposedly 

undreamed of. Today the protest must be rather feeble, even in those quarters "still under the 

influence of a theory of evolutionism which has been dragged so unfortunately into the study of 

ancient history." Nothing better illustrates the hopelessness of trying to apply the neat, convenient, 

mechanical rule of progress to history than the present-day status of the metal ages. Let me refer 

you to Wainwright's recent study on "The Coming of Iron." There you will learn that the use of 

iron is as "primitive as that of any other metal: in using scraps of meteoric iron while still in the 

Chalcolithic Age the predynastic Egyptians were in no way unusual. The Eskimos did so, though 

otherwise only in the Bone Age, as did the neolithic Indians of Ohio. The Sumerians of Ur were at 

that time in the early Bronze Age though later they relapsed into the Copper Age." The possibility 

of relapse is very significant - there is no reason why other nations cannot go backwards as well as 

the Sumerians. But scraps of meteoric iron were not the only prehistoric source, for "it now 

transpires that, though not interested in it, man was able at an extremely early date to smelt his 

own iron from its ores and manufacture it into weapons." But how can any men have made such a 

great discovery or perpetuated such a difficult art without being interested in it? 

1 Ne 5:25 And it came to pass that Laman and Lemuel, and the sons of Ishmael, did begin to murmur 

exceedingly, because of their sufferings and afflictions in the wilderness; and also my father began to 

murmur against the Lord his God; yea, and they were all exceeding sorrowful, even that they did 

murmur against the Lord. 

5:25 In each case of previous hardships Nephi was the object of the wrath of his brethren. But this 

was different, for the group was hungry and faced possible starvation. Even Lehi joined in and 

murmured against the Lord. When faith is severely tried, even a prophet can make mistakes. 

Few biblical characters were accustomed to hunting. Exceptions might be pointed out, however. 

Nimrod "was a mighty hunter in the land" (Gen. 10:5). "Esau was a cunning hunter, a man of the 

field" (Gen. 25:27). He was a skillful user of the bow and arrow (Gen. 27:3). The Hebrews used 

these weapons in war, but it took long practice to be effective with them. This may account 

somewhat for the predicament the caravan was now in. Not only did the steel bow break, but the 

other bows had "lost their springs” (I N. 5:26). 

1 Ne 5:28 And it came to pass that I, Nephi, did make out of wood a bow, and out of a straight stick, an 

arrow; wherefore, I did arm myself with a bow and an arrow, with a sling, and with stones. 

5:28 In all this trial of loss and murmuring Nephi retained his faith and composure. He was truly a 

man of God and a real leader. Instead of lamenting, he began experimenting with wood and made 

a bow and arrow. With these and a sling he was ready to venture forth. 

Along with the sword and spear, the bow, qesheth, was from early times the most used weapon. It 

was made of elastic wood, sometimes of bronze …The bowstring was made of the intestines of 

oxen or camels; the arrows, hitstsim, of reed or light wood, The arrowheads were at first probably 

of stone, later of bronze and iron. They were sharpened (Isa, 49:2), also poisoned (cf Ps, 120:4), 

and provided with barbs (Job 6:4), and in times of siege were wound with tow and pitch, and 

ignited (cf Ps, 7:13). The quiver, ashpaw (]ob 39:23), or teli (Gen, 27:3), in which the arrows were 

kept, was carried by the foot- soldier on the back, or at the left side; the chariot-warrior had it



fastened at the side of the chariot, On the march, the bow was probably carried in a leather 

covering, which, however, enclosed perhaps only the middle portion of the bow ( cf Hab, 3: 9). 

THE MIRACLE BALL GIVES HELP, VER, 31-41 

1 Ne 5:32 And it came to pass that the voice of the Lord said unto him, Look upon the ball, and behold 

the things which are written! 

5:32 Before moving out to get food, Nephi asked his father where to go. Lehi was humbled after 

Nephi "did say many things unto them in the energy of my soul" (5:30). When Lehi looked "he did 

fear and tremble exceedingly; and also my brethren, and the sons of Ishmael, and our wives" 

(5:33). 

It will be noted that Nephi was showing remarkable respect for his father, who had been 

complaining with the rest (v. 20). Nephi never forgot the fifth commandment of the Decalogue 

that says, "Honor thy father and thy mother: that thy days may be long upon the land." 

From this point onward the Lord often gave directions through this brass ball of curious 

workmanship (5:11). Nephi refers to it as a compass (II N. 4:17) since it pointed the direction they 

were to travel "according to the faith and diligence which we gave unto it" (5:35). Mosiah refers to 

it as a “director" (Mos. 1:24). Alma records that “our fathers called it Liahona, which is, being 

interpreted, a compass" (17:71). 

We are not told what was written on the ball at this time, but we learn that all the company saw it, 

and it struck fear into their hearts. As a result of the writing, Nephi went to the "top of the 

mountain" and obtained food. This brought joy to the group, and they humbled themselves. 

ISHMAEL DIES; REBELLION THREATENS, VER. 42-54 

1 Ne 5:45 And it came to pass that the daughters of Ishmael did mourn exceedingly, because of the loss 

of their father, and because of their afflictions in the wilderness; 

5:45 Perhaps it was because the women did not usually complain that Nephi mentions them first 

and not that their voices were the first raised against Lehi. The two sons of Ishmael, as also Lehi's 

two older sons, raised the old cry of wanting to return to Jerusalem. The men included Nephi with 

his father in their complaints. 

How soon men forget God's mercy and goodness! Basically their problem was that they lacked 

faith in divine directions and promises. 

Mourning was an elaborate ceremony among the Jews and other Orientals. When Job heard of his 

misfortunes he "rent his mantle, and shaved his head, and fell down upon the ground and 

worshipped" (Job 1:20). His friends, who by appointment, came to mourn with him, "lifted up 

their voice and wept; and they rent every one his mantle, and sprinkled dust upon their heads 

toward heaven. So they sat down, with him upon the ground seven days and seven nights” (Job 

2:12, 13). The mourning for Jacob's death in Egypt lasted seventy days (Gen. 50:3, 10). The 

Israelites wept for Moses thirty days (Deut. 34:8). Friends were expected to "weep with them that 

weep" (Rom. 12:15), but frequently mourners were hired to weep ...The mourning for Ishmael 

must have been an elaborate function according to the circumstances, since they "did mourn 

exceedingly."



Nahom, where Ishmael was buried, comes from the Hebrew nacham, which means "consolation" 

but it also means vengeance, on the supposition that there is some consolation in retribution. 

1 Ne 5:48 And Laman said unto Lemuel, and also unto the sons of Ishmael, Behold, let us slay our 

father, and also our brother Nephi, who has taken it upon him to be our ruler and our teacher, who are 

his elder brethren. 

5:48 This proposal was made by Laman. The old argument was used that Nephi had usurped 

authority and sought to be the ruler of the group. They accused him of plotting to destroy the 

colony by leading them "away into some strange wilderness" (5:50) and set up a kingdom over 

which he would rule according to his pleasure. 

FROM NAHOM TO BOUNTIFUL, VER. 55-67 

1 Ne 5:55 And it came to pass that we did again take our journey in the wilderness; and we did travel 

nearly eastward, from that time forth. 

1 Ne 5:56 And we did travel and wade through much affliction in the wilderness; and our women did 

bear children in the wilderness. 

5:55, 56 Not much has been said about the direction traveled. Lehi was directed of the Lord to 

leave Jerusalem, and he came to the borders of the Red Sea (1 N. 1:30-36). Thus we know the 

general direction was south and east (5:16). Now the eastward route might take them along the 

Gulf of Aden. A mountain chain parallels the coast a few miles back from the gulf. 

After traveling a vast distance in a south-southeasterly direction (16:13, 14, 33 [5:16, 18, 42]), the 

party struck off almost due eastward through the worst desert of all, where they “did wade through 

much affliction," to emerge in a state of almost complete exhaustion into a totally unexpected 

paradise by the sea. There is such a paradise in the Qara mountains on the southern coast of 

Arabia. To reach it by moving "nearly eastward" (17:1 [5:55]) from the Red Sea coast, one would 

have to turn east on the nineteenth parallel. 

Of the Qara Mountains which lie in that limited sector of the coast of south Arabia which Lehi 

must have reached if he turned east at the nineteenth parallel, Bertram Thomas, one of the few 

Europeans who has ever seen them, writes: 

“What a glorious place! Mountains three thousand feet high basking above a tropical ocean, their 

seaward slopes velvety with waving jungle, their roofs fragrant with rolling yellow meadows, 

beyond which the mountains slope northwards to a red sandstone steppe. ...Great was my delight 

when in 1928 I suddenly came upon it all from out of the arid wastes of the southern borderlands." 

1 Ne 5:57 And so great were the blessings of the Lord upon us, that while we did live upon raw meat in 

the wilderness, our women did give plenty of suck for their children, and were strong, yea, even like 

unto the men; and they began to bear their journeyings without murmurings. 

5:57 Nephi states that their women ate raw meat and became as strong as the men. In addition to 

bearing children they were able to bear the hardships of Bedouin life without murmurings. Nephi 

credits their strength mainly to their keeping the commands of God and His supply of nourishing



food (59). The Lord promised to "make thy food become sweet, that ye cook it not” (76). The 

explanation for not using fire to roast their meat is given in these simple words. “For the Lord had 

not hitherto suffered that we should make much fire as we journeyed in the wilderness” (5:75). 

This was said after they had reached the Land Bountiful. A certain amount of danger from attack 

by Bedouin tribes existed in the wilderness, and the smoke from cooking fires would only 

intensify the danger. (See notes on 1:46.) 

Also the Jews were likely to be looking for the precious brass plates. They were of great 

importance, and their loss, Laban's death, and Zoram's disappearance must have infuriated them 

and sent them on an intense search. 

1 Ne 5:61 And we did sojourn for the space of many years, yea, even eight years in the wilderness. 

5:61 They had not reached their destination, but they had reached the end of the caravan journey. 

They had been led to a place where there was an abundance of fruit and wild honey, which place 

they called Bountiful (62). It was by the sea, which they named Irreantum, meaning many waters. 

Perhaps we would say much water, an ocean. If they had gone southeast as far as the Gulf of 

Aden, a thousand miles from Jerusalem, and then traveled east as far as they could go they would 

come to the Gulf of Oman, another thousand miles. As Alma said, they “tarried in the wilderness, 

or did not travel a direct course" (A. 17:77), so it would have taken the eight years. 

1 Ne 5:66 And notwithstanding we had suffered many afflictions, and much difficulty, yea, even so 

much that we can not write them all, we were exceedingly rejoiced when we came to the sea-shore; 

5:66 They had been on the Red Sea (1:30) and could have gone down to the Gulf of Aden, if they 

wished, before turning eastward. It was not just to reach a seashore that they had come so far, but 

when they pitched their tents in Bountiful, they realized that this was the place the Lord had 

wanted them to come. Subsequent events bear this out. 

And by what other route could Lehi have reached his happy shore? To the north lay enemy 

country, the Mediterranean was a world of closed harbors and closed seas, as dangerous as in the 

days of Wenamon, who was repeatedly stopped by enemies and pirates, the deserts to the east of 

Jerusalem swarmed with hostile and warring tribes, north and central Arabia were the classic 

grazing and fighting grounds of the Arabs, and so crisscrossed with trade routes in the time of 

Ptolemy "that there appears little left of the inaccessible desert: 'in general Ptolemy knows of no 

desert…’ ” 

Egypt offered no escape to one marked as an enemy by the pro-Egyptian party. Only one way lay 

open, the hardest and wildest, through the mountains that border the Red Sea and then due east 

over the western extension of the terrible “Empty Quarter” where the party saw so much affliction. 

They had to turn east when they did because the whole southwest corner of the peninsula 

comprised the kingdom of the Sabaeans, probably the strongest, richest, and most thickly settled 

state Arabia has ever had. 

So, long and painful though it was, Lehi's itinerary turns out to have been actually the shortest and 

safest, if not the only one he could have taken. On the shore of the Arabian Sea the story of Lehi in 

the desert properly ends. Though this has been but a preliminary telling, still there is enough to 

justify certain reflections by way of summary.



NEPHI DIRECTED TO BUILD A SHIP, VER. 68-83 

1 Ne 5:68 And it came to pass that after I, Nephi, had been in the land of Bountiful for the space of 

many days, the voice of the Lord came unto me, saying, Arise, and get thee into the mountain. 

5:68 This indicates that the Lehites were close to a mountain. The maps show that there is a chain 

of mountains near the southern coast of the Arabian peninsula as well as the eastern shore of the 

Red Sea. 

While God did not demand that all his prophets should meet him in the mountain, some of the 

richest spiritual experiences had by men of God were after they had drawn apart to some mountain 

(see discussion of I N. 3: 38). 

1 Ne 5:70 And it came to pass that the Lord spake unto me, saying, Thou shalt construct a ship, after the 

manner which I shall shew thee, that I may carry thy people across these waters. 

5:70 This is the first intimation Lehi and Nephi had received that the “land of promise" lay across 

the ocean from Jerusalem (see 1 N. 1:54, 174; 2:7, 19; 3:17,97). This must have been a rather 

surprising revelation to Nephi. Perhaps it was almost stunning to be commanded to build a ship for 

the voyage. So far as the record shows, he was not even a carpenter. It is to his credit that he did 

not question the practicability of the command. That he grasped the enormity of the task at once is 

shown by his first words, “Whither shall I go, that I may find ore to molten, that I may make 

tools?" (71). Nephi never lost his faith that "the Lord giveth no commandments unto the children 

of men, save he shall prepare a way for them that they may accomplish the thing which he 

commandeth them" (I N. 1:65; 5:59; D. and C. 5:6d). Experience had shown him that he could "do 

all things through Christ which strengtheneth" (Phil. 4: 13) . 

1 Ne 5:72 And it came to pass that the Lord told me whither I should go to find ore, that I might make 

tools. 

5:72 We are not told that Nephi went into the mountains nearby, but we know that iron ore is often 

found in mountainous terrain. His next problem was solved by using the skins of beasts for a 

"bellows wherewith to blow the fire" (73). Without this implement the heat could not be raised to 

the required intensity to liquefy the iron in the ore. 

His next task was to produce a fire. He got this by striking two stones together. These likely were 

flint stones, which make a spark when struck together. This detail is given by Nephi since they had 

not used fire for cooking much on the journey (see comments on 5:57). 

Metallurgy was known and used by the Israelites (Exod. 32:24). 

1 Ne 5:79 Wherefore, inasmuch as ye shall keep my commandments, ye shall be led toward the 

promised land; and ye shall know that it is by me that ye are led. 

5: 79 Without such an assurance Nephi would have faced a grim future. He could face complaints, 

even the violence of his brethren. And like Paul he was willing to face danger and the abuse of 

others, for “If God be for us, who can prevail against us?" (Rom. 8:31). The promise was not only 

that God would bless him in the task of shipbuilding and protect them on the voyage, but that



"after ye have arrived to the promised land, ye shall know that I, the Lord, am God" (80). They 

would not be deserted once they reached the land of America. 

OPPOSITION BY NEPHI'S BROTHERS, VER. 84-102 

1 Ne 5:86 Our brother is a fool, for he thinketh that he can build a ship; 

5: 86 Nephi proceeded in faith, and he records simply, "I did make tools of the ore which I did 

molten out of the rock" (84). 

It is quite likely that at this point Nephi showed the tools to the group and announced the plan as 

given to him by the Lord. With their characteristic faithless and negative attitudes, his brethren 

ridiculed Nephi and perverted his words. They had no confidence in his ability to make a 

seaworthy ship and did not accept his report that the design would be the Lord's, nor that He 

would show Nephi how to construct the vessel (89, 92). 

1 Ne 5:91 And now when they saw that I began to be sorrowful, they were glad in their hearts, 

insomuch that they did rejoice over me, saying, 

5:91 A traditional hymn for the opening of our World Conferences has this line: "Our foes have 

rejoiced when our sorrows they've seen." Building a ship to cross the ocean was not a petty matter, 

and Laman and his followers had a right to voice honest convictions. They were wrong in 

doubting Nephi and God, since never had either deceived them or led them astray. Men who listen 

to the lying spirit of the devil will be led away and become his servants. (See also II N. 1:101-103, 

120, 121.) 

Robert Burns lamented that "man's inhumanity to man makes countless thousands mourn." Christ's 

gospel is based on an entirely different spirit: "Thou shalt love thy neighbor as thyself" (Matt. 

22:38). 

1 Ne 5:95 And our women have toiled, being big with child; and they have borne children in the 

wilderness and suffered all things, save it were death; 

5:95 The skepticism and resistance of Laman and Lemuel is understandable. Family life as they 

conceived it was impossible for those who were not fixed to the land. They wanted to enjoy this 

Garden of Eden and make homes for their wives and children. It was hard to believe that God 

would require them to risk further hardships in launching out on the uncharted ocean in a 

"homemade" ship. In spite of their chronic negativism, it is to the credit of Laman and Lemuel that 

they had a deep concern for their women and children. They marshaled the best arguments they 

could muster to avoid the labor, hardships, and hazards of a further venture into the unknown. 

They remembered the life in Jerusalem and contrasted it with their years of travel in the 

wilderness, "which time we might have enjoyed our possessions, and the land of our inheritance" 

(97) 

1 Ne 5:99 For they kept the statutes and the judgments of the Lord, and all his commandments 

according to the law of Moses; wherefore, we know that they are a righteous people;



5:99 Frequently in the heat of a discussion people overstate their case and lose it. The claim that 

the Jews were a righteous people contradicts the revelation to Lehi that Jerusalem was to be 

destroyed because "of their wickedness and abominations" (I N. 1:18, 19; Jb. 2:32; II N. 7:7-9; III 

N. 7:15-18). Laman and Lemuel tried to convince the group that the whole source of their trouble 

was in the vain imaginings of Lehi, who "hath judged them" (in Jerusalem) falsely, and that Nephi 

was like his father (101). It was true that many of the Jews were scrupulous in keeping the 

ordinances and outward ceremonies. But Jesus condemned them soundly in his day. "Ye devour 

widow's houses, and for a pretence make long prayers" (Matt. 23:11). "Now do you Pharisees 

make clean the outside of the cup and the platter; but your inward part is full of ravening and 

wickedness" (Luke 11:40). 

"Woe unto you, Scribes and Pharisees, hypocrites! For ye are like unto whited sepulchers, which 

indeed appear beautiful outwardly, but are within full of the bones of the dead, and of all 

uncleanness" (Matt. 23:24). History shows that Jerusalem and her people were not spared, but 

were carried away to Babylon in 587 B.C., and they suffered even a more complete destruction in 

A.D.70. 

NEPHI'S EXHORTATION, VER. 103-152 

1 Ne 5:107 Now ye know that Moses was commanded of the Lord to do that great work; 

5:107 Nephi reminded his brethren that God had led their forefathers out of bondage and slave 

labor in Egypt. However, this was possible only because they "hearkened unto the words of the 

Lord" (103). Moses had acted on a divine command. 

Nephi then calls attention to great things the Lord did to bring about their deliverance, such as 

their miraculous escape through the Red Sea on dry ground, their being fed with manna, the 

supply of water which came when Moses "smote the rock," their being led by a cloud by day and 

by a light at night. Yet, after all these evidences of God's power in their behalf, "they hardened 

their hearts, and blinded their minds, and reviled against Moses and against the true and living 

God” (108-112). 

1 Ne 5:113 And it came to pass that according to his word, he did destroy them; 

5:113 It may be difficult to understand how the Israelites ever crossed the Jordan and entered the 

Promised Land, since the Lord "did destroy them." The problem hinges on the antecedent of the 

pronoun "them." All the men who were twenty years old and over died in the wilderness while 

rebellious Israel wandered forty years to get into Canaan, save Caleb and Joshua (Num. 14:26 ff.; 

26:65; 32:11-13). Thus it was quite a different group which left Egypt from those who crossed the 

Jordan. 

Nephi then called attention to those in Palestine beyond the Jordan River who were driven out by 

the children of Israel. "Do ye suppose that they were righteous? Behold, I say unto you, Nay; ...the 

Lord esteemeth all flesh in one" (118, 121). Then he comes to the crux of his reasoning, "He that 

is righteous, is favored of God" (122). 

1 Ne 5:131 And he loveth those who will have him to be their God.



5:131 This does not say he has no love for the sinners, but he does respond for the best interest of 

those who will acknowledge him to be their heavenly Father. Peter spoke under the power of the 

Holy Spirit to Cornelius and his group, saying, "I perceive that God is no respecter of persons; but 

in every nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 

10:34,35). 

1 Ne 5:133 Wherefore, he did bring them out of the land of Egypt, and he did straighten them in the 

wilderness with his rod, for they hardened their hearts, even as ye have; and the Lord straightened them 

because of their iniquity. 

5:133 The key word here, straighten, means "to put in order, to disentangle, to put on the correct 

road or course." 

Nephi says that "they hardened their hearts, even as ye have." God permitted afflictions to come 

upon them to teach them that "the way of transgressors is hard." Then Nephi reverts to conditions 

in the Jerusalem which they had just left. The people after all that God had done to bring them to a 

knowledge of his love and power "have become wicked, ...nearly unto ripeness; and I know not 

but they are at this day about to be destroyed" (138,139). 

1 Ne 5:134 He sent fiery-flying serpents among them; and after they were bitten, he prepared a way that 

they might be healed; 

1 Ne 5:135 And the labor which they had to perform was to look! and because of the simpleness of the 

way, or the easiness of it, there were many who perished. 

5:134, 135 Fiery-flying serpents -See Num. 21:8, 9; II N. 11:38; A. 16: 191-195. 

1 Ne 5:144 Ye are swift to do iniquity, but slow to remember the Lord your God. 

5: 144 Laman and Lemuel were reminded that they had seen and heard an angel (1:93-95), who 

"has spoken unto you like unto the voice of thunder, which did cause the earth to shake" (147). 

Nephi was speaking strongly as he was “full of thee Spirit of God, insomuch that my frame has no 

strength" (152). While exhorting them with intense earnestness, he had become exhausted. Daniel 

testifies that he had a similar experience (Dan. 10:16-18). 

OPPOSITION SILENCED, VER. 153-162 

1 Ne 5:154 And as they came forth to lay their hands upon me, I spake unto them, saying, In the name 

of the Almighty God, I command you that ye touch me not, for I am filled with the power of God, even 

unto the consuming of my flesh; 

5:154 As Nephi finished his exhortation, his brethren became angry and expressed their intentions 

to throw him "into the depths of the sea" (153). But Nephi warned, “Whoso shall lay their hands 

upon me, shall wither even as a dried reed” (155).



On previous occasions his rebellious brethren had been shaken by the power 0£ the Spirit (1:44; 

5:53). This power was so strong that they might have been burned to a crisp. They were 

sufficiently convinced so that no one wished to experiment by making a test 0£ God's power. 

Nephi admonished them that they should “murmur no more against their father, neither should 

they withhold their labor from me" (56). He then declared his faith by saying, "If God had 

commanded me to do all things, I could do them” (157). He spoke of the miracles which God had 

done in the past and then asked them, "How is it that he can not instruct me that I should build a 

ship?” (159). 

As a result of Nephi's persuasion and the power of the Holy Spirit manifested through him, "they 

were confounded, and could not contend against me; neither durst they lay their hands upon me, 

nor touch me with their fingers, even for the space of many days" (160, 161). 

A CONVINCING MIRACLE, VER. 163-167 

1 Ne 5:163 And it came to pass that the Lord said unto me, Stretch forth thine hand again unto thy 

brethren, and they shall not wither before thee, but I will shock them, said the Lord; and this will I do 

that they may know that I am the Lord their God. 

5: 163 God is under no obligation to convince man of His omnipotence. He said to the elders of 

the Restoration in 1830, "Require not miracles, except I shall command you" (D. and C. 23: 6a). 

When Miriam and Aaron started some gossip against their brother Moses, “the anger of the Lord 

was kindled against them, and ...Miriam became leprous" (Num. 12:9, 10). 

When Thomas demanded personal, touchable evidence that Jesus had indeed been raised from the 

dead, Jesus said to him, "Reach hither thy finger, and ...thy hand ...and be not faithless, but 

believing" (John 20:27). 

1 Ne 5:164 And it came to pass that I stretched forth my hand unto my brethren, and they did not wither 

before me; but the Lord did shake them, even according to the word which he had spoken. 

5:164 Nephi's brothers had such respect for the power which was upon him that Nephi says they 

would not "touch me with their fingers," but the Lord directed that Nephi should stretch out his 

hand and cause the brethren to shake, so they might know more about the power which was upon 

him. 

In latter days the Lord promised, "He that trembleth under my power shall be made strong,- .and 

shall bring forth fruits of praise, and wisdom" (D. and C. 52:4e). It is good for men to know their 

weakness in spiritual things and that there is a force which is outside and beyond their own. 

THEY BUILD A SHIP, VER. 168-174 

1 Ne 5:171 But I did build it after the manner which the Lord had shewn unto me; wherefore, it was not 

after the manner of men. 

5: 171 The Lord had commanded the building of the ark in the days of Noah. He told Noah the 

kind of wood to use, the overall dimensions, and the arrangement of its cabins or chambers (Gen.



8:18-21). Similarly, divine direction was given to build Solomon's Temple (1 Kings 6:1-36) and 

Kirtland Temple (D. and C. 91:1,2). 

When Nephi said his ship “was not after the manner of men" he wished to convey the idea that it 

was different in appearance from those commonly seen. 

Although Nephi was directed to build, and was given the plans by God, he confesses, “I did pray 

oft unto the Lord; wherefore the Lord showed unto me great things" (172). Nephi adds this 

comment, "We did work timbers of curious workmanship" (168). This was his way of saying the 

construction was not of the usual type. 

1 Ne 5:173 And it came to pass that after I had finished the ship according to the word of the Lord, my 

brethren beheld that it was good and that the workmanship thereof was exceeding fine; 

5:173 While Nephi uses the first person singular in his reference to the work of building. always 

he is quick to acknowledge that the plan and technical instructions came from God. A project of 

such proportions is here described very briefly and casually. This should indicate, perhaps, that 

there were no more rebellions and no major difficulties. 

It should also be said that this account comes to us under the difficulties of constant travel, with 

engraving on scarce metal, and it was abridged by another hand. Doubtless many interesting 

incidents of their days and labors were passed over without mention or omitted by Mormon. Nephi 

must have received much satisfaction when his brethren pronounced the ship good and praised its 

workmanship. 

THE EMBARKATION, VER. 175-181 

1 Ne 5:176 And it came to pass that on the morrow, after we had prepared all things, much fruits and 

meat from the wilderness, and honey in abundance, and provisions, according to that which the Lord had 

commanded us, 

1 Ne 5:177 We did go down into the ship with all our loading and our seeds, and whatsoever thing we 

had brought with us, every one according to his age; 

5:176, 177 This must have been a great day for the group. Can you imagine the excitement which 

must have resulted from the announcement "On the morrow." Having prepared "all things" they 

were happy to take their departure. 

Just what kind of fruits they had we are not told. Palestine, anciently, produced a great variety of 

trees, shrubs, and vegetables. Among many others, these are mentioned in the Scriptures: 

Almonds, wild and cultivated; apple, probably the quince, or the lemon; calamus, a sweet cane 

;figs, "husks" (Luke 15) , the pods of the carob-tree, also known as the St. John's tree, which pods 

were often fed to pigs; the mandrake, the mulberry, which was a kind of fig; nuts of many 

varieties; olives, pomegranates, sycamore, a kind of fig; beans, millet, a small grain; lentils, and 

the grapevine, known in history ever since the days of Noah; also, cucumbers, garlic, leeks, 

melons, onions, anise, or dill; bay-tree, cassia, a kind of cinnamon; coriander, yielding a fruit 

(called "seed") the size of a peppercorn ; mustard, saffron, and flax. 

All these are mentioned in the Scriptures. Lehi, undoubtedly, had been instructed to take with him 

in the ship whatever fruit and vegetables were needed for food during the voyage, and for 

agricultural purposes in the promised land.



The "honey in abundance" may have been both the product of the bee, and the syrup made of 

dates, which the Hebrews called "honey" ("de- bash," Gen. 43:11). 

5:!8! We put forth into the sea, and were driven forth before the wind.-After loading their 

provisions and gear into the ship, they launched their homemade boat for its first and only voyage. 

It was a sailing vessel and must have been blessed with a favorable wind at the start as nothing 

worthy of comment seemed necessary.. Their journey was through the Indian and Pacific oceans 

and ultimately 'brought them to the western coast of America. They had to learn the art of 

handling the sails by trial and error. Fortunately divine provision had been made for an automatic 

"compass," which compensated for the lack of a navigator aboard. 

1 Ne 5:179 And now, my father had begat two sons in the wilderness; the eldest was called Jacob, and 

the younger, Joseph. 

5:179 The failure to mention the mother in this part of the history is typical of the age. It was a 

man's world and the lineage was traced through the father. Jesus was the first great leader to give 

equal status to women, but this was six centuries later. Jacob was the older of these two sons and 

was entrusted with the plates to continue the records. Joseph, the younger, and Jacob were 

ordained by Nephi as "priests and teachers of this people” Ob. 1:18). 

No record is given of their ages at the time of embarkation. Jacob begins his record by dating it as 

fifty-five years after leaving Jerusalem. 

1 Ne 5:181 We did put forth into the sea, and were driven forth before the wind, towards the promised 

land; 

5:181 After loading their provisions and gear into the ship, they launched their homemade boat for 

its first and only voyage. It was a sailing vessel and must have been blessed with a favorable wind 

at the start as nothing worthy of comment seemed necessary. Their journey was through the Indian 

and Pacific oceans and ultimately brought them to the western coast of America. They had to learn 

the art of handling the sails by trial and error. Fortunately divine provision had been made for an 

automatic "compass," which compensated for the lack of a navigator aboard. 

THE VOYAGE AND REBELLION, VER. 182-208 

1 Ne 5:182 And after we had been driven forth before the wind for the space of many days, behold, my 

brethren, and the sons of Ishmael, and also their wives, began to make themselves merry, insomuch that 

they began to dance, and to sing, and to speak with much rudeness, 

5:182 Doubtless the daily routine on the ship became monotonous, since there was not much work 

or adventure to challenge the people. Their singing and dancing could have been excused, but a 

more serious aspect was their rough talk and "exceeding rudeness" (184). The Lord has warned 

against "loud and boisterous speech" and "coarse and vulgar stories" (D. and C. 119:3). 

1 Ne 5:186 Wherefore, I, Nephi, began to speak to them with much soberness;



5:186 There was real occasion for serious contemplation. Previous experience had taught them 

that God's favor was withdrawn when the colony was disobedient. The revelers forgot "by what 

power they had been brought thither" (183). Nephi feared that unless they repented of their 

iniquity they would be “swallowed up in the depths of the sea" (185). When he rebuked them, they 

responded, as do most rebellious people, by becoming angry. Again they raised .the cry, "We will 

not that our younger brother shall be a ruler over us" (187). (See 1:56; 5:48-52; II N. 1:40-51) 

Laman and Lemuel bound Nephi with cords and treated him harshly (188). 

1 Ne 5:189 Nevertheless, the Lord did suffer it, that he might shew forth his power, unto the fulfilling 

of his word which he had spoken concerning the wicked. 

5:189 It may seem strange that no one would raise a hand to protect Nephi from such unjust 

treatment. Not all of the group had become indulgent and wicked; some had no occasion for 

shame nor anger. The explanation is found in the clause, "the Lord did suffer [permit] it unto the 

fulfilling of his word." Had the innocent interfered, and met violence with violence, they would 

have thwarted God's plan and purpose. It was necessary £or His power to be demonstrated. 

The first manifestation of His power was that the "compass" did not function (190), and they did 

not know which way to steer the ship (191). 

Next a great storm arose, and the boat was driven back £or three days (192). This was no ordinary 

adverse wind, but a "great and terrible tempest." They feared lest the ship should sink and all 

would be drowned. 

The fourth day of the storm was even worse, and the rebellious began to see that "the judgments of 

God were upon them" (197). 

1 Ne 5:198 Wherefore, they came unto me and loosed the bands which were upon my wrists, and 

behold, they had swollen exceedingly; and also mine ankles were much swollen, and great was the 

soreness thereof. 

5:198 Convinced that their rashness had brought them near destruction, they loosed the cords and 

set Nephi free. By this time his wrists and ankles "had swollen exceedingly," and were very 

painful. He did not murmur but praised the Lord. Lehi and Sariah, now of advanced age, were 

sickened with grief as a result of the rebellion. Lehi had remonstrated with his two sons and the 

sons of Ishmael, but they threatened him and anyone else who would speak favorably of Nephi 

(200). 

Lehi and his wife were sick near unto death. The children were left without proper care and 

nourishment while the storm raged. These things £ailed to move the rebels. It was only when they 

began to fear for their own miserable lives that they relented, and the power of God could soften 

their hearts (207). 

THEY REACH THE PROMISED LAND, VER. 209-213 

1 Ne 5:209 And it came to pass after they had loosed me, behold, I took the compass, and it did work 

whither I desired it.



5:209 Only after the rebellious ones had repented and released Nephi, was the power of God 

manifested. The first evidence was that this brass ball of curious workmanship, having two 

spindles one of which pointed the direction they were to go (5:11, 12), began to function again. 

Lehi's descendants had great difficulty in fixing on a name for this instrument which is here called 

"compass." This was because it did more than point "the way whither we should go." On one 

occasion the Lord said to Lehi, "Look upon the ball, and behold the things which are written" 

(5:32). King Benjamin called it "the ball or director" (Mos. 1:24). Alma referred to it, saying, "The 

thing which our fathers call a ball, or director; or our fathers called it Liahona, which is, being 

interpreted, a compass; and the Lord prepared it" (A. 17:71). Nowhere did the Lord speak of it as a 

"compass." 

Book of Mormon critics called this reference to a compass about 500 B.C. an anachronism, since 

the mariner's instrument was not known to the Western world until the twelfth century after Christ. 

However, there was no suggestion that the Book of Mormon instrument was magnetic. It worked 

according to faith (I N. 5:33). No attempt was made to explain where it came from or how it was 

made beyond Alma's simple explanation that it had been "prepared of the Lord." Some Christians 

are considered "simple" because the mysteries of life are attributed to God. On the other hand the 

skeptics have a ready method of disposing of all miracles by doubt and denial. A modern 

philosopher declared that the matter with the world today is that "the ignorant are so positive, 

while the intelligent are so full of doubt." 

1 Ne 5:210 And it came to pass that I prayed unto the Lord; and after I had prayed, the winds did cease, 

and the storm did cease, and there was a great calm. 

5:210 This was the second evidence given of divine power. It must have been very gratifying to 

the group of seasick voyagers. The winds did not merely subside. The record says, "There was a 

great calm." The transition from tempest to calm was a powerful demonstration which all would 

observe. 

1 Ne 5:212 And it came to pass that after we had sailed for the space of many days, we did arrive to the 

promised land; 

5:212 This statement is devoid of specific details. It would be entirely speculative to estimate the 

time consumed in the voyage. Neither is the point of landing at all clear. 

SEEDS PLANTED AND GAME FOUND, VER. 214-217 

1 Ne 5:214 And it came to pass that we did begin to till the earth, and we began to plant seeds, yea, we 

did put all our seeds into the earth, which we had brought from the land of Jerusalem. 

5:214 The chief difference between primitive men and people of even a limited culture is their 

method of obtaining food. The higher the culture the more planting and foresight is given to 

providing ahead for food and water supplies. Uncivilized or primitive man depended largely on 

game and other natural products. They were hunters, trappers, fishers, and gatherers of wild foods. 

As they took on culture they domesticated animals and became herdsmen. They planted grain and 

harvested it for later use. They dug wells instead of depending on springs, rivers, and lakes.



Nephi was careful to provide the seed and plant it as soon as they became settled on the good land 

of America. He felt it important to record this history and notes that their efforts "were blessed in 

abundance'. (215). 

1 Ne 5:216 And it came to pass that we did find upon the land of promise, as we journeyed in the 

wilderness, that there were beasts in the forests of every kind, both the cow, and the ox, and the ass, and 

the horse, and the goat, and the wild goat, and all manner of wild animals, which were for the use of 

men. 

5: 216 This is a remarkable statement and shows how the Lehites were favored of the Lord. The 

last clause separates the “wild goat" and other "wild animals" from the others named. It is not 

necessary to assume that the others were domesticated, but they were the kind of animals which 

were adaptable “for the use of men." 

The following excerpts from a contemporary scholar are helpful: 

CARVING DEPICTING A HORSE 

As the sun neared the western horizon, we came around the corner of the Temple of the Plaques. 

Jose Davila explained: "As you will observe, a section on each end of this building, called the wall 

panel or plaque, is covered with carvings of animals and birds which were familiar to the people 

who inhabited this ancient city." Then, pointing to the carvings on one of the stones, he continued: 

“This particular carving is a clear representation of a horse; and to the side of the horse stands a 

bearded man." 

HORSES" AND THE BOOK OF MORMON 

From the days of the publishing of the Book of Mormon, its claim of domesticated horses in 

ancient America has been a point of contention between those who accepted that record as being 

true and accurate and those who disbelieved it; and now directly in front of us on the wall of that 

ancient building at Ctichen Itza, Yucatan, plainly visible to tourists and archaeologists, a 

representation of a horse was clearly depicted. There immediately before our eyes was new and 

valuable Book of Mormon evidence… 

Our guide explained: .'Some of the most outstanding Maya scholars and archaeologists, such as 

Dr. J. Eric S. Thompson and Dr. Sylvanus G. Morley, date the erection of most of these buildings 

at Chichen Itza at approximately A.D. 1,000. If their dating is correct, in all probability this 

representation of the horse was carved about five hundred years before Columbus discovered 

America. It stands to reason that if these ancient Maya people had had no horses to observe they 

could not have carved a likeness of one on this building." 

We all agreed that the fact that a likeness of a horse was carved on the wall of one of the ancient 

buildings at Chichen Itza many years before the Spaniards came to this land with their horses 

supplies new and important evidence to sustain further the truthfulness of the claims made in the 

Book of Mormon relative to horses; and so this representation constitutes what might be 

considered by truth seekers a noteworthy- evidence sustaining the claims made by the ancient 

Nephite historians.



PLATES MADE AND RECORDS BEGUN, VER. 218-231 

1 Ne 5:218 And it came to pass that the Lord commanded me, wherefore I did make plates of ore, that I 

might engraven upon them the record of my people. 

5:218 This passage refers to the same plates and records mentioned previously (1:15-17;2:93-99; 

see comments there). 

On the first plates was the genealogy and family history in detail (221, 222, 225). On the second 

set of plates he recorded their ministry and the prophecies, "the more plain and precious parts" 

(224). 

1 Ne 5:229 Nevertheless, I do not write anything upon plates, save it be that I think it be sacred. 

5:229 The Book of Mormon writers many times revert to the task of making plates from ore and 

engraving their records on them (see Arthur E. Stark's Concordance, page 332, for a list of 

references). 

Nephi said, "An account of making these plates shall be given hereafter" (227). It was no small 

task to gather ore, smelt from it the non-corrosive metal he was to use, and then engrave the 

records. This accounts for the frequent mention of the subject and the casual sound of such a 

marvelous statement as this, “The Lord God said unto me, Make other plates ...wherefore, I, 

Nephi, ...went and made these plates" (II N. 4:46, 47). 

1 Ne 5:230 And now, if I do err, even did they err of old. 

5:230 Nephi kept a humble spirit in spite of his marvelous spiritual experiences, "because of the 

weakness which is in me” (231). His concern here might be lest he err in selecting the sacred 

things which would be best for his people. 

There is also some consolation for all of us who pass through moments of human weakness in 

Paul's confession, “I find ...that when I would do good evil was present with me" (Rom. 7:23). 

Humility was a characteristic in God's choosing Enoch (Gen. 6:32) and Moses (Num. 12:3). 

Humility- the recognition of human weakness, but the power of God must characterize all who 

would work for the progress of the kingdom of God (D. and C. 1:4c; 11:4; 34:4a). 

PROPHECIES ABOUT THE MESSIAH, VER. 232-264 

1 Ne 5:240 Yea, the God of Abraham, and of Isaac, and the God of Jacob, yieldeth himself according to 

words of the angel, as a man, into the hands of wicked men, to be lifted up according to the words of 

Zenock, 

1 Ne 5:241 And to be crucified, according to the words of Neum, 

1 Ne 5:242 And to be buried in a sepulcher, according to the words of Zenos, which he spake 

concerning the three days of darkness, 

5:240-242 From the evidence available, these are the names of three Hebrew prophets to ancient 

Israel. They are not mentioned in the Old Testament but were in the record on the plates of brass. 

This is the only reference made in the Book of Mormon to Neum.



Zenock is quoted by Nephi (I N. 5:240); Alma (A. 16:188); Amulek (A. 16:205); Nephi, the son of 

Helaman (H. 3:54); and Mormon (III N. 4:71). 

Zenos is often quoted by the servants of God. He was greatly blessed with the spirit of prophecy. 

Jacob gives his parable of the vineyard at great length (Ob. 3: 30-153). He is also quoted by Nephi 

(I N. 5:242), by Alma (16:177, 186, 188), by Amulek (A. 16:205), by Samuel, the Lamanite 

prophet (H. 5:101), and by Mormon (III N. 4:71). Helaman gives one personal item (H. 3:53) that 

because of boldness in speaking the words of God Zenos was slain. 

These prophets were each shown the coming of the Lord and his rejection and crucifixion, and 

also the results upon the house of Israel. 

1 Ne 5:245 For thus spake the prophet, The Lord God surely shall visit all the house of Israel at that 

day; 

5:245 The time of this visitation was to be subsequent to the coming of the Messiah. Six hundred 

years after Lehi left Jerusalem (I N. 3:4; 5:236), the city had been destroyed. The house of Israel 

was scattered by this time over both continents and the islands of the sea. 

The disturbance which came to Jerusalem at the time of the crucifixion also extended to the 

Americas (III N. 4:6-25). It was more severe in duration and intensity in the "New World”. 

The darkness, which was like looking through extra-strong sun glasses, seems to have pervaded 

the world at this hour. Phlegon wrote that in the fourth year of the two hundred and second 

Olympiad, there was a great darkness over Europe, surpassing anything that had ever been seen. 

At mid-day, he said, the stars could be seen. At the same time an earthquake caused much damage 

in Nicaea. Tertullian said later that he found in the records of Rome a notation of world-wide 

darkness which the statesmen of the Empire could not explain. -Jim Bishop, The Day Christ Died, 

page 314, footnote. 

1 Ne 5:251 And as for those who are at Jerusalem, saith the prophet, they shall be scourged by all 

people, because they crucify the God of Israel, and turn their hearts aside, rejecting signs and wonders, 

and power and glory of the God of Israel; 

1 Ne 5:252 And because they turn their hearts aside, saith the prophet, and have despised the Holy One 

of Israel, they shall wander in the flesh, and perish, and become a hiss and a byword, and be hated 

among all nations; 

5:251,252 History gives abundant proof of the validity of this prophecy to the house of Israel, but 

there seems little evidence to justify the severe penalty which the Jews had to pay. In color of skin, 

in manner of living, in social conduct there is no radical difference between Jew and Gentile. The 

prophecy in Deuteronomy, twenty-eighth chapter, indicates that they brought the persecution on 

themselves because of their disobedience to the divine laws and by their rejection of the Messiah. 

Note the peculiarity of this prediction. The Jews would be dispersed among, but never assimilated 

[as a people] with other nations. Other peoples, or parts of other peoples, have been dispersed and 

made friends among the peoples of the world, while the Jews, in the dispersion (the "diaspora," as 

they call it) remain strangers, even when they acquire a new citizenship. History shows this to 

have been the rule, although there, of course, are many notable individual exceptions. 

Dr. Keith, in his dissertations on the evidence for the truth of the Christian religion, calls attention 

to the fact that the Jews have always, since the Crucifixion, been a suffering people. In the fifth



century they were exiled from Alexandria, where they for centuries had had great influence. The 

emperor Justinian deprived them of their synagogues, and prohibited their use of any place 

whatever for religious purposes. He denied them the right to testify in court and to dispose of any 

property they might have, by a will or testament. In Spain, at one time, they were given the choice 

between apostasy, imprisonment, and exile. The same conditions were imposed on them in France. 

In Mohammedan countries they found equally bitter enemies. The head of the Roman Catholic 

world has, at sundry times, cursed all who befriended the Jews, as well as the Jews themselves. 

Christian holidays were sometimes made occasions of persecution. During the crusades, the hatred 

of the Jews increased. At Verdun, Treves, Mainz, Speier and Worms thousands of the Jews were 

robbed and murdered. At York, in England, it is said, on one occasion, 1500 Jews, including 

women and children, were captured, and when they were not permitted to ransom themselves, they 

murdered each other, in order to escape the fate prepared for them by the mob. In some countries 

the burning at the stake of a Jew was considered a great and noble "show." Even the women 

rejoiced when they witnessed the agony of the victim in the flames. For, was not the death of a 

Jew a victory of the faith? Neither high nor low, neither sex nor age was spared when the flames 

of persecution were burning. Among the victims who perished in the flames was the great 

Portuguese dramatist, Antonio Joseph de Silvia, whose only crime was that he was a Jew. 

The so-called "pogroms" of 1881, 1903 and 1905 are recent history. And the Jewish problem of 

the present day in some countries indicates that the prophetic word is still in force. 

Jacob said that the Jews who crucified Christ were among those who were "the more wicked part 

of the world” (II N. 7:5-7). 

1 Ne 5:253 Nevertheless, when that day cometh, saith the prophet, that they no more turn aside their 

hearts against the Holy One of Israel, then will he remember the covenants which he made to their 

fathers; 

5:253 Even the wicked whose spirits are sent to the prison house were visited by Christ, who 

preached the gospel to them that they might "live in the Spirit according to the will of God” (I Pet. 

3:18-20; 4:6). 

About A.D. 1830 one of the original tenets 0£ the Restoration was that the remnant of Israel and 

particularly the Jews shall be gathered again to Jerusalem and the Holy land (D. and C. 45:3f, 

9;108:4b, 5f; I N. 4:32,33; 2 N. 11:25-28).



NEPHI READS FROM THE BRASS PLATES, VER. 1-106 

1 Ne 6:4 But that I might more fully persuade them to believe in the Lord their Redeemer, I did read 

unto them that which was written by the prophet Isaiah; 

6:4 Nephi risked his life to obtain these records as directed by God. He arranged for devotional 

services and read from the plates of brass the "doings of the Lord in other lands, among people of 

old" (6:2). He mentions first reading from "the book of Moses" (6:3). Actually Lehi found that the 

plates contained the five books of Moses (1:159). We refer to them as the Pentateuch (Genesis, 

Exodus, Leviticus, Numbers, and Deuteronomy). They were in one volume or scroll and known to 

the Jews as "the Law" (Torah). 

Nephi then turned to the book of Isaiah and selected two chapters (48 and 49), making application 

to his colony "for our profit and learning." He reminded them that they were a "remnant of the 

house of Israel, a branch ...broken off" (6:6; Gen. 49:22; Rom. 11:17-20). 

When Nephi was instructed by the Lord to make the small plates he was told to engrave “many 

things upon them which are good in my sight, for the profit of thy people" (II N. 4:46). Nephi 

showed a fondness for Isaiah. His high opinion for the literary and spiritual excellence of the book 

of Isaiah is shared by many modern scholars. 

Doubtless Nephi's concern went beyond the beauty and eloquence of the prophet. He had a 

missionary purpose, and wanted to impress his people with the distinctive value of the heritage of 

the house of Israel or Jacob. He selected that portion of the book which told of the restoration of 

Israel under the watchcare of the Holy One, Jehovah's servant. Here the prophet reminded Israel of 

the promises made to preserve and redeem them. When Christ visited the Nephites he laid special 

stress on the study of Isaiah (III N. 9:47; 10:27). 

1 Ne 6:6 Wherefore, I spake unto them, saying, Hear ye the words of the prophet, ye who are a remnant 

of the house of Israel, a branch who have been broken off; hear ye the words of the prophet, which were 

written unto all the house of Israel, and liken them unto yourselves, that ye may have hope as well as 

your brethren, from whom ye have been broken off. 

6:6-56 Here Nephi began to read from the plates which quoted chapters 48 and 49 of Isaiah. 

Altogether the Book of Mormon quotes twenty-one complete chapters of Isaiah and parts of 

others. 

Isaiah 50 is used in II Nephi 5:46-69 

Isaiah 51 is used in II Nephi 5:70-114 

Isaiah, chapters 2-14, is quoted in II Nephi 8:17-10:54 

Isaiah 29 is used as II Nephi 11:116-160 with part of it introduced earlier in the chapter. 

Isaiah 53 becomes Mosiah 8:15-27 

Isaiah 52 is quoted in III Nephi 9:74-83 

Isaiah 54 is quoted in III Nephi 10:9-25. 

These quotations do not slavishly follow the King James Version, which Joseph Smith followed in 

making the Inspired Version in 1831 to 1833. The Hebrew text which was followed in making the 

Plates of Brass would be an ancient version (before 600 B.C.). There are thousands of italicized 

words in the King James Version which indicate that the translators were uncertain what 

phraseology to use. There are many changes in the score or more of translations made in the last



twenty-five hundred years. It would be a strange coincidence indeed if the Book of Mormon text 

was precisely like the A.D. 1611 version authorized by King James. 

Professor J. N. Washburn has done much work on the "Isaiah problem" as it relates to the Book of 

Mormon. The following quotation will illustrate his intelligent approach to the problem. 

Now, suppose that in these different versions of the Scripture one were to find, not one or two, but 

many wordings that agree with the Book of Mormon in those places in which it disagrees with the 

King James Bible. Would that not be significant? It would appear, moreover, to be even more 

convincing if this support were to come from sources that were not in existence in Joseph Smith's 

day, from books that have been published since his death, many years since. In such cases where 

could he have got his texts except from some ancient original source, or from his own imagination 

? The effectiveness of this argument is conditioned by the number of such instances that can be 

found, and the relationship of their sources to each other. 

Such items can be found. Here are a few good illustrations: 

1. One of the most convincing of them is that of Isaiah 2:16, found in the Book of Mormon as II 

Nephi 12:16 [II Nephi 8:32]. 

The King James wording is as follows: 

“And upon all the ships of Tarshish, and upon all pleasant pictures”. 

The Book of Mormon renders it thus: 

"And upon all the ships of the sea, and upon all the ships of Tarshish, and upon all pleasant 

pictures." 

Clearly the phrase And upon all the ships of the sea is an addition. No one can urge that for 

literary value, for aptness, for pertinence of content it does not belong, for it is entirely in harmony 

with the context. Where did Joseph Smith get it if not from an ancient manuscript? And if he got it 

from such a source, can it be supported from books other than the King James Bible ? 

There is not merely one such confirmation, nor two, but three, and perhaps more if one but had the 

time to look farther. 

The Septuagint or Greek Bible gives this rendering: 

"And upon every ship of the sea, and upon every display of fine ships." 

It will be seen at once that this disagrees with the King James Bible throughout. However, it 

agrees with the Book of Mormon in the only place where the latter differs from the King James 

Version. 

The Luther German Bible has it thus: 

"And upon all the ships in the sea, and upon all delightful work." 

The translation is doubtless loose, but there can be no mistaking the similarities. 

(One wonders whether anyone will go so far as to suggest that Joseph Smith used the King James 

Bible in the main but went to some other occasionally just to raise the very problem under 

consideration.) 

And lastly, the Moffatt Bible of 1924, eighty years after the death of the prophet, on the titlepage 

of which is the statement that it is a “new translation," gives this: 

“On all the deep-sea ships, on every gallant craft." 

The above is one of twenty-two illustrations given in his book. In dealing with this same problem, 

Dr. Sidney B. Sperry makes this observation: 

The text of Isaiah in the Book of Mormon is not word for word the same as that of the King 

James version. There are 433 verses of Isaiah in the Nephite record. Of these 234 verses were 

changed or modified by the Prophet Joseph Smith so that they do not conform with the King 

James version. Some of the changes made were slight, others were radical. However, 199 verses



are word for word the same as the old English version. We therefore freely admit that Joseph 

Smith may have used the King James version when he came to the text of Isaiah on the gold 

plates. As long as the familiar version agreed substantially with the text on the gold plates he let it 

pass; when it differed too radically, he translated the Nephite version and dictated the necessary 

changes. 

A careful comparison of I Nephi 6 with Isaiah, chapters 48, 49, reveals no doctrinal or historical 

pattern of variation. Verse 30 of Nephi is not in Isaiah. Entire phrases are added or omitted. Such 

changes occur in fifty-two places. Over the centuries such editorial changes would, in the nature of 

literary effort, be expected. 

Should the reader wish for some additional comment on Chapter 6, it is suggested that he consult 

the Interpreter's Bible on Isaiah 48 and 49.



NEPHI EXPLAINS ISAIAH'S PROPHECIES, VER. 1-42 

1 Ne 7:4 For by the Spirit are all things made known unto the prophets, which shall come upon the 

children of men according to the flesh. 

7:4 Nephi was asked to explain the meaning of Isaiah's writing when he had finished his reading. 

Are they spiritual or temporal in character? He told them they were "pertaining to things both 

temporal and spiritual" (5). 

In Isaiah's time the ten tribes had been driven out of Palestine into Assyria in 721 B.C. (II Kings 

17:6). They were "scattered upon all the face of the earth " (6) and lost their identity and have been 

called the "lost sheep of the house of Israel" ever since (7; Matt. 10:5). 

1 Ne 7:9 And they are scattered to and fro upon the isles of the sea; 

7:9 "Sir Isaac Newton observed that the Hebrews considered the continents of Asia and Africa 'the 

earth' because they had access to them ...by land, while the parts of the earth to which access was 

gained by water were 'the isles of the sea.' Quite in keeping with this obscure Hebrew idiom, the 

Nephites referred to America as 'an isle of the sea.' "1 (See II N. 7:35.) 

1 Ne 7:12 Wherefore, they shall be scattered among all nations, and shall be hated of all men. 

7:12 The adverb "wherefore" refers to the reason indicated in verse 11. That part of the house of 

Israel which remained in Palestine, Judah and Benjamin (I Kings 12: 20-24) hardened their hearts 

against the Holy One of Israel ( the Christ). Their scattering then was to follow their rejection and 

crucifixion of Jesus, John said, "He came unto his own, and his own received him not" (John 1: 

11). Judah became the main historical representative of Israel. 

The term "Jew" became ,the equivalent of "Israelite." The cursings promised on conditions of 

disobedience to God's law (Deut. 28:37-67) have been visited upon the Jew from A.D. 70 to the 

present time. While the rest of the tribes lost their identity through intermarriage, Judah has always 

carried distinguishing marks. Segregation, persecution, and pogroms have stained the pages of 

history because the Jews were "hated of all men," and the end is not yet. 

1 Ne 7:13 Nevertheless, after they have been nursed by the Gentiles, and the Lord has lifted up his hand 

upon the Gentiles and set them up for a standard, and their children have been carried in their arms and 

their daughters have been carried upon their shoulders, behold, these things of which are spoken, are 

temporal: for thus are the covenants of the Lord with our fathers; 

7:13 Nephi saw a time when the Gentile nations would favor the Jews. Their kings and queens 

would become as nursing fathers and mothers (18; Isa. 49:22, 23). Favors are to be shown to the 

Jewish children and women in particular. The Jews of America have fared quite well. During the 

past century the children have frequently distinguished themselves in our public schools and 

colleges. "Temporal" means of this time and place; it is to be understood as literal.



1 Ne 7:15 And it meaneth that the time cometh that after all the house of Israel have been scattered and 

confounded, that the Lord God will raise up a mighty nation among the Gentiles, yea, even upon the 

face of this land; 

7:15 Doubtless the U.S.A. would best fill this identification as Nephi was in America at the time 

he wrote. This is supported in Doctrine and Covenants 98: 10h. 

1 Ne 7:16 And by them shall our seed be scattered. 

7: 16 Nephi's thoughts reverted here to Lehi's descendants. The Gentiles should be the means of 

driving them from one homeland or reservation to another. The practice continued long after the 

white man's original conquest of the Americas by the Spanish, Portuguese, French, English, 

Dutch, and others. 

1 Ne 7:17 And after our seed is scattered, the Lord God will proceed to do a marvelous work among the 

Gentiles, which shall be of great worth unto our seed; 

7: 17 This refers to the restoration of the gospel of Jesus Christ in latter days. Isaiah 29:26 tells of 

this “marvelous work and a wonder" which the Lord was to bring about. It was to be of worth to 

Lehi's seed and also to "the Gentiles" (19). 

1 Ne 7:22 Wherefore, the Lord God will proceed to make bare his arm in the eyes of all the nations, in 

bringing about his covenants and his gospel, unto those who are of the house of Israel. 

7:22 Because of the Restoration which shall bless both Jew and Gentile God’s promise to 

Abraham (20) is to be more fully realized wherein he declared, “In thy seed shall all the nations of 

the earth be blessed” (Gen. 22:22; 28:14; Acts 3:25). Paul emphasized that this promise was not 

given to "seeds, as of many, but ...to thy seed, which is Christ" (Gal.3:16). 

The manifestation of power wherein God shall "make bare his arm" only had a beginning by A.D. 

182O. Isaiah prophesied, "And it shall come to pass in that day, that the Lord shall set his hand 

again the second time to recover the remnant of his people ...and he shall set up an ensign for the 

nations, and shall assemble the outcasts of Israel, and gather together Judah from the four corners 

of the earth” (lsa. 11:11,12). 

The ministers of the Restoration began at once to preach confidently of the return of Judah to the 

Holy Land (Palestine) and gave scriptural evidence for their faith. Thus the house of Israel shall be 

brought "out of captivity" (23). Jeremiah predicted, "The days come, saith the Lord, that it shall no 

more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, 

The Lord liveth, that brought up the children of Israel from the land of the north, and from all the 

lands whither he had driven them; and I will bring them again into their land .that I gave unto their 

fathers" (Jer. 16:14, 15). Zechariah saw a time when "Jerusalem shall be inhabited' as towns 

without walls for the multitude of men and cattle therein" (Zech. 2:4). The old wall is yet standing, 

but for many years there has been more of Jerusalem outside the walls than within them. 

The Lord will also bare his arm in the building of the New Jerusalem, the Zion in America. His 

work may seem delayed, but "the purposes of God can not be frustrated, neither can they come to 

naught" (D. and C. 2:1a).



There is a mighty nation of Israel developing in Palestine today, but as yet there is little evidence 

that they are ready to accept the Lord Jesus as "their Savior and their Redeemer, the mighty one of 

Israel." The scourging by the Gentiles has forced the Jews to return to their homeland but it will 

never be through the power of the sword or gas chamber that their conversion to Christ will be 

accomplished. God has a better way, and his purposes will not be frustrated. 

1 Ne 7:28 And every nation which shall war against thee, O house of Israel, shall be turned one against 

another. 

7:28 Here is a striking prediction which received scarcely a notice in 1830. Many of the world's 

great minds are deeply concerned to avoid the world catastrophe which seems now to be 

impending. The battle of Armageddon (Rev, 16: 14-16) seems now to be shaping up, Men seldom 

reform through fear unless the danger is immediate and personally painful. Peter was given a very 

clear vision of our times when he wrote, “In the last days there shall come scoffers walking after 

their own lusts. Denying the Lord Jesus Christ, and saying, Where is the promise of his comlng? 

For since the fathers fell asleep, all thing’s must continue as they are from the beginning of 

creation. (II Pet. 3:3,4). 

One of the principles of penality that most students agree on is that punishment is most effective 

when it is swift and just. The Lord does not count time as man does. Peter goes on to explain that 

"one day is with the Lord as a thousand years, and a thousand years as one day" (II Pet. 3: 8). 

John saw that the time would com when the earth would be in convulsion. And the kings of the 

earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every 

bond man and every free man hid themselves in the dens and in the rocks of the mountains; and 

said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the 

throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be 

able to stand?' (Rev. 6:15,17). This is the work of the "great and abominable church” (26) which is 

"the church of the devil” (1 N. 3:221). His chief business is war and strife and destruction of 

mankind. Members of his church will be "drunken with their own blood” (27). 

1 Ne 7:32 For behold, saith the prophet, The time cometh speedily, that Satan shall have no more power 

over the hearts of the children of men: 

7:32 God's purposes are to prepare a people who wi11 be happy in his presence and dwell with 

him and the good of all ages throughout eternity. But he “who is not able to abide the law of a 

celestial kingdom, cannot abide a celestial glory" (D. and C. 85: 5 b). It is not just a matter of 

patient waiting for God to take over and defeat Satan, but each man must learn the celestial law 

and abide in it. Otherwise, it is doubtful that men can overcome Satan's power. As Jesus said about 

the tribulation of the Jews when Jerusalem should be destroyed (A.D. 70), "except those days 

should be shortened, there should none of their flesh be saved" (Matt. 24:19). 

The prophet saw the time, wrote Nephi, when Satan would be without power. John describes that 

time also. "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and 

bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal 

upon him, that he should deceive the nations no more, till the thousand years should be fulfilled" 

(Rev. 20:2, 3). He was bound by the righteousness of the saints (1 N. 7:60).



1 Ne 7:42 For the time surely must come, that all they who fight against Zion, shall be cut off. 

7:42 The term "Zion" is often used to mean the righteous. Nephi had just recorded the assurance 

that "the righteous need not fear" (37). And again "the righteous shall not perish" (41). One 

definition for Zion is "the pure in heart" (D. and C. 94:5 c). 

In the revelation given September 11, 1831, the elders were told, “Behold, the Lord requireth the 

heart and a willing mind; ...and the rebellious shall be cut off out of the land of Zion, and shall be 

sent away" (D. and C. 64:7 a, b). 

A PROPHET LIKE UNTO MOSES, VER. 43-70 

1 Ne 7:45 And it shall come to pass that all those who will not hear that prophet, shall be cut off from 

among the people. 

7:45 This prophecy, as yet unfulfilled, probably has been repeated more than most other 

prophecies. In the Old World it was spoken by Moses, then by Samuel, then by all the prophets 

that followed after (Acts 3:22-24). Not only in Palestine was it spoken, but in ancient America, 

both before and after the appearance of the resurrected Christ (see I N. 7:45 and III N. 9:61). In 

1823, the angel referring to it, quoting from Acts 3:22, 23, told Joseph Smith the most interesting 

fact that while it had not yet come to pass it was soon to be. Later, in November 1831, it was given 

again, to become part of the preface of the Doctrine and Covenants (D. and C. 1:3c). 

1 Ne 7:46 And now I, Nephi, declare unto you, that this prophet of whom Moses spake, was the Holy 

One of Israel; 

7:46 In latter-day revelation it is said that “the President of the office of the high priesthood is to 

...preside over the whole church, and to be like unto Moses" (D. and C. 104:42a). This means that 

he is the channel for the voice of God to latter-day Israel. This should not be confused with 

Nephi's statement which refers to Christ. Christ alone is the lawgiver, "a leader and commander to 

the people" (Isa. 55:4). Hence Nephi said, "Him shall ye hear in all things" (44) 

1 Ne 7:49 But it is the kingdom of the devil which shall be built up among the children of men, which 

kingdom is established among them which are in the flesh: 

1 Ne 7:50 For the time speedily shall come, that all churches which are built up to get gain, and all 

those who are built up to get power over the flesh, and those who are built up to become popular in the 

eyes of the world, and those who seek the lusts of the flesh and the things of the world, and to do all 

manner of iniquity; 

1 Ne 7:51 Yea, in fine, all those who belong to the kingdom of the devil, are they who need fear, and 

tremble, and quake; 

7:49-51 The word "churches" here should be understood in the light of its use in I Nephi 3:221, 

rather than its modern use. The following discussion of the word "church" should prove helpful. 

What is a church? The Hebrews of old had a representative assembly, or congregation, which is 

called "Kahal," a word translated "ecclesia" (church) by the Seventy (Septuagint]. This Kahal or 

Hebrew church consisted of the elders and officers of the people, as is evident from Deuteronomy:



"Gather unto me all the elders of your tribes, and your officers, that I may speak these words in 

their ears ...and Moses spake in the ears of all the congregation of Israel ( all the 'kahal' of Israel; 

that is, the entire assembly of elders and officers summoned to hear) the words of this song" (Deut, 

31 :28-30) . 

Moses could, of course, not speak to the entire nation in one meeting. When he had a message to 

the people, he delivered it to a representative assembly, and they spoke to the people in their 

various subdivisions. That assembly was their "kahal," their "church." Compare Num. 16:3, where 

it appears that the rebellion of Korah, Dathan, and Abiram was a rising in the "congregation of the 

Lord" (literally, the "kanal of Jehovah"). See also Exod. 16:1-3. The entire congregation of the 

children of Israel (the Hebrew here is "adath" for congregation) came to the wilderness of Sin. The 

whole congregation of the children of Israel (the Hebrew is again "adath") murmured. But their 

complaint was undoubtedly voiced in the representative assembly; for they said to Moses and 

Aaron, Ye have brought us forth into this wilderness, to kill this whole assembly (Hebrew "this 

kahal") with hunger. 

There is a clear distinction between the entire people of Israel and the church of Israel. 

The Greeks, and especially the Athenians, of old had their ecclesia. That was their legislative 

assembly, consisting of citizens, summoned to meet to transact public affairs. At Athens ordinary 

assemblies were held in each “prytaneia" ("presidency"), which would be about once a week. 

These assemblies were called "kyria ecclesia." Extraordinary assemblies were called whenever 

they were thought necessary. Note that "ecclesis" is the term by which the Church of our Lord is 

named in the famous passage (Matt. 16:18) "Upon this rock will build my church" (ecclesia). Note 

also that the Greek term "kyria ecclesia" in a contracted form has become the Scotch "kirk," the 

English "church," the German "Kirche," the Scandinavian "Kyrka," and "Kirke"; the French have 

kept the same term in their "eglise." 

1 Ne 7:55 And the time cometh speedily, that the righteous must be led up as calves of the stall, and the 

Holy One of Israel must reign in dominion, and might, and power, and great glory. 

7:55 The figure used here of the calves refers to God's protecting care for his people. Instead of 

leaving the calves in the fields where they are born, they are to be gathered into barns during the 

millennium, where they shall be nourished. Malachi uses this same simile, "But unto you that fear 

my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and 

grow up as calves of the stall" (Mal. 4:2). 

1 Ne 7:60 And because of the righteousness of his people, Satan has no power; 

7:60 Paul once wrote, "To whom ye yield yourselves servants to obey, his servants ye are" (Rom. 

6:16). James counseled, "Resist the devil, and he will flee from you" (Jas. 4:7). The millennium 

will be a righteous period when Satan will be powerless over life (D. and C. 43:7c; 45:10a). What 

peace shall be ours when Satan “hath no power over the hearts of the people" (62) and we "shall 

dwell safely in the Holy One of Israel" (64).



An account of the death of Lehi. Nephi's brethren rebelleth against him. The Lord warns Nephi to depart 

into the wilderness. His journeyings in the wilderness, &c. 

LEHI’S LAST TESTIMONY, VER. 1-29 

2 Ne 1:4 For, behold, said he, I have seen a vision, in which I know that Jerusalem is destroyed; 

1:4 Realizing that he did not have long to live, Lehi talked to his sons about God’s guidance and 

mercy. He was grateful for the warning to leave Jerusalem at the time they did. It had been 

revealed to him in a vision that the city had been destroyed. By this same enlightenment Lehi 

testified that had they remained in Jerusalem they "should also have perished" (5). 

2 Ne 1:6 But, said he, notwithstanding our afflictions, we have obtained a land of promise, a land 

which is choice above all other lands; 

1:6 Time and circumstance have verified this statement. Lehi went on to remind his sons of God's 

covenant to lead them “to a land of promise" (1 N. 1:54). A promise also had been given that when 

they reached this choice Land it should be made known that Jerusalem had fallen (I N. 5:80-82). 

Ezekiel was given similar enlightenment while he was in Babylonian captivity (Ezek. 24:2 ff.). 

The siege lasted a year and a half, which indicates it was a war of attrition with much suffering. 

2 Ne 1:10 Wherefore, I, Lehi, prophesy according to the workings of the Spirit which is in me, that 

there shall none come into this land, save they shall be brought by the hand of the Lord. 

1:10 For many centuries this part of the earth, called the Western world, was not peopled by those 

from the Eastern continent. When the right time came for this land to be open for European 

settlement, God's Spirit moved upon men according to the divine purpose (1 N. 3:147-149). The 

prophet of latter days supported the idea that God's hand was shaping the destiny of this land (D. 

and C. 98:10h). 

2 Ne 1:16 And behold, it is wisdom that this land should be kept as yet from the knowledge of other 

nations; 

1:16 The history of the fifteenth century and afterwards shows that the inheritance of Lehi's seed 

(17) was not respected. The land which the Lamanites claimed was overrun. But this was centuries 

after they had dwindled in unbelief and spiritual darkness. While they were faithful to God, they 

prospered on the land ( see vs. 22, 23) . 

2 Ne 1:24 Yea, he will bring other nations unto them, and he will give unto them power, and he will 

take away from them the lands of their possessions, and he will cause them to be scattered and smitten. 

1:24 He will bring other nations unto them and take away from them the lands of their 

possessions. This calamity was to come upon them because they rejected the Holy One of Israel 

(23). Lehi then appealed to his sons directly to "awake from a deep sleep" (27), and hear the 

words of a trembling parent" (28). He reminded them of his impending death-"a few more days, 

and I go the way of all the earth."



LEHI ADMONISHES HIS SONS AND ZORAM, VER. 30-68 

2 Ne 1:31 My heart hath been weighed down with sorrow from time to time; for I have feared, lest for 

the hardness of your hearts, the Lord your God should come out in the fullness of his wrath upon you, 

that ye be cut off and destroyed for ever; 

1:31 The lamentations of a righteous father were poured out to his wayward sons. He knew that 

their stubbornness might bring a curse upon their heads and on their children for many generations 

(32). They were in danger of becoming captives of the devil, instead of a choice and favored 

people as the Lord had promised (33). 

2 Ne 1:36 Arise from the dust, my sons, and be men, and be determined in one mind, and in one heart 

united in all things, that ye may not come down into captivity; that ye may not be cursed with a sore 

cursing; 

1:36 Man was created in God's image and was to hold his head and body erect. When he is taken 

captive by Satan, he will grovel in the dust. When the serpent beguiled Eve in the Garden of Eden, 

he was cursed forever. His penalty was above that of the cattle or beasts of the field. “Upon thy 

belly shalt thou go, and dust shalt thou eat all the days of thy life" (Gen. 3:20; 6:50; Mos. 8:74, 

75). 

2 Ne 1:40 Rebel no more against your brother, whose views have been glorious, and who hath kept the 

commandments from the time that we left Jerusalem, and who hath been an instrument in the hands of 

God in bringing us forth into the land of promise; 

1:40 Lehi did not hesitate to speak out against the real sins, which basically afflicted the colony 

from the start. Because of pride, Laman could not bring himself to accept Nephi as his leader. His 

rebellion and complaints had influenced others to become hostile. Lehi did not hesitate to throw 

his support to Nephi, who had kept God's commandments from the time he had left Jerusalem and 

had been used by God to bring the family to the promised land (40). 

2 Ne 1:45 But I know that he hath not sought for power nor authority over you; but he hath sought the 

glory of God, and your own eternal welfare. 

1:45 As so often happens to men who become envious, Laman and Lemuel had accused Nephi of 

the same evil which was troubling them (see II N. 4:1-4). “His sharpness was the sharpness of the 

power of the word of God, which was in him" (48). When put to the test they confessed, "We 

know of a surety that the Lord is with thee" (I N. 5:164-166). 

2 Ne 1:50 And it must needs be that the power of God must be with him, even unto his commanding 

you, that ye must obey. 

1:50 Lehi was given a vision of things to be. Not only would Nephi need divine power, but under 

its influence he would speak commandments "that ye must obey." 

Lehi then spoke directly, calling out names. He left the impression that Laman, Lemuel, Sam, and 

the sons of Ishmael were the rebellious ones. He charged them, "If ye will hearken unto the voice 

of Nephi, ye shall not perish" (52). He promised them his blessing, "Yea, even my first blessing"



(53). By "first" is doubtless meant his chief or more favorable blessing. All five of those named 

could not each be the recipient of a first blessing in point of rank or degree. 

When Jacob blessed his sons, Manasseh and Ephraim received Joseph's part. The right-hand 

blessing, Joseph thought, should go to the older of his sons. When Jacob crossed his hands so that 

his right hand rested on Ephraim's head, Joseph protested. Jacob assured him that he had acted 

wisely because the seed of the younger should be greater (Gen. 48: 19-25). 

2 Ne 1:55 And now, Zoram, I speak unto you: Behold, thou art the servant of Laban; nevertheless, thou 

hast been brought out of the land of Jerusalem, and I know that thou art a true friend unto my son Nephi, 

for ever. 

1:55 It must have given Lehi much satisfaction to know of Zoram's faithfulness. As a result a 

blessing was pronounced upon him and his seed. They were to be prospered upon the land on the 

condition that they did not go into iniquity (57). It is observed that no mention is made of this 

servant of Laban from the time he joined the group which carried the plates of brass (I N. 1:144) 

into the wilderness until now, except mention is made of his marriage to Ishmael's oldest daughter 

(I N. 5:7). Here is another case of a good man, the salt of the earth, who receives little attention or 

historical mention because he "does the expected things. It is good to read that "the Lord hath 

consecrated 'this land for the security of thy seed with the seed of my son" (58) . 

2 Ne 1:61 Nevertheless, Jacob, my first born in the wilderness, thou knowest the greatness of God; and 

he shall consecrate thine afflictions for thy gain. 

1:61 Lehi called Jacob “my first born in the wilderness." The afflictions referred to were due to 

"the rudeness of thy brethren" (60). Since Jacob supported Nephi in the conflicts with Laman and 

his followers, it is possible that Jacob suffered some of the kind of violence which Nephi met. Or 

it may have been an emotional disturbance which reacted on his physical growth and health. 

In his blessing Jacob is told that he shall "dwell safely with thy brother Nephi; and thy days shall 

be spent in the service of thy God" (62). This assurance must have cheered the youth and 

encouraged him to prepare for larger tasks and greater responsibilities which would be his in due 

time. 

2 Ne 1:63 Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer: 

for thou hast beheld, that in the fullness of time, he cometh to bring salvation unto men. 

1:63 The patriarch Lehi could not have made these statements except under divine impulsion. 

(Lehi was a patriarch because he was father of a large family or tribe. See note for II N. 2:11.) The 

redemption of Jacob was not guaranteed by the righteousness of the Redeemer alone but because 

of that spirit and obedience of Jacob to God's laws. 

"Thou has beheld" (see also 64) seems to indicate that he had received a vision of the Messiah 

who was to come with the gospel of salvation. Many of the great spiritual leaders received their 

calls while still in their youth. Samuel, Timothy, and Joseph are examples. Youth is an age of 

vision (Joel 2: 28). 

Youth sees, age tests, 

Youth soars, age rests. 

While youth is out for detection 

Old age is in for perfection. 

And both are one, as flower and pod, 

Both serving well the kingdom of God.



EXHORTATION ON THE MOSAIC LAW AND THE MESSIANIC HOPE, VER. 69-96 

2 Ne 1:69 And by the law, no flesh is justified, or, by the law, men are cut off. 

1:69 Lehi here gave a flashback to the law of Moses, which the Hebrew Epistle labels "the law of 

a carnal commandment" (Heb. 7:16-19). The fleshly sacrifices which had been offered by the 

Israelites for centuries and the law had been disannulled, "for the weakness and unprofitableness 

thereof. “made nothing perfect, but was only the bringing in of a better hope." 

2 Ne 1:71 Wherefore, redemption cometh in and through the holy Messiah: for he is full of grace and 

truth. 

1:71 The certainty and familiarity with which the Book of Mormon writers discuss the earthly 

mission of the Messiah or Jesus the Christ (see A. 19:24-27) have bothered some students and 

investigators. The Old Testament in most versions points to His mission but is not as plain. 

Gen. 49:10-"The sceptre shall not depart from Judah, nor a law-giver from between his feet until 

Shiloh come; and unto him shall the gathering of the people be." 

Gen. 22:22-"And in thy seed [Abraham's] shall all the nations of the earth be blessed." 

Ps. 24: 10-"Even the king of glory shall come unto you; and shall redeem his people, and shall 

establish them in righteousness." 

Job 19:25-"1 know that my Redeemer liveth, and that he shall stand at the latter day upon the 

earth." 

Isa. 9:6-"For unto us a child is born, unto us a son is given; ...and his name shall be called 

Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace." 

Jer. 23:5, 6-"1 will raise unto David a righteous Branch, and a King shall reign and prosper, and 

shall execute judgment and justice in the earth. “and this is his name whereby he shall be called, 

THE LORD OUR RIGHTEOUSNESS." 

Dan. 7: 13-“Behold, one like the Son of man came with the clouds of heaven." 

Zech. 9:9, lo-"Thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon 

an ass, and upon a colt the foal of an ass and his dominion shall be from sea even to sea. 

Mosiah 9:41-50 relates that Alma baptized believers, and a church was built up, Christian 

sacraments practiced, and Christian doctrines taught more than a century before Christ's birth. The 

principle of faith is just as effectual when one looks forward as it can be while one looks backward 

to A.D. 33, when Christ and his disciples built the church in Palestine. 

2 Ne 1:75 That he may bring to pass the resurrection of the dead, being the first that should rise. 

1:74, 75 Mankind has been concerned with immortality from the dawn of history. "If a man die, 

shall he live again?" asked Job (14:14). .'This is my work and my glory, to bring to pass the 

immortality, and eternal life of man" (D. and C. 22:23 b). 

John wrote of this glorious hope in his last days: "!t doth not yet appear what we shall be; but we 

know that, when he shall appear, we shall be like him; for we shall see him as he is. And every 

man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2, 3). See also John 

10:17, 18; III N. 12:25-28. 

Lehi felt it was important to reveal the hope of salvation as it had been shown to him so that his 

sons would know of the love and mercy of God and might turn from their ways of wickedness.



2 Ne 1:80 Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the 

punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness 

which is affixed, to answer the ends of the atonement; 

1:80 The title "the Holy One," and particularly "the Holy One of Israel," is frequently applied by 

Isaiah to our Savior. It occurs twenty-five times in the book that bears his name, and only six 

times elsewhere in the Old Testament. In Isaiah 29:32 the title is "the Holy One of Jacob," 

followed by this explanation, "the God of Israel”. Jacob and Israel were two names of the same 

patriarchal ancestor. 

There is a reason why the Prophet Isaiah prefers this title. When he was called to the prophetic 

office, he saw, in a vision, the Lord sitting upon a throne, high and lifted up, and he heard the 

attendant seraphim crying, one to another, "Holy, holy, holy is the Lord of Hosts; the whole earth 

is full of his glory" (Isa. 6:1-4). To Isaiah our Lord after that was "the Holy One" or "The Holy 

One of Israel" or "Jacob." The use of this title by Lehi in an address to his son Jacob, who was 

named after the patriarch, is appropriate and full of meaning. 

Whether one suffers affliction or enjoys happiness depends on his response to the laws of life. The 

latter-day prophet declared, " And unto every kingdom is given a law; and unto every law there 

are certain bounds also, and conditions" (85:9 b). 

The "ends of the atonement" are 'that men might become like Christ and enjoy eternal life in his 

presence. Because he gave his life in love for people, they are drawn toward him and learn to 

forgive and love as he did. 

2 Ne 1:95 For there is a God, and he hath created all things, both the heavens and the earth, and all 

things that in them is; 

1:95 Lehi concluded a philosophic discussion arid stated the conviction that God must exist. He 

did not argue nor cite evidence for his conclusion. The heavens and the earth and all things which 

are in them testify of a Creator. 

"Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" (Job 

11:7). The Lord chooses his own ways to satisfy his creatures. It seems wise, therefore, to 

hypothesize a Creator-God, and proceed as though he is ruler of this universe. Paul maintained 

"He is not far from everyone of us; for in him we live, and move, and have our being" (Acts 

17:26-28; see also Heb. 11:6). 

THE LAW OF OPPOSITION AND PROBATION, VER. 97-128 

2 Ne 1:97 And to bring about his eternal purposes in the end of man, after he had created our first 

parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it 

must needs be that there was an opposition; 

1:97 Then Lehi explained his theory of opposites. The forbidden fruit was opposed to the tree of 

life (98). 

The Lord presented this principle in September of 1830. “It must needs be that the devil should 

tempt the children of men, or they could not be agents unto themselves, for if they never should 

have bitter, they could not know the sweet" (D. and C. 28:10d).



Lehi maintained that "man could not act for himself, save it should be that he was enticed by the 

one or the other" (God or Satan] (100). See also Mi. 7:10, 11. 

Some have erroneously concluded that since this is true, man is like putty to be molded by the 

power to which he yields; or that he is a marionette dangled by strings held in the hands of God or 

the devil. However, that overlooks the main point of Nephi's reasoning. Man is a self-governing 

agent because he doesn't have to choose the bitter or else go without. He learns by his experience 

to choose the good or better. The independent agency of man is set forth quite clearly in the 

revelation of August 1, 1831. "Men should be anxiously engaged in a good cause, and do many 

things of their own free will, and bring to pass much righteousness; for .the power is in them, 

wherein they are agents unto themselves" (D. and C. 58:6 d). 

2 Ne 1:107 And the days of the children of men were prolonged, according to the will of God, that they 

might repent while in the flesh; 

1:107 Much has been written about the fall of Adam and Eve. At times it seems so simple as to 

need no discussion; then viewed from another angle, it defies explanation. For instance, what if 

they had not transgressed; would they be the only human beings on earth? 

Lehi declared that not only man but all the rest of God's creation "must have remained in the same 

state which they were, after they were created. “and had no end" (112). Also "they would have had 

no children" (113). 

Lehi saw the matter clearly. Adam and Eve had children, they knew misery and joy, sin and right 

doing (113). God had a wise plan for developing the kind of people who could be perfected and 

live happily and eternally in his presence (114). When one raises the issue of "what if it had been 

done differently," he gets lost in speculation and unprofitable discussion. 

2 Ne 1:115 Adam fell, that men might be; and men are, that they might have joy. 

1:115 This pronouncement of the patriarch summarized Lehi's understanding of "man's fall" and 

God's purpose in his creation. See Gen. 6:49. 

Elder Hubert Case was debating with a Protestant minister who misquoted scriptures. One 

morning Brother Case was impressed by the Spirit that he should arise from his bed and read this 

passage (II N. 1:115). He read it and marked the place. 

That night his opponent said the Book of Mormon teachings were immoral; for instance, they said 

that "man was that he might have pleasure." He inferred that this meant the lust of the flesh. Elder 

Case answered by reading from the Book of Mormon and pointed out that the word was "joy." 

Joy is one of the fruits of the Spirit (Gal. 5:22). 

Jesus said, "And ye now therefore have sorrow; but I will see you again, and your heart shall 

rejoice, and your joy no man taketh from you" (John 16:22), Luke records that even under 

persecution, because of their blessing and success, "the disciples were filled with joy, and with the 

Holy Ghost” (Acts 13:52), "For the joy that was set before him" we are told that Jesus "endured 

the cross" (Heb. 12:2). 

2 Ne 1:116 And the Messiah cometh in the fullness of time, that he may redeem the children of men 

from the fall. 

1:116 Lehi now expanded his exhortation to contrast the blessings made available by Christ's 

atonement with the deception and misery of those who serve the devil. See also Gen. 6:60.



"Christ hath redeemed us from the curse of the law" (Gal, 3:13). "The blood of Jesus Christ his 

Son cleanseth us from all sin" (I John 1:7). 

Lehi assured his hearers that “they are free to choose liberty and eternal life, through the great 

mediation of all men, or to choose captivity and death, according to the captivity and power of the 

devil” (120). The atonement takes in the total lifework of Jesus, not just his death on the cross. 

2 Ne 1:126 I have spoken these few words unto you all, my sons, in the last days of my probation; 

1:126 While Joseph, his youngest son, had not yet received his blessing, Lehi wished to impress 

on all his sons that his time on earth was drawing to a close. Probation is a period of testing in 

which one may prove himself to be worthy of a trust. All of earth life is such a period in which 

mankind can demonstrate his stewardship ability. 

In a revelation given in September, 1830, we read, "1, the Lord God, gave unto Adam and unto his 

seed, that they should not die as to the temporal death, until I, the Lord God, should send forth 

angels to declare unto them repentance and redemption through faith on the name of mine only 

begotten Son; and thus did I, the Lord God, appoint unto man the days of his probation" (D. and C. 

28:12 a, b).

LEHI BLESSES HIS SON JOSEPH, VER. 1-50 



2 Ne 2:3 And may the Lord consecrate also unto thee this land, which is a most precious land, for thine 

inheritance and the inheritance of thy seed with thy brethren, for thy security for ever, if it so be that ye 

shall keep the commandments of the Holy One of Israel. 

2:3 The patriarch saved his last and, to some extent, his choicest blessing for his last-born son, 

Joseph. The land was not to be the sole inheritance of Joseph but was blessed for his seed "with 

thy brethren, for thy security for ever." However, a condition was added, as in all of God's 

promises, either implied or expressed. This blessing was pronounced "if it so be that ye shall keep 

the commandments of the Holy One of Israel." 

2 Ne 2:5 For behold, thou art the fruit of my loins; and I am a descendant of Joseph, who was carried 

captive into Egypt. 

2:5 Alma gave further light on Lehi's progenitors. He continued, "who was a descendant of 

Manasseh, who was the son of Joseph, who was sold into Egypt by the hands of his brethren" (A. 

8:3). 

To the Joseph of Egypt was promised a righteous branch to come from his posterity (7). This 

prophecy did not refer to the Messiah, but to "a branch which was to be broken off" (8). The 

patriarch Jacob mentions this in Joseph's blessing. "Joseph is a fruitful bough, even a fruitful 

'bough by a well; whose branches run over the wall" (Gen. 49:22). This righteous branch which 

went over the sea barrier (wall) was the Lehites (colony led by Lehi), and they were now fulfilling 

their destiny. 

2 Ne 2:11 Yea, Joseph truly said, Thus saith the Lord unto me: A choice seer will I raise up out of the 

fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. 

2:11 Latter Day Saints believe that this refers to the prophet-seer Joseph Smith, Jr. Note that he 

was to bring to Lehi's descendants "a knowledge of the covenants which I have made with thy 

fathers" (12); also that he should devote himself wholly to the work which the Lord commanded 

(13). 

In July, 1830, a revelation was given to Joseph: "Thou shalt devote all thy service in Zion.” And 

in temporal labors thou shalt not have strength, for this is not thy calling" (D. and C. 23:4a,c). 

2 Ne 2:15 And he shall be great like unto Moses, whom I have said I would raise up unto you, to deliver 

my people, O house of Israel. 

2:15 Here Joseph Smith is likened unto Moses: (1) Moses was a prophet-seer who led his people 

from Egyptian oppression. Joseph led his people to Ohio, to Missouri, and to Illinois- (2) Both 

record that they saw and talked to Jehovah. (3) Mighty miracles are credited to both. (4) Each of 

them used a spokesman: Aaron (Exod. 4:10-16) and Sidney Rigdon (D. and C. 97:3). (5) Each was 

a lawgiver by divine right. (6) Both encountered serious opposition from their own people and 

their enemies. (7) Both died before their announced goals were reached.



Lehi also records that this person's name shall be Joseph, "and it shall be after the name of his 

father" (29) .See also Gen. 50:33. 

2 Ne 2:19 Wherefore, the fruit of thy loins shall write; and the fruit of the loins of Judah shall write; 

2:19 The Book of Mormon and the Bible are pointed out here. These two should support each 

other ("grow together") "unto the confounding of false doctrines" (21). Nephi had seen this time in 

a vision (I N. 3:183-186). 

The Book of Mormon has much of the doctrine of Christ in it written in plain, straightforward 

language. The Doctrine and Covenants reveals that with the Inspired Version of the Bible it 

contains "the fullness of my everlasting gospel" (26:2 a; 42:5a). 

Lehi was told that it would be used "unto the confounding of false doctrines, and laying down of 

contentions, and establishing peace among the fruit of thy loins"(21). 

2 Ne 2:31 Yea, thus prophesied Joseph, I am sure of this thing, even as I am sure of the promise of 

Moses: for the Lord hath said unto me, I will preserve thy seed for ever. 

2:31 Lehi blessed his son Joseph and promised his seed an inheritance in America forever (2:3). A 

promise to Joseph by his father Jacob was that his seed should be preserved and blessed forever 

(Gen. 50:34). 

2 Ne 2:38 And the words which he shall write, shall be the words which are expedient in my wisdom 

should go forth unto the fruit of thy loins. 

2:38 This was given to Lehi and concerned the record, which was to be made available to his 

posterity, including the Book of Mormon (36, 37). God not only gave divine help to Joseph Smith 

to translate the plates, but he directed originally that which was expedient to be written and 

preserved. 

Some critics have assailed this claim because of the mistakes in grammar and the clumsy way 

some thoughts are expressed. It seems sacrilegious to them to claim that God had any part in it. 

Perhaps it may help to say that the overall plan and purpose were divinely given, but the words or 

manner of expressing all scripture is peculiar to the media used. 

Mormon makes quite clear the problem he faced with the record. "We have written this record 

according to our knowledge in the characters, which are called among us the reformed Egyptian, 

being handed down and altered by us, according to our manner of speech." See also Mosiah 1:6. 

"And if our plates had been sufficiently large, we should have written in the Hebrew; but the 

Hebrew hath been altered by us also; and if we could have written in the Hebrew, behold, ye 

would have had no imperfection in our record" (Mn. 4:98, 99). 

2 Ne 2:45 Wherefore, because of this covenant thou art blessed: for thy seed shall not be destroyed, for 

they shall hearken unto the words of the book.



2:45 This promise to Joseph by Lehi must have given him comfort and assurance. Some great 

trials were just ahead. They would try his faith greatly. Lehi reminded him, "Thou art little 

[young]; wherefore, hearken unto the words of thy brother Nephi" (49).



BLESSINGS PRONOUNCED UPON THE SECOND GENERATION, VER. 1-21 

2 Ne 3:6 Wherefore, after my father had made an end of speaking concerning the prophecies of Joseph, 

he called the children of Laman, his sons, and his daughters, and said unto them, 

3:6 Lehi had the compassion of a true patriarch. His concern for his rebellious sons, Laman and 

Lemuel, had been voiced on former occasions. As the old man approached death he said, "I can 

not go down to my grave, save I should leave a blessing upon you" (10). Neither the names nor the 

ages of these grandchildren were given. Some doubtless had reached adolescence, for he declared, 

"If ye are brought up in the way ye should go, ye will not depart from it" (11). This language 

seems to be addressed to growing youths. (See also Prov. 22:6), 

2 Ne 3:8 For the Lord God hath said, That inasmuch as ye shall keep my commandments, ye shall 

prosper in the land; 

3:8 He adds the warning that if they failed to do this, they would "be cut off from my presence" 

(9). Lehi assured them, however, "Ye shall not perish; wherefore, he will be merciful unto you, 

and unto your seed for ever" (13). The children of Lemuel were called to the patriarch, and similar 

words and blessings were given to them (16). 

2 Ne 3:17 And it came to pass that when my father had made an end of speaking unto them, behold, he 

spake unto the sons of Ishmael, yea, and even all his household. 

3:17 We are not told what was said to this group, but since these children were Lehi's 

grandchildren (see comment I N. 2:12; 5:7) , no doubt he gave them a similar blessing. 

2 Ne 3:19 Blessed are thou, and thy seed: for thou shalt inherit the land, like unto thy brother Nephi. 

3:19 This is Lehi's third son. Not much is recorded about him. We are told, however, that he 

supported Nephi and his father in their efforts to serve God (I N. 2:12). In this blessing it is made 

clear that the seed of these two sons would grow together. The promise to Sam was "Thou shalt be 

blessed in all thy days." It seems strange that the blessing of this devoted son should come after all 

the others. 

DEATH OF LEHI, VER. 22-26 

2 Ne 3:22 And it came to pass after my father Lehi had spoken unto all his household, according to the 

feelings of his heart, and the Spirit of the Lord which was in him, he waxed old. 

3:22 Lehi's work was done. He had delivered the message given him by "the Spirit of the Lord" 

and the "feelings of his heart." His record ends bluntly: "He died, and was buried." 

2 Ne 3:25 For I, Nephi, was constrained to speak unto them, according to his word.



3:25 Even before his father's death (26) Nephi was moved by the Spirit to admonish his brethren 

and the sons of Ishmael. A few days after the burial, they manifested their displeasure. What form 

this took is not told. Nephi simply states that they "were angry with me" (24). 

NEPHI GRIEVES OVER HIS SINS, VER. 27-49 

2 Ne 3:32 My soul grieveth because of mine iniquities. 

3:32 The prophet has a lonely life, and at times he becomes discouraged. Elijah once lamented that 

the prophets of Israel had all been slain or gone over to the worship of Baal. "And I, even I only, 

am left; and they seek my life." But the Lord told him that there were "seven thousand in Israel, all 

the knees which have not bowed unto Baal" (I Kings 19:13-18). 

This part of the chapter, verses 30-66, is regarded by some as a remarkable piece of poetry. For 

example, "0 wretched man that I am; yea, my heart sorroweth because of my flesh" (31). See also 

Romans 7:18-27. 

2 Ne 3:41 And mine eyes have beheld great things; yea, even too great for man; therefore I was bidden 

that I should not write them. 

3:41 Like many inexperienced writers today, Nephi here did not complete his thought. The great 

things he beheld were not too great for man-for he was man-but perhaps, like Paul, too great for 

man to describe, therefore he should not attempt to write about them. 

Paul relates an experience of "a man in Christ- caught up to the third heaven." While the apostle 

uses the third person, the experience was undoubtedly his own. He later identifies the third heaven 

as "paradise." Here he "heard unspeakable words, which it is not lawful for a man to utter" (II Cor. 

12:2-7; see also Rev. 10:4; D. and C. 76:8 a). 

2 Ne 3:44 Yea, why should I give way to temptations, that the evil one have place in my heart, to 

destroy my peace and afflict my soul? 

3:44 As one counts his blessings and thinks of God's mercies, his soul is flooded with peace. Then 

the "evil one" moves hastily to destroy the image he has of himself as a child of God. 

When Jesus had finished his forty-day fast, the devil came to him and said, "If thou be the Son of 

God, command that these stones be made bread'. (Matt. 4:2-4) It is the common lot of man that 

when he has had mountaintop experiences, and is feeling rather pleased with his spiritual progress, 

or when he is physically depleted, the devil is most apt to try to overthrow him. 

NEPHI PRAYS FOR STRENGTH, VER. 50-66 

2 Ne 3:57 O Lord, wilt thou make a way for mine escape before mine enemies? 

3:57 Once a man sees himself in his natural state of human weakness, he feels his dependence on a 

higher power. Nephi declared, "My heart is broken and my spirit is contrite" (54). He was then in 

a state of readiness for God's help. Many times men pray for an escape route from Satan or other



enemies, and when the way is pointed out to them, they fail to use it. Either they procrastinate or 

misjudge its value to themselves. 

Paul gave some spiritual guidance on this subject: “Let him that thinketh he standeth take heed lest 

he fall. There hath no temptation taken you but such as is common to man; but God is faithful, 

who will not suffer you to be tempted above that ye are able; but will with the temptation also 

make a way to escape, that ye may be able to bear it" (1 Cor. 10:12, 13) 

2 Ne 3:66 Behold, my voice shall for ever ascend up unto thee, my rock and mine everlasting God. 

Amen. 

Even Christ went through all these human experiences, yet he was without sin (Heb. 4:15). 

Paul knew that man cannot relax his vigilance, for the Tempter is patient and persistent. He 

declared that he kept under his body, and brought it into subjection, "lest that by any means, when 

I have preached to others, I myself should be a castaway” (1 Cor. 9:27). 

3:66 Thus Nephi closed his prayer. He admitted that man may ask amiss and God in his love 

would withhold. James saw this problem clearly and declared, “Ye ask, and receive not, because 

ye ask amiss, that ye may consume it upon your lusts" (Jas. 4:3).

LEHI'S FAMILY SEPARATES, VER. 1-29 



2 Ne 4:2 But behold, their anger did increase against me; insomuch that they did seek to take away my 

life. 

4:2 Nephi later calls the "anger" of his elder brothers "hatred" (20). It increased until they sought 

to take Nephi's life. 

This was not the first time that they had threatened his life. When the first attempt to get the 

records from Laban by Laman ended in failure and Nephi insisted on going back for another try, 

Nephi was beaten with a rod. He might have been killed had not an angel interceded (I N. 1:92, 

93). After obtaining the plates of brass, while they were traveling back to Lehi's camp, Nephi's life 

was again threatened by them (I N. 2:27). On board ship the brothers planned to throw Nephi 

overboard (I N. 5:153, 154). Here in America Nephi faced physical destruction for the recorded 

fourth time. This time the Lord gave warning that Nephi should flee and take all who would go 

with him (7). 

2 Ne 4:4 For behold, we will not have him to be our ruler: for it belongs unto us, who are the elder 

brethren, to rule over this people. 

4:4 Jealousy and ambition played the major part, but they talked only about the rights of age based 

on the Hebrew law of primogeniture. This law governed in Europe for many centuries, but has 

now died out except in England, where it is partially in effect. 

2 Ne 4:8 Wherefore, it came to pass that I, Nephi, did take my family, and also Zoram and his family, 

and Sam, mine elder brother, and his family, and Jacob, and Joseph, my younger brethren, and also my 

sisters, and all those who would go with me. 

4:8 This is the only record left to us which reveals that Nephi had sisters. We know that Ishmael 

had two sons (I N. 2:12) who joined the Lehites. They usually sided with Laman. If they married 

Nephi's sisters it may indicate that their husbands were converted so that they "believed in the 

warnings and the revelations of God" (9). 

2 Ne 4:11 And after we had journeyed for the space of many days, we did pitch our tents. 

4:11 The distance they went is vague, but there is indication that the division from the Lamanites 

was permanent. Even after so many evidences of God's guidance and blessings, Laman and 

Lemuel were still rebellious. This divinely inspired separation indicates that "my Spirit shall not 

always strive with man" (D. and C. 1:5g). 

By popular acclaim, the place where they found their new home was called Nephi (12) and the 

people wanted to be known as "the people of Nephi" (13). 

2 Ne 4:18 And it came to pass that we began to prosper exceedingly, and to multiply in the land. 

4:18 Nephi prefaces this statement with the explanation that they observed to keep the law of 

Moses. The seed they planted brought abundant returns, and their flocks and herds did well.



In addition to these blessings, Nephi mentions that he brought with him the plates of brass, the ball 

or compass, and the sword of Laban. This sword became a pattern for making many other swords 

(19) for protection against the Lamanites. 

2 Ne 4:22 And I, Nephi, did build a temple; and I did construct it after the manner of the temple of 

Solomon, save it were not built of so many precious things: 

4:22 This seems like a gigantic project for such a small group. However, we know that these were 

resourceful people, for they had built a ship which could cross the ocean. While some of the group 

had defected and become Lamanites, it was about thirty years since they had left Jerusalem (44), 

and some younger men had been trained (21) "to build buildings." The workmen became wood 

and, metal artisans. 

The size of this temple is not indicated, only that it was patterned after Solomon's temple, though 

not so elaborate. Doubt-less it was much smaller, as there were not nearly so many to worship in 

it. 

2 Ne 4:27 And it came to pass that they would that I should be their king. 

4:27 This did not meet with Nephi's favor. He felt that his calling was to be "their ruler and their 

teacher" (29). This was in accordance with the commandment of the Lord (I N. 1:56). He had tried 

to follow this command up until the time of the division, when it became evident that he would 

never be accepted by the Lamanites. 

THE LAMANITES, VER. 30-41 

2 Ne 4:32 And behold they were cut off from his presence. 

4:32 A sore curse followed as a penalty "because of their iniquity" (33). "A skin of blackness" 

came upon the Lamanites "that they might not be enticing unto my people" (35). As a result of this 

change, the Lord said, "I will cause that they shall be loathsome unto thy people, save they shall 

repent of their iniquities" (36). (See also I N. 3:134.) 

Dr. Ales Hrdlicka, the famous Smithsonian anthropologist, is quoted to the effect that the 

American Indian is a closer cousin to the white man, physically, than popularly supposed. He 

founded this conclusion on thousands of measurements and observations on individuals of both 

races, beginning with his original work on the Pueblo Indians in 1898. 

In this verse the darkening of the skin is said to be one result of transgression, and for a special 

purpose. Microscopists are said to have ascertained that, "Complexions are not permanent physical 

characteristics, but are subject to change. Climate is a cause of physical differences, and frequently 

in a single tribe may be found shades of color extending through the various transitions from black 

to white" (Bancroft, Native Races, Vol. 1, p. 14). ... 

To those who still divide the human race according to color and consider each class a race, 

separated from all the others by an impassable gulf, this explanation of the mystery of color may 

not appear satisfactory. But the classification on color lines-in view of the statement of the apostle 

Paul on Mars Hill, at Athens, that God has made of one blood all nations of men (Acts 17:26) -



cannot be accepted as scientific, although it is convenient for common purposes. We must after all 

agree with a contributor to the American Anthropologist for Oct.-Dec., 1924, p. 489, who says: "It 

must be observed that the colors assigned to these five types are purely imaginary. We are all of 

us, 'black' and 'white,' really brown. The Negro is not black but chocolate colored (a fact which 

some artists have not discovered yet). The Chinese is not yellow, the Indian is not red, and the 

white are by no means white, as anyone may see for himself by viewing his hand on a sheet of 

note paper. The actual pigment is a sepia-colored material known as melanin, which is the same in 

all, the Negroes having a plentiful supply of it, while others have a scanty suffused change." 

2 Ne 4:40 And the Lord God said unto me, They shall be a scourge unto thy seed, to stir them up in 

remembrance of me; 

4:40 The scourging was doubtless expected, but the cause given may have been a surprise. Most 

of us know of people who became careless and worldly when things went well (D. and C. 98:3 b, 

c), but in sickness and adversity sought and found God. It is well for all men to make the Lord a 

friend in good times so that He will not be a stranger when the going gets really difficult. 

PRIESTS AND TEACHERS ORDAINED, VER. 42-51 

2 Ne 4:42 And it came to pass that I, Nephi, did consecrate Jacob and Joseph, that they should be priests 

and teachers over the land of my people. 

4:42 Nephi's younger brothers had been loyal to the teachings of their father, and were now called 

to the priesthood. Their parish was "the land of my people." They were to teach and minister 

according to the Mosaic Law (14). They were probably between twenty-one and twenty-five years 

old at this time (44). 

A temple had been built, and the priest was appointed under the law to officiate at the altar of 

sacrifice (Lev. 4:1-7). The scriptures also directed the priesthood to live "that ye may teach the 

children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses" 

(Lev. 10:11). 

Nephi was busy as ruler of the Nephites and maker of the records. "The Lord God said unto me, 

Make other plates; and thou shalt engraven many things upon them… for the profit of thy people" 

(46). These plates were known as “the larger plates of Nephi" (civil history) and “the smaller 

plates of Nephi" (sacred history). (See comment I N. 1:17)



JACOB PREACHES TO THE NEPHITES, VER. 1-29 

2 Ne 5:2 Behold, my beloved brethren, I, Jacob, having been called of God, and ordained after the 

manner of his holy order, 

5:2 This sounds much like the original name for the Melchisedec priesthood (D. and C. 104:1b). It 

has been made clear, however, that the temple worship was conducted by priests of the Aaronic 

order, and was according to the law of Moses. After Moses' time only the “lesser priesthood 

continued" (D. and C. 83:4c) until much later in Nephite history. 

2 Ne 5:8 And I have spoken unto you concerning all things which are written from the creation of the 

world. 

5:8 This was not Jacob's first sermon. He said, "I have exhorted you with all diligence" (7). He 

next presents some of the prophecies of Isaiah, which was according to the wishes of Nephi (11). 

2 Ne 5:14 Wherefore, they may be likened unto you; for ye are of the house of Israel. 

5:14 The descendants of Jacob, whose name was changed to Israel, were scattered widely. (See 

comment on I N. 3:18.) Lehi was a "descendant of Manasseh, who was the son of Joseph, who 

was sold into Egypt" (A. 8:3). 

Jacob then began to read the words of Isaiah 49:22, 23. Isaiah has been called the "evangelical 

prophet." His name signifies "the salvation of God." Mormon told his people to "search the 

prophecies of Isaiah" (Mn. 4:27) .(See comments on I N. 6:4 ff. ) 

2 Ne 5:19 And kings shall be thy nursing fathers, and their queens thy nursing mothers: 

5:19 Isaiah is worth studying for his clear, elegant, and dignified style. Here he is consoling the 

house of Israel, who had gone into exile or captivity, that this would not always be their fate. "The 

time to favor her, yea, the set time" (Ps. 102:13) to favor Zion would come. Those who were 

carried into Babylonian captivity who wished to returned were liberated to return under 

Zerubbabel and Nehemiah to rebuild Jerusalem. 

In A.D. 70 the city was again destroyed and the Jews were killed or driven out. But in the events 

following World War I conditions changed. The Balfour Declaration of November, 1917, looked 

with favor upon Palestine as a Jewish homeland. This was ratified July 22, 1922, by the League of 

Nations, and Pales- tine made a British mandate. World War II intervened, and it was not until 

May 14, 1948, that the Free State of Israel was proclaimed in Tel Aviv, and the British evacuated 

Palestine. The same day the United States recognized the de facto government. Before this many 

Jews had found places of power and wealth in the royal courts of Europe, and this prophecy seems 

to have been literally fulfilled. Thus Jacob declared, "The Lord has shown unto me that they 

should return again" (23). 

2 Ne 5:24 And he also has shewn unto me, that the Lord God, the Holy One of Israel, should manifest 

himself unto them in the flesh;



5:24 There is no mistaking the time or person of this prophecy given by Jacob about 559 B.C. 

"They should scourge him and crucify him" (25) positively identifies Jesus of Nazareth. 

2 Ne 5:28 Wherefore, after they are driven to and fro, for thus saith the angel, many shall be afflicted in 

the flesh and shall not be suffered to perish, because of the prayers of the faithful, they shall be scattered, 

and smitten, and hated; 

5:28 Though many perished in the siege of Jerusalem under Titus, A.D. 70, God declared that they 

would be "scattered, and smitten, and hated" (28). For many of them death would have been more 

merciful. 

THOSE WHO FIGHT AGAINST ZION, VER. 30-51. 

2 Ne 5:33 Wherefore, they that fight against Zion and the covenant people of the Lord, shall lick up the 

dust of their feet; 

5:33 The last clause is figurative language, signifying humble submission or begging favors. 

An article in Reader’s Digest by Albert Q. Maisel presents some interesting facts in support of 

these prophecies concerning Israel's help to others. Sierra Leone was promised its independence 

from Britain in the spring of 1961. Nothing was done to prepare its capitol building until August, 

1960. A commissioner was sent to Israel for help. A planeload of engineers and construction 

foremen followed him back. While the architect in Jerusalem was still sketching plans, they 

prepared the ground ready to pour the foundation concrete. By April 26, 1961, the building was 

ready for the inauguration. 

A few months later a team of Israeli veterans were called to Burma to set up an experimental farm 

in the million-acre, vacant, and untilled Shan States area. When this pilot operation succeeded, 

forty Burmese ex-soldiers went to Israel for a year's training in cooperative farming. 

The new nation of Ghana asked, “Would Israel's Zim Israel Navigation Company set up a 

subsidiary?" They made a counter-offer to form a partnership with Ghana owning 60 percent of 

the shares. In nine months Ghana's new ensign was flying over five vessels, each manned by 

double crews of skilled Israelis and Ghanian trainees. 

Ethiopia has long suffered from lack of dietary protein, even though some of the world's finest 

fishing banks lie along her Red Sea coast. In return for rights given Israeli's fishing fleet, Israel 

reciprocated by training Ethiopians in the latest trawling methods. 

Nigeria needed pipelines to bring fresh water to scores of growing towns. Israeli experts moved in 

and trained Nigerian laborers in the specialized skills required. In four months they completed 

sixty-six miles of pipeline. They then trained two thousand more Nigerians who were to complete 

the six hundred additional miles of water mains. 

By 1960 requests for Israel's aid had become so numerous that its Ministry of Foreign Affairs set 

up a special department of international cooperation. Israel held the first International Conference 

on Science in the Advancement of New States, to which it invited twenty-three African and Asian 

nations. As her contribution to "cross-fertilizing" mutual aid, Israel offered a thousand college 

and postgraduate scholarships for short-term technical training.



2 Ne 5:37 Wherefore, he will manifest himself unto them in power and great glory, unto the destruction 

of their enemies, when that day cometh when they shall believe in him; 

5:37 The time and condition involved are very important, but not easily fixed. Zion first must be in 

operation and threatened by enemies of destructive power. Since Jacob was shown that Israel 

"should return again" (23) after they had been "driven to and fro" (28), it must refer to the Zion in 

Palestine. 

This conjecture is further confirmed by Jacob's prophecy, "the Lord will be merciful unto them, 

that when they shall come to the knowledge of their Redeemer, they shall be gathered together 

again to the lands of their inheritance" (29). They must have been there before and then left. This 

cannot happen until they accept their Redeemer and "believe in him." The Free State of Israel 

seems far from that condition now, but important changes in nations and philosophy have occurred 

with unparalleled rapidity in recent years. 

2 Ne 5:43 For thus saith the Lord: I will contend with them that contendeth with thee, and I will feed 

them that oppress thee, with their own flesh; 

2 Ne 5:44 And they shall be drunken with their own blood, as with sweet wine; 

5:43, 44 This indicates internal wars as well as oppression .by their enemies. A revelation given 

A.D. 1831 says, "The hour is not yet, but is nigh at "hand-when peace shall be taken from the 

earth, and the Devil shall have power over his own dominion" (D. and C. 1:6b). 

Paul once wrote, "The day of the Lord so cometh as a thief in the night. For when they shall say, 

Peace and safety; then sudden destruction cometh upon them" (I Thess. 5:2, 3). Because of the 

present turmoil upon the earth, and the calamities which these prophecies reveal, men should 

seriously and vigorously seek God in righteousness. 

APPEAL TO THE HOUSE OF ISRAEL, VER. 52-81 

2 Ne 5:55 The Lord God hath given me the tongue of the learned, that I should know how to speak a 

word in season unto thee, O house of Israel. 

5:55 Some commentators speak of four parts of Isaiah as "servant poems" (Isa. 42:1-4; 49:1-6; 

50:4-8; and 52:13-53:12), because the nation is depicted as the servant of the Lord and its mission 

the world. This part of Jacob's exhortation, to the end of Chapter 5, he read from Isaiah 50:2 to 

52:2 inclusive. The Lord appeals directly: "0 house of Israel, is my hand shortened at all that I can 

not redeem, or have I no power to deliver?" (52). Then he reminds them of his mighty acts in 

delivering them from Egypt. He pleads with them: "Let us stand together" (63). "Hearken unto me, 

ye that follow after righteousness: Look unto the rock from which ye are hewn, and to the hole of 

the pit from whence ye are digged”, (70). This was a reminder of their heritage from Abraham and 

Sarah (71). 

2 Ne 5:75 Hearken unto me, my people; and give ear unto me, O my nation: 

2 Ne 5:76 For a law shall proceed from me, and I will make my judgment to rest for a light for the 

people.



5:75, 76 Here was an important pronouncement to the house of Israel. A new law is to be given to 

them. They were then under Levitical legislation and priesthood, but a change was coming. 

If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) 

what further need was there that another priest should rise after the order of Melchizedek and not 

be called after the order of Aaron? For the priesthood being changed, there is made of necessity a 

change also of the law. ...For the law was administered without an oath and made nothing perfect, 

but was only the bringing in of a better hope; by the which we draw nigh unto God.- Heb. 7:11, 

12, 19. 

Luke records this statement by Jesus: "The law and the prophets testify of me; yea, and all the 

prophets who have written, even until John, have foretold of these days. Since that time, the 

kingdom of God is preached, and every man who seeketh truth presseth into it" (Luke 16:17, 18). 

GOD'S CONCERN FOR HIS PEOPLE, VER. 82-114 

2 Ne 5:90 Therefore, the redeemed of the Lord shall return, and come with singing unto Zion; and 

everlasting joy and holiness shall be upon their heads; 

5:90 God knew that Israel would pass through much sorrow, so he put the Zionic hope before 

them. "Sorrow and mourning shall flee away" (91). "The captive exile hasteneth, that he may be 

loosed, and that he should not die in the pit, nor that his bread should fail" (97) . 

We have lived to see this prophecy of Isaiah fulfilled. In spite of the six million Jews who were 

starved and otherwise exterminated by the Nazis in World War II, and the millions elsewhere, 

enough of them have escaped their captivity to establish a thriving and highly respected nation in 

their "homeland" of Palestine. 

2 Ne 5:104 These two sons are come unto thee; who shall be sorry for thee: thy desolation and 

destruction, and the famine and the sword: 

5:104 "Sons" in some versions are translated "things" in italics, showing uncertainty. In verse 106 

we read, "Your sons have fainted, save these two: they lie at the head of the streets, as a wild bull 

in a net." "Save these two" is in the Inspired Version but is omitted in most other versions. 

Some have thought this refers to the two witnesses of Revelation 11:3-13, whose bodies were to 

"lie in the street of the great city ...three days and a half." It seems more likely that a contrast of 

the two forces, desolation versus famine, was intended. 

2 Ne 5:113 For henceforth there shall no more come into thee, the uncircumcised and the unclean. 

5: 113 As this chapter closes, the Lord is comforting his people with promises of a better life. 

"Awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, thy holy city" 

(112). God assures his people that the Gentiles shall vex them no more.



JACOB SPEAKS ON RESURRECTION, ATONEMENT, AND JUDGMENT, VER. 1-47 

2 Ne 6:2 That he has spoken unto the Jews, by the mouth of his holy prophets, even from the beginning 

down, from generation to generation, until the time comes that they shall be restored to the true church 

and fold of God; 

6:2 "Jews" here refers to the house of Israel. The terms are often used interchangeably. After the 

ten tribes were taken as captives into Assyria in 721 B.C., Judah remained in the land of Jerusalem 

for 130 years. The ten tribes lost their identity as a nation, while the Jews continued on as a people 

for another 650 years. 

The statement that the prophets have spoken and shall continue to speak until the time they are 

restored to the true fold of God might be misunderstood. The prophets of the Old and New 

Testaments did speak to Israel for God. After, the destruction of Jerusalem under the Romans in 

A.D. 70, there was no nation, nor any recognized prophets to speak. However, the Jews have 

retained their identity as a people, even while they were scattered abroad; and many have 

maintained their faith in the Old Testament prophets. For them God's prophets continue to speak. 

Much of the prophetic message in God's word is timeless. When the Jews have been gathered 

again to their homeland, and they have accepted the Christ as the Messiah, they will be restored to 

the true fold of God. 

2 Ne 6:7 Nevertheless, in our bodies we shall see God. 

6:7 Then Jacob began a discussion of the blessings "upon your children" (4). First these bodies 

"must waste away and die" (6). Paul illustrates this change by comparing our bodies to wheat. 

"That which thou sowest is not quickened, except it die; ...thou sowest not that body which shall 

be, but grain, it may be of wheat, or some other; but God giveth it a body as it hath pleased him, 

and to every seed his own body" (1 Cor. 15:36-38). 

Perhaps Job was the first to discuss the resurrection of the body. He declared, "I know that my 

Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin 

worms destroy this body; yet in my flesh shall I see God" 

(Job 19:25,26). Latter-day revelation tells us, "The spirit and the body is the soul of man. And the 

resurrection from the dead is the redemption of the soul; ...therefore, it must needs be sanctified 

from all unrighteousness, that it may be prepared for the celestial glory; ...even with the presence 

of God the Father" (D. and C. 85:4a-c). 

In the Sermon on the Mount, Jesus said, "Blessed are all the pure in heart; for they shall see God" 

(Matt. 5:10). 

2 Ne 6:8 Yea, I know that ye know, that in the body he shall shew himself unto those at Jerusalem, from 

whence we came; 

6:8 Unless Jesus had broken the bands of death, all of us would “have laid down to rot and to 

crumble to its mother earth, to rise no more" (18). Jacob then affirms that Satan would have won 

the victory and "our spirits must become subject to" him (20).



2 Ne 6:24 O how great the goodness of our God, who prepareth a way for our escape from the grasp of 

this awful monster; 

6:24 Our escape is made possible by accepting the gospel of Christ and living according to its 

principles. 

2 Ne 6:28 Wherefore, death and hell must deliver up their dead, and hell must deliver up its captive 

spirits, 

2 Ne 6:29 And the grave must deliver up its captive bodies, and the bodies and the spirits of men will be 

restored, one to the other; 

6:28, 29 Jacob taught that "spiritual death is hell" (27). He goes on to state that "the spirit and the 

body is restored to itself again, and all men become incorruptible, and immortal, and they are 

living souls" (32). Then they must appear before the judgment seat of the Holy One of Israel" (36) 

. 

2 Ne 6:45 And he cometh into the world that he may save all men, if they will hearken unto his voice; 

6:45 Zechariah prophesied to his people that they should "show mercy and compassions every 

man to his brother; and oppress not the widow, nor the fatherless, the stranger, nor the poor; and 

let none of you imagine evil against his brother in his heart. But they refused to hearken, and 

pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their 

hearts as an adamant stone, lest they should hear 'the law, and the words which the Lord of hosts 

hath sent in his Spirit by the former prophets; therefore came a great wrath from the Lord of hosts" 

(Zech. 7:9-12). 

Jacob was five hundred years ahead of Christ's coming and ministry. Men “may" be saved, not 

will be saved. The choice and action is with men. To hearken is to hear and yield obedience to his 

voice. 

JACOB CON11NUES SPEAKING ON REPENTANCE AND SIN, VER. 48-106 

2 Ne 6:49 And if they will not repent and believe in his name, and be baptized in his name, and endure 

to the end, they must be damned; 

6:49 This statement follows an affirmation that men can be saved by faith in the Holy One of 

Israel, and by repentance and baptism. This is similar to but not so cryptic as Mark's statement: 

"He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned" 

(Mark 16:15). 

Many denominations now teach that the believer, upon accepting Christ, is saved. In support of 

this they quote John: "He who heareth my word, and believeth on him who sent me, hath 

everlasting life, and shall not come into condemnation; but is passed from death into life" (John 

5:24). 

Jacob's teaching that the promise of eternal salvation involved enduring to the end of earthly life is 

based on observation and the law of agency. He is supported by Paul, who declared, "Work out 

your own salvation with fear and trembling" (Phil. 2:12). He knew that there was danger of his



"falling from grace" and feared lest having "preached to others, I myself should be a castaway" (I 

Cor. 9:27). Jesus taught the necessity of endurance: "He that endureth to the end shall be saved” 

(Matt. 10:19; 24:9-11). 

2 Ne 6:51 Wherefore he hath given a law; and where there is no law given there is no punishment; 

6:51 Sin is the willful disobedience of divine law (I John 3:4), and the wages of sin is death (Rom. 

6:23). But until the law has been given and taught, there can be no transgression or no penalty 

assessed (Rom. 4:15). 

There is a complete and satisfactory answer to those who ask, "What will become of those who 

have never heard the gospel?" 

God is merciful and his justice is infinite. In latter-day revelation we are told, " And then shall the 

heathen nations be redeemed, and they that knew no law shall have part in the first resurrection" 

(D. and C. 45:10a). Thus those who have not obeyed the gospel because they have not heard it, 

will have an opportunity in the spirit world or during the millennium under Christ's reign on earth. 

This will be a thousand years before they face the final judgment. 

2 Ne 6:56 But wo unto him that has the law given; yea, that has all the commandments of God, like 

unto us, and that transgresseth them, and that wasteth the days of his probation; for awful is his state! 

6:56 Luke records Jesus' statement on another occasion, "And that servant who knew his Lord's 

will, and prepared not for his Lord's coming, neither did according to his will, shall be beaten with 

many stripes" (Luke 12:56). 

2 Ne 6:61 But to be learned is good, if they hearken unto the counsels of God. 

6:61 This statement by Jacob is often quoted and is profound. He lamented the vanity of men who 

have trained their minds in some respects, and think they do not need divine help (58, 59). His 

conclusion: “Their wisdom is foolishness, and it profiteth them not. And they shall perish" (60). 

He encourages men to study and learn, for it "is good”; he condemns only those who are wise in 

their own conceits. 

2 Ne 6:66 Wo unto the blind, that will not see: for they shall perish also. 

6:66 Jacob pronounces a series of eight more woes: The rich who despise the poor (63); the deaf 

who will not hear (65); the uncircumcised of heart (67); the liar (68); "the murderer, who 

deliberately killeth" (69); those "who commit whoredoms" (70); and "those that worship idols" 

(71). He summarizes by saying, "In fine, wo unto all those who die in their sins: for they shall 

return to God, and behold his face, and remain in their sins" (72). 

These ten woes (56-72), are a catalogue of man's well-known vices and the penalties which follow 

them. Perhaps the most difficult to understand is the last. How can these wicked ones see God's 

face? John declared, "No man hath seen God at any time" (I John 4:12). This seems to contradict 

the testimony of Moses (Exod. 3:6; 6:3; 33:11,23), Abraham (Gen. 12:6; 17:1; 18:1), Isaiah (Isa. 

6: 1), and many others. The Inspired Version explains John's statement by an exception: "No man 

hath seen God at any time, except them who believe" (I John 4:12).



Latter-day revelation reads, "No man has seen God at any time in the flesh, except quickened by 

the Spirit of God; neither can any natural man abide the presence of God" (D. and c. 67:3; 83:3c). 

Paul spoke of God "whom no man hath seen, nor can see, unto whom no man can approach, only 

he who hath the light and the hope of immortality dwelling in him" (1 Tim. 6:16). Righteous men 

have seen and will see God. This is in harmony with Jesus' statement in the Beatitudes, "And 

blessed are all the pure in heart; for they shall see God" (Matt. 5:10). On the other hand, the 

wicked shall face him only in judgment and momentarily, to their sorrow (Rev. 6:15, 16). "But 

where God and Christ dwell they can not come, worlds without end" (D. and C.76:7v). 

2 Ne 6:78 I know that the words of truth are hard against all uncleanness; but the righteous fear them 

not, for they love the truth, and are not shaken. 

6:78 Jacob changed his sermon at this point and made a personal appeal: "0 my beloved brethren" 

(73, 75). He assured them that he had "spoken the words of your Maker" (77). "0 then, my beloved 

brethren, come unto the Lord, the Holy One" (79). Doubtless he was using the term "brethren" in a 

religious sense and included all of his listeners. 

"Uncleanness" involves not only the filth of the flesh, but the words of our lips, and the thoughts 

of our minds. Jacob had just reminded his audience that "to be carnally minded, is death" (74). But 

to be "spiritually minded is life and peace" (Rom. 8:6). 

2 Ne 6:81 Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper 

of the gate is the Holy One of Israel: and he employeth no servant there: 

6:81 Jacob was speaking of the "paths" of "righteousness" (80). Matthew recorded Jesus as saying, 

"Strait is the gate, and narrow is the way that leadeth unto life" (Matt. 7:23). The spelling should 

be noted for precise meaning. "Strait" means a narrow or limited passageway. Thus the gate must 

be entered cautiously, but the way or course before the righteous is in a direct course, not crooked. 

Isaiah rebuked the wicked, for "they have made them crooked paths; whosoever goeth therein 

shall not know peace" (Isa. 59:8). 

Jacob then cited the Lord's promise that "Whoso knocketh, to him, will he open" (83). But he 

added a provision that they be not "puffed up because of their learning, ...and their riches." 

2 Ne 6:86 O, my beloved brethren, remember my words: Behold, I take off my garments and I shake 

them before you: 

6:86 This dramatic gesture was to impress his listeners. Pilate took a bowl of water and. washed 

his hands when the Jews refused his suggestion to release Jesus. Suiting word to action, he 

declared, "I am innocent of the blood of this just person" (Matt. 27:26). The early disciples shook 

the dust from their sandals as a witness against that house or village which rejected them and their 

message (Matt. 10:12, D. and C. 23:6b). Again Jacob made a direct appeal to his brethren, "Come 

unto that God who is the rock of your salvation" (90). "Prepare your souls for that glorious day 

...of judgment" (91). 

2 Ne 6:93 But I know my guilt; I transgressed thy law, and my transgressions are mine; and the devil 

hath obtained me, that I am a prey to his awful misery.



6:93 This is a suggested prayer for the guilty (92). Jacob then adds, "Would I harrow up your 

souls, if your minds were pure?" (95). "But as ye are not holy, and ye look upon me as a teacher, it 

must needs be expedient that I teach you the consequences of sin" (97). 

Beginning with 99 through 102, Jacob again quoted from Isaiah (55:1,2). These passages end with 

"and feast upon that which perisheth not, neither can be corrupted, and let your soul delight in 

fatness." 

This invitation to enjoy "wine and milk" as the gift of God (99) had spiritual significance only. 

This kind of food "perisheth not." Fat food was rare and highly prized by the He- brews. Their 

animals survived only if the herdsmen could find enough year-round pasture. Agriculture and its 

concomitant stock feeding had not been developed among them. As used by Jacob, "fatness" 

referred to choice spiritual blessings. 

2 Ne 6:103 Behold, my beloved brethren, remember the words of your God; pray unto him continually 

by day, and give thanks unto his holy name by night. 

6:103 This may seem to make a distinction between the substance of day and night prayers. It is 

more likely a repetition for the sake of emphasis, as is often done in the Old Testament. Some 

refer to it as "Hebrew parallelism" (Gen. 49:7). Expressions of thankfulness are an essential 

element in all prayers.



PROMISES TO THE RIGHTEOUS BRANCH, VER. 1-21 

2 Ne 7:4 And our children shall be restored, that they may come to that which will give them the true 

knowledge of their Redeemer. 

7:4 Jacob explained that these promises were to be "according to the flesh" (2). While many "of 

our children shall perish ...because of unbelief, "God's mercy would spare many (3). History has 

shown the truth of this promise. As a nation the Nephites were spared for a thousand years. Their 

blood is even now mixed with the Lamanites or American Indians. 

2 Ne 7:5 Wherefore, as I said unto you, it must needs be expedient that Christ (for in the last night the 

angel spake unto me that this should be his name) should come among the Jews, among those who are 

the more wicked part of the world; 

7:5 This is the first time the name "Christ" appears in the Book of Mormon. 

An angel revealed this name to Jacob. Christ's coming and work was pointed out previously, but 

reference to him was by such names as "Messiah" (I N. 1:20; 3:4-25), "Lamb of God" (I N. 3:12), 

"Son of God" (I N. 3:25), and "Redeemer" (I N. 3:5; 19, 71). 

"Christ" is from the Greek Christos and means "the anointed." It has the same meaning as the 

Hebrew name "Messiah." Its implication is that Christ shall be King. The Jews installed their 

kings by anointing their heads with oil and with a prayer of blessing (II Kings 9:3; II Sam. 2:4; I 

Chron. 29:22). More will be said concerning the name in connection with II Nephi 11:36. 

2 Ne 7:9 But because of priestcrafts and iniquities, they at Jerusalem will stiffen their necks against 

him, that he be crucified. 

7:9 The term "priestcraft" is generally used in a derogatory sense. Here it is associated with 

iniquities which resulted in the Crucifixion. Later Nephi defines it in these words: "Priestcrafts are 

that men preach and set themselves up for a light unto the world, that they may get gain, and 

praise of the world; but they seek not the welfare of Zion" (II N. 11:106). 

There is ample historical evidence 'that "the chief priests, and the Scribes, and the elders of the 

people" contrived with Caiaphas, the high priest, on a subtle way to bring about the death of Jesus 

(Matt. 26:3). Nephi alleges that no other nation on earth would crucify their God (7). The miracles 

Jesus performed among them should have brought about their faith and repentance (8). 

2 Ne 7:12 But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that 

I am Christ, then have I covenanted with their fathers, that they shall be restored in the flesh, upon the 

earth, unto the lands of their inheritance. 

7:12 The hope of Israel was thus kept alive by reminding them of the promise made centuries 

before to Abraham and his progenitors. (See I N. 7:22 for comments.) 

2 Ne 7:18 And this land shall be a land of liberty unto the Gentiles: and there shall be no kings upon the 

land, who shall raise up unto the Gentiles.



7: 18 This unusual prophecy has had a remarkable fulfillment. Though European nations have held 

possessions in or near the Americas, in no instance has a kingdom worthy of the name been set up 

and long maintained. Mosiah declared, "Because all men are not just, it is not expedient that ye 

should have a king or kings to rule over you” (Mos. 13:21). The Lord promised to "fortify this 

land against all other nations” (19). The Monroe Doctrine has proved effectual for many decades 

and has had a potent influence in preventing foreign acquisitions. 

GEN11LES TO BE NUMBERED AMONG ISRAEL, VER. 22-44 

2 Ne 7:23 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male 

and female, shall perish: 

7:23 "Wherefore, he that fighteth against Zion, ...shall perish. "-It might be difficult for the Saints 

of this age to see that the enemies of Zion had perished. We are inclined to mistake a skirmish for 

the real battle. God takes a long view of bringing about his purposes. The revelation of December 

16, 1833, tells why the Saints were driven out of Jackson County by mob action of the early 

settlers. "I, the Lord, have suffered the affliction to come unto them ...in consequence of their 

transgressions" (98:1-5). 

Peter declared, "The Lord is not slack concerning his promise and coming, as some men count 

slackness" (II Pet. 3:9). He prefaced this with the statement, "One day is with the Lord as a 

thousand years" to us. 

God has told the church, "1, the Lord, would fight their battles" (95:6e; 102:3). This is not in the 

spirit of vengeance or retaliation, but of justice and judgment. As Zechariah said, "Not by might, 

nor by power, but by my Spirit, saith the Lord of hosts" (Zech. 4:6). 

Nephi once spoke of certain ones in Zion who would perish. "But the laborer in Zion shall labor 

for Zion; for if they labor for money, they shall perish" (11 N. 11:109). Should effect follow cause 

in rapid or immediate succession, it would be coercion. God does not want us to feel compelled, 

but free agents to determine our own course. 

2 Ne 7:29 Wherefore, the Gentiles shall be blessed and numbered among the house of Israel. 

7:29 The Gentiles will afflict the seed of Lehi for a time (27), but later "1 will soften the hearts of 

the Gentiles, that they shall be like unto a father to them" (28). This can be applied particularly to 

the United States of America. The early history was one of despoiling and humiliation of the 

Lamanites. Many privileges and welfare programs are now being used. The process has been slow 

and painful, because the Indian wanted to perpetuate his habits and customs of the centuries. The 

government wanted to entice him away from his tepee and blanket existence. Each group was 

insisting on the only kind of life which seemed to fit the need and the times. 

Still better relations are predicted when the barriers of race will break down and they shall all be 

numbered as Israel. The Gentiles are to become Israelites by adoption according to Paul (Rom. 

8:15-17; Gal. 4:5-7). This condition shall be brought about by the terms of the gospel. It may seem 

like a fanciful hope to some; but to those who take the time to study the changes already made, 

there should come a basis for hope that God's promises will all be fulfilled. 

2 Ne 7:35 For the Lord has made the sea our path, and we are upon an isle of the sea.



7:35 Jacob's description of the Lehites' voyage to America is poetic and beautiful. He gives God 

credit for their safe arrival. We do not know how long they were on the ocean. They had a sailing 

ship (I N. 5:181) which could be steered (I N. 5:211), and that is a slow way to travel. "The isles of 

the sea" here refers to the American continents; it was land out in the ocean to them. (See note on I 

N. 7:9) 

2 Ne 7:40 Therefore cheer up your hearts, and remember that ye are free to act for yourselves; to choose 

the way of everlasting death, or the way of eternal life. 

7:40 Jacob's address is brought to a close with another plea that his brethren be ...reconciled unto 

God" (41). Freedom to choose our own ways has a strong appeal, but it also carries a tremendous 

responsibility. Like the airplane pilot crossing the ocean; when he has gone so far that his fuel will 

not permit him to reverse his course, his choice is final. The plane has reached the "point of no 

return." 

This point is much farther away than many who now face a wasted life may think. All who have 

part in the first resurrection will receive teaching and training through the millennial reign of 

Christ on earth. However, the rebellious will reach a place where they must accept a reward 

"which is not a kingdom of glory" because they were "not willing to enjoy that which they might 

have received ...Therefore, they must remain filthy still" (D. and C. 85:5c, 6g, 8b).



NEPHI INTRODUCES MORE OF ISAIAH'S WORDS, VER. 1-16 

2 Ne 8:2 And now I, Nephi, write more of the words of Isaiah; for my soul delighteth in his words. 

8:2 Nephi quoted from Isaiah, chapters 48, 49, in I Nephi 6 as it was recorded on the plates of 

brass. The quote follows closely the wording of the Inspired Version. (See comments on I N. 6:4.) 

Jacob drew on Isaiah in his sermon (II N. 5:17-114). He explained, "And they are the words which 

my brother has desired that I should speak unto you" (II N. 5:11). 

Nephi then quoted Isaiah quite literally as found in the Inspired Version (II N. 8:17 if.). 

2 Ne 8:5 Wherefore, by the words of three, God hath said, I will establish my word. 

8:5 This could refer to the law in Deuteronomy 17:6, " At the mouth of two witnesses, or three 

witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall 

not be put to death." Later it was stated, " At the mouth of three witnesses, shall the matter be 

established" (19:15). 

Nephi recorded that the truth of the book (of Mormon) should be established by the testimony of 

three witnesses who should behold it "by the power of God" (II N. 11:133-135). 

2 Ne 8:7 Behold, my soul delighteth in proving unto my people the truth of the coming of Christ: 

8:7 Isaiah declared, "In the year King Uzziah died I saw also the Lord sitting upon a throne, high 

and lifted up" (Isa. 6:1). So Nephi tied this in with his own testimony and also with that of Jacob 

(II N. 8:3, 4). Much of the text used in the oratorio Messiah is taken from the Book of Isaiah. 

Many share the conviction that his prophetic utterances predict the Messiah's birth, character, his 

ministry, his crucifixion, resurrection, and final triumph as King of Kings. 

2 Ne 8:11 Yea, my soul delighteth in his grace, and his justice, and power, and mercy, in the great and 

eternal plan of deliverance from death. 

8:11 In many ways Nephi's understanding of the gospel rivaled that of Paul. Paul declared, "For as 

in Adam all die, even so in Christ shall all be made alive ...Afterwards cometh the end, when he 

shall have delivered up the kingdom of God, even the Father; when he shall have put down all 

rule, and all authority and power. For he must reign, till he hath put all enemies under his feet. The 

last enemy, death, shall be destroyed" (1 Cor. 15:22-26). 

Christ broke the bonds of death and triumphed over the grave. This made possible the resurrection 

from the dead of all mankind; however, most of us dread the adventure into the spirit world when 

the spirit and body shall be temporarily separated. It is only when we have been beaten to our 

knees by suffering and disease that death is a welcomed messenger. 

THE WORDS OF ISAIAH, VER. 17-100 

2 Ne 8:20 And he shall judge among the nations, and shall rebuke many people; and they shall beat 

their swords into plow shares, and their spears into pruning hooks; nation shall not lift up sword against 

nation, neither shall they learn war any more.



8:20 This introduction of and presentation concerning the Messianic reign is the hope of the 

world. Judgment shall precede the millennial reign, and some will come forth from their graves 

and have part in the era of peace. Others shall not come forth until the thousand rears are ended. 

Satan will be loosed for a little season, and all the dead as well as the living will stand before 

God's judgment bar to be assigned to eternal glories according to their works. 

Isaiah 2: 1-4 and Micah 4: 1-3 are the same as II Nephi 8:17-20. Scholars have no definite 

evidence as to whether the original source is Micah or Isaiah. It is possibly an editorial insert in 

one or both of them, but is a very choice prophecy worthy of repetition. Micah 4:4 follows on with 

this further prophecy: "But they shall sit every man under his vine and under his fig tree; and none 

shall make them afraid; for the mouth of the Lord of hosts hath spoken it." 

The rise of this kingdom of peace is to "come to pass in the last day" (II N. 8:18; Isa. 2:2; Mic. 

4:1). The term "rebuke many people" is easier understood in the Revised Standard Version which 

says, "decide for many people," referring to the judgment. 

Since Nephi's record follows Isaiah with only slight variations to the end of Chapter 10 (Isaiah 

Chapter 14), This commentary will not attempt to present the text verse by verse. An interpretative 

discussion is available in the Interpreter's Bible, Volume V; and several one-volume works, such 

as The Abingdon Bible Commentary and The One Volume Bible Commentary by J. R. 

Dummelow. Where there are verses of particular interest to Book of Mormon students some 

discussion of them will be given. 

2 Ne 8:65 And in that day, seven women shall take hold of one man, saying, We will eat our own bread, 

and wear our own apparel: only let us be called by thy name, to take away our reproach. 

8:65 This prophecy grew out of the conditions of war (63, 64), when many of the able bodied men 

had been killed. The shame or "reproach," according to Hebrew tradition, was for a woman to be 

childless (Gen. 30:23; I Sam. 1:6). To bear no man's name was to be without standing in the 

community (Ruth 4:10). 

There is no evidence in this prophecy that divine sanction was to be given to any plural marriage 

arrangement. The Book of Mormon (Jb. 2:31-33, 46) and the latter-day revelations condemn 

polygamy (D. and C. 42:7 d, e; 49:3a-c; 111:4a, b).



ISAIAH'S PROPHECIES CONTINUED, VER. 1-137 

2 Ne 9:1 In the year that King Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, 

and his train filled the temple. 

9:1 Here begins a bit of biography which is one of the best known in prophetic literature (Isa. 6:1). 

It is a "unique record of how the call of God reached a man, and a prophet was born." In 734 B.C. 

King Ahaz finally rejected the prophet's appeal to trust in God and turned to seek security in 

Assyrian protection. It would seem that at this Isaiah felt, for the time being at least, the futility of 

his ministry, and so withdrew from the political scene to let things take their course. 

There can be no doubt that Isaiah here describes a profoundly real psychological and spiritual 

experience through which he passed on a particular occasion. ...This chapter is one of the 

outstanding passages of the Bible which justify a doctrine of revelation in and through recorded 

spiritual experience. The story or Isaiah's call to be a prophet has been a powerful formative 

influence in the Hebrew and Christian religious traditions, and we have the story in his own 

words. We learn that his ministry was initiated by a soul-shaking experience of the reality of God, 

as of One inexpressibly exalted, whose ethical "holiness" marked the most significant distinction 

between God and man. 

2 Ne 9:5 Then said I, wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell 

in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. 

9:5 The beginning of a prophet's preparation is here set forth. He must be humble and willing to 

confess his unworthiness. After one has been in the presence of Deity, or has been bathed in the 

Holy Spirit, he keenly senses his humanity. "Mine eyes have seen the King, the Lord of hosts" (5). 

As soon as his repentance is manifested by his confession, forgiveness is extended. His stained 

lips are cleansed by God's holy fire. This is the second step in making a prophet. Now Isaiah could 

speak of the reality of sin and the forgiveness of God. There was no denunciation or divine terror, 

only the assurance of divine mercy. 

The third step followed promptly in the dedication of a reborn life. Isaiah never hesitated. He 

heard the call, "Whom shall I send, and who will go for us?" (8). His oft-quoted reply sounded 

sharp and clear: "Here am I; send me." 

One is reminded of Paul's conversion on the Damascus road. The light from heaven blinded him 

and struck him down. The voice said, "I am Jesus whom thou persecutest." Paul then inquired, 

"What wilt thou have me to do?" And the Lord said, "Arise, and go unto the city, and it shall be 

'told there what thou must do" (Acts 9:5,6). 

2 Ne 9:27 Therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive, and shall 

bear a son, and shall call his name Immanuel. 

9:27 This prophecy (Isa. 7:14) is used as a source to predict the coming of the Messiah. (See also 

Mic. 5:2, 3.) Matthew's record reads: 

"Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name 

Emmanuel, (which, being interpreted, is, God with us)" (Matt. 2:6). Joseph, Mary's espoused 

companion, had been told by an angel, "Fear not to take unto thee Mary thy wife; for that which is



conceived in her, is of the Holy Ghost" (Matt. 2:3). No other place in the Bible gives any account 

of another virgin birth. 

The setting of this prophecy in Isaiah revealed that "the Lord himself shall give you [King Ahaz of 

Judah] a sign" (II N. 9:27). The birth of this child was to occur, and before he should know good 

from evil, Judah's enemies (Syria and Samaria) should be forsaken by her two kings ( 29) . 

The Revised Standard Version, 1952, translated the Hebrew almah, as "a young woman," and 

caused much criticism. Most all of the older versions follow the Septuagint (the Greek version, 

250 B.C.) which translates this word "virgin." Some scholars say the correct meaning of the 

Hebrew term is "maiden." The Interpreter's Bible commentator says, "the word almah means a 

young woman of marriageable age, possibly a virgin." This acknowledgment leaves little basis for 

controversy. 

2 Ne 9:66 For unto us a child is born, unto us a son is given: and the government shall be upon his 

shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, 

The Prince of Peace. 

2 Ne 9:67 Of the increase of government and peace there is no end, upon the throne of David, and upon 

his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for 

ever. The zeal of the Lord of hosts will perform this. 

9:66, 67 This passage is from Isaiah 9:6, 7 and is often used to signify the Messianic hope. 

It is true that if the Jews had cherished anything but a high spiritual ideal of the divine monarch, 

they might have hailed many a messiah, for they had great and good kings. But in the very purity 

of their ideal they doomed themselves to disappointment - until in the fullness of time a king came 

not with panoply and splendor, but "lowly, and riding upon an ass (Zech. 9:9). By faith Isaiah saw 

him. To him are given the titles no earthly king could hope to justify. 

The final term in the series of titles, "The Prince of Peace" has become universally associated with 

Jesus who came to “bring "peace on earth." Only in the Christian image is it possible to find a 

successor for David's throne who fits the dimensions, the power, and the glory of this ruler. His 

divinity in this context is established by the title "The mighty God." 

2 Ne 9:121 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the 

calf and the young lion and the fatling together; and a little child shall lead them. 

9:121 This passage is the beginning of a notable prophecy of the millennial reign of Christ on this 

redeemed earth. Isaiah also beheld the "cow and the bear shall feed; their young ones shall lie 

down together" (122). He said, "the suckling child shall play on the hole of the asp [a serpent, 

perhaps an adder]" (123). "They shall not hurt nor destroy in all my holy mountain; for the earth 

shall be full of the knowledge of the Lord, as the waters cover the sea" (124). 

Here is a beautiful picture of men living together in peace, the heaven for which men have prayed 

daily since Jesus taught his disciples to pray "Thy kingdom come. Thy will be done on earth, as it 

is done in heaven" (Matt. 6:11). 

And as though this paradise were insufficient, the prophet pictured a time when the Carnivora 

shall be rendered harmless to each other and to man.



2 Ne 9:126 And it shall come to pass in that day, that the Lord shall set his hand again the second time 

to recover the remnant of his people, which shall be left from Assyria, and from Egypt, and from 

Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the 

sea. 

9:126 This return is to be the result of a divine movement. God shall intercede (see comments on 

II N. 5:19). It shall be but a remnant of his chosen people this time. To "recover" here signifies to 

gather them from the lands abroad to their homeland in Palestine. 

In II Nephi 5:35-37 the call is made more emphatic. "The Messiah will set himself again the 

second time, to recover them." This process is now going on. He is to "set up an ensign for the 

nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from 

the four corners of the earth" (127). An ensign is "a banner, especially the national flag" 

(Webster). Jeremiah mentions the gathering of the “remnant of Israel" from the "land of the north" 

and other lands (see Jer. 16:14-17; 31:7-9; D. and C. 108:5,6). 

That this prophecy was not fulfilled thousands of years ago, nor even in this century, is made clear 

in the following verse of Isaiah 11: 13: "The envy also of Ephraim shall depart, and the 

adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex 

Ephraim" (128). At this writing it is the armies of the United Nations which patrol the borders that 

keep the adversaries of the Jews from attacking.



ISRAEL’S TRIUMPH OVER BABYLON, VER. 1-54 

2 Ne 10:34 How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the 

ground, which did weaken the nations! 

10:34 This language was addressed to the king of Babylon by the prophet. The king's arrogance 

and pride were pointed out. He had said, “1 will exalt my throne above the stars of God" (35). And 

as though this was not enough, he indulged in further exultation, “1 will be like the Most High" 

(36). 

The war in heaven in which Satan offered to come and save mankind is learned by putting 

together several scriptural texts of the King James Version. Jude wrote, "And the angels which 

kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under 

darkness unto the judgment 0£ the great day" (Jude 1:6). John wrote, "Neither was their place 

found any more in heaven. And the great dragon was cast out, that old serpent, called the devil, 

and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were 

cast out with him" (Rev. 12:8,9, K.J.V.). 

The Inspired Version gives the story with greater plainness in Genesis 3:1-5. When Christ's offer 

was accepted, Satan rebelled and was cast down. Latter-day revelation says, "a third part of the 

hosts of heaven turned he away from me" (D. and C. 28:10b). 

Were it not for the inspired messages of Isaiah, and Joseph Smith, Jr., some of the story of man's 

beginning would be difficult to comprehend. 

2 Ne 10:41 But thou art cast out of thy grave like an abominable branch, and the remnant of those that 

are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under 

feet. 

10:41 This language refers to the king of Babylon. While the kings of other nations lie in glorious 

tombs, he was to lie unburied on the field of battle. 

Belshazzar was the last Chaldean king of Babylon, according to Daniel 5. He was the oldest son 

0£ Nabonidus and prince-regent associated with his father, the king. He was the successor to 

Nebuchadnezzar, rather than his son. 

It was said the prince was surprised in the midst of merry-making and was killed by a sword at the 

gate of his palace. Then his father, Nabonidus, was forced to surrender. 

The selections from Isaiah end with Chapter 10 of Nephi's record. He next begins an exegesis of 

the material he has quoted from the brass plates of Isaiah's writings.



NEPHI DISCUSSES ISAIAH'S WORDS, VER. 1-23 

2 Ne 11:5 Wherefore hearken, O my people, which are of the house of Israel, and give ear unto my 

words: for because the words of Isaiah are not plain unto you, nevertheless, they are plain unto all those 

that are filled with the spirit of prophecy. 

11:5 The language of Isaiah is “hard £or many of my people to understand" (2), so Nephi gave a 

version of parts of his prophecies so that his people and "all those that shall receive hereafter 

...may know the judgments of God" (4). 

Once having become used to Isaiah, we may overlook some of the language difficulties, such as 

tense. "Unto us a child is born" (9:6) is present tense, but intended for the future. In another 

instance he uses the past tense £or something yet to come, "He hath borne our griefs, and carried 

our sorrows" (Isa. 53:4). 

In chapters 10 and 11 the prophet speaks of deliverance from Assyrian captivity, and this is 

closely followed by Israel's deliverance by the Messiah near the end of the world just before the 

millennium. 

2 Ne 11:8 Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine 

eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the 

prophets, and there is none other people that understand the things which were spoken unto the Jews, 

like unto them, save it be that they are taught after the manner of the things of the Jews. 

11:8 While expressing some confidence in the ability of Jerusalem Jews to correctly interpret the 

prophets, Nephi is concerned that his own children properly interpret them, for he had not taught 

his children after the manner of the Jews, (9) though he had warned them verbally concerning "the 

judgments of God" (10). 

2 Ne 11:12 Nevertheless, in the days that the prophecies of Isaiah shall be fulfilled, men shall know of a 

surety, at the times when they shall come to pass; 

11:12 Prophecy fulfilled is history. Nephi seems to be talking about hindsight, which does not 

require the faith and vision of foresight. The strongest evidence that there is a spark of divinity in 

Holy Writ is the fulfillment of prophecy. Modernists, however, reverse this process and determine 

the time of writing the Book of Isaiah, making it subsequent to the historical events described or 

alluded to. The Hebrew Epistle lays down a principle which is basic to all prophecy. "But without 

faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is 

a rewarder of them that diligently seek him" (Heb. 11:6). 

The only way men could know that Isaiah's prophecies were being fulfilled "of a surety" is that, 

they should have access to these scriptures and recognize the events the prophet predicted. It 

seems to be saying that there would not be a time when the words of Isaiah would be banished 

from the earth, nor when men would not have some familiarity with them (14). 

Further comments on the "Isaiah problem" may be found with the discussion of I Nephi 6:4, 6. 

2 Ne 11:16 And never hath any of them been destroyed, save it were foretold them by the prophets of 

the Lord.



11:16 Amos declared, "Surely the Lord God will do nothing, until he revealeth the secret unto his 

servants the prophets" (Amos 3:7). 

"Destroyed" does not always signify utter extinction. This could not happen "from generation to 

generation" (15). It here is more properly interpreted as "brought to ruin, overthrown." Such a 

destruction occurred shortly after Lehi left Jerusalem in the Babylonian captivity (18). 

2 Ne 11:22 Behold, they will crucify him, and after he is laid in a sepulcher for the space of three days, 

he shall rise from the dead, with healing in his wings, and all those who shall believe on his name, shall 

be saved in the kingdom of God; 

11:22 The rejection of the Messiah by the Jews was "because of their iniquities, and the hardness 

of their hearts, and the stiffness of their necks" ( 21) .This figurative language had its fulfillment in 

their persistent demand that an innocent man suffer the most horrible and degrading death known 

in that age (John 19:8-18). They clamored for the release of a known criminal in order that they 

might humiliate an innocent man who had condemned their sins and their hypocrisy. 

They might have inflicted death by stoning, according to Hebrew law, as they did in the case of 

Stephen; but this would have been relatively humane, and only hanging would satisfy these angry 

Jews. They intimated to Pilate that a charge of disloyalty to Caesar (John 19:12) would be 

preferred against him in Rome. Nephi's prophecy of "hardness of heart" seems fully justified. 

"In a sepulcher for the space of three days" raises a point of accuracy. Its answer depends upon 

whether we insist on English literalism or Hebrew colloquialism. It is generally thought that the 

trial was on Thursday, the crucifixion on Friday, the fourteenth of Abib, shortly after 3:00 P.M. 

Christ was taken to the new tomb of Joseph of Arimathea before sunset. He was in the tomb all 

day Saturday the fifteenth, but had risen early Sunday morning, the sixteenth, when the women 

came to the tomb to anoint his body. "After eight days" from Easter Sunday (John 20:26) is 

conceded to mean "on the eighth day after." Weymouth translates it "a week later." 

Mark and Luke both record that he should rise the third day (Mark 9:28; Luke 24:6, 20). This 

confirms the history as we have just stated it. The version which reads "three days" or "three days 

and nights" in the tomb is likely based on a misunderstanding of Hebrew colloquialism. Justin 

Martyr, A..D. 140, asserts that the Christians had a custom of assembling on the first day of the 

week. John refers to this as "the Lord's day" (Rev. 1:10). Tertullian (A.D. 200) spoke of Sunday as 

the day of resurrection of our Lord. 

NEPHI PROPHESIES CONCERNING CHRIST, VER. 24-69 

2 Ne 11:24 And behold, it shall come to pass, that after the Messiah hath risen from the dead, and hath 

manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be 

destroyed again: for wo unto them that fight against God and the people of his church. 

11:24 This occurred A.D. 70 under Titus. It was at a time of celebrating one of their holy festivals, 

and the city was filled to overflowing with visitors. Suddenly the gates were closed, and the Jews 

were trapped. Soon their food supply was exhausted, and a civil war developed. Cases of 

cannibalism were observed. When Titus was lauded for his victory, he disclaimed all honor for it. 

"1 am only an instrument," he said, "of divine retribution."



2 Ne 11:25 Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be 

destroyed; wherefore, the Jews shall be scattered by other nations; 

11:25 Although the city and the temple had been destroyed and thousands of the inhabitants were 

driven into foreign lands, some of the exiles returned sixty years later, led by a pretender to 

Messianic authority. These tried again to defy Rome. A war began which lasted two years. It is 

claimed that 580,000 of the people fell in this conflict, besides those who perished by famine, 

pestilence, and fire. At that time, it is said, fifty cities were totally destroyed, and Judea was left a 

desert. From that time Jews have been a foreign element in nearly every country on earth, in Asia, 

in Europe, in Africa, and America. According to a decree of Emperor Hadrian, Jews were 

prohibited, on the pain of death, to enter Jerusalem. 

After this disaster, Nephi adds, " And the Lord God hath scourged them by other nations, for the 

space of many generations ...until they shall be persuaded to believe in Christ" (26). 

At that time they shall be restored "from their lost and fallen state" (28), and a marvelous thing 

will happen to Israel. "Wherefore, he shall bring forth his words unto them, which words shall 

judge them at the last day" (30). This must refer to the Book of Mormon and latter-day revelations. 

One of the stated purposes of the Book of Mormon is to convince the children of Israel" that Jesus 

is their Messiah. Or, as Nephi put it, "They shall be given them for the purpose of convincing them 

of the true Messiah, who was rejected by them" (31). "They need not look forward any more for a 

Messiah to come”. (32). "His name shall be Jesus Christ, the Son of God" (36). 

2 Ne 11:38 And as the Lord God liveth, that brought Israel up out of the land of Egypt, and gave unto 

Moses power that he should heal the nations, after they had been bitten by the poisonous serpents, if 

they would cast their eyes unto the serpent which he did raise up before them, and also gave him power 

that he should smite the rock, and the water should come forth; 

11:38 This refers to "the twelve tribes of Israel" as nations, and according to his prophetic vision, 

they were many small republics. The incident of the scourge of serpents is recorded in Numbers 

21:6-9. Moses made a serpent of brass (or copper) and put it on a pole. Those who looked on it in 

faith were healed. John said this was symbolic of Christ being lifted up upon the cross (John 3:14, 

15). Nephi and Helaman refer to the brass serpent (I N. 5:134, 135; H. 3:47, 48). Quetzalcoatl, the 

feathered serpent, was a symbol used in ancient America. 

The brazen serpent was kept as a national relic for at least seven hundred years. It was destroyed 

by King Hezekiah because it had become an object of idolatry (II Kings 18:4). 

2 Ne 11:39 Yea, behold, I say unto you, that as these things are true, and as the Lord God liveth, there is 

none other name given under heaven, save it be this Jesus Christ of which I have spoken, whereby man 

can be saved. 

11:39 John made it very clear that we are to ask the Father in Jesus' name (John 14:13; 15:16; 

16:23-26). Peter testified under divine power, “There is none other name under heaven given 

among men, whereby we must be saved" (Acts 4:12). 

Paul discussed this approach to God in his Philippian letter, “At the name of Jesus every knee 

should bow, of things in heaven, and things in earth, and things under the earth" (Phil. 2:10).



2 Ne 11:40 Wherefore, for this cause hath the Lord God promised unto me that these things which I 

write, shall be kept and preserved, and handed down unto my seed, from generation to generation, that 

the promise may be fulfilled unto Joseph, that his seed should never perish as long as the earth should 

stand. 

11:40 "These things" could not refer to any other thing than Nephi's writings in the Book of 

Mormon. A promise of their preservation is made, and that the seed of Joseph, who was sold into 

Egypt, "should never perish as long as the earth should stand" (40). Nephi also prophesied that 

these things shall go from generation to generation as long as the earth shall stand, “according to 

the will and pleasure of God” (41). Many efforts have been made to discredit and destroy the Book 

of Mormon; however, it has a much wider circulation today than ever, before. 

Another prophecy given by Nephi was that "the nations which shall possess them (writings in the 

Book of Mormon), shall be judged of them" (42). Men shall be held responsible not only for what 

they know and believe but also for the opportunity they have had to know and accept the truth. 

Ignorance of the laws of our land cannot be used as an excuse for crimes or torts. Otherwise, a 

premium would be put on ignorance rather than on light and truth. There will be a national day of 

judgment (Matt. 25:32-35), as well as an individual day of judgment (Rev. 20:12). 

2 Ne 11:45 And notwithstanding we believe in Christ, we keep the law of Moses, and look forward with 

steadfastness unto Christ, until the law shall be fulfilled; for, for this end was the law given; 

11:45 Several references are made in the Book of Mormon to keeping the law of Moses. One of 

the prime motives for risking 'their lives to get the plates of brass was that they had to know the 

law to keep it. (See I N. 1:115, 117, 118; 5:99; II N. 4:14.) Because of the righteousness of some 

of the Nephites, they received much knowledge of Christ and his mission to earth. It seems that at 

times in their worship the law of Moses took a secondary place only to Christ. 

It is interesting to seek data on just how far they did keep the law as they neared the time of 

Christ's coming. Jarom wrote that they kept "the Sabbath day holy unto the Lord"(1:11). 

About 148 B.C. Mosiah wrote that they took "the firstlings of their flocks, that they might offer 

sacrifice and burnt offerings" (Mos. 1:30). Mosiah was careful to point out that "only in and 

through Christ ye can be saved. Therefore, if ye teach the law of Moses, also teach that it is a 

shadow of those things which are to come" (Mos. 8:89,90). Alma declared, "It was expedient that 

they should keep the law of Moses as yet, £or it was not all fulfilled. ...They did look forward to 

the coming of Christ, considering that the law of Moses was a type of his coming, and believing 

that they must keep those outward ordinances, until the time that he should be revealed unto them. 

Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve 

to strengthen their faith in Christ" (A. 14:74-76). 

This was about 90 B.C. Sixteen years later Alma said, "There began to be continual peace 

throughout all the land, “and they were strict in observing the ordinances of God, according to the 

law of Moses; for they were taught to keep the law 0£ Moses, until it should be fulfilled" (A. 

16:3,4). 

Nephi sums it up by saying, "Wherefore, the law hath become dead unto us, and we are made alive 

in Christ, because of our faith" (II N. 11:46). They kept the commandments but talked, rejoiced,



preached, and prophesied of Christ (47, 48). They looked forward to the time when the law would 

be fulfilled and "done away" (51). 

The fact that Nephi built a temple "after the manner of the temple of Solomon" indicates that they 

used the altar for burnt sacrifices, and that it contained the laver and the dividing veil. Helaman's 

record indicates there were many temples (H. 2:9, 13). 

2 Ne 11:53 And the words which I have spoken, shall stand as a testimony against you; for they are 

sufficient to teach any man the right way: 

11:53 Nephi was quite serious and emphatic about his faith in Christ. He made it a matter of 

record that his words "are sufficient to teach any man the right way." It was not a simple "believe 

in" process. Wherefore ye must "bow down before him, and worship him with all your might, 

mind, and strength, and your whole soul" (56). All the "performances and ordinances of God" 

must be kept until the law was fulfilled (57). 

2 Ne 11:61 And after the Messiah shall come, there shall be signs given unto my people of his birth, 

and also of his death and resurrection; 

11:61 This prophecy given about 550 B.C. was literally fulfilled. Nephi was shown this in vision 

as recorded in I Nephi 3:54-117. The sign of his birth was that the sun went down but there was no 

darkness (III N. 1:17). At Christ's death there were terrible tempests, earthquakes, and fires. Then 

followed a "vapor of darkness, “upon the face of the land." Neither candles, torches, nor dry wood 

would burn. This darkness lasted three days (III N. 4:3-21). (See also H. 5:54-82.) 

The cause of this great destruction was that the people to whom Christ came would "cast out the 

prophets, and the saints, and stone them, and slay them" (II N. 11:63, 66). As Nephi saw these 

things in vision he cried out, "0 the pain, and the anguish of my soul for the loss of the slain of my 

people!" (70,74). 

LAMENTATIONS OVER THE DESTRUCTION OF HIS PEOPLE, VER. 70-94 

2 Ne 11:76 For because they yield unto the devil, and choose works of darkness rather than light; 

therefore they must go down to hell, for the Spirit of the Lord will not always strive with man. 

11:76 The agency given in the beginning by the Lord permits man to select whom he shall serve. 

Nevertheless, both God and the devil strive to guide him and win his heart and mind. "To whom 

ye yield yourselves servants to obey, his servants ye are" (Rom. 6:16). (See also Gen. 8:5; D. and 

C. 1:5g; 58:6d.) 

From the beginning Satan has "sought to destroy the agency of man" and by his lies he tries "to 

deceive, and to blind men, and to lead them captive at his will even as many as would not 

hearken" to God's voice (Gen. 3:4, 5). This is the "broad way" which seems so attractive and 

satisfying at first; but when, man is made captive and walks in darkness, it ends in the miseries of 

hell.



2 Ne 11:78 And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must 

needs be that the Gentiles be convinced also, that Jesus is the Christ, the Eternal God; and that he 

manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; 

11:78 Earlier in this chapter (26-36) Nephi records he was shown that after "many generations" 

the Jews would accept Jesus as the Messiah. 

2 Ne 11:83 And after they shall have been brought down low in the dust, even that they are not, yet the 

words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who 

have dwindled in unbelief, shall not be forgotten; 

11:83 The writer knew that long after the Nephites had all died, his record should come forth from 

the ground in answer to the prayers which they were sending to the throne of God. 

Nephi then quotes Isaiah (29:4) that their "speech shall be low out of the dust" (84). Their history 

"shall be written and sealed up in a book, and those who have dwindled in unbelief shall not have 

them, for they seek to destroy the things of God" (86). The sealed book refers to the Book of 

Mormon. Part of the plates could not be translated for they were sealed. The book was sealed in 

two ways: (1) some of the plates were fastened together and (2) the language used on these plates 

was unknown, since it was neither Hebrew nor Egyptian but altered to suit the writer's purpose. 

Mormon declared "none other people knoweth our language" (Mn. 4:98-100). The Jaredite record 

was sealed and in "a language that, “can not be read" (E. 1:87, 88). 

2 Ne 11:89 And it shall come to pass, that those who have dwindled in unbelief, shall be smitten by the 

hand of the Gentiles. 

11:89 The story of the invasion of America by Europeans in the sixteenth century, is a tragic 

illustration of the truth of this prophecy. Witness the appearance in Mexico of Cortes with his 450 

Spaniards and 1,000 Tlascalan allies. From the very first of his contact with the natives, strife and 

slaughter ensued. Cortes, having occasion to leave Tenoctlian [Tenoch- titlan] -the ancient name 

of the city of Mexico -left Pedro de Alvarado in charge. The Aztecs celebrated their May festival 

with the sacrifice of a handsome youth, as was their custom. This was, we may say, their 

pentecost. But the sacrifice was too horrible to Alvarado. Under the impression that the Aztecs 

were cowards, he fell upon the crowds of worshipers and massacred 600 of them, among whom 

were prominent chiefs. When Cortes returned, he found the people excited. Montezuma, 

practically a prisoner among the Spaniards, had been deposed, and his brother, Cuitlahuatzin, had 

been elected ruler in his stead. They now attacked the Spaniards. Spanish cannon swept the streets 

with terrible effects. Some idea of the losses of the Aztecs may be formed from the fact that the 

battle and the retreat cost Cortes 750 of his 1,250 white soldiers and 4,000 of his 6,000 Tlascalan 

allies. 

But Cortes came back. On April 28, 1521, he began a siege of the city, which Dr. John Fiske 

compares to the siege of Jerusalem by Titus, on a smaller scale, of course. On August 18, Cortes 

was master of the situation. But then the city was a ruin. A new era had been inaugurated, in which 

the natives lost their culture, their literature, and arts, and were practically, buried in the "dust."



2 Ne 11:93 And there are also secret combinations, even as in times of old, according to the 

combinations of the devil, for he is the foundation of all these things; yea, the foundation of murder, and 

works of darkness; 

11:93 The Inspired Version makes clear what is meant by “as in times of old." Satan told Cain, 

“Swear unto me by thy throat, and if thou tell it thou shalt die; and swear thy brethren by their 

heads, and by the living God. ...And all these things were done in secret" (Gen. 5:14- 15). (See II 

N. 7:22.) 

Such “secret combinations" laid the “foundation of murder, and works of darkness" (93). Truth 

and righteousness need no cover-up planning. When a person wants to tell you something on a 

pledge that you will tell no one, beware! You might be led into trouble. Jesus said, “Every one 

who doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved" 

(John 3: 20). If you have to pledge someone to secrecy before you can talk, either you may be 

talking to the wrong person, or the thing should not be said. 

COMMENTS ON THE LAWS OF ZION, VER. 95-124 

2 Ne 11:96 He doeth not anything save it be for the benefit of the world; for he loveth the world, even 

that he layeth down his own life, that he may draw all men unto him. 

11:96 The doctrine of "a chosen people" makes more difficult the acceptance of the universality of 

God's love and salvation. Nephi does not negate the idea that Israel carried the chosen seed 

through which the gospel should be revealed in the meridian of time, but he saw the necessity of 

affirming God's love for all nations, tongues, and people. Jesus did not submit to death on the 

cross only for white men or the Hebrew race but to "draw all men unto him." 

This idea might seem overstressed to us, but we have not inherited any of the chosen family 

traditions." All men are privileged the one like unto the other, and none are forbidden" (105). This 

is not intended to say that we all have equal opportunities to share the gospel privileges, but that it 

is God's will and purpose that all should hear and be drawn to him through the gospel. 

2 Ne 11:106 He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men 

preach and set themselves up for a light unto the world, that they may get gain, and praise of the world; 

but they seek not the welfare of Zion. 

11:106 This pronouncement is against hypocrisy. Men may claim to bring the light of salvation 

but have ulterior motives: "to get gain and praise of the world, but they seek not the welfare of 

Zion." 

"The Lord hath forbidden this thing" (107). (See comments on II N. 7:9.) 

2 Ne 11:109 But the laborer in Zion shall labor for Zion; for if they labor for money, they shall perish. 

11: 109 This is still directed against priestcraft, though men with greedy motives cannot build up 

the kingdom of God. "Lay not up for yourselves treasure upon the earth, ...but ...in heaven ...For 

where your treasure is, there will your heart be also" (Matt. 6:19-21).



There is no proscription against the wage system in Zion or elsewhere if it is practiced in fairness 

and for the good of society. But hoarding money with selfish intent is condemned. Simon the 

sorcerer witnessed a bestowal of the Holy Spirit through the laying on of the apostle's hands, and 

offered money for the gift. Peter rebuked him, "Thy money perish with thee" (Acts 8:20). Jesus 

affirmed, "The laborer is worthy of his hire" (Luke 10:7). James condemned the rich who had 

kept back "the hire of the laborers which have reaped down your fields" (Jas. 5: 1-4). It seems 

clear that money exchange is not condemned, only its abuse. 

2 Ne 11:113 And he inviteth them all to come unto him, and partake of his goodness; 

11: 113 Nephi had cited many of the iniquities condemned in the Decalogue (Deut. 5:7-21) and 

assured his people that God had nothing to do with such things (II N. 11: 110, 111). Then he 

repeats his statements to the effect that God is no respecter of persons (113-115; see also Acts 

10:34, 35; 17:26,27; also comments on II N. 11:96). 

2 Ne 11:116 But behold, in the last days, or in the days of the Gentiles; yea, behold all the nations of the 

Gentiles, and also the Jews, both those who shall come upon this land, and those who shall be upon 

other lands; yea, even upon all the lands of the earth; behold, they will be drunken with iniquity, and all 

manner of abominations; 

11:116 It seems probable that there has never been an age when iniquity did not abound. 

Therefore, to give any real significance to this prophecy, there must be a worsening of evil 

conditions near the time of the end. Paul had evidence of this and prophesied, "Evil men and 

seducers shall wax worse and worse, deceiving, and being deceived" (II Tim. 3: 1-13). Isaiah also 

had some foreknowledge of these days when he warned, "All ye that do iniquity, stay yourselves, 

and wonder; for ye shall cry out, and cry; yea, ye shall be drunken, but not with wine”. (Isa. 29:9, 

10). Nephi continues to quote Isaiah's warning to his people and "all the nations that fight against 

Zion" (II N. 11:118, 121). 

THE BOOK AND THE MARVELOUS WORK TO COME, VER. 125-160 

2 Ne 11:125 And it shall come to pass, that the Lord God shall bring forth unto you the words of a 

book, and they shall be the words of them which have slumbered. 

11:125 This has been discussed by Nephi before (II N. 2:39,40; 11:83-85; see also comments). It 

is easy to see why the early missionaries of the church in the 1830's as well as those since have 

preached that God knew about the people on this continent and provided a record so that they need 

not "dwindle in unbelief." The verses (125-145) follow Isaiah 29 quite closely. While 

comparatively few biblical scholars accept the analogy, the prophecy of Isaiah and the history of 

the coming forth of the Book of Mormon have so many parallels that being coincidental is 

unlikely. 

2 Ne 11:143 Touch not the things which are sealed, for I will bring them forth in mine own due time: 

for I will shew unto the children of men, that I am able to do mine own work.



11: 143 Nephi had already pointed out some particulars concerning the coming forth of this sealed 

book (131): it (1) should be read upon the housetops and (2) the reading should be by the power of 

Christ. 

The entire story of world history from the creation down to the end of the world is to be revealed 

through this sealed part of the book (132). 

Moroni uses language similar to Nephi's (E. 2:1). 

2 Ne 11:146 And again it shall come to pass, that the Lord shall say unto him that shall read the words 

that shall be delivered him, Forasmuch as this people draw near unto me with their mouth, and with their 

lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the 

precepts of men, therefore, I will proceed to do a marvelous work among this people; 

11: 146 Nephi continues to quote from Isaiah 29. At the time of the coming forth of this record 

from the dust, and before Lebanon should become a very fruitful field, a marvelous work was to 

be done by divine power. This was the Restoration, which started in the spring of 1820 in New 

York State. Miracles which shall restore hearing to the deaf and sight to the blind will accompany 

this work of wonder. Through reading the Book of Mormon, those who had lost faith in religion 

would have their spiritual sight and hearing restored. "They also that erred in spirit shall come to 

understanding”, (160) . 

2 Ne 11:158 Therefore thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, 

Jacob shall not now be ashamed, neither shall his face now wax pale. 

11:158 For centuries the Jews have had to hide their identity to avoid persecution and death. But 

the time is coming when the curse will be lifted. No more will their faces turn white with fright. 

They shall be welcomed and esteemed among the brotherhood of nations. The dawn of that era has 

already begun. (See comments on II N. 5:19 and 5:33.)

RELIGIOUS RIVALRY, VER. 1-18 



2 Ne 12:2 And the things which shall be written out of the book shall be of great worth unto the 

children of men, and especially unto our seed, which is a remnant of the house of Israel. 

12:2 The Lord had promised Nephi to “bring forth the words of a book, and they shall be the 

words of them which have slumbered" (11:125). This is the Book of Mormon. It was to be 

valuable to all men but especially to Lehi's descendants. Its full purpose has not yet been realized, 

as neither the Jews nor Lamanites have had the “scales of darkness" (12: 84) taken from their eyes 

nor has the curse placed upon them been removed. As already noted, the time seems near at hand 

(comments on II N. 6:2). The remnants of the Lamanites who are among the American Indians and 

Latin Americans are beginning to respond to the call of Christ. 

2 Ne 12:3 For it shall come to pass in that day, that the churches which are built up, and not unto the 

Lord, when the one shall say unto the other, Behold, I, I am the Lord's; and the other shall say, I, I am 

the Lord's. 

12:3 Nephi was shown a condition which should arise when false priests would stir up contention 

and strive for followers. Their teaching would be from their learning, while denying the power of 

the Holy Spirit to give them utterance. "Hearken unto us, and hear ye our precept" (12:6). "The 

Redeemer hath done his work, and he hath given his power unto men" (7). "This day he is not a 

God of miracles; he hath done his work" (8). Thus men alienate themselves from a trust in God 

and build up their own ego. The next step is an easygoing religion which has no redemptive value. 

2 Ne 12:10 And there shall also be many which shall say, Eat, drink, and be merry; nevertheless, fear 

God, he will justify in committing a little sin: yea, lie a little, take the advantage of one because of his 

words, dig a pit for thy neighbor; there is no harm in this. 

12:10 Here is the kind of sophistry which will be given to those who "will not endure sound 

doctrine; but after their own lusts shall heap to themselves teachers, having itching ears” (11 Tim. 

4:3). It is a popular religion because it has respectability without demanding any sacrifices. It 

condones a self-indulgent way of living. Thoughtless people excuse small sins with a flippant, "If I 

never do anything worse than that, I think Saint Peter will let me by the gate," But God has said, "I 

the Lord can not look upon sin with the least degree of allowance" (D. and C. 1:5 f; A, 21:18). 

2 Ne 12:11 And do all these things, for to-morrow we die; and if it so be that we are guilty, God will 

beat us with a few stripes, and at last we shall be saved in the kingdom of God. 

12:11 Death does not change character. If we die self-centered, careless sinners, we shall be 

resurrected with those same characteristics. The parable of dividing the sheep from the goats 

(Matt.25:33-47) has been misinterpreted. Many have concluded that an arbitrary line will be 

drawn, and only those who have been gross sinners will lose celestial glory, that God will justify a 

little sinning. The New Testament teaches that each person shall be judged and rewarded 

according to his works, or the deeds done in the flesh (Rev, 20:12; Phil. 2:12; Jas. 2:14-18)



2 Ne 12:14 Because of pride, and because of false teachers, and false doctrine, their churches have 

become corrupted; and their churches are lifted up; because of pride, they are puffed up. 

12:14 Early in the work of the Restoration the Lord said, "No one can assist in this work, except 

he shall be humble and full of love, having faith, hope and charity, being temperate in all things 

whatsoever shall be intrusted to his care" (D. and C, 11:4b). No person or church that harbors 

pride and false teachers can long retain divine favor. 

Jesus closed his Sermon on the Mount by saying, "It is not everyone that saith unto me, Lord, 

Lord, that shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in 

heaven" (Matt. 7:30). Nephi saw that being "puffed up" in pride would cause the churches to rob 

the poor to build fine sanctuaries, and they would "persecute the meek" (15) "They have all gone 

astray, save it be a few, who are the humble followers of Christ" (16). (See M. 4:41-50) 

WOE TO THOSE AT EASE IN ZION, VER. 19-34 

2 Ne 12:20 For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and 

in that day that they are fully ripe in iniquity, they shall perish. 

12:20 Men become calloused to the prophetic warnings. Peter saw these times when he wrote, “In 

the last days there shall come scoffers, walking after their own lusts. Denying the Lord Jesus 

Christ, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things 

must continue as they are, …from the beginning of the creation" (11 Pet. 3:3, 4). 

2 Ne 12:22 But behold, that great and abominable church, the whore of all the earth, must tumble to the 

earth; and great must be the fall thereof: 

12:22 This is strong and emphatic language, but when properly understood it is quite acceptable. It 

could not have applied to one large and powerful denomination of our day and covered Jacob's 

broad area: "Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, 

both male and female, shall perish: for they are they who are the whore of all the earth" (II N. 

7:23, 24). “I beheld this great and abominable church; and I saw the devil that he was the 

foundation of it" (1 N. 3:141). 

“The day cometh that the wrath of God is poured out upon the mother of harlots, which is the 

great and abominable church of all the earth, whose foundation is the devil" (I N. 3:236). Just 

before saying this Nephi had declared, "Behold, there are save two churches only: the one is the 

church of the Lamb of God, and the other is the church of the devil" (220, 221). 

Regardless of the waywardness and sinning of men, they are still God's children, and he loves 

them. He is not willing that any should perish. Therefore he inspired Nephi to write, "The 

kingdom of the devil must shake, and they which belong to it must needs be stirred up unto 

repentance" (11 N. 12:23). 

2 Ne 12:25 And others will he pacify, and lull them away into carnal security, that they will say, All is 

well in Zion; yea, Zion prospereth, all is well;



12:25 It is human to want "to put the best foot forward," but it is well to remember that "Pride 

goeth before destruction, and a haughty spirit before a fall" (Prov. 16:18). This is one of the 

devices Satan has to cheat us of our souls (26). Jesus warned, "Woe unto you, when all men shall 

speak well of you! For so did their fathers to the false prophets" (Luke 6:26). Paul added his note 

of caution, "For when they shall say, Peace and safety; then sudden destruction cometh upon 

them" (I Thess. 5:3). Satan is a flatterer and tells people, "There is no hell" and "1 am no devil, for 

there is none" (II N. 12:27). 

2 Ne 12:30 Therefore, wo be unto him that is at ease in Zion. 

12:30 There is a time for rest, but it takes work and some weariness to make the rest rewarding. 

Some want to "gather to Zion," not that they might contribute to its establishment and 

advancement but so that they might have a wide variety of services and programs to choose from 

and enjoy. At heart they are not participants but spectators. 

WE NEED NO MORE FROM GOD, VER. 35-74 

2 Ne 12:35 Wo be unto him that shall say, We have received the word of God, and we need no more of 

the word of God, for we have enough. 

12:35 When Jesus was preparing his disciples for his departure, he said: "Hereafter I will not talk 

much with you" (John 14:29, 30). He did not say, '1 will not talk any more with you," but the 

choice of the word "much” implies that he would speak some as the need arose. The canon of 

scripture will not be closed by Christ. When men say, "We need no more; ...we have enough,” that 

closes it effectively. 

Isaiah, as quoted by Nephi, received the word of God: “I will give unto the children of men line 

upon line, precept upon precept, here a little and there a little" (II N. 12:36 and Isa. 28: 10) .Man 

should never tell God that He should not give counsel and guidance, for from those who shall say, 

"We have enough, shall be taken away even that which they have" (II N. 12:38). 

2 Ne 12:40 Wo be unto the Gentiles, saith the Lord God of hosts; for notwithstanding I shall lengthen 

out mine arm unto them from day to day, they will deny me; 

12:40 It is a serious matter to reject the daily entreaties of God. These Gentiles cannot plead 

ignorance, for the mercies of the Lord God of hosts are patiently offered with outstretched arms. 

Peter saw a time when false prophets and teachers should privily "bring in abominable heresies, 

even denying the Lord that bought them" (II Pet. 2:1). 

2 Ne 12:43 And also, that I may remember the promises which I have made unto thee, Nephi, and also 

unto thy father, that I would remember your seed; and that the words of your seed should proceed forth 

out of my mouth unto your seed. 

12:43 This doubtless refers to the Book of Mormon and hence gives us a time element to fix the 

approximate date when the Lord would set his hand again the second time to recover his people of 

the house of Israel ( 42) . The house of Israel refers particularly to the Jews who for centuries were



scattered among all nations (Deut. 28 and 30:1-3). It also applies to the remnants left in the three 

Americas. 

This record would be rejected by "many of the Gentiles" on the grounds that it was another Bible. 

They would say, "We have got a bible, and there can not be any more bible" (45). But what 

"thank they the Jews for the bible which they received from them?" (47). There follows a rebuke 

to the Gentiles who failed to aid the "Jews, mine ancient covenant people" (50). Their forgetting of 

the Jews should cause them regret (52). God reminded them that it was his purpose to bring his 

"word unto the children of men, yea, even upon all the nations of the earth" (57). 

2 Ne 12:59 Know ye not that the testimony of two nations is a witness unto you that I am God, that I 

remember one nation like unto another? 

12:59 The Bible came to us from the Jews, while the Book of Mormon came from the Nephites on 

the Western continent. Since both are divinely inspired books "the testimony of the two nations 

shall run together" (61). Isaiah wrote, "To the law and to the testimony; and if they speak not 

according to this word, it is because there is no light in them" (Isa. 8:20). One truth cannot 

contradict another truth. "So shall my word be that goeth forth out of my mouth; it shall not return 

unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I 

sent it" (Isa. 55: 11). 

This provides a test so that men need not follow any “cunningly devised fable" (II Pet. 1:16). 

Unless the Book of Mormon speaks to us as God speaks in the Bible, "there is no light in it”. 

However, many people refuse to read the book and to compare it with the Bible. "He that 

answereth a matter before he heareth it, it is folly and a shame unto him" (Prov. 18:13). 

2 Ne 12:66 For out of the books which shall be written, I will judge the world, every man according to 

his works, according to that which is written. 

12:66 Real progress in civilization was made as tribes and nations changed from a government by 

men to a government by law. Then only was there some guarantee of equal treatment and stability. 

It should likewise be reassuring that at the judgment bar of God the books are to be opened and 

our works measured in accordance to the word of God (Rev. 20:12,13; III N. 13: 2,3). 

Man, the highest form of God's creatures, learned the art of writing centuries ago. Without the 

ability to read and write men would be little better than the wild animals. Nephi observes that 

tribes and nations throughout the world should write and preserve the divine light which should 

come to them. They shall be held accountable for the understanding which is thus made available 

to them (64- 72). 

2 Ne 12:73 And it shall come to pass that my people which are of the house of Israel, shall be gathered 

home unto the lands of their possessions; and my word also shall be gathered in one. 

12:73 The return of the Jews to their homeland has been predicted many times before and 

comments made on it (1 N. 7:22; II N. 5:17-19; 6:1,2). The bringing together of God's word in one 

needs some consideration. Ezekiel foresaw the time when the writing (stick) of Judah and the 

"stick of Joseph, which is in the hand of Ephraim" should be united. "They shall become one in 

thine hand" (Ezek. 37:15- 20).



Nephi's words convey the understanding that the inspired writings of other nations should also "be 

gathered in one." God's covenant with Abraham would never be forgotten (74). 

REMNANTS OF THE LEHITES SHALL BE BLESSED, VER. 75-100 

2 Ne 12:75 And now, behold, my beloved brethren, I would speak unto you: for I, Nephi, would not 

suffer that ye should suppose that ye are more righteous than the Gentiles shall be. 

12:75 "God is no respecter of persons," declared Peter. "But in every nation he that feareth him, 

and worketh righteousness, is accepted with him" (Acts 10:34, 35). Jews and Gentiles are on a 

level of equality with God. On condition that the Gentiles repent, they likewise "are the covenant 

people of the Lord" (II N. 12:77). Nephi goes on to declare that ''as many of the Jews as will not 

repent, shall be cast off." 

This is a consoling thought. Race and color are not important to our heavenly Father. "Man 

looketh on the outward appearance, but the Lord looketh on the heart" (I Sam. 16:7). 

2 Ne 12:80 For after the book of which I have spoken shall come forth, and be written unto the 

Gentiles, and sealed up again unto the Lord, there shall be many which shall believe the words which are 

written; and they shall carry them forth unto the remnant of our seed. 

12:80 The preface to the Book of Mormon tells us it was "written to the Lamanites ...and also to 

Jew and Gentile”. It was "to come forth in due time by the way of Gentile”. Few books have 

received as much adverse publicity, yet its sale has increased year by year. Yes, many have 

believed the words of this book, but its message has reached only a comparative few. 

CIRCULATION OF THE BOOK OF MORMON 

Nephi declared that the Book of Mormon should be carried forth by the Gentiles "unto the 

remnant of our seed" (11 N, 12:80), 

Efforts have been made to determine the number of copies of the Book of Mormon which have 

been printed since it was first released to the world in 1830. The best estimate we can obtain 

places the figure at 4,200,000 copies through 1960. This seems like a conservative figure. 

According to Alice Payne Hackett's Sixty Years of Best Sellers, this book now appears to be at the 

top of its class of nonfictional full-sized books in the field of religion, Of course the Bible far 

exceeds this but is not listed in the same class. Fulton Oursler's Greatest Story Ever Told is put in 

second place (1955) at 3,580,000, while In His Steps, by Charles M. Sheldon, runs over 8,000,000. 

However, these two are both fictional books. 

Since the Book of Mormon is selling at the rate of about half a million a year, it should in a short 

time exceed even the latter book, (See also I Pet. 1:24,25.) 

2 Ne 12:84 And their scales of darkness shall begin to fall from their eyes: and many generations shall 

not pass away among them, save they shall be a white and a delightsome people. 

12:84 This promise made concerning the Lamanites was to be fulfilled when they should accept 

the gospel of Christ and the "scales of darkness" should fall from their eyes. Likewise a promise is



made to the scattered Jews that when they "begin to believe in Christ" they shall be gathered (85) 

and shall "become a delightsome people" (86). 

2 Ne 12:90 For the time speedily cometh, that the Lord God shall cause a great division among the 

people; and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must 

destroy the wicked by fire. 

12:90 It is difficult to interpret the phrase "the time speedily cometh." Peter reminds us that while 

some will say, "All things must continue as they are, and have continued as they are from the 

beginning of creation," he reminds them "that one day is with the Lord as a thousand years" (II 

Pet. 3:4, 8). 

Doubtless, this great division is that referred to in Matthew (25:32, 33; D. and C. 63:13 g) which is 

to be hear the time of Christ's second coming and "the end of the world (or the destruction of the 

wicked, which is the end of the world)”. We are also told that "for the elect's sake, according to the 

covenant, those days shall be shortened" (Matt. 24:4,20). 

2 Ne 12:92 And then shall the wolf dwell with the lamb, and the leopard shall lie down with the kid; 

and the calf, and the young lion, and the fatling, together; and a little child shall lead them. 

12:92 Verses 91 through 95 are the same as Isaiah 11:5-9, Nephi used this prophecy concerning 

the millennium previously ( see comments on II N. 9:121). 

2 Ne 12:99 And Satan shall have power over the hearts of the children of men no more, for a long time. 

12:99 This is an important phase of the millennial reign of our Lord on a cleansed earth. Some 

scholars interpret Isaiah's prophecy as altogether spiritual and unrealistic. Others accept it as a 

literal reign of the Prince of Peace on the earth. The revelation of John on Patmos Island (Rev. 20) 

supports the literal view. Peace is to reign because "that old serpent, which is the devil, and Satan" 

is to be bound for a thousand years (20:2). After the thousand years are fulfilled, he is to be loosed 

a little season (20: 3, 7). Then Satan “shall go out to deceive the nations ...to gather them together 

to battle" (20:8). (See also D. and C. 85:35)

THE DOCTRINE OF BAPTISM, VER. 1-17 



2 Ne 13:4 For my soul delighteth in plainness: for after this manner doth the Lord God work among the 

children of men. 

13:4 As mentioned previously, a virtue rather generally acknowledged by readers of the Book of 

Mormon is that it is easily understood. Nephi affirms that God's manner of working or communing 

with his children is in plainness (1 N. 3:165, 174; II N. 6:96; 11:7; 15:7). 

Nephi had the gift of prophecy, and he comes directly to the point and leaves no doubt as to the 

intention and meaning which the Spirit has to convey (3). It is God's purpose to give "light unto 

the understanding" (5). 

2 Ne 13:6 Wherefore, I would that ye should remember that I have spoken unto you, concerning that 

prophet which the Lord shewed unto me, that should baptize the Lamb of God, which should take away 

the sin of the world. 

13:6 Nephi's vision was of John the Baptist (I N. 3:7-12). Jesus was to symbolize the Pascal lamb 

which each year at the Passover would be offered up as a sacrifice for "the sin of the world" (John 

1:29). This is commonly interpreted as the “original sin," or as "Adam's transgression" which was 

passed on to his descendants. In the earlier mention of Jesus' baptism by John (I N. 3: 12), the 

form is in the plural, "the sins of the world," and doubtless refers to the individual sins, which are 

remitted through repentance, faith in Jesus, and baptism. Christ is referred to as the "Lamb slain 

from the foundation of the world" (Rev. 13:8). John was "baptizing £or the remission of sins" 

(Luke 3:3). 

Nephi then points out: "If the Lamb of God, he being holy, should have need to be baptized by 

water to fulfill all righteousness, O then, how much more need have we, being unholy, to be 

baptized" (7). 

2 Ne 13:9 But notwithstanding he being holy, he sheweth unto the children of men, that according to 

the flesh, he humbleth himself before the Father, and witnesseth unto the Father that he would be 

obedient unto him in keeping his commandments; 

13:9 Only in the Inspired Version in Old Testament times, do we find the record of this command 

to be baptized (Gen. 6:53; 7:13). The gospel was preached in the beginning of human history 

(Gen. 8:7). Paul declares it was preached unto Abraham (Gal. 3:8), and that there is only one 

gospel (Gal. 1:8) whenever and wherever it is preached. 

It was after Jesus had rendered obedience to the doctrine of water baptism that the Holy Spirit, in 

the form of a dove, bore record of his divine sonship (II N. 13:10). Jesus "was on all points 

tempted like as we are, yet without sin" (Heb. 4:15). His baptism was not for individual sin, but 

for obedience and as an example of the Lamb which carried away the sins of the race. 

2 Ne 13:11 And again: It sheweth unto the children of men the straightness of the path, and the 

narrowness of the gate, by which they should enter, he having set the example before them.



13:11 Matthew said "strait is the gate, and narrow is the way" (7:23). This seems to present 

Hebrew parallelism, since "strait" means close-fitting or narrow. Nephi gives the concept of a 

direct path, "straight" (I N. 13:25) toward the goal of eternal life. Both terms apply well. 

Some church leaders have changed the gateway and made it broader and easier to get in. These 

deny that baptism or other sacraments which Christ put in the church are necessary to salvation. 

2 Ne 13:15 And also, the voice of the Son came unto me, saying, He that is baptized in my name, to 

him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye 

have seen me do. 

13:15 Nephi's testimony on this point confirms that of Peter (Acts 2:38), and that of Paul (Acts 

19:5, 6). Receiving the Holy Spirit does not automatically follow water baptism. There are 

conditions to be met. One must repent and be baptized (II N. 13:14) and accept the leadership of 

Jesus by following in his path, doing the things he did in obedience to God's commands. 

2 Ne 13:16 Wherefore, my beloved brethren, I know that if ye shall follow the Son with full purpose of 

heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, 

witnessing unto the Father, that ye are willing to take upon you the name of Christ, by baptism; yea, by 

following your Lord and your Savior down into the water, according to his word; behold, then shall ye 

receive the Holy Ghost; 

13:16 Nephi was now speaking out of many years of experience. While no two men are exactly 

alike, and one cannot say that his own experience will be precisely duplicated by that of another 

person, Nephi was giving assurance that his experience could and would be the same as others 

under the conditions given. 

Like Peter, he knew that "God is no respecter of persons; but in every nation he that feareth him, 

and worketh righteousness, is accepted with him" (Acts 10:34, 35) 

FAITHFULNESS IN CHRIST, VER. 18-32 

2 Ne 13:20 He that endureth to the end, the same shall be saved. 

13:20 The Reformation doctrine which proclaimed "Once in grace always in grace" is mentioned 

in only a few pulpits and on special occasions now. With this change has also disappeared the 

once popular dogma of conversion as instantaneous salvation. Paul wrote the Philippian saints, 

"Work out your own salvation with fear and trembling'. (Phil. 2: 12). James made it clear that 

salvation involved both the cross and endurance. Matthew recorded him as saying, "He that 

endureth to the end shall be saved" and again, "He who taketh not his cross and followeth after 

me, is not worthy of me" (Matt. 10:19,33; Mn. 4:95). 

The necessity for faithfulness as long as life shall last is definitely taught in the Hebrew epistle. 

"For he [God] hath made it impossible for those who were once enlightened, and have tasted of 

the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of 

God, and the powers of the world to come, if they shall fall away, to be renewed again unto 

repentance; seeing they crucify unto themselves the Son of God afresh, and put him to an open 

shame" (Heb. 6:4-6).



2 Ne 13:24 For the gate by which ye should enter is repentance and baptism by water: and then cometh 

a remission of your sins by fire, and by the Holy Ghost. 

13:24 Baptism alone brings no remission of sins, nor does baptism of itself give entrance into the 

kingdom, but repentance with baptism constitute the gate. 

2 Ne 13:29 Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness 

of hope, and a love of God and of all men. 

13:29 Spiritual life is something like traveling in a canoe on a river. As long as one is active and 

paddles he will be coming nearer the goal. When he quits paddling, he does not stand still but 

drifts with the current. Jesus was speaking of steadfastness when he said, "No man having put his 

hand to the plow, and looking back, is fit for the kingdom" (Luke 9:62). 

Hope plays a very vital part in being faithful in efforts to reach a goal. Paul said, "We are saved by 

hope" (Rom. 8:24). Once hope is lost, one's efforts become ineffective or cease altogether. 

Love of God and one's fellowmen is a basic principle of the gospel. Paul declared, "He that loveth 

another hath fulfilled the law" (Rom. 13:8). He told the Galatians, "For all the law is fulfilled in 

one word, even in this; Thou shalt love thy neighbor as thyself" (Gal. 5:14). 

Nephi is giving a farewell address. He realizes that his work is nearing an end. He is much 

concerned about the salvation of his people. "If ye shall press forward, feasting upon the word of 

Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life" (II N. 

13:30). 

2 Ne 13:31 And now behold, my beloved brethren, this is the way; and there is none other way nor 

name given under heaven, whereby man can be saved in the kingdom of God. 

13:31 The Hebrews had a strong faith, almost a superstitious belief that knowing and using one's 

name gave power or advantage to him who knew. Jacob wrestled with an angel, and would not let 

him go until he blessed him. "What is thy name?" the angel asked before giving the blessing. But 

when Jacob asked for his name, the angel parried with another question (Gen. 32:26-30). Manoah 

under like circumstances was answered by an angel, "Why asketh thou thus after my name, seeing 

it is secret?" Judg. 13:18). 

Luke tells of an experience when John said to Jesus, "Master, we saw one casting out devils in thy 

name; and we forbade him, because he followeth not with us" (Luke 9:49). 

Faith in the name of Jesus is an acknowledgment of his sovereignty and power. Men are 

commanded to "believe on the name of Jesus Christ and worship the Father in his name, and 

endure in faith on his name to the end, or they can not be saved in the kingdom of God" (D. and C. 

17:6a). (See also 16:4c; John 14:13; 15:16; 16:23-26.)



CONCERNING THE HOLY SPIRIT AND PRAYER, VER. 1-12 

2 Ne 14:3 And now, how could ye speak with the tongue of angels, save it were by the Holy Ghost? 

Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. 

14:3 Nephi wrote that those who enter Christ's way of life and receive the Holy Spirit, can “speak 

with the tongue of angels" (2). Not much is revealed in the scriptures about angels. The reason, 

perhaps, is that this would not help us much in this life. The analogy used by Nephi is that each is 

inspired by the Holy Ghost, and therefore would have similar thoughts and language. 

Angels are referred to as "ministering spirits" (Heb. 1:14). They may come to us incognito (Heb: 

13:2). They can use their agency and fall from grace, and thus become tools of Satan (Jude 1:6; 

Rev. 12:8). Paul wrote, "Though I speak with the tongues of men and of angels, and have not 

charity, I am become as sounding brass" (I Cor. 13:1). 

2 Ne 14:5 Wherefore, now after I have spoken these words, if ye can not understand them, it will be 

because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in 

the dark. 

14:5 As man moves toward God he will find He has already anticipated his mood and his need. 

“Ask and ye shall receive; knock and it shall be opened unto you" (D. and C. 49:5c). Because of 

failure to ask and know men finally "must perish in the dark" (II N. 14:5). To the one who enters 

fully the way of Christ is promised the Holy Ghost which shall show "all things what ye should 

do" (6). 

2 Ne 14:7 Behold, this is the doctrine of Christ; and there will be no more doctrine given, until after he 

shall manifest himself unto you in the flesh. 

14:7 Nephi had declared in plainness the light he had received about Christ's doctrines. He was 

quite anxious that his people should know this doctrine and live by it. The declaration that no 

further revelation of Christian doctrine should be made until Christ came to his sheep on .the 

Western continent is rather startling. This looks ahead nearly six hundred years (III N.5:4-17). 

2 Ne 14:9 And now I, Nephi, can not say more: the Spirit stoppeth mine utterance, and I am left to 

mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men: 

for they will not search knowledge, nor understand great knowledge, when it is given unto them in 

plainness, even as plain as word can be. 

14:9 This is an unusual expression. The Spirit is subject to the prophet (1 Cor. 14:32). He can even 

quench the Spirit and refuse to give a message (1 Thess. 5:19). The Spirit 0£ God is light and truth 

(D. and C. 90:4c, 6a). One possessed of this Spirit would have the discernment to know when to 

stop talking. This may be another way of saying, "The Spirit giveth me nothing further to say." 

2 Ne 14:11 For if ye would hearken unto the spirit which teacheth a man to pray, ye would know that ye 

must pray: for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.



14:11 John Bunyan (in Pilgrim's Progress) said, "Prayer will keep a man from sinning, or sin will 

keep a man from praying." Some people stop praying in their adolescence, just when they need it 

most. 

Benjamin Franklin advised, "Work as if you were to live one hundred years; pray as if you were to 

die tomorrow." It has often been observed that "the family that prays together stays together." The 

adversary of men's souls is always trying to destroy man's faith in the efficacy of prayer. "Why 

pray when nothing ever happens?" says the evil spirit Shakespeare's Hamlet has the king 

declaring, "My words fly up, my thoughts remain below." 

James gave some sobering counsel, "Let him ask in faith, nothing wavering; for he that wavereth 

is like a wave of the sea ...Let not that man think that he shall receive anything of the Lord” (Jas. 

1:6, 7). 

2 Ne 14:12 But behold I say unto you, that ye must pray always, and not faint: that ye must not perform 

anything unto the Lord, save in the first place ye shall pray unto the Father in the name of Christ, that he 

will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul. 

14:12 Anything worth doing is worth praying about. It does not impoverish God to give, but it 

does cause us to think through some of our problems and fancies to submit them to God in prayer. 

A sister once said in all seriousness, "I never bother the Lord with all my little problems; but when 

I get up against a stone wall, I go down on my knees, and he usually helps me." If she would 

commit all her ways to him, there might not be as many stone walls to run up against.


SALVATION FOR ALL MANKIND, VER. 1-18 


2 Ne 15:1 And now I, Nephi, can not write all the things which were taught among my people; neither 

am I mighty in writing, like unto speaking: for when a man speaketh by the power of the Holy Ghost, 

the power of the Holy Ghost carrieth it unto the hearts of the children of men. 

15:1 Nephi is here explaining why his spoken words are more effective than his writing. Face-toface 

contact adds much to the message. The inflection, the pitch, the tonal quality, and the 

expression by face and hands all have a meaning which the written message cannot supply. "They 

cast many things away which are written, and esteem them as things of naught" (2). One often 

listens out of courtesy, but he finds many excuses for not reading. 

2 Ne 15:3 But I, Nephi, have written what I have written; and I esteem it as of great worth, and 

especially unto my people. 

15:3 While the spoken word might be more effective at the time, the written word is more 

permanent. He felt he had good reason for engraving on the plates all that he had recorded. He 

would leave the results in God's hands. "Rely upon the things which are written" (D. and C. 

16:1c). 

2 Ne 15:4 For I pray continually for them by day, and mine eyes water my pillow by night, because of 

them; and I cry unto my God in faith, and I know that he will hear my cry; and I know that the Lord God 

will consecrate my prayers, for the gain of my people. 

15:4 These were not formal or casual prayers. "I pray continually for them by day, and mine eyes 

water my pillow by night" (4). Such praying is not in vain. 

2 Ne 15:5 And the words which I have written in weakness, will he make strong unto them; for it 

persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and 

persuadeth them to believe in him, and to endure to the end, which is life eternal. 

15: 5 Unless God does bless the word, whether written or spoken, so that the hearer is moved by 

the same spirit that prompted the message, it will soon be forgotten. Paul declared, "The natural 

man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he 

know them, because they are spiritually discerned" (1 Cor. 2:14). 

2 Ne 15:8 I have charity for my people, and great faith in Christ, that I shall meet many souls spotless at 

his judgment seat. 

15:8 Nephi had manifested this charity by working hard and suffering many heartaches for his 

people. His hope £or their salvation at the "judgment seat" was not in what he had done, but in the 

power of Christ. This charity was also extended to the Jew and Gentile (9). His hope £or them was 

based entirely on their being reconciled to Christ (10) and serving him faithfully.



2 Ne 15:12 And if ye shall believe in Christ, ye will believe in these words; for they are the words of 

Christ, and he hath given them unto me; and they teach all men that they should do good. 

15:12 Nephi's record is finished, and he bears testimony that it carries a divine message. In the last 

day when all men shall stand at the judgment bar, the books will be opened (Rev. 20:12), and then 

men shall know that what he has written are the words of Christ (13). 

2 Ne 15:16 And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of 

the earth, I speak unto you, as the voice of one crying from the dust: Farewell until that great day shall 

come; 

15:16 Records engraved on golden plates could not be put into the hands of ordinary men £or 

general circulation. Nephi knew that in due time and in God's own way these words would come 

from their hiding place, be translated by the power of God, and be mighty in convincing Jew and 

Gentile that Jesus lives, and that “all power is given unto me in heaven and in earth" (Matt. 28:17).


Jacob Chapter 1 

The words of his preaching unto his brethren. He confoundeth a man who seeketh to overthrow the 

doctrine of Christ. A few words concerning the history of the people of Nephi. 

JACOB BECOMES LEADER OF THE NEPHITES, VER. 1-12 

Jac 1:2 And he gave me, Jacob, a commandment that I should write upon these plates, a few of the 

things which I considered to be most precious: that I should not touch, save it were lightly, concerning 

the history of this people, which are called the people of Nephi. 

1:2 The sacred records were given into the care of Jacob by Nephi. He was to write on the smaller 

plates (1 N. 2:6) only the spiritual or "precious” happenings Ob. 1:4). He could give some 

historical headlines but touch lightly on the details of a historic nature. Nephi's larger plates were 

reserved for the history of the people. 

Jac 1:6 And we also had many revelations, and the spirit of much prophesy; wherefore, we knew of 

Christ and his kingdom, which should come. 

1:6 Not only did the Nephites have revelations which made them acquainted with the coming 

Messiah but they believed in it so strongly that they talked about it and planned for it. They 

persuaded "our people ...to come unto Christ, and partake of the goodness of God" (7). (See 

comments on II N. 1:71) 

Jac 1:9 Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to 

be a king and a ruler over his people now, according to the reigns of the kings. 

1:9 Nephi had no desire to be a king (11 N. 4:28); he was willing to do all he could for his people 

without any title. "The people ...loved Nephi exceedingly" Ob. 1:10). It seems that without a 

protest he willingly anointed "a man," perhaps his brother Jacob, to be their king in his last days. 

To honor his memory each succeeding leader was called "a Nephi." 

NEPHITES LIFTED UP IN PRIDE, VER. 13-20 

Jac 1:14 But I, Jacob, shall not hereafter distinguish them by these names, but I shall call them 

Lamanites, that seek to destroy the people of Nephi; and those who are friendly to Nephi, I shall call 

Nephites, or the people of Nephi, according to the reigns of the kings. 

1:14 The descendants of Zoram, Ishmael, and Lehi's sons became mixed in their allegiance. Their 

attitude toward God seemed to be the basis of classification and the choice of the group who 

should be their people. (See A. 1:109) 

Jac 1:15 And now it came to pass that the people of Nephi, under the reign of the second king, began to 

grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David 

of old, desiring many wives and concubines, and also Solomon, his son:



1:15 Men who lust after the flesh have lost respect for personality - their own as well as others. 

Jacob rightly diagnosed their condition as hardness of heart. It is a pity that the Nephites as a 

people should have become corrupt so soon after Nephi's death, considering his wise counsel and 

the spiritual light given them through him. 

Jac 1:16 Yea, and they also began to search much gold and silver, and began to be lifted up somewhat 

in pride; 

1:16 When people set their hearts on precious things, pride enters, and spiritual values are often 

lost. In the book of Proverbs we read that "by pride cometh contention" (13:10) and "pride goeth 

before destruction, and a haughty spirit before a fall" (16:18). Pride eventually undermined the 

Nephite nation; this was the first step downward after the reign of peace following Christ's 

personal ministry to the Nephites (IV N. 1:27 ff; D. and C. 38:9b). 

Jac 1:19 And we did magnify our office unto the Lord, taking upon us the responsibility, answering the 

sins of the people upon our own heads, if we did not teach them the word of God with all diligence; 

1:19 Nephi had consecrated Jacob and Joseph to be priests and teachers (II N. 4:42). The people 

were called to the temple which Nephi had built after the manner of Solomon's Temple (11 N. 

4:22). The Lord had directed Jacob on this "errand" Ob. 1: 17) or mission. The earnestness is 

indicated by the statement, "by laboring with our mights, their blood might not come upon our 

garments" (20).



JACOB REBUKED NEPHITE WICKEDNESS, VER. 1-13 

Jac 2:3 And ye yourselves know, that I have hitherto been diligent in the office of my calling; but I this 

day am weighed down with much more desire and anxiety for the welfare of your souls, than I have 

hitherto been. 

2:3 Jacob began his discourse by stressing his priestly responsibility. He said he had "come up into 

the temple this day, that I might declare unto you the word of God” (2). He commends the people 

for having "been obedient unto the word of the Lord" (4). 

Jac 2:5 But behold, hearken ye unto me, and know that by the help of the all-powerful Creator of 

heaven and earth, I can tell you concerning your thoughts, how that ye are beginning to labor in sin, 

which sin appeareth very abominable unto me, yea, and abominable unto God. 

2:5 Only God knows our thoughts, according to the scriptures. "[God] is a discerner of thoughts 

and intents of the heart" (Heb. 4:12). "There is none else save God, that knowest thy thoughts and 

the intents of thy heart" (D. and C. 6:7 b). (See also A. 9:4; 12:110.) 

Jacob did not claim any personal power of divination. His knowledge of their thoughts came to 

him by the help or revelation of "the all-powerful Creator." As a result of this knowledge he was 

grieved and ashamed (Jb. 2:6). 

Jac 2:7 And also, it grieveth me that I must use so much boldness of speech, concerning you, before 

your wives and your children, many of whose feelings are exceeding tender, and chaste, and delicate 

before God, which thing is pleasing unto God; 

2:7 Jacob was grieved to give the message which the Lord directed that he speak before this mixed 

group. He knew the women and children had come to the temple "to hear the pleasing word of 

God" (8); and instead he would only pain their wounded souls more (9, 10). 

Jac 2:11 But, notwithstanding the greatness of the task, I must do according to the strict commands of 

God, and tell you concerning your wickedness and abominations, in the presence of the pure in heart, 

and the broken heart, and under the glance of the piercing eye of the Almighty God. 

2:11 Only in this way could he bring himself to speak of their wickedness in the presence of the 

pure in heart. Men of God do not enjoy saying things which hurt and wound. But once they are 

convinced that the Almighty has laid the burden upon them, they would rather please God than 

men (Gal, 1:10) . 

GOD HOLDS ONE PERSON AS PRECIOUS AS ANOTHER, V ER. 14-29 

Jac 2:16 And because some of you have obtained more abundantly than that of your brethren, ye are 

lifted up in the pride of your hearts, and wear stiff necks, and high heads, because of the costliness of 

your apparel, and persecute your brethren, because ye suppose that ye are better than they.



2:16 Human nature seems to be the same in all ages. Few people can stand prosperity without 

becoming proud and high-minded, thus alienating themselves from their Creator, who is "no 

respecter of persons" (Acts 10:34). The Nephites manifested pride by wearing costly apparel, and 

persecuting their less fortunate brethren. Jacob warned that God's "judgments must speedily come 

unto you" (18). "Let not this pride of your hearts destroy your souls" (21). (See 1:16) 

Jac 2:22 Think of your brethren, like unto yourselves, and be familiar with all, and free with your 

substance, that they may be rich like unto you. 

2:22 Two outstanding items of scriptural advice are the "second commandment," "Love thy 

neighbor as thyself" (Lev. 19:18), and "The love of money is the root of all evil" (I Tim. 6:10). 

There is a world of meaning in both of these. 

The term “familiar” has a primary meaning of “an intimate, a companion." In this sense it is quite 

properly used by Jacob. 

To be free with one's substance or generous is a Christian virtue which does not come easily .to 

self-centered people. It is a character trait which needs to be taught in childhood. Consequently, 

the child needs to have “substance," either goods or money, over which he has primary control. 

Jac 2:24 And after ye have obtained a hope in Christ, ye shall obtain riches, if ye seek them; and ye will 

seek them, for the intent to do good; to clothe the naked, and to feed the hungry, and to liberate the 

captive, and administer relief to the sick, and the afflicted. 

2:24 Notice this does not say that certain ones shall be rich. In Jesus' parable of the talents the man 

with five talents acquired five more (Matt. 25:15 ff). Some men have money making talents and 

therefore obtain riches. God is more concerned with what one does with the riches or what they do 

to him. 

In our day the Lord has said, "Woe unto you rich men, that will not give your substance to the 

poor, for your riches will canker your souls." Then he adds, “Woe unto you poor men, whose 

...spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from 

laying hold upon other men's goods, whose eyes are full of greediness" (D. and C.56:5a,c). 

The rich are to have a place in establishing Zion (D. and C. 58: 3), but they are to put their riches 

to good use through stewardship and consecration so that all may be blessed and be equal (D. and 

C. 70:2 b, 3). 

GROSSER CRIMES CONDEMNED, VER. 30-49 

Jac 2:31 But the word of God burthens me because of your grosser crimes. 

2:31 Jacob is pained to discuss the subject of their “many wives and concubines." They had 

excused these plural marriages and whoredoms by saying that David and Solomon had many, 

“which thing was abominable before me, saith the Lord" (33). It is childish and evil to justify sin 

on the basis that others did likewise. “Two wrongs do not make a right." 

Jac 2:35 Wherefore, I, the Lord God, will not suffer that this people shall do like unto them of old.



2:35 This language is clear and positive. But to spell out the commandment, he adds, "Hearken to 

the word of the Lord: For there shall not any man among you have save it be one wife; and 

concubines he shall have none" (36). 

It is difficult to explain how polygamy could have continued among the Nephites, or how it could 

ever have been countenanced in latter days in Utah, in the light of these words of the Lord. No 

revelation could have been given by God which would contradict this, for God does not walk in 

crooked paths. One divine truth cannot contradict another. Any claim refuting this is patently 

false. 

Jac 2:39 For if I will, saith the Lord of hosts, raise up seed unto me, I will command my people: 

otherwise they shall hearken unto these things. 

2:39 Some interpret this to mean that it is possible for God to command his people to practice 

polygamy. This presumes the preposterous idea that God would or could ask people to do a thing 

which he had described as "abominable" (5,33), “a grosser crime" (30,31), and "greater iniquity" 

(45). 

Charles A. Davies gives this analysis in "Question Time": 

1. God said that David and Solomon's polygamy was abominable (33). 

2. God led his people from Jerusalem to raise up a righteous branch (34). 

3. God would not suffer the new nation to follow David and Solomon's example (35). 

4. One man was to have only one wife (36). 

5. A curse on the land is threatened if polygamous practices are followed (38). 

6. It was God's intention to raise up a righteous seed and he would command his people to .this 

end (39) . 

7. Should he not so command (which he did) in the absence of those instructions, they would 

continue to hearken unto those things written about David and Solomon (39), thus following the 

iniquitous practice. Therefore his command was for chastity- Saints' Herald, April 15, 1962. 

The church stated its belief in monogamy and as opposed to polygamy as early as 1835 (D. and C. 

111:4b). 

Jac 2:43 For they shall not commit whoredoms, like unto them of old, saith the Lord of hosts. 

2:43 No form of plural marriage covenant could dignify or justify more than one wife. Jacob does 

not use any fancy term; their cohabitation with any other woman is covered in the one ugly word 

"whoredom" (55). 

Jac 2:45 Behold, ye have done greater iniquity than the Lamanites, our brethren. 

2:45 Many cruel and inhuman vices were practiced among the Lamanites, such as unprovoked 

wars, secret combinations which murdered and plundered for gain. Yet the moral lapses of the 

Nephites received greater condemnation because they had sinned against a greater light. “I the 

Lord can not look upon sin with the least degree of allowance" (D. and C. 1:5f; A. 21:18). He 

condemned the Lamanites but charged the Nephites with greater sin. 

Jacob further rebuked his people by saying, "Ye have broken the hearts of your tender wives, and 

lost the confidence of your children" (46).



THE LAMANITES ARE MORE RIGHTEOUS THAN YOU, VER. 50-70 

Jac 2:52 And the Lamanites which are not filthy like unto you, (nevertheless, they are cursed with a 

sore cursing,) shall scourge you even unto destruction. 

2:52 The time element for the giving of this prediction is indefinite. When Nephi turned the small 

plates over to Jacob, the time is given as "fifty-five years since Lehi left Jerusalem” Ob. 1:1). The 

next recorded time is when Jacob's son, Enos, "began to be old”. His record closes with the 

statement "an hundred and seventy and nine years had passed away from the time that our father 

Lehi left Jerusalem" (En.1:42). 

The Nephites had departed from the Lord during this time to the extent that their destruction is 

predicted. Sin spreads like an infectious disease. Jesus gave a parable to the disciples in Palestine: 

"For unto whomsoever much is given, of him shall much be required'. (Luke 12:57) .The Lord had 

shown his love and power in miracles and spiritual guidance many times. Perhaps Jesus' lament 

over Jerusalem would be appropriate here to the Nephites: "How often would I have gathered your 

children together, even as a hen gathers her chickens under her wings, and ye would not" (Matt. 

23:37). 

"Shall scourge you even unto destruction" sounds rather final as well as positive. It is well for all 

men to learn, as the Lord told Noah, "My Spirit shall not always strive with man" (Gen. 8:5). 

Jacob declared, "And the Lord God will lead away the righteous out from among you" Ob. 2:53). 

Jac 2:54 Behold, the Lamanites, your brethren, whom ye hate, because of their filthiness and the 

cursings which hath come upon their skins, are more righteous than you; 

2:54 He does not leave his people dangling in generalities. He follows this condemnation by 

telling why, "For they have not forgotten the commandments ...that they should have, save it were 

one wife: and concubines they should have none" (55). There is no subtlety here about "it" or 

"except" the Lord should direct otherwise. Adam's time and the period after the flood might have 

justified plural marriages had God ever intended to resort to the practice, but there is no record of 

such divine direction. 

The Lamanites clung to the Hebrew tradition of the solidarity of the home and monogamy. There 

was a strong domestic affection in ,the Jewish household. "Behold, their husbands love their 

wives, and their wives love their husbands, and their husbands and their wives love their children” 

(57). 

Jac 2:59 O my brethren, I fear, that unless ye shall repent of your sins, that their skins will be whiter 

than yours, when ye shall be brought with them before the throne of God. 

2:59 Because the Lamanites rejected God and would not hearken to his words, and "that they 

might not be enticing unto my people," Nephi says that "the Lord God did cause a skin of 

blackness to come upon them" (II N. 4:31,35). Now the tables are turned, and Jacob says that at 

the day of judgment, the skins of the Lamanites will be whiter than those of the unrepentant 

Nephites. "Revile no more against them, because of the darkness of their skins" (60). "But ye 

shall. remember your own filthiness" (61). The family feud was constantly intensified by name 

calling and mutual abuse. It was a case of "the pot calling the kettle black."



Jac 2:64 O my brethren, hearken unto my word; arouse the faculties of your soul; shake yourselves, that 

ye may awake from the slumber of death; 

2:64 Jacob pleads with his people to change their ways. Their spiritual faculties have been starved 

to death. "Loose yourselves from the pains of hell, that ye may not become angels to the devil" 

(65). 

Jac 2:67 And a hundredth part of the proceedings of this people, which now began to be numerous, can 

not be written upon these plates; 

2:67 According to the Malthusian law, the population will always press against the food supply. It 

is checked only by weakness, disease, and war. Doubtless the population increased very rapidly 

here in this choice land of America. No census figures are given, but soon we read of wars 

involving not just hundreds, but thousands in great battles (W .M. 1: 21). 

Jacob was writing on the smaller plates of Nephi (Jb. 1:1). Their wars, contentions, and reigns of 

their kings are written on the larger plates (2:68).



ENGRAVING DIFFICULTIES AND SPIRITUAL BLESSINGS, VER. 1-17 

Jac 3:1 Now behold, it came to pass that I, Jacob, having ministered much unto my people, in word, 

(and I can not write but little of my words, because of the difficulty of engraving our words upon plates,) 

and we know that the things which we write upon plates must remain; 

3:1 Engraving on metal was a slow, tedious process; but any other material would perish before its 

purpose would be accomplished. Both Nephi and Jacob considered it to be God's will that the 

record be kept (1 N. 2:96; Jb. 1:1). It was for the benefit of “our children and also our beloved 

brethren" Ob. 3:2, 3). Jacob hoped that "our children will receive them with thankful hearts and 

...not with sorrow, neither with contempt concerning their first parents" (3). 

Jac 3:4 For, for this intent have we written these things, that they may know that we knew of Christ, and 

we had a hope of his glory, many hundred years before his coming, and not only we, ourselves, had a 

hope of his glory, but also all the holy prophets which were before us. 

3:4 Jacob knew it would be helpful to future generations to learn that God had given a witness of 

the Savior's coming (A. 19:24-27). It had also been received by the prophets before him (see 

comments on II N.1:71). 

There is a distinct difference in the extent and plainness of the Book of Mormon writers when 

compared to the Old Testament prophets. It is quite possible that the advanced spiritual condition 

of the Nephites, and the direct translation "by the power of God,” may account for this difference. 

Jac 3:6 And for this intent, we keep the law of Moses, it pointing our souls to him; and for their cause, it 

is sanctified unto us, for righteousness, even as it was accounted unto Abraham in the wilderness, to be 

obedient unto the commands of God, in offering up his son Isaac, which is a similitude of God and his 

only begotten Son. 

3:6 The Law of Moses had much that was symbolical of the atonement of Christ, “the lamb of 

God” (John 1:29, 36). The Nephites “worshiped the Father in his (Christ's) name” Ob. 3:5). (See 

also Gen. 7:54; Rev. 7:9, 10; and comments on II N.11: 45) Jacob declared that the offering of 

Isaac was “a similitude of God and his only begotten Son”. (See Gen. 4:7, 8) 

Jac 3:7 Wherefore, we search the prophets; and we have many revelations, and the spirit of prophecy, 

and having all these witnesses, we obtain a hope, and our faith becometh unshaken, insomuch that we 

truly can command in the name of Jesus, and the very trees obey us, or the mountains, or the waves of 

the sea; 

3:7 Jesus did all of these miracles in Palestine. When Nephi was released from bondage on the sea 

voyage to America, the waves became calm and the compass worked so Nephi could guide the 

ship (I N. 5:208-211). 

Helaman records the promise of God to a later Nephi, "If ye shall say unto this mountain, be thou 

cast down and become smooth, it shall be done” (H. 3:118-122). 

Jacob records that God also showed them their "weakness" that they might know "it is by his grace 

...we have power to do these things" (Jb. 3:8). (See E. 5:27-29)



Jac 3:11 And no man knoweth of his ways, save it be revealed unto him; wherefore, brethren, despise 

not the revelations of God. 

3:11 One of old exclaimed, "Canst thou by searching find out God?" (Job 11:7). And Paul gives 

credit for his knowledge (Gal. 1:12). This does not condemn research nor study (II Tim. 2:15). On 

the contrary, we are commanded to "seek learning even by study, and also by faith" (D. and C. 

85:36a). Too many students disregard the promise of divine help through the prayer of faith. 

Paul reminded us that "the natural man receiveth not the things of the Spirit of God" (I Cor. 2:14). 

There are some fields of knowledge which cannot be penetrated by the wisdom of man. Only as he 

comes to God in humility and faith (Heb. 11:6) can he learn the things of the Spirit. Jacob then 

admonishes his brethren, "seek not to counsel the Lord, but to take counsel from his hand" (14). 

(See also D. and C. 20:1d) 

THE STUMBLING OF THE JEWS, VER. 18-29 

Jac 3:19 Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for 

the Spirit speaketh the truth, and lieth not. 

3: 19 This reminds us of the statement of Paul, "Let all things be done unto edifying ...And the 

spirits of the prophets are subject to the prophets" (I Cor. 14:26, 32). The one who exercises the 

gift of prophecy is responsible for the time, place, and manner of expression. It seems that one 

acting under divine unction might have a tendency to use words which would not be 

comprehended by an uninspired person, even though he is speaking a sublime truth. He would 

therefore be like the trumpet which gives "an uncertain sound"; consequently "who shall prepare 

himself to the battle?" (I Cor. 14:8). 

Jacob went on to say of the Spirit, "It speaketh of things as they really are, and of things as they 

really will be ...for the salvation of our souls" (Jb. 3:20). The prophets of old are also witnesses of 

this. 

Jac 3:22 But behold, the Jews were a stiff-necked people; and they despised the words of plainness, and 

killed the prophets, and sought for things that they could not understand. 

3:22 The adjective "stiff-necked" is an old-fashioned word. We use "stubborn" or "obstinate" 

today. Their conviction that 'they were "a chosen people" cultured a pride which often caused 

them to reject the word of God through the prophets, particularly when they were chastened in 

"words of plainness." They were similar to some today who like to listen to learned lectures on 

"the goodness of virtue" and eloquent discourses on "mother and home" but are angered by those 

prophets who condemn their personal sins and social wickedness. It was a case of the "blind 

leading the blind" (23). 

Jac 3:26 And now I, Jacob, am led on by the Spirit unto prophesying: for I perceive by the workings of 

the Spirit which is in me, that by the stumbling of the Jews, they will reject the stone upon which they 

might build, and have safe foundation.



3:26 This prophecy is well put in understandable words. Jesus was the "chief corner stone" (Eph. 

2: 20), "the stone which the builders rejected" (Matt. 21:44; see also I Pet. 2:7,8). 

Because of this stumbling, Jesus told them, "Your house is left unto you desolate" (Luke 13:36). 

They suffered that which no other ethnic group in history has ever endured, yet they have survived 

and are gathering again to their homeland. 

Jacob went on to unfold a mystery of how it was possible for the Jews to build on this sure 

foundation, after having rejected it, so that "it may become the head of the corner" Ob. 3:27-29). 

ZENOS' PROPHECY AND PARABLE OF THE OLIVE TREES, VER.30-153 

Jac 3:31 For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive tree, 

which a man took and nourished in his vineyard: and it grew, and waxed old, and began to decay. 

3:31 Nephi has already used the allegory of the olive trees in I Nephi 3:16-19; 4:14-24. (See notes 

under 3:16, 17) The remainder of this chapter contains the prophecy of Zenos. It is the prophetic 

history of the house of Israel from the time God made the covenant with Abraham, and it 

emphasizes the most important events of Israelite history and brings in the prophecy of their 

destiny down to the millennial reign when Christ returns to earth. 

Zenos was a Hebrew prophet whose writings were known to Nephi, Jacob, and Alma (I N. 5:242 

if; Jb. 4:2; A. 16:177 if). Nephi, son of Helaman, knew of him (H. 3:53) and also Samuel (H. 5: 

101). The Nephi who lived at the time of Christ's crucifixion spoke of the testimony of Zenos (III 

N. 4:71). The prophet Zenos is not mentioned in the Bible or the Doctrine and Covenants. 

Jac 3:32 And it came to pass that the master of the vineyard went forth, and he saw that his olive tree 

began to decay; and he said, I will prune it, and dig about it, and nourish it, that perhaps it may shoot 

forth young and tender branches, and it perish not. 

3:32-153 In the parable, Israel, the tame olive tree, has grown old and is in a state of decay. The 

Gentiles, the wild branches, are grafted in (40:42; Rom. 11:17-25). 

Fresh young colonies of Israel would be scattered into many parts of the world Ob. 3:39, 48). 

Some would be hidden "in poor spots" (63), where they would not be expected to bear much fruit; 

but for a time they would do well (58, 67). Nephi tells of this dispersion and that some tribes 

would write, and eventually their writings would be made available to the Jews (II N. 12:69-72). 

For a time the Gentile branches which had been grafted in would produce well Ob. 3:52, 55, 56). 

In a "good spot of ground”, perhaps America, only part of the tame trees brought forth good fruit, 

and the other part produced wild fruit (68, 95). In this choice spot a tree had been "cut down" 

(perhaps the Jaredites) to make room for a new planting (94). 

After the Lord of the vineyard had been away "a long time," he returned to find that the Gentile 

branches were producing "much fruit" and all of it bad (72-78). These wild, grafted branches "had 

overcome the roots" (81-84). 

An inspection of the "natural branches" in distant parts of the vineyard. revealed that they also 

"had become corrupted" (85-92). In the whole vineyard (all the world) it was observed that 

"loftiness of the vineyard" had become detrimental to the production of good fruit (105-108). 

Wealth, popularity, political power, and pride had choked out spiritual development of the fruit.



The regathering of scattered Israel is indicated by the grafting in again of the natural branches 

"from the nethermost parts of my vineyard" (112) into the "mother tree" from which they had been 

taken (113-119). 

The great Restoration movement is indicated (126-138) near the time of the end. But the bad 

branches bearing bitter fruit are not to be cleared away "all at once" (130). As Jesus said, "Let both 

grow together until the harvest" (Matt. 13:29). 

Finally the change will come, and "£or a long time" (the millennium) the good fruits of Zionic 

living will obtain (148-150). Then follows the "little season" (153; Rev. 20:7-10) and the end 

followed by the burning ( f5 3) of the vineyard.



JACOB PROPHESIES THAT THE PARABLE WILL COME TO PASS, VER. 1-18 

Jac 4:4 And how blessed are they who have labored diligently in his vineyard; and how cursed are they 

who shall be cast out into their own place! 

4:4 When the time arrives for the regathering of the house of Israel to its homeland, "the servants 

of the Lord shall go forth in his power to nourish and prune his vineyard" (3). The whole earth is 

God's vineyard. 

When Jesus had finished the work God gave him to do (John 17:4), and before he ascended to the 

Father, he called the eleven together in a mountain of Galilee. There he commissioned them to go 

and "teach all nations ...to observe all things whatsoever I have commanded you" (Matt. 28: 18, 

19). 

Toward the time of Christ's second coming-"after that, the end soon cometh" Ob. 4:3)-a new 

commission- will be given, and God's servants will be sent out for "the last time" (D. and C. 43:7a, 

b; 85:23a). Those who labor diligently will be blessed with power "to bring forth my Zion at that 

day" (I N. 3:187). 

The disciples asked Jesus, "What is the sign of thy coming; and of the end of the world? (or the 

destruction of the wicked, which is the end of the world)" (Matt. 24:4). Jacob foretells of a time 

when "the world shall be burned with fire" (Jb. 4:5). 

"For the day cometh that the earth ...shall be cleansed with fire" (Heb. 6:7; II Pet. 3:10). 

Jac 4:8 Wherefore, my beloved brethren, I beseech of you in words of soberness, that ye would repent, 

and come with full purpose of heart, and cleave unto God as he cleaveth unto you. 

4:8 Jacob said that his progenitors were "a stiff-necked and gainsaying people" (7). Yet he had 

confidence in the promises of God that those who would not "harden their hearts, shall be saved in 

the kingdom of God" (7). 

Hosea pleaded, "0 Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity ...1 

will heal their backsliding, I will love them freely" (Hos. 14:1,4). 

"Cleave" is a strange word. It is used in the sense of "to adhere closely, to cling"; or as "to part or 

to separate as by cutting." In this context it means "to cling or be loyal to." We should remember, 

however, as God told Noah, "My Spirit shall not always strive with man" (Gen. 8:5; II N. 11:76; 

E. 1:41). We need to labor "while it is yet day ...The night will come when for many of my people 

opportunity to assist will have passed" (D. and C. 142:5 b). 

Jac 4:13 Will ye reject the words of the prophets and will ye reject all the words which have been 

spoken concerning Christ, after so many have spoken concerning him? and deny the good word of 

Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit? and make a 

mock of the great plan of redemption, which hath been laid for you? 

4: 13 Jacob wants each man to face these serious questions, and after sober thought resolve to 

cleave to Christ. Rejecting and denying would rob him of the benefits of the "power of redemption 

and the resurrection which is in Christ" (14). At the judgment bar of God they would have "to 

stand with shame and awful guilt."



Jac 4:18 Finally, I bid you farewell, until I shall meet you before the pleasing bar of God, which bar 

striketh the wicked with awful dread and fear. Amen. 

4:18 This was not Jacob's last message, but doubtless he thought it would be as he wrote, and it 

suited his purpose to remind his brethren that the day would come when each one should stand 

before the judge of all the earth. Some hearts would be filled with fear and dread. However, some 

will hear, "Well done, good and faithful servant; thou hast been faithful over a few things, I will 

make thee ruler over many things; enter thou into the joy of thy lord" (Matt. 25:21). To such it will 

be a "pleasing bar" of God (Mi. 10:31).



SHEREM DENIES CHRIST AND ASKS FOR A SIGN, VER. 1-35 

Jac 5:6 And he was learned, that he had a perfect knowledge of the language of the people; wherefore, 

he could use much flattery, and much power of speech, according to the power of the devil. 

5:6 This is the first mention of this Nephite agitator. He was eloquent, brazen, and shrewd. He 

turned his talents to the service of Satan, teaching that there should be no Christ (2). By the use of 

flattery he turned the hearts of many of the Nephites away from a faith in Christ (3, 4). 

Because of his success in convincing the people, he was anxious to meet Jacob, their leader, since 

he knew it was Jacob who had spiritual power with the people. Evidently he was choosy about the 

time and place for this confrontation (5). Sherem knew that Jacob had received many revelations, 

and had angel visitations (7). Jacob affirmed he had heard the Lord's voice "in very word, from 

time to time; wherefore I could not be shaken” (8). 

Jac 5:9 And it came to pass that he came unto me; and on this wise did he speak unto me, saying: 

Brother Jacob, I have sought much opportunity that I might speak unto you: for I have heard and also 

know, that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ; 

5:9 Sherem put the issue promptly. He was just as bold in attacking Jacob's beliefs in Christ: "Ye 

have led away much of this people, that they pervert the right way of God, and keep not the law of 

Moses" (10). Sherem was not concerned with the law of Moses but with destroying faith in Christ. 

He was using sophistry to hide his atheism. He accused Jacob of perverting the law of Moses “into 

the worship of a being”. He declared this was blasphemy, "for no man knoweth of such things: for 

he can not tell of things to come" (11). 

Jacob felt the power of the Spirit and he "did confound him in all his words" (13). 

Jac 5:14 And I said unto him, Deniest thou the Christ which shall come? 

5: 14 Sherem replied, "1 know that there is no Christ, neither has been, nor ever will be" (15). 

Jacob did not hesitate to meet the issue, and since he had been accused of misrepresenting the law 

of Moses, he followed up by asking Sherem, "Believest thou the scriptures?" (16). When he had 

answered yes, Jacob declared, "Then ye do not understand them; for they truly testify of Christ" 

(18). 

Jac 5:19 Behold, I say unto you, that none of the prophets have written, nor prophesied, save they have 

spoken concerning this Christ. 

5:19 Jacob did not stop with this declaration, but went on to give his own testimony, "For I have 

heard and seen; and it also has been made manifest unto me by the Holy Ghost" (20). There are 

those who interpret all the ordinances as symbols of the atonement of Christ. Thus the annual 

Passover celebration is a type of Christ, "the Lamb of God" which was offered on Calvary for the 

sins of all men. Jacob declared, "Wherefore, I know if there should be no atonement made, all 

mankind must be lost" (21). (See comment on II N. 1:71)



Jac 5:22 And it came to pass that he said unto me, Shew me a sign by this power of the Holy Ghost, in 

the which ye know so much. 

5:22 This is the last resort of many of Satan's agents who have had no experience with spiritual" 

power. "Show me a sign, and I will believe,” they cry (John 4:50; Rom. 15:19; II N. 9:24; A. 

16:52; H. 3:95; 5:55). 

In the parable of Jesus, the rich man asked that Lazarus be sent to his father's house to testify to his 

five brothers, "lest they also come into this place of torment. Abraham said unto him, ‘They have 

Moses and the prophets; let them hear them.’ Then the rich man pleaded that if one be sent from 

the dead, they would repent. But he was answered, "if they hear not Moses and the prophets, 

neither will they be persuaded, though one should rise from the dead" (Luke 16:27-36)." 

Jacob did not feel it was right to ask God to show Sherem any sign "in the thing thou knowest to 

be true" (Jb. 5:23). However, he felt certain that Sherem would deny that he knew of Christ 

"because thou art of the devil" (24). 

Jac 5:25 Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that 

he has power, both in heaven and in earth; and also, that Christ shall come. 

5:25 As soon as these words were spoken, "the power of the Lord came upon him, insomuch that 

he fell to the earth" (27). He must have been paralyzed for several days, though the record is not 

clear on the nature of the sign. We are told only that he fell and that "he was nourished …many 

days" (28). The use of the passive voice indicated that others had to feed him. 

Sherem had a premonition of his death, and asked that the people be gathered on the morrow that 

he might speak to them "before I shall die" (29). When the multitude gathered, he spoke plainly to 

them, refuting "the things which he had taught them; and confessed the Christ, and the power of 

the Holy Ghost, and the ministering of angels" (30). 

It seems that for sober, clear thinking about one's errors and God's goodness nothing succeeds 

quite so well as lying helpless on one's back. The sad part is that in most cases it is too late to 

make amends. (See A. 16:230-234) 

Jac 5:31 And he spake plainly unto them, that he had been deceived by the power of the devil. 

5:31 Sherem had a few other subjects to discuss. He had been thinking of these matters for several 

days. The record does not give his conclusions, but under the circumstances it is not difficult to 

imagine that the subjects of "hell, and of eternity, and of eternal punishment" became vivid 

realities and that he discussed them with fervency. 

"By this ye may know if a man repenteth of his sins. Behold, he will confess them and forsake 

them" (D. and C. 58:9d). Sherem gave evidence of repentance only by confession. No time was 

allowed him for probation. 

Jac 5:33 And he said, I fear lest I have committed the unpardonable sin, for I have lied unto God: for I 

denied the Christ, and said that I believed the scriptures; and they truly testify of him. 

5:33 This confession should have had a strong influence in correcting the errors he had committed. 

It can be noted that it is much easier to destroy the faith of innocent people than it is to restore it.



The Nephites must have been given a lasting impression this day, for this repentant man was not 

permitted to extend his remarks nor to live longer. "He gave up the ghost" is an ancient expression 

which means he died, for the spirit left the body. 

EFFORTS TO RESTORE THE LAMANITES, VER. 36-48 

Jac 5:36 And when the multitude had witnessed that he spake these things as he was about to give up 

the ghost, they were astonished exceedingly; insomuch, that the power of God came down upon them, 

and they were overcome, that they fell to the earth. 

5:36 This was a marvelous manifestation of divine grace. Jacob said, “This thing was pleasing 

unto me," for God had responded to his appeal (37). 

Jac 5:38 And it came to pass that peace and the love of God were restored again among the people; and 

they searched the scriptures, and hearkened no more to the words of this wicked man. 

5:38 Some of the Nephites had been disciples of Sherem, but after seeing the manifestation of 

God's power, they no longer accepted his teachings but studied the Law and the Prophets. They 

greatly desired to devise some plan which would "reclaim and restore the Lamanites, to the 

knowledge of the truth" (39). When the Spirit of God comes upon his people, their hearts are filled 

with love for all mankind, even their enemies (Matt. 5:46-48). 

The sad sequel was put in Jacob's record that their hope for the Lamanites was vain "for they 

delighted in wars and bloodshed; and they had an eternal hatred against us, their brethren" 

Ob.5:39). 

Jac 5:40 And they sought by the power of their arms to destroy us continually; 

5:40 Some of us have not known what it is like to live in fear of enemy destruction; yet many 

others have lived and are now living in terror of their lives. Robert Burns once wrote: 

"Man's inhumanity to man makes countless thousands mourn." It is hard to understand why men 

should let Satan into their hearts so that they war on each other continually (D. and C. 3:15d; Luke 

22:31; Acts 5:3; II Cor. 11:13-15). The Nephites had to fortify themselves with armies or perish. 

There was one difference; they put their trust in God, and their enemies were not successful Ob. 

5:41). 

Jac 5:42 And it came to pass that I, Jacob, began to be old; and the record of this people being kept on 

the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to 

the best of my knowledge, by saying, 

5:42 Lehi and Sariah had two sons born in the Arabian wilderness. Jacob was the older. He was 

next to Nephi in his ability to rule righteously and to enjoy the gifts of revelation needed by the 

spiritual leader of the people. 

The record which Jacob was concluding was known as the smaller plates of Nephi or the spiritual 

record (see comments on I N. 1:17; 2:1; 3:1).



In a reminiscent mood Jacob refers to the passing of time as, like "unto ...a dream, we being a 

lonesome and a solemn people, wanderers, cast out from Jerusalem" Ob. 5:43). 

He then recalls some of the hardship of his infancy, the difficulties caused by the hatred of Laman 

and Lemuel "which caused wars and contentions, wherefore, we did mourn out our days" (44). 

This is a sad note on which to end a good and worthy life. He lays the responsibility of record 

keeping on his son, Enos, and bids all farewell (45, 48).

ENOS FINDS FAVOR WITH GOD, VER, 1-22 


Enos Chapter 1 

Enos 1:3 And I will tell you of the wrestle which I had before God, before I received a remission of my 

sins; 

1:3 Like his uncle, Nephi, Enos starts his record by a tribute to his father. He was a just man, he 

taught his son in the language and in the nurture of the Lord (1). Enos praised God for such a 

father. 

Enos then tells of going hunting in the forest, and of contemplating on words of his father 

concerning "eternal life, and the joy of the saints" which were imbedded in his heart. 

Enos 1:5 And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty 

prayer and supplication, for mine own soul; 

1:5 The start of repentance is a felt need. To be conscious of an emptiness in one's soul usually 

brings a man to his knees before God. "All the day long did I cry unto him." Not having received a 

satisfactory response, Enos persisted in prayer into the night. Then he heard a voice saying, "Enos, 

thy sins are forgiven thee, and thou shalt be blessed" (6, 7). Enos knew he had received a 

remission of his sins, for the guilt had been swept from his conscience (8). 

Enos 1:10 And he said unto me, because of thy faith in Christ, whom thou hast never before heard nor 

seen. 

1: 10 This answers two questions: (a) The means by which sins are forgiven and (b) whose voice 

had conveyed the message. Then followed this additional light that after many years, "He [Christ] 

shall manifest himself in the flesh" (11). Enos was also comforted by the assurance, "Thy faith 

hath made thee whole" (11). 

Jesus once said, "They that be whole need not a physician, but they that are sick.” (Matt. 9:13) 

When Jesus saw a man in Bethesda who had "an infirmity for thirty-eight years,” he asked him, 

"Wilt thou be made whole?" (John 5:6). The man was told by the Savior, "Take up thy bed and 

walk”. Immediately the man became well and walked away. 

The idea of wholeness can be applied to both physical and spiritual affliction. 

Enos 1:12 Now, it came to pass that when I had heard these words, I began to feel a desire for the 

welfare of my brethren, the Nephites; wherefore, I did pour out my whole soul unto God for them. 

1: 12 One evidence of a wholeness of soul is a deep and active concern £or others. Thus Enos 

poured out his "whole soul unto God for them." As a result he was spoken to again: "I will visit 

thy brethren, according to their diligence in keeping my commandments" (14). 

Enos 1:17 And after I, Enos, had heard these words, my faith began to be unshaken in the Lord; and I 

prayed unto him with many long strugglings for my brethren, the Lamanites. 

1:17 After much prayer Enos heard the voice of the Lord saying, "I will grant unto thee according 

to thy desires, because of thy faith" (18).



Enos showed his magnanimity and wholeness by asking that "the Lamanites should not be 

destroyed, that the Lord God would preserve a record of my people, the Nephites" (19), even 

though the Nephites should be destroyed. The promise had been made to Laman and Lemuel that 

their seed should be preserved (II N. 3: 13, 16). The Nephites preserved their seed only by uniting 

with the Lamanites (A. 21:13, 14; Mn. 3:16; Mi. 9:25). 

CONCERN FOR THE LAMANITES, VER. 22-46 

Enos 1:22 And they swore in their wrath, that if it were possible, they would destroy our records and us; 

and, also, all the traditions of our fathers. 

1: 22 The Lamanites had never appreciated the value of the brass plates. It was quite natural that 

they would now associate the records with the Nephites in their hatred. They did not have faith in 

God nor in the scriptures, except during the golden age after Christ had come to America and they 

had united with the Nephites. 

Enos 1:25 And I had faith, and I did cry unto God, that he would preserve the records; 

1:25 Doubtless it was clear to Enos that these records would someday be the means of vindicating 

his forefathers and of winning the hearts of Lehi's posterity back to God. "And he covenanted with 

me that he would bring them [the records] forth unto the Lamanites, in his own due time" (26). 

This knowledge satisfied Enos, for he concludes, "My soul did rest" (27). 

Enos 1:30 And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto 

the true faith in God. 

1:30 Enos traveled among the people of Nephi throughout the land. He was blessed with the spirit 

of prophecy and revealed "things to come" (29). He bore his testimony of the things he "had heard 

and seen" (29). It was under this spirit that his people sought "diligently to restore the Lamanites," 

But he adds sorrowfully, "Our labors were vain; their hatred was fixed” (31). 

The evil nature of the Lamanites is described in these words, “They became wild, and ferocious, 

and a bloodthirsty people, full of idolatry, and filthiness; feeding upon beasts of prey, dwelling in 

tents, and wandering about in the wilderness, with a short skin girted about their loins, and their 

heads shaven; and their skill was in the bow, and the cimeter, and the ax. And many of them did 

eat nothing save it was raw meat" (31-33), This graphic description reminds one of stories of 

atrocities in Indian massacres of the whites on some pioneer occasions. 

Enos 1:34 And it came to pass that the people of Nephi did till the land, and raise all manner of grain, 

and of fruit, and flocks of herds, and flocks of all manner of cattle, of every kind, and goats, and wild 

goats, and also many horses. 

1:34 What a contrast! It is hard to conceive of a people degenerating as rapidly as did the 

Lamanites, and of a people from the same stock taking on a civilized culture in four generations. 

The Nephites' social development cannot be attributed to their righteousness, for they were a stiff-



necked (stubborn) people. In some respects they were worse than the Lamanites (Jb, 2:45, 52). But 

they did have righteous and spiritually-minded rulers with a few exceptions like Noah. There is 

evidence that there were always a minority among the Nephites who were righteous. Enos 

declared, "And there were exceeding many prophets among us" (35). Their prophecies of wars, 

death, "duration of eternity, and the judgments and the power of God" were the means which kept 

"them in the fear of the Lord" 

Enos 1:43 And as I saw that I must soon go down to my grave, having been wrought upon by the power 

of God that I must preach and prophesy unto this people, and declare the word according to the truth 

which is in Christ. 

1:43 Enos says it was 179 years since Lehi left Jerusalem (42). He looked forward to a rest “with 

my Redeemer" (45) and of looking on his face "with pleasure." Yet as long as he had strength he 

carried on the work of God.


Jarom Chapter 1 

THE NEPHITES SERVE THE LORD AND PROSPER, VER. 1-32 

Jar 1:2 And as these plates are small, and as these things are written for the intent of the benefit of our 

brethren, the Lamanites, wherefore, it must needs be that I write a little; but I shall not write the things 

of my prophesying, nor of my revelations. 

1:2 Jarom was directed by his father, Enos, to keep the genealogy of his people (1). He wrote on 

the small plates of Nephi, and indicated that there was little room left on them. 

Jarom must have had the gift of prophecy and the spirit of revelation (2), but decides not to write 

of these as "my fathers" have covered "the plan of salvation," and he felt he could add nothing (3- 

5). This is the shortest book in the Book of Mormon. 

Jar 1:6 Behold, it is expedient that much should be done among this people, because of the hardness of 

their hearts, and the deafness of their ears, and the blindness of their minds, and the stiffness of their 

necks; 

1:6 He explains that some of the Nephites were hardhearted, deaf, blind, and stiff-necked. Yet 

because of God's mercy they had not been swept "off from the face of .the land" (7). His phrase 

''as yet" is quire significant. 

Jarom hastens to add, "There are many among us who have many revelations (8) ...have faith, 

have communion with the Holy Spirit" (9). 

Jar 1:10 And now, behold, two hundred years had passed away, and the people of Nephi had waxed 

strong in the land. 

1:10 Time was reckoned from Lehi's departure from Jerusalem, about 600 B.C. The term "waxed 

strong" doubtless refers to population. The Lamanites "were exceeding more numerous" (15). 

These are relative terms which do not convey any specific data. 

Jarom next tells that his people kept "the law of Moses, and the Sabbath day holy unto the Lord. 

And they profaned not; neither did they blaspheme" (11, 12). They were an agricultural and 

pastoral people who needed to spread out "upon much of the face of the land" (14). 

Jar 1:15 And they were exceeding more numerous than were they of the Nephites; and they loved 

murder, and would drink the blood of beasts. 

1:15 Jarom does not intend to put historical matter on these small plates, yet in picturing for his 

readers the living conditions, he does tell "that they came many times against us ...to battle" (16). 

He then explains two reasons why the fiercer and more numerous inhabitants of the land could not 

subjugate the Nephites. 

(a) "Our kings and our leaders. were mighty men in the faith of the Lord," and they taught 

their people in his ways (17). 

(b) They fortified their cities and made better weapons of war, such as "the sharp pointed 

arrow ...the dart, and the javelin" (20). 

Jar 1:19 And we multiplied exceedingly, and spread upon the face of the land, and became exceeding 

rich in gold, and in silver, and in precious things, and in fine workmanship of wood, in buildings, and in


Jarom Chapter 1 

machinery, and also in iron, and copper, and brass, and steel, making all manner of tools of every kind to 

till the ground, and weapons of war; 

1:19 This tells a lot in a few words. We know they were not huddled together in their fortified 

cities. It also reveals that they became skilled workmen in woodcraft, in construction, and making 

machines to aid them in their labors. Jarom says that they used iron, copper, brass, steel, and all 

manner of tools to till the ground (see I N. 5:22 comments) . 

The Lamanites were no match against men of such ingenuity and industry, therefore "they did not 

prosper against us" (21). The Lord's promise that "inasmuch as ye shall keep my commandments, 

ye shall prosper in the land" (II N. 1:34) was verified. It was necessary, however, for the prophets 

to warn the Nephites that "if they ...should fall into transgression, they should be destroyed from 

off the face of the land" (23). "They did prick their hearts with the word, continually stirring them 

up unto repentance" (28). 

Jar 1:32 And I deliver these plates into the hands of my son Omni, that they may be kept according to 

the commandments of my fathers. 

1:32 This was 238 years after the exodus from Jerusalem (29). The small plates were about full, 

but he suggests that his brethren who were to follow him could go to the larger plates upon which 

their historical account was to be engraved. However, the Book of Omni, which follows, was 

written on these smaller plates.


Omni Chapter 1 

THE RECORDS OF OMNI, HIS SONS, AND GRANDSONS, VER. 1-17 

Omni 1:3 But behold, I, of myself, am a wicked man, and I have not kept the statutes and the 

commandments of the Lord, as I ought to have done. 

1:3 Almost unparalleled in scripture is the frankness of Omni. He writes from a sense of duty to 

preserve the genealogy of his people (1). He had been a man of war in the defense of the Nephites, 

but had ignored his duty to God. 

Under these circumstances he makes his record very brief. After thirty-eight years (276 years after 

leaving Jerusalem) he records, "We had many seasons of peace; and we had many seasons of 

serious war and bloodshed" (4). Six years later he "conferred them [the plates] upon my son 

Amaron" (5). 

Omni 1:7 Behold, it came to pass that three hundred and twenty years had passed away, and the more 

wicked part of the Nephites were destroyed: 

1:7 Amaron's record is quite brief, though less biographical than his father's. He explains the 

destruction of the wicked Nephites by saying the Lord would not suffer his words to fail: 

"Inasmuch as ye will not keep my commandments, ye shall not prosper in the land" (8). He adds, 

"Nevertheless, he did spare the righteous" (9). 

Omni 1:10 And it came to pass that I did deliver the plates unto my brother Chemish. 

1:10 Amaron thus ends his record without a word as to his own character or worthiness. There is 

no evidence of guilt such as his father betrayed. 

Chemish reveals two facts concerning his brother which seem to have been significant to him: (a) 

Amaron "wrote it with his own hand"; and (b) the last of it was written on the "day that he 

delivered them unto me" (11). Since he had the plates over an admitted period of thirty-eight 

years, we are assured that he did not take seriously his duties of recording. He gave the plates to 

his son, Abinadom. 

Omni 1:15 And I, with mine own sword, have taken the lives of many of the Lamanites, in the defense 

of my brethren. 

1:15 Abinadom's record is one of the shortest of the five authors of the Book of Omni. He knew 

that a historical record was being kept by the Nephite kings (16); and since all the revelations and 

prophecies had been previously written, he had nothing to record. He therefore delivered the plates 

to his son Amaleki. 

AMALEKI AND THE PEOPLE OF ZARAHEMLA, VER. 18-54 

Omni 1:19 Behold, I will speak unto you somewhat concerning Mosiah, who was make king over the 

land of Zarahemla: 

1:19 Amaleki departed from the pattern of his fathers and gave some bits of interesting history. 

Mosiah was "warned of the Lord that he should flee out of the land of Nephi" (20).



Nothing is revealed as to the background or biography of Mosiah. Whether he was originally a 

prophet, priest, or king is not disclosed. Exactly why the Nephites were to leave the land of Nephi 

and depart "into the wilderness" is not revealed. Doubtless their scattered farms and villages, and 

their wealth in stock, grain, and precious things, offered an irresistible temptation to the corrupt 

Lamanites. 

It is likely that not all of the Nephites were willing to leave their immovable possessions for a new 

life in the wilderness. Amaleki uses the phrase ''as many as would hearken" twice. Those who 

hearkened "were led by many preachings and prophesyings" (22). 

Omni 1:23 And they were admonished continually by the word of God: and they were led by the power 

of his arm, through the wilderness, until they came down into the land which is called the land of 

Zarahemla. 

1:23 The land of Nephi and the wilderness must have been situated at a higher elevation than the 

land of Zarahemla, since the record reads that "they came down into the land ...of Zarahemla." 

Some years later a group wished to return to the land of Nephi, and the record says, "wherefore, 

they went up into the wilderness” (49). 

Omni 1:25 Now, there was great rejoicing among the people of Zarahemla; and also, Zarahemla did 

rejoice exceedingly, because the Lord had sent the people of Mosiah with the plates of brass which 

contained the record of the Jews. 

1:25 Amaleki said the cause of their happiness was that "the Lord had sent the people of Mosiah 

with the plates of brass which contained the record of the Jews." The language of these people 

"had become corrupted, and they had brought no records with them" (30). The difficulty of having 

communication is suggested by the statements "Mosiah discovered that the people of Zarahemla 

came out from Jerusalem” (26) and "Mosiah, nor the people of Mosiah, could understand them" 

(31). 

Omni 1:27 And they journeyed in the wilderness, and were brought by the hand of the Lord, across the 

great waters, into the land where Mosiah discovered them; and they had dwelt there from that time forth. 

1:27 Little has been revealed of the history of this people during the four hundred years after they 

1eft Jerusalem about 589 B.C. The kind of boat, the ocean crossed, and exactly where they landed 

are not known. When “Mosiah discovered them, they had become exceeding numerous" (28). 

Amaleki adds, "They had had many wars and serious contentions" (29). 

Omni 1:31 And they denied the being of their Creator; and Mosiah, nor the people of Mosiah, could 

understand them. 

1:31 Having brought no scriptures, they lapsed into heathenism. Both the development of a 

religion and of a culture depend largely on a written language. That they received Mosiah and his 

people with rejoicing because they had "the plates of brass which contained the record of the 

Jews” (25) indicates that they had not degenerated as had the Lamanites. 

Omni 1:37 And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the 

space of nine moons.



1:37 From this and the Book of Ether we learn a little about this last king and warrior of the 

Jaredites. He said his parents came from the Tower of Babel when "the Lord confounded the 

language of the people." The bones of the Jaredites "lay scattered in the land northward" (39). 

Omni 1:40 Behold, I, Amaleki, was born in the days of Mosiah; and I have lived to see his death; and 

Benjamin, his son, reigneth in his stead. 

1:40 He spoke of "a serious war, and much bloodshed, between the Nephites and the Lamanites” 

(41) in King Benjamin's reign. The Lamanites were driven "out of the land of Zarahemla" (42). 

Amaleki became old and, having no son, he delivered the plates to King Benjamin, whom he knew 

"to be a just man before the Lord" (43). Then he exhorted "all men to come unto God, the Holy 

One of Israel, and believe in prophesying, and in revelations, and in the ministering of angels, and 

in the gift of speaking with tongues, and in the gift of interpreting languages" (44). 

Omni 1:45 For there is nothing which is good, save it comes from the Lord; and that which is evil, 

cometh from the devil. 

1:45 Many others have said much the same thing, but have done it less effectively. Amaleki then 

appeals to "my beloved brethren" and invites them to "come unto Christ ...and partake of his 

salvation" (46). 

Not only is Amaleki the most prolific of the five writers of the Book of Omni, but he is the most 

spiritually minded in what he writes. 

He next tells of some of the Nephites who went up into the wilderness to return to the land of 

Nephi and "were desirous to possess the land of their inheritance” (48, 49). "Their leader being a 

strong and a mighty man, and a stiff-necked man," caused contention among them. The record 

given here is not clear as to what happened to cause the near destruction of the group. The record 

of Zeniff, as found in Mosiah 6:1-6, tells the story. Amaleki's account of this party is closed by 

saying, "They were all slain, save fifty ...and they returned to Zarahemla" (0. 1:50). 

The survivors recruited "a considerable number, and took their journey again into the wilderness." 

Among this second group was Amaleki's brother. The account by Amaleki is closed by the 

statement, "I have not since known concerning them." The Book of Mosiah (6:6 ff) has much to 

say concerning them.

MORMON'S ABRIDGMENT, VER. 1-17 


Words of Mormon Chapter 1 

Words 1:2 And it is many hundred years after the coming of Christ, that I deliver these records into the 

hands of my son; and it supposeth me that he will witness the entire destruction of my people. 

1:2 Mormon lived from A.D. 310 to 385. This abridgment covers history around 124 B.C. 

Mormon begins this chapter by the historical note, "I, Mormon, being about to deliver up the 

record, which I have been making, into the hands of my son Moroni” (1). This dates the writing of 

the Words of Mormon at about A.D. 385. 

Other than its value as an abridgment of a longer work, the Words of Mormon filled an important 

need in later centuries. When the plates were being translated by Joseph Smith, the 116 pages were 

given to Martin Harris, and lost. This abridgment, then, continues the history to make a smooth 

transition to the writings of Mosiah. 

Mormon explained his reasons for writing this connective history, after expressing the hope that 

Moroni might survive the destruction of his people long enough that "he may write somewhat 

concerning them, and somewhat concerning Christ” (3). (See Mn. 4:1-10) 

Words 1:4 And now, I speak somewhat concerning that which I have written: for after I had made an 

abridgment from the plates of Nephi, down to the reign of this King Benjamin, of whom Amaleki spake, 

1:4 Mormon said he searched "the records which had been delivered into my hands, and I found 

these plates" (5). He abridged the larger or historical plates before he was aware that this "small 

account of the prophets" existed. After reading these plates, he was pleased particularly "because 

of the prophecies of the coming of Christ"(6). Subsequent records of his fathers show that many of 

these prophecies had been fulfilled. 

Words 1:9 But behold, I shall take these plates, which contain these prophesyings and revelations, and 

put them with the remainder of my record, for they are choice unto me; and I know they will be choice 

unto my brethren. 

1:9 This was "for a wise purpose" (D. and C. 3) and “according to the workings of the Spirit of the 

Lord" (W .M. 1:10). The conditions making it wise to have the history covering this same period 

(as the 116 pages of translated manuscript) were not revealed to Mormon, but he trusted "the 

workings of the Spirit" (10). 

Mormon prayed for "my brethren [the Lamanites], that they may once again come to a knowledge 

of God; yea, the redemption of Christ; that they may once again be a delightsome people" (12). 

Nephi prophesied that this should come to pass (II N. 12:83, 84). 

Words 1:14 Wherefore, it came to pass that after Amaleki had delivered up these plates into the hands 

of King Benjamin, he took them and put them with the other plates, which contained records which had 

been handed down by the kings, from generation to generation, until the days of King Benjamin; 

1:14 Mormon revealed that all these plates were handed down from King Benjamin through 

chosen men "until they have fallen into my hands" (15). He testified that the plates "will be 

preserved" and that his people "shall be judged at the great and last day, according to the word of 

God which is written" (17).


Words of Mormon Chapter 1 

CONCERNING THIS KING BENJAMIN, VER. 18-27 

Words 1:20 But behold, King Benjamin gathered together his armies, and he did stand against them; 

and he did fight with the strength of his own arm, with the sword of Laban; 

1:20 Mormon asserted that the Nephites under King Benjamin's reign were disturbed by 

"somewhat contentions among his own people" (18). This was followed by the information that 

the Lamanites came "to battle against his people" (19). Mormon did not throw any light on the 

cause of internal dissension. It is often true that nothing unites a people so quickly as the attacks of 

outside forces against them. This could have been Mormon's purpose in mentioning the friction 

among the Nephites. 

"In the strength of the Lord" they united against the Lamanites "until they had slain many 

thousands" (21). The struggle continued "until they had driven them out of all the lands of their 

inheritance" (II N. 7:30, 34;Jb. 2:53;0. 1:49;W.M. 1:22). 

Words 1:23 And it came to pass that after there had been false Christs, and their mouths had been shut, 

and they punished according to their crimes; 

1:23 These were followed by other imposters: false prophets, preachers, and teachers. They were 

also punished, and many dissenters left and sought asylum among the Lamanites. 

This was followed by a reign of righteousness, for “King Benjamin was a holy man" who had "the 

assistance of the holy prophets" (25). With the aid of these prophets, unity was restored 

throughout all the land. The record declares that these holy men “did speak the word of God, with 

power and with authority; and they did use much sharpness because of the stiffneckedness of the 

people" (26). 

The result of these combined forces- the word and power of God, King Benjamin, and the 

prophets- was a religious revival in the land. Mormon stresses that it was not until the king labored 

“with all the might of his body and the faculty of his whole soul" that they established "peace in 

the land" (27).


Mosiah Chapter 1 

KING BENJAMIN PREPARES FOR A SUCCESSOR, VER. 1-69 

Mos 1:2 And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, 

and Helaman. 

1:2 King Benjamin's oldest son is prominent in Book of Mormon history, but his brothers are 

mentioned only this once. The Helaman who wrote the book which follows the Book of Alma is 

not the prince mentioned here, but the son of Alma. 

King Benjamin anticipated that one of his sons should be his successor, and "caused that they 

should be taught in all the language of his fathers." Their learning was both secular and sacred. 

Benjamin wrote, "that thereby they might become men of understanding; and ...know concerning 

the prophecies" (3). He especially emphasized the value of the record "on the plates of brass." 

Without them "we must have suffered in ignorance …not knowing the mysteries of God" (4). He 

explained that except for this record "even our fathers would have dwindled in unbelief" (7). 

Doubtless the condition of the Mulekites which were found in the land of Zarahemla was the 

motivation of this last statement. 

Mos 1:4 And he also taught them concerning the records which were engraven on the plates of brass, 

saying, My sons, I would that ye should remember, that were it not for these plates, which contain these 

records and these commandments, we must have suffered in ignorance, even at this present time, not 

knowing the mysteries of God: 

1:4 It has been noted previously, but bears repeating, that the experience with the brass plates was 

a watershed event in young Nephi's life, and the plates would have had even greater import for 

him than for his father. The fact that the brass plates were engraved on metal and that they 

required "the language of the Egyptians" to read both provide the likely model for the plates that 

Nephi forged, both for creating a record on metal as well as the language (which would have been 

sacralized for him, whatever the possible pragmatics of its origin on the brass plates). It is even 

quite likely that the physical dimensions of the plates of Nephi would have followed the model of 

the brass plates. 

Mos 1:8 And we should have been like unto our brethren, the Lamanites, who know nothing concerning 

these things, or even do not believe them when they are taught them, because of the traditions of their 

fathers, which are not correct. 

1:8 Benjamin provides some important information here that should be analyzed. He first indicates 

that the ability to read the records of the prophets has allowed them to continue to believe, in 

contrast to "our brethren, the Lamanites." The Lamanites would have been deprived of the brass 

plates, which deprived them of much of what we consider the Old Testament. They would have 

missed Nephi's writings entirely simply because Nephi does not begin them until after the split has 

occurred. Benjamin takes for granted the loss of true religion to the Lamanites, and places that 

blame on their inability to read the accounts (not because they could not read in this case, but 

because they do not have the text to read from).



As a second problem, Benjamin notes that not only have they lost their religion, but that they: 

"even do not believe them when they are taught them, because of the traditions of their fathers, 

which are not correct." 

Mos 1:10 And behold, also the plates of Nephi, which contain the records and the sayings of our fathers 

from the time they left Jerusalem, until now; and they are true; and we can know of their surety, because 

we have them before our eyes. 

1:10 The king was anxious to leave his testimony that both the brass plates and the record kept by 

Nephi were true, "that ye may profit thereby" (11). Their future would be largely determined by 

how well they knew and kept the commands of God as recorded in these plates. They were to 

prosper in the land to the extent that they served God. 

Mos 1:16 For on the morrow, I shall proclaim unto this my people, out of mine own mouth, that thou art 

a king and a ruler over this people, whom the Lord our God hath given us. 

1:16 This would indicate that the land of Zarahemla was not very extensive if a proclamation 

could be made and all the people gather the next day. This transfer of kingly authority would be 

accepted with better grace if it came directly by voice from the king. 

Then he promised to give his people a name by which “they may be distinguished" from all the 

people who came from "the land of Jerusalem." He was able to do this because they had been “a 

diligent people in keeping the commandments of the Lord" (17). This was the “name of Christ" 

(Mos. 3:13-16). King Benjamin was quick to warn them that if they became “a wicked and an 

adulterous people, that the Lord will deliver them up, that thereby they become weak, like unto 

their brethren" (19). 

Mos 1:22 And it came to pass that after King Benjamin had made an end of these sayings to his son, 

that he gave him charge concerning all the affairs of the kingdom. 

1:22 He then mentioned some of the items which Mosiah should look after. These included the (a) 

plates of brass, (b) the plates of Nephi (23), (c) the sword of Laban, and (d) the ball or director 

(24). 

The transition from verse 22 to 23 & 24 is critical to understanding the nature of these verses. 

When Benjamin gives Mosiah "charge concerning the affairs of the kingdom," we are seeing the 

transferal of power from Benjamin to Mosiah. Along with the important affairs, the political 

realities and exigencies, Benjamin delivers some specific items: "the records which were engraven 

on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or 

director." 

These are all ties to Jerusalem. They are physical proofs of the preservation of the people by God. 

As historical relics they would be one thing. They are not simply historical, however, but embued 

with highly charged religious meaning. For Benjamin, it is the religious meaning that is most 

important, witnessed by the definition he gives of the director. Benjamin highlights the religious 

meaning of the director, not the historical one. 

Mos 1:29 And there were a great number, even so many that they did not number them; for they had 

multiplied exceedingly, and waxed great in the land.



1:29 The people came prepared to worship by offering the "firstlings of their flocks" to sacrifice as 

a burnt offering (30) and "give thanks to the Lord their God" (31). 

Each family pitched its tent around the temple (33). The door of the tent was "toward the temple" 

(34) so that each family could sit in the shade of the tent and listen to the king's message. But there 

were too many people to get into the court of the temple and hear. King Benjamin caused a "tower 

to be erected” (35) that they might see him and hear his message. But even this did not enable all 

to hear; he had the words written and sent forth to those who "were not under the sound of his 

voice" (36, 37). 

Mos 1:33 And it came to pass that when they came up to the temple, they pitched their tents round 

about, every man according to his family, consisting of his wife, and his sons, and his daughters, and 

their sons, and their daughters, from the eldest down to the youngest, every family being separate, one 

from another; 

1:33 In this verse we are given some important organizational information about Benjamin's 

people. The first important piece of information is that when the people come, they come as kin 

groups. That the family comes indicates both the importance of the event and the fact that the 

basic organizational mode of society is still kinship based. 

The next type of information we can derive from the presented information is a little bit of the 

organization and ranking of the family. Nephite society at this time is patriarchal, as evidence by 

the emphasis on the man as head of the family. It is his family, his wife, his sons, his daughters. Of 

course this is no surprise as Hebrew society is also patriarchal, but this text confirms the 

continuation of the practice in the New World. 

Mos 1:38 And these are the words which he spake and caused to be written, saying: My brethren, all ye 

that have assembled yourselves together, you that can hear my words which I shall speak unto you this 

day: 

1:38 Mormon gives a very direct introduction to the text he is copying. It is very clearly a copy 

from the plates, and very clearly the text that Benjamin "spake and caused to be written." Since the 

speech was written officially, we may suppose that we have the official copy, with no editing from 

Mormon, and subject only to Joseph Smith as a translator (however he may or may not have 

affected the translation). We may also presume that because this is an official written text that care 

would have been taken in its construction, and that we might find evidence of such care not 

normally seen in spontaneous oral discourse. Indeed: A stunning array of literary structures 

appears in Benjamin’s speech, purposefully and skillfully organized. Benjamin’s use of chiasmus 

(A rhetorical inversion of the second of two parallel structures), all types of parallelisms (The use 

of identical or equivalent syntactic constructions in corresponding clauses), and many other forms 

of repeating patterns adds focus and emphasis to the main messages and the persuasive qualities of 

this text. (Welch, John W. "Parallelism and Chiasmus in Benjamin’s Speech." In: King 

Benjamin’s Speech. FARMS 1998, p. 315) 

Mos 1:43 I say unto you, that as I have been suffered to spend my days in your service, even up to this 

time, and have not sought gold nor silver, nor any manner of riches of you;



1:43 "Suffered” as here used means "permitted." The king was a humble man, "subject to all 

manner of infirmities in body and mind” (41). He reminded the people he had not resorted to 

dungeons, nor permitted slavery, murder, stealing, or adultery (44, 45). He called their attention to 

the fact that he had "labored with mine own hands, that I might serve you, and that ye should not 

be laden with taxes" (46). 

Mos 1:47 Yet, my brethren, I have not done these things that I might boast, neither do I tell these things 

that thereby I might accuse you; but I tell you these things that ye may know that I can answer a clear 

conscience before God this day. 

1:47 The use of the term "my brethren" is in character with the fatherly love he held for his people. 

He wanted them to know that in reciting his labors and their just laws, it was not to boast, but to 

"answer a clear conscience before God." He follows this with an outstanding statement which is 

hard to duplicate in all scripture. It is not profound nor entirely original. Others have said that 

which comes close, but none have quite the same ring of simplicity and genuine truth as this: 

"When ye are in the service of your fellow beings, ye are only in the service of your God" (49). 

We are reminded of Jesus in a similar statement, "Inasmuch as ye have done it unto one of the 

least of these my brethren, ye have done it unto me" (Matt. 25:41). 

Mos 1:49 And behold, I tell you these things that ye may learn wisdom; that ye may learn that when ye 

are in the service of your fellow beings, ye are only in the service of your God. 

1:49 Once again, Benjamin asserts that his efforts in their behalf have not come from desire for 

personal gain, but rather from God. 

It is in the second clause that he extends this relationship with God to his people. He is laying an 

important foundation for the rest of his sermon, because he will be requiring his people to rename 

themselves as part of a newly renewed covenant with God. To prepare for that, Benjamin 

establishes their ability to enter into a personal relationship with God, just as Benjamin has, just as 

they have with Benjamin. 

Mos 1:54 I say, if ye should serve him with all your whole soul, yet ye would be unprofitable servants. 

1:54 This also is a challenging statement for which King Benjamin is remembered. Some might 

ask, “Why try, if we are bound to lose; if we cannot come out on the credit side?" (59). Men are so 

used to accepting the blessings of air, sunshine, fruits, and all the rest of God's gratuities, that they 

fail to recognize their dependence on divine goodness for their blessings. One cannot repay in 

sacrifice nor service the value received. Nor does God ask that he be repaid. "All he requires of 

you is to keep his commandments" (55, 58). 

Mos 1:62 And I, even I, whom ye call your king, am no better than ye yourselves are; for I am also of 

the dust. 

1:62 We may miss the significance of Benjamin’s words because we are a modern audience. An 

ancient audience would assume that their king was infinitely superior to them. In many societies 

the populace were forbidden to touch the person of the king, and in some societies, were forbidden 

to even look upon him. This reverence for the person of the king in many ways provided the



religious sanction as a tool for governance. In any case, it would not be unusual at all for 

Benjamin’s people. 

Mos 1:67 And moreover, I say unto you, that I have caused that ye should assemble yourselves 

together, that I might declare unto you that I can no longer be your teacher, nor your king; 

1:67 Probably, no people were ever ruled by a king who was more gracious and devoted than was 

Benjamin. But he knew he could not continue as an active leader. He told the assembly that the 

Lord "hath commanded me, that I should declare unto you this day, that my son Mosiah, is a king 

and a ruler over you" (69). 

A WARNING AGAINST TRANSGRESSION, VER. 70-91 

Mos 1:72 Even so if ye shall keep the commandments of my son, or the commandments of God, which 

shall be delivered unto you by him, ye shall prosper in the land, and your enemies shall have no power 

over you. 

1:72 Some have ridiculed this doctrine that "piety brings prosperity." Should one have as his 

primary objective for obedience to divine law the desire to prosper, his would be a self centered 

life. One should obey God's laws because they are right, and the satisfactions of right doing are 

sufficient rewards. The results of group righteousness are social and lose much of their selfish 

motivation. 

God has made the promise that his obedient people shall be blessed. This can take any form he 

chooses. It can be peace or freedom from war. It can be material rewards. He is abundantly able to 

bring about his own ends with a people who will keep his laws. But he warned the people of 

Zarahemla, "Beware lest there shall arise contentions among you, and ye list to obey the evil 

spirit" (73). “For he receiveth for his wages an everlasting punishment" {75). 

Mos 1:74 For behold, there is a wo pronounced upon him who listeth to obey that spirit: for if he listeth 

to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; 

1:74 Benjamin teaches that there is a "wo" attached to obeying the evil spirit. This should be seen 

in direct contrast to the "prosperity" that comes from obeying God. In each case, the human action 

has an accompanying response from the extra-human (God or the evil spirit). Benjamin also 

describes what that "wo" is. Allowing for repentance, Benjamin notes that the "wo" occurs in a 

case where repentance had not occurred (remaineth and dieth in his sins). 

Mos 1:81 Therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; 

1:81 Benjamin was addressing himself to those who “withdraw yourselves from the Spirit of the 

Lord" (79) and come "out in open rebellion against God" (80). "Mercy hath no claim on that man; 

therefore, his final doom is to endure a never ending torment" (85). 

Mos 1:88 And moreover, I would desire that ye should consider on the blessed and happy state of those 

that keep the commandments of God.



1:88 The king wanted to leave the subject of doom and discuss more pleasant things; prophets of 

God cannot play the role of Pollyanna when they are directed to carry a message to Nineveh. But 

it is like a loving God to lend encouragement to his children who try to serve him. Their blessings 

are "both temporal and spiritual" (89). "And if they hold out faithful to the end, they are received 

into heaven" (90). 

PROPHECY CONCERNING CHRIST'S ATONEMENT, Ver. 92-130 

Mos 1:93 For behold, I have things to tell you, concerning that which is to come; and the things which I 

shall tell you, are made known unto me, by an angel from God. 

1:93 Anything that this good king might say would claim the profound respect of his people. 

However, he is now to deal with some things he could not know except they were revealed to him 

by a heavenly source. "Awake! ...I am come to declare unto thee glad tidings of great joy" (95), 

said the angel. 

Mos 1:97 For behold, the time cometh, and is not far distant, that with power, the Lord Omnipotent who 

reigneth, who was, and is from all eternity to all eternity, shall come down from heaven, among the 

children of men, and shall dwell in a tabernacle of clay, 

1:97 The angel added some details of the Lord's work and purpose. "He (Christ) shall go forth 

amongst men, working mighty miracles, such as healing the sick, raising the dead” (98). His 

blessings would extend to the lame, the blind, the deaf, and those possessed of evil spirits. "He 

shall be called Jesus Christ, the Son of God, ...and his mother shall be called Mary" (102). 

Mos 1:102 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the 

Creator of all things, from the beginning; and his mother shall be called Mary. 

1:102 The specific naming of Jesus’ mother as Mary is new to the Book of Mormon at this point. 

Nephi saw her, but did not name her. 

Mos 1:104 And even after all this, they shall consider him a man, and say that he hath a devil, and shall 

scourge him, and shall crucify him. 

1:104 This prophecy is given by an angel and was related to the people by King Benjamin 124 

B.C. It is specific and quite plain. The Old Testament has nothing to compare with it in these two 

aspects. The reason for such plainness can only be rationalized. First, the faith and spiritual 

development of the Nephites and second, the direct method of communication from King 

Benjamin to us through Joseph Smith, the translator, seem to be significant factors. 

"And many of them [the Jews] said, He hath a devil, and is mad; why hear ye him?" (John 10:20; 

see also 8:52; Luke 11:16-21). 

The story of Christ's crucifixion is well known. After they had scourged him, the soldiers placed a 

crown of thorns on his head, smote him with a reed, spit upon him, and struck him with their 

hands (Matt. 27:30-33; Mark 15:22,23; John 19:1 if). 

"And he shall rise the third day from "the dead" (105) makes the resurrection clearly on Sunday. 

Some scripture makes it appear that he was in the tomb three days, bringing his resurrection to 

Monday afternoon.



Mos 1:105 And he shall rise the third day from the dead; and behold, he standeth to judge the world. 

1:105 The specific information that Jesus would rise on the third day is new in Benjamin’s speech. 

The fact that he would rise was know previously. 

Mos 1:107 For behold, and also his blood atoneth for the sins of those who have fallen by the 

transgression of Adam, who have died, not knowing the will of God concerning them, or who have 

ignorantly sinned. 

1:107 This is another aspect of the angel's message which reveals an important doctrine of the 

gospel. Christ paid with his life to redeem us from "the fall" of Adam. Personal sins are forgiven 

through his grace, but only on the terms of personal repentance, and an expression of faith in the 

Christ (108,109). 

Mos 1:113 And yet they hardened their hearts, and understood not that the law of Moses availeth 

nothing, except it were through the atonement of his blood; 

1:113 Paul wrote, "Wherefore the law was our schoolmaster until Christ" (Gal. 3:24). 

"Schoolmaster" as here used is "the Roman pedagogue, who did not teach, but was the slave 

whose duty it was to take the child to the school" (Alexander Cruden, Complete Concordance, 

page 569). 

This illustration conveyed the transitory character of the law of Moses (Luke 16:16-18). But 

because of the hardness of their hearts, the Jews rejected the Christ and followed "the types and 

shadows" of the law (111). 

Mos 1:117 For behold, he judgeth, and his judgment is just, and the infant perisheth not, that dieth in his 

infancy; 

1:117 The Book of Mormon is very clear on the innocence of children. Many mothers have 

suffered as a result of a belief that because their infants "were not baptized" they must go to 

eternal damnation in hell. This is not Christian doctrine. Moroni makes this plain. “He that saith 

that little children need baptism, denieth the mercies of Christ, and setteth at naught the 

atonement" (M. 8:20-26). 

Mos 1:121 And moreover, I say unto you, that the time shall come, when the knowledge of a Savior 

shall spread throughout every nation, kindred, tongue, and people. 

1:121 Surely King Benjamin was given a panoramic vision of the coming, the ministry, and the 

eternal nature of Christ's mission on the earth. Paul also saw a time "that at the name of Jesus 

every knee should bow" (Phil. 2:10). Even those "that knew no law [the heathen nations] shall 

have part in the first resurrection" (D. and C. 45:10 a). 

Mos 1:124 And now, I have spoken the words which the Lord God hath commanded me.



1:124 The old king brings his message to a close by assuring his people that these things were not 

from his mind, but came from heaven. "They shall stand as a bright testimony against this people, 

at the judgment day" (125). 

He then warns those who choose the ways of evil that they shall enter "into a state of misery and 

endless torment, from whence they can no more return" (127).



THE NEPHITES RECEIVE A REMISSION OF THEIR SINS, VER. 1-24 

Mos 2:1 And now, it came to pass that when King Benjamin had made an end of speaking the words 

which had been delivered unto him by the angel of the Lord, that he cast his eyes round about on the 

multitude, and behold they had fallen to the earth, for the fear of the Lord had come upon them; 

2:1 Benjamin has concluded a specific section of his discourse, and now stops to see the effect 

upon the assembled population. 

Mos 2:3 And they all cried aloud with one voice, saying, O have mercy, and apply the atoning blood of 

Christ, that we may receive forgiveness of our sins, and our hearts may be purified: 

2:3 As King Benjamin peared the end of his speech, he saw that the people "had fallen to the 

earth" (1). The guilt of their “carnal state" had humbled them to the dust (2). 

Their cry for the "atoning blood of Christ" may sound strange to readers who have oriented their 

thinking to a world of 124 B.C. Some immediately jump to the conclusion that Joseph Smith was 

carried away in fictional rhapsody. 

It should be kept in mind that the plan of redemption was not a novel idea of A.D. 33. In Jesus' 

prayer just before his betrayal and crucifixion, he said, "And now, O Father, glorify thou me with 

thine own self with the glory which I had with thee before the world was" (John 17:5). 

The works of God were prepared (or finished) "from the foundation of the world" (Heb. 4:3). 

"For then must he often have suffered since the foundation of the world; but now once in the 

meridian of time hath he appeared to put away sin by the sacrifice of himself" (Heb.9:26). 

King Benjamin may appear to have been anticipating the cross, but he could have gone back to the 

"foundation of the world." Some Bible students overlook the antiquity of the gospel. Paul said to 

the Galatians, "And the Scripture, foreseeing that God would justify the heathen through faith, 

preached before the gospel unto Abraham, saying, In thee shall all the nations be blessed" (Gal. 

3:8). 

It might be argued by some that "the gospel" here does not mean what we think of as the gospel of 

Christ, which includes the plan of redemption with the atonement on the cross. However, Paul 

makes this quite positive by saying, "But though we, or an angel from heaven, preach any other 

gospel unto you than that which we have preached unto you, let him be accursed" (Gal. 1 :8) 

Certainly he meant the gospel of Christ. 

It seems consistent with a Father's concern that God would reach out to save mankind just as soon 

as the need arose, even before Abraham's call in 1921 B.C, The Inspired Version throws more 

light on this. 

“And, behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul 

rejoiced. Saying, The righteous is lifted up; and the Lamb is slain from the foundation of the 

world; and through faith I am in the bosom of the Father: and behold, Zion is with me" (Gen, 7:54; 

see also Gen. 4:6-8). 

All of the atonement is not connected with Golgotha. Redemption through Christ was begun at the 

council in heaven “from the foundation of the world." To take advantage of its blessing one must 

have faith in Jesus, God's Son, as the sacrificial Lamb. This principle of faith is just as effectual 

looking forward to A.D. 33 as it is effectual looking backward.



When the people of Zarahemla understood these principles, they said, "We believe in Jesus Christ, 

the Son of God, who created heaven and earth, and all things, who shall come down among the 

children of men" (Mos. 2:4). 

Mos 2:6 Having received a remission of their sins, and having peace of conscience, because of the 

exceeding faith which they had in Jesus Christ who should come, according to the words which King 

Benjamin had spoken unto them. 

2:6 It all seems quite logical in the total picture of the divine plan. Doubt and skepticism rob the 

mind of peace. "But without faith it is impossible to please him; for he that cometh to God must 

believe that he is, and that he is a rewarder of them that diligently seek him" (Heb. 11:6). 

"Atonement... and thereby salvation might come to him that should put his trust in the Lord" 

providing that man shall "continue in the faith even unto the end of his life" (Mos. 2:10). 

Mos 2:12 And there is none other salvation, save this which hath been spoken of; neither are there any 

conditions whereby man can be saved, except the conditions which I have told you. 

2: 12 King Benjamin had learned, even as Paul later declared, that the gospel of Christ is the one 

and only way of salvation. Concerning this way Jesus said, "I have not spoken of myself; but the 

Father which sent me, he gave me a commandment, what I should say" (John 12:49). 

The king then exhorts his people to faith. "Believe in God (13) ...that he has all wisdom (14) ...that 

ye must repent of your sins and forsake them" (16). See also Acts 4: 12. 

Mos 2:20 Even so I would that ye should remember, and always retain in remembrance, the greatness of 

God, and your own nothingness, and his goodness and long suffering towards you unworthy creatures, 

2:20 This exhortation to humility and faith in God is linked to the promise, "Ye shall always 

rejoice... and always retain a remission of your sins" (22). After a sincere covenant of baptism, one 

is free from all his transgressions. However, what one does thereafter will determine the 

effectiveness of the covenant. This is shown in the parable of Jesus about the unmerciful debtor 

(Matt. 18:23, 34). "I, the Lord, am bound when ye do what I say, but when ye do not what I say, 

ye have no promise" (D. and C. 81:3 b; see also Alma 2:20). "And ye will not have a mind to 

injure one another, but to live peaceably" (24). 

Mos 2:22 And behold, I say unto you, that if ye do this, ye shall always rejoice, and be filled with the 

love of God, and always retain a remission of your sins; 

Mos 2:23 And ye shall grow in the knowledge of the glory of him that created you, or in the knowledge 

of that which is just and true. 

2:22-23 Now Benjamin returns to the theme of doing. He uses their experience with the spirit to 

help them understand the reasons for obeying the gospel. Their experience has filled them with joy 

("as ye have come to the knowledge of the glory of God…and have received a remission of your 

sins, which causeth such exceedingly great joy [italics added] in your souls). With the taste of that 

joy in their souls, Benjamin tells them they may have that feeling with them always ("ye shall 

always rejoice"). If they continue in humility, and continue in faith, they will grow in their



knowledge. For Benjamin, it is probable that he does not make the distinction between faith and 

knowledge that modern man does. For Benjamin, growing in faith and growing in knowledge 

would be the same thing – both leading to a continuation of the feeling of joy they can yet taste. 

Benjamin describes a series of attributes that describe one who has continued in humility and 

faith. He is now describing the actions that will flow from the spiritual humility and acceptance of 

the gospel. What is most interesting is that while all of these actions may be construed 

individually, they are all social actions. 

GIVE TO THE POOR AND THE BEGGAR, VER. 25- 50 

Mos 2:28 And also, ye yourselves will succor those that stand in need of your succor; ye will administer 

of your substance unto him that standeth in need; 

2: 28 King Benjamin was exhorting the people to look well to the care of their children. They are 

not to "go hungry, or naked" (25). They must not "fight and quarrel one with another" (26); but ye 

will teach them "to wa1k in the ways of truth and soberness" (27) . 

If this advice is followed, the people will find cause to rejoice in their children. 

The king then counsels his people not to permit "that the beggar putteth up his petition to you in 

vain" ( 29). He cautions against those who withhold because "the man has brought upon himself 

his misery... his punishments are just" (30). Are you in a position to judge? "Are we not all 

beggars? Do we not all depend upon the same being, even God, for all the substance which we 

have?" (32). 

King Benjamin finally advises his people that the only justifiable course is for them to say in their 

hearts, "I give not because I have not; but if I had, I would give" (40). 

Mos 2:30 Perhaps thou shalt say, The man has brought upon himself his misery; therefore I will stay my 

hand, and will not give unto him of my food, nor impart unto him of my substance, that he may not 

suffer, for his punishments are just. 

Mos 2:31 But I say unto you, O man, whosoever doeth this, the same hath great cause to repent; and 

except he repenteth of that which he hath done, he perisheth for ever, and hath no interest in the 

kingdom of God. 

2:30-31 Benjamin is now describing the nature of social divisions along economic lines. What 

Benjamin tells us is that the way we react to these situations has spiritual implications for us. The 

example gives is one of self-justification. This is a person who is unwilling to share of his 

substance, and invents reasons to justify his selfishness. God will know those motives, and as 

indicated in verse 31, this is held as sin in the person who so justifies withholding his assistance. 

Mos 2:33 And behold, even at this time, ye have been calling on his name, and begging for a remission 

of your sins. 

Mos 2:34 And has he suffered that ye have begged in vain? 

Mos 2:35 Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled 

with joy, and has caused that your mouths should be stopped, that ye could not find utterance, so 

exceeding great was your joy.



2:33-35 Benjamin reinforces the status of the wealthy as beggars by reminding them that they 

have very recently been literally begging mercy of the Lord, a petition he has filled not with small 

measure, but with a great measure of joy, such that "you mouths should be stopped that ye could 

not find utterance, so exceedingly great was your joy." 

Mos 2:39 I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say 

these things unto those who are rich, as pertaining to the things of this world. 

2:39 The condemnation for withholding substance from a lesser will be that God, who ultimately 

is the source of the substance of the wealthy, will also withhold his bounty. Therefore the wealthy 

will lose their status. Now, it is important that we note that Benjamin makes explicit that he is 

speaking of those who are "rich as pertaining to the things of this world." 

Mos 2:43 I would that ye should impart of your substance to the poor, every man according to that 

which he hath, such as feeding the hungry, clothing the naked, visiting the sick, and administering to 

their relief, both spiritually and temporally, according to their wants, 

2:43 This advice is in harmony with the spirit of Christian ministry and stewardship. The king then 

adds a word of caution lest some be overzealous to their own harm: "See that all these things are 

done in wisdom and order" (44) . 

"Whosoever among you that borroweth of his neighbor, should return the thing that he borroweth, 

according as he doth agree" (46). It seems so easy for some people "to forget" to return a borrowed 

article. They are always intending to do so but procrastinate. His final words of counsel are 

"Watch yourselves, and your thoughts, and your words, and your deeds, and observe to keep the 

commandments of God" (49). 

Mos 2:46 And I would that ye should remember, that whosoever among you that borroweth of his 

neighbor, should return the thing that he borroweth, according as he doth agree, 

Mos 2:47 Or else thou shalt commit sin, and perhaps thou shalt cause thy neighbor to commit sin also. 

2:46-47 As a final note, Benjamin addresses yet another way in which one’s substance may 

become a division in society. When any possession is borrowed, there is an social obligation of 

return attached to that possession. Goods not returned as agreed upon can also create strife and 

division. Therefore, one who does not return the thing borrowed "commit[s] sin". Notice, 

however, that by not returning the item(s) that the borrower also causes his neighbor to commit 

sin. How is this so? 

The sin lies not in the thing borrowed, but in the tension and strife that are caused over the item(s). 

When one loans something, there is the expectation of a return, and if that return does not happen, 

then the loaner has an issue with the borrower. The more a loaner attempts to retrieve the item, and 

more that is resisted by the borrower, the greater the contention and strife. It is this contention that 

is the sin, because it violates the type of community Benjamin is trying to establish.



KING BENJAMIN CONCLUDES HIS MESSAGE, VER. 1-21 

Mos 3:1 And now, it came to pass that when King Benjamin had thus spoken to his people, he sent 

among them, desiring to know of his people, if they believed the words which he had spoken unto them. 

Mos 3:2 And they all cried with one voice, saying, Yea, we believe all the words which thou hast 

spoken unto us; 

Mos 3:3 And also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, 

which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, 

but to do good continually. 

3:1-3 This is clearly a break in the speech. Benjamin has to send messengers among the people to 

get their reply. Rather than the previous exclamation of the people that Benjamin could either hear 

or feel, this particular case required a more extensive canvassing of the people. 

The king asked the people "if they believed the words which he had spoken unto them" (1), and all 

answered, "Yea, we believe all the words" (2). Their hearts had a desire "to do good continually." 

They had "the manifestations of his Spirit" (4) which had brought conviction. 

Mos 3:6 And we are willing to enter into a covenant with our God, to do his will, and to be obedient to 

his commandments in all things that he shall command us, all the remainder of our days, that we may 

not bring upon ourselves a never ending torment, as has been spoken by the angel, that we may not drink 

out of the cup of the wrath of God. 

3:6 Under the strong power which the people felt, they wanted to serve God "all the remainder of 

our days." 

This was joyful news to the king. "Ye have spoken the words that I desired" (7), he exclaimed. 

"And now, because of the covenant which ye have made, ye shall be called the children of Christ" 

(8) ."This day he hath spiritually begotten you" (9). 

Mos 3:11 There is no other name given, whereby salvation cometh, therefore, I would that ye should 

take upon you the name of Christ, all you that have entered into the covenant with God, that ye should 

be obedient unto the end of your lives. 

3:11 Those who take the name of Christ and are "obedient unto the end" of their lives “shall be 

found at the right hand of God" (12). All others will be on his left hand. 

Matthew records Jesus' words that all nations shall be judged and separated as "a shepherd 

divideth the sheep from the goats." To the sheep on his right hand he shall say, "Come ye blessed 

of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. 

25:33-35), "Unto them on the left hand, Depart from me, ye cursed, into everlasting fire" 

(Matt. 25:42). The Hebrews had a strong faith in the power which comes with the use of a name. 

Mos 3:12 And it shall come to pass that whosoever doeth this, shall be found at the right hand of God, 

for he shall know the name by which he is called; for he shall be called by the name of Christ. 

3:12 Because this is a voluntary covenant, there might be some who would choose to deny it. 

Benjamin clearly declares this a black/white choice. There is not blending of choices, there is no



gray, there is no middle ground. Since the only name through which salvation comes is Christ, if 

one will not be called by that name, there is no other which may save him. Thus one is called for 

Christ and may sit on the right hand of God, or is called by some other name – a name which has 

no power to save, and therefore will be on the left hand of God. 

Vocabulary: The left and right hand symbolism is ancient and widespread. With the statistical 

predominance of right handed people, the right hand become associated with truth, good – with 

"right"! The left hand is symbolically the opposite, with our word sinister coming from the Latin 

for the left hand. Thus sitting on the right hand of God is very good, while being on the left hand 

of God is equivalent to being excluded from his presence entirely – the opposite of the condition 

on the "right" hand. 

Mos 3:16 I say unto you, I would that ye should remember to retain the name written always in your 

hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye 

shall be called, and also, the name by which he shall call you: 

3:16 Only by their own transgressions would the name they had taken lose its significance or "be. 

..blotted out" (15), therefore his exhortation was for them to live righteous lives. He ends his plea 

with this appeal, "I would that ye should be steadfast and immovable, always abounding in good 

works" (21). 

This sounds much like the plea Paul made to the saints at Corinth (1 Cor. 15:58). Critics of the 

Book of Mormon see this as a plagiarism. However, this carries an assumption that Paul, rather 

than the Holy Spirit, was the source of these words. Paul conveys the idea that he was guided by a 

power from heaven in that which he wrote: "Now if any man have not the Spirit of Christ, he is 

none of his" (Rom. 8:9). "The things of God knoweth no man, except he has the Spirit of God" (1 

Cor. 2:11). 

Paul was so sure that those who received his epistles would accept them as being inspired that he 

took the occasion to tell his readers at one point, "And I think also that I have the Spirit of God" (1 

Cor. 7:40). 

It is man's faith in the inspiration of the words of the canonized books which causes him to accept 

them as scripture. Would not the Holy Spirit when speaking to King Benjamin give similar 

utterance to ideas and words as when speaking to other prophets? Why should men be so quick to 

accuse Joseph Smith of plagiarism, especially when the expressions are good and repetition is a 

virtue?

MOSIAH BEGINS HIS REIGN, VER. 1-11 



Mos 4:3 And again: It came to pass that when King Benjamin had made an end of all these things, and 

had consecrated his son Mosiah, to be a ruler and a king over his people, and had given him all the 

charges concerning the kingdom, 

4:3 The Hebrew rulers were anointed with oil when set apart for their office (1 Sam. 15:1; 16:13; I 

Kings 1:34). It is likely that this was the manner in which Mosiah was consecrated. 

A record was made at King Benjamin's request, when he had finished his message, to enroll all 

those who had entered the covenant to keep God's commandments. Every adult had his name on 

the roll ( Mos. 1:2). 

King Benjamin "appointed priests to teach the people" as one of his last official acts. Then he 

dismissed them to return "to their own houses" (4). 

Mos 4:6 And he began to reign in the thirtieth year of his age, making in the whole, about four hundred 

and seventy-six years from the time that Lehi left Jerusalem. 

4:6 This dates from the time Mosiah became king which was "about 476 years from the time Lehi 

left Jerusalem." He was thirty years old when he began to reign. He followed the example of his 

father and "did walk in the ways of the Lord" (8). He "did keep his commandments in all things." 

Approximate dating would put the time of the anointing of Mosiah around 111 B.C. 

Mos 4:7 And King Benjamin lived three years and he died. 

4:7 This short sentence ends the story of one of the greatest figures of the Book of Mormon, a man 

who took a two separate nations in the midst of external and internal turmoil, and fashioned a new 

people for God of them. In his last years he was able to enjoy the peace that he had worked so hard 

to achieve. 

Mos 4:9 And King Mosiah did cause his people that they should till the earth. 

4:9 This may sound commonplace, but it is well to contrast this with the life of the Lamanites who 

lived entirely by foraging or by stealing (Enos 1:31-33). King Mosiah tilled the earth himself, as 

he did not want to burden his people to provide for him. 

Mos 4:11 And there was no contention among all his people, for the space of three years. 

4:11 The surprise ending is the time element. But it is not a small matter for such a large group to 

live in peace for a year or three years. There must have been much patience, goodwill, and love 

among them.



FINDING THOSE WHO WENT BACK TO LEHI-NEPHI, VER. 1-24 

Mos 5:1 And now, it came to pass that after King Mosiah had had continual peace, for the space of 

three years, he was desirous to know concerning the people who went up to dwell in the land of Lehi- 

Nephi, or in the city of Lehi-Nephi: 

Mos 5:2 For his people had heard nothing from them, from the time they left the land of Zarahemla; 

therefore, they wearied him with their teasings. 

Mos 5:3 And it came to pass that King Mosiah granted that sixteen of their strong men might go up to 

the land of Lehi-Nephi, to inquire concerning their brethren. 

5:1-3 The next major event Mormon wants to include in his recounting of the spiritual history of 

his people is that of the people who left Zarahemla for the Land of Nephi, and eventually returned. 

This story is the pivotal incident around which several significant events revolve, of which a major 

religious conversion of the Lamanites and the emergence of Alma the Elder as a spiritual leader 

are the two most important. 

Omni refers to this as "the land of Nephi... the land of their inheritance" (Omni 1:20, 23, 48, 49). 

Helaman said that "the land south was called Lehi” (H. 2:129). Mosiah combines the two names to 

indicate that portion of the land south which King Laman gave to Zeniff by treaty (Mos. 5:32,33). 

Mosiah "was desirous to know concerning the people who went up [from Zarahemla], to dwell" in 

the land they had left because of Lamanite depredations and the warning of the Lord (Omni 1:20). 

The leader of the expedition was Ammon, a descendant of Zarahemla, “a strong and mighty man" 

(4). None of the sixteen knew the course they should travel, so they “wandered many days in the 

wilderness” (5). In forty days they came to the land of Shilom. Ammon and three of his men went 

alone "into the land of Nephi" (7), where they met the king and his guards and were "committed to 

prison" (9). After two days they were brought before King “Limhi, the son of Noah, who was the 

son of Zeniff" (12). He asked Ammon why they had been so bold as to come near the walls of the 

city. Ammon gladly explained the reasons which brought him there. 

The reference in Mosiah is to the second of the two expeditions Omni mentions. We have a little 

more information about the first expedition in Mosiah 9:1-2. Those verses begin Zeniff’s own 

account, and he treats that first expedition only briefly. Omni gives us the number of fifty as those 

who were not slain, a number not specified in Zeniff’s account. 

Mos 5:20 For behold, we are in bondage to the Lamanites, and are taxed with a tax which is grievous to 

be borne. 

5:20 King Limhi was glad to know that his brethren in Zarahemla were still alive. He expressed the hope 

that they would "deliver us out of our bondage" (21). Ammon then was invited to bring the twelve who 

had waited on "the hill which was north of Shilom” (23) to the city that "they might eat, and drink, and 

rest themselves." 

KING LIMHI AND AMMON TALK TO THE PEOPLE, VER. 25-56



Mos 5:27 O ye my people, lift up your heads and be comforted: for behold, the time is at hand, or is not 

far distant, when we shall no longer be in subjection to our enemies, notwithstanding our many 

strugglings, which have been in vain; yet I trust there remaineth an effectual struggle to be made. 

5:27 The king thus begins telling his people the good news. He predicted, "The time is. ..not far distant, 

when we shall no longer be in subjection to our enemies." Though they had failed many times before, 

help was near. "Rejoice, and put your trust in God" (28). He declared their bondage was caused by 

Zeniff's "being over-zealous to inherit the land of his fathers" (32). King laman had signed a treaty with 

him for the "sole purpose of bringing this people into subjection" (34). 

Mos 5:35 And behold, we at this time do pay tribute to the king of the Lamanites, to the amount of one 

half of our corn, and our barley, and even all our grain of every kind, and one half of the increase of our 

flocks, and our herds; 

5:35 Failure to deliver the tribute meant death (36). "Many of our brethren have been slain... and all 

because of iniquity" (40). King limhi acknowledged that their suffering was caused by their failure to 

"hearken unto his words" and they had "contentions among them, even so much that they did shed blood 

among themselves" (42). 

Among those slain by his own people was "a prophet... [Mos. 9:1-20) who told them of their wickedness 

and... even the coming of Christ" (43). Thus they "brought down the wrath of God upon them" (46). 

"But if ye will turn to the lord with full purpose of heart... he will... deliver you out of bondage" (52). 

Mos 5:54 And he caused that Ammon should stand up before the multitude, and rehearse unto them all 

that had happened unto their brethren, from the time that Zeniff went up out of the land, even until the 

time that he himself came up out of the land. 

5: 54 Ammon gave this history and added "the last words which King Benjamin had taught them" (55). 

THE TWEN1Y-FOUR GOLD PLATES, VER. 57-86 

Mos 5:57 And it came to pass that he caused that the plates which contained the record of his people, 

from the time that they left the land of Zarahemla, should be brought before Ammon, that he might read 

them. 

5:57 While the Nephites under Zeniff made many mistakes, yet they realized the value of keeping a 

record of day-by-day happenings. These plates were brought to Ammon that he might learn the history 

of this people. When he had finished reading, the king asked Ammon "if he could interpret languages" 

(58). He said he could not (59). 

The king then told Ammon about sending a group of forty-three men to look for the land of Zarahemla. 

He wanted to get help from his “brethren” to throw off the yoke of Lamanite "bondage” (60). But they 

became lost and wandered into "a land among many waters” (61) which was "covered with bones of 

men and of beasts and... ruins of buildings of every kind” (62). The most important of their discoveries 

was a book of twenty-four engraved gold plates. They brought these back with them and also large 

breastplates made “of brass, and of copper" (64, 65). They brought some swords, the hilts of which had 

"perished and the blades... were cankered with rust'. (66).



Mos 5:72 Now Ammon said unto him, I can assuredly tell thee, O king, of a man that can translate the 

records: for he has wherewith that he can look, and translate all records that are of ancient date: and it is 

a gift from God. 

5:72 King Limhi was deeply concerned about the record engraved on the plates. The value of the gold in 

those plates and the relics obtained with them were of minor importance. "Doubtless, a great mystery is 

contained within these plates" (83). 

Ammon said that the king of Zarahemla was a prophet, seer, and revelator. The interpreters could be 

used by a seer but by no one else, "except he be commanded, lest he should look for that he ought not, 

and he should perish" (73). The king "rejoiced exceedingly" at this news and the prospect of solving 

what to him was a great mystery. 

Mosiah refers to these twenty-four gold plates as "plates of ore" (Mos. 9:169). The goldsmith's art was 

very ancient. It was a craft practiced by the Jews as they came out of Egypt under the leadership of 

Moses. “And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in 

the purple, and in the scarlet, and in the fine linen, with cunning work” (Exod. 39:3).



THE RECORD OF ZENIFF. --An account of his people, from the time they courts the land of 

Zarahemla, until the time that they were delivered out of the hands of the Lamanites. 

ZENIFF TELLS OF LOCATING IN LEHI-NEPHI, VER. 1-13 

Mos 6:2 But when I saw that which was good among them, I was desirous, that they should not be 

destroyed; therefore, I contended with my brethren in the wilderness: for I would that our ruler should 

make a treaty with them. 

6:2 The story of a group of Nephites who returned "to the land of Nephi” (1) is written in the "Record of 

Zeniff." It was preserved as chapters 6 to 10, inclusive, of Mosiah. These adventurers were determined 

to try to recover "the land of their inheritance" (0. 1:49). 

Zeniff was “taught in all the language of the Nephites" (Mos. 6:1). This included the Hebrew and 

Egyptian, though the latter had been modified (Mos. 1:6; Mn. 4:98). He had been a spy among the 

Lamanites and knew their land, and had some sympathy for them. When he tried to get the Nephite 

leader of the returning group to make a treaty instead of destroying them, the group was divided, and all 

but fifty were slain (0. 1:50). These returned to Zarahemla and recruited a large number for a second 

journey. After "famine and sore afflictions" (Mos. 6:6) they reached the Lamanites' capital city. Zeniff 

“with four of my men," sought out the king and asked him if his people might possess the land of Lehi- 

Nephi in peace. 

Mos 6:9 And I went in unto the king, and he covenanted with me, that I might possess the land of Lehi- 

Nephi, and the land of Shilom. 

6:9 King Laman “commanded that his people should depart out ot that land... that we might possess it" 

(10). However, this was a crafty way of bringing the Nephites “into bondage" (13). He waited till Zeniff 

and his people had improved the land, repaired the walls, and had begun “to build buildings" (11). 

KING LAMAN IS DEFEATED IN WARS, VER. 14-33 

Mos 6:15 Now, they were a lazy, and an idolatrous people; therefore, they were desirous to bring us 

into bondage, that they might glut themselves with the labors of our hands; yea, that they might feast 

themselves upon the flocks of our fields. 

6:15 After living in Lehi-Nephi for twelve years, the Nephites had become prosperous. "King Laman 

began to grow uneasy" (14) lest they become so strong that their scheme to "bring them into bondage” 

would not succeed. So the king stirred up the people unto “wars and contentions” (16). The first attack 

came in the "south of the land of Shilom" while the Nephites "were watering and feeding their flocks, 

and tilling their lands” (17). The Nephites who were able to escape fled to the “city of Nephi" (18). Here 

they were armed, and Zeniff led all his men of war to battle. 

Mos 6:22 And God did hear our cries, and did answer our prayers; and we did go forth in his might. 

6:22 The record lists the slain as 3,043 Lamanites and 279 Nephites(23, 25). Zeniff recorded, "We again 

began to possess the land in peace" (26). However, he knew that this would not last, so they made 

“weapons of war... of every kind" (27). Guards were placed on the borders of the land. Thus they had 

twenty-two years of armed truce.



The record tells us that they raised "all manner of grain, and... fruit" (31). The women made "all manner 

of fine linen; yea, and cloth of every kind" (32). 

YOUNG KING LAMAN CONT1NUES THE WAR, VER. 34-58 

Mos 6:34 And it came to pass that King Laman died, and his son began to rein in his stead. 

6:34 The young king was anxious to bring the Nephites again into subjection. This time the attack came 

from the "north of the land of Shilom" (37). They had bows, arrows, swords, cimeters, and even stones 

and slings. "They had their heads shaved" (38), and were naked save for a leather girdle about their 

loins. 

Mos 6:42 And I, even I, in my old age, did go up to battle against the Lamanites. 

6:42 Zeniff placed his trust in the Lord, while the Lamanites "depended on their own strength" (44). The 

old story claiming Laman was robbed of his birthright was used to create a fighting spirit. The 

Lamanites were described as "a wild, and ferocious, and a bloodthirsty people" (45-47; II N. 4:3, 4). 

Zeniff explained all these things to his people; he told also of King Laman's "cunning and lying 

craftiness, and his fair promises” (Mos. 6:54) by which he deceived Zeniff to make a treaty and occupy 

the land. Thus stimulated, the Nephites "did contend with them, face to face" (55). They "did drive them 

again out of our land." So many of the enemy were slain that "we did not number them" (56).



THE WICKED KING NOAH AND HIS PRIESTS, VER. 1-27 

Mos 7:1 And now it came to pass that Zeniff conferred the kingdom upon Noah, one of his sons; 

therefore Noah began to reign in his stead; and he did not walk in the ways of his father. 

7:1 The time element of this change is not revealed. Noah may have been the oldest son. He was a 

dissolute, evil-minded tyrant, and because of his example, he caused "his people to commit sin, and do 

that which was abominable in the sight of the Lord" ( 4). The first evil recorded against the king is that 

he "had many wives and concubines" (3). A tax of "a fifth part of their ziff, ...copper, ... brass, ...iron; 

...their fatlings; and. ..their grain. ..did he take, to support himself, and his wives, and his concubines" (6, 

7). "Thus they were supported in their laziness, ...idolatry, and ...whoredoms" (9). 

"Ziff" is an unknown metal of uncertain character. The Hebrew word means "brightness"; therefore, it 

was a lustrous metal. Daniel 2:31 refers to a metal image and uses the same Hebrew word referring to its 

brightness. 

All of the priests who had been consecrated by Zeniff were "put down" (8) and Noah's own kind put "in 

their stead." 

Mos 7:11 And it came to pass that King Noah built many elegant and spacious buildings; and he 

ornamented them with fine work of wood, and of all manner of precious things, of gold, and of silver, 

and of iron, and of brass, and of ziff, and of copper; 

7:11 The temple was refurbished, high priests set apart, and special seats, above the other seats, were 

made for them which were ornamented with “pure gold" (14). Tall towers were built so King Noah 

could overlook the land. 

Mos 7:21 And it came to pass that he planted vineyards round about in the land; and he built wine 

presses, and made wine in abundance; and therefore he became a winebibber, and also his people. 

7:21 As they thus became ripe in iniquity, their enemies came upon them "to slay them in their fields, 

and while they were tending their flocks" (22). King Noah sent guards, but these were killed off. Then 

he sent his army, which won a temporary victory. This caused the Nephites to boast "that their fifty 

could stand against thousands of the Lamanites" (26). Drunkenness led to other vices. The people 

eventually lost their independence. (See Mosiah 10:14.) 

ABINADI PROPHESIES wlrn WARNINGS, VER. 28-58 

Mos 7:30 Go forth and say unto this people, Thus saith the Lord: 

Mos 7:31 Wo be unto this people, for I have seen their abominations, and their wickedness, and their 

whoredoms: and except they repent, I will visit them in mine anger. 

7:30, 31 Abinadi prophesied boldly. He did not fear to declare the words of the Lord. "And except they 

repent in sackcloth and ashes, and cry mightily to the Lord" (37) Abinadi said they would be sorely 

afflicted. 

Mos 7:39 Now it came to pass that when Abinadi had spoken these words unto them, they were wroth 

with him, and sought to take away his life; but the Lord delivered him out of their hands.



7:39 King Noah commanded that Abinadi be brought before him that I may slay him" (42). But the Lord 

protected his servant, and "after the space 200 of two years, ...Abinadi came among them in disguise" 

and prophesied that King Noah's people would "be brought into bondage" (48). They should be slain and 

left for vultures, dogs, and wild beasts to devour (49). Noah's life should "be valued as a garment in a 

hot furnace" (50). 

Mos 7:52 Yea, and I will cause that they shall have burdens lashed upon their backs; and they shall be 

driven before, like a dumb ass. 

7:52 God's love for his children is such that he gives them ample warning of their fate. "Except they 

repent, I will utterly destroy them from off the face of the earth" (55). Amos declared, "Surely the Lord 

God will do nothing, until he revealeth the secret unto his servants the prophets" (Amos 3:7). The 

purpose of such revealment is to get the wicked to return to the ways of righteousness (Ezek. 18:23 ff.). 

Abinadi ends this part of his prophecy with a promise that "they shall leave a record behind them, and I 

will preserve them for other nations" (Mos. 7:56). 

THE PROPHET IS QUESTIONED BY THE COUNCIL VER. 59-99 

Mos 7:66 And now, O king, behold, we are guiltless, and thou, O king, hast not sinned; therefore, this 

man has lied concerning you and he has prophesied in vain. 

7:66 This is poor logic, for they assumed the thing which they were expected to prove. However, it is the 

kind of thing which the craven king wanted to hear. Upon such shallow testimony, the king imprisoned 

Abinadi. Then he called a council and asked "what he should do with him" (70). The king was a dictator 

and should have accepted the responsibility for making the decision. 

The council asked for the privilege of questioning the prisoner . They were seeking for some cause to 

condemn him. He was able to confound them with forthright answers. One, who was like Alma (Mos. 

9:28), quoted from Isaiah 52:7-10 and asked, "What meaneth the words which are written?" (Mos. 7:76). 

Abinadi threw the question back at them, "Are you priests, and pretend to teach this people... and yet 

desire to know of me what these things mean?" (81). "What teach ye this people?" (83). 

The prophecy of Isaiah is beautiful, but its significance in this situation may escape us. The Jews failed 

to see its later and broader application to the gospel and the Prince of Peace. Their concern was for the 

national glory of Israel and Jerusalem. Salvation to them probably meant a cessation of tribulation rather 

than the redemption of the human soul. Samuel's story of the watchman and the messenger who came 

with good news (II Sam, 18: 24-28) illustrates the joyful news that they expected for "tidings of good”, 

(Mos. 1:77). They could not see ahead to that which Jesus brought. 

Mos 7:84 And they said, We teach the Law of Moses. 

7:84 Abinadi replied, "Why do ye not keep it?" (85). He then listed some of their sins in the form of 

questions: “Why do ye set your hearts upon riches?" (86), “Why do ye commit whoredoms?" (87), Then 

he asked, “Doth salvation come by the law of Moses?" They said it did. He quoted some of the 

Decalogue and asked, “Have ye done all this?” 

THE POWER OF GOD PROTECTS ABINADI, VER. 100-124 

Mos 7:102 Neither have I told you that which ye requested that I should tell: therefore, God will not 

suffer that I shall be destroyed at this time.



7: 102 Noah saw that the interview was only making matters worse. "Away with this fellow, and slay 

him... for he is mad” (100). They attempted to take him, but he withstood them. “Touch me not, for God 

shall smite you" (101). Not even the king dared lay his hands upon Abinadi. “For the Spirit of the Lord 

was upon him: and his face shone with exceeding luster” (106). (See Exod. 31:29,30,35.) 

Mos 7:109 But I finish my message; and then it matters not whither I go, if it be so that I am saved. 

7:109 Abinadi had only introduced the commandments which are basic to the law of Moses. Now that 

the king and his council knew they had no words or power to cope with the prophet, they were in a more 

receptive condition, He, therefore, determined to read all the commandments to them, "for I perceive 

that they are not written in your hearts” (111). 

The reading came from the brass plates and is much the same as Exodus 20:5-17. In verse 5 the Bible 

has “iniquity" whereas Mosiah has it in the plural, “the iniquities of th,e fathers." Exodus 20:11 has the 

clause, "And [the Lord] rested the seventh day" which is followed by “wherefore the Lord blessed the 

Sabbath day, and hallowed it." Mosiah omits the clause about resting.



ABINADI EXPLAINS THE PURPOSE OF THE LAW OF MOSES, VER. 1-12 

Mos 8:4 I say unto you that it is expedient that ye should keep the Law of Moses as yet; but I say unto 

you, that the time shall come when it shall no more be expedient to keep the Law of Moses. 

8:4 After quoting the Ten Commandments, Abinadi again inquired, "Have re taught this people that they 

should observe to do all these things?" (8:1; 7:99). He did not wait for them to answer, but denied that 

they so taught. "It is expedient that ye should keep the law of, Moses as yet" (4). The phrase ''as yet" is 

quite significant as here used. (See comment on II N. 11:45; Jb. 3:6; 5:9) "Salvation doth not come by 

the law alone” (Mos. 8:5); for without the atonement all "must unavoidably perish." It was a "very strict 

law: for they were a stiff-necked people” (Mos. 8:6; see also comment on Mos. 1:113). By observing its 

"performances and... ordinances... from day to day" they would keep in remembrance "God, and their 

duty towards him" (Mos. 8:7). 

Mos 8:11 For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and 

that God should redeem his people, yea, and even all the prophets who have prophesied ever since the 

world began? 

8:11 The two citations commonly attributed to Moses on this subject are: 

a. "The sceptre shall not depart from Judah... until Shiloh come" (Gen. 49:10). The word "sceptre" refers 

to a staff or the wand of a ruler. "Shiloh" has been thought to refer to Christ, the Messiah (but some 

consider it as referring to the city of Shiloh). The Revised Standard Version gives this passage: "The 

scepter shall not depart from Judah, nor the ruler's staff from between the feet, until he comes to whom it 

belongs; and to him shall be the obedience of the peoples." 

b. “I will raise them up a Prophet from among their brethren, like onto thee, and will put my words in his 

mouth; and he shall speak them all that I shall command him” (Deut. 18:18; see also 18:15). This 

passage is repeated in Acts 3:18, 22, from the mouth of the apostle Peter. He declares it refers to Christ. 

THE MESSIAH TO VISIT THE EARTH, VER. 13-37 

Mos 8:13 Have they not said that God himself should come down among the children of men, and take 

upon him the form of man, and go forth in mighty power upon the face of the earth? 

8:13 Abinadi cites from Isaiah (Isaiah 53:1-12) - versification and chapter designations have clearly 

been designed to replicate the standard Biblical chapters and verses. Unlike the usage to which Nephi 

and Jacob put Isaiah, Abinadi actually does give a commentary on these verses. 

Abinadi gives the short verbal introduction "Yea, even doth not Isaiah say." (Mos. 8:15) This serves as 

the same function as the phrase common in English: "And I quote." 

Mos 8:28 And now Abinadi said unto them, I would that ye should understand that God himself shall 

come down among the children of men, and shall redeem his people; 

8:28 The plan of redemption was formulated "from the beginning." The scriptures tell us of a council in 

heaven which considered a plan offered by an "angel of God, who was in authority" called "Lucifer, a 

son of the morning." He was thrust down (from the presence of God and the Son (D. and C. 76:3 i-k).



In this council Satan asked to be sent to earth: "I will be thy Son, and I will redeem all mankind, that one 

soul shall not be lost, and surely I will do it; wherefore, give me thine honor... Satan rebelled against me, 

and sought to destroy the agency of man" (Gen. 3:1-4). 

Isaiah referred to this event and asked, "How act thou fallen from heaven, O Lucifer, son of the 

morning! How act thou cut down to the ground” (Isa. 14:12). Jude spoke of “The angels which kept not 

their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto 

the judgment of the great day” (Jude 1:6; see also D. and C. 28:10). 

A message given to the church March 7, 1831, said: "Listen to him who is the Advocate with the Father, 

who is pleading your cause before him, saying, Father, behold the sufferings and death of him who did 

no sin, in whom thou wast well pleased; behold, the blood of thy Son which was shed, the blood of him 

whom thou gavest that thyself might be glorified" (D. and C. 45:1 c-e; see also Heb. 2:9, 10; Matt. 3:46; 

John 17:4). 

Mos 8:34 Yea, even so he shall be led, crucified and slain, the flesh becoming subject even unto death, 

the will of the Son being swallowed up in the will of the Father; 

8: 34 To interpret the statements of Jesus on the cross as a reluctant conformity by him to God's will is 

contrary to the whole plan of redemption and their oneness of spirit. "But behold, my beloved Son, 

which was my beloved and chosen from the beginning, said unto me; Father, thy will be done, and the 

glory be thine for ever" (Gen. 3:3). His final words from the cross were "Father, it is finished, thy will is 

done" (Matt. 27:54). Thus was given "the Son power to make intercession for the children of men'. 

(Mos. 8:35). He is now our advocate, as John wrote, "But if any man sin and repent, we have an 

advocate with the Father, Jesus Christ the righteous" (I John 2:1). The Hebrew Epistle declares that 

Jesus "is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to 

make intercession for them" (Heb.7:24). 

IDENTIFIES HIS SEED AND THE REDEEMED, VER. 38-65 

Mos 8:39 Behold, I say unto you, that when his soul has been made an offering for sin, he shall see his 

seed. 

8:39 This is a quotation from Isaiah 53:10. Then Abinadi raises the question "And who shall be his 

seed?" (40). He answers, "All those who have hearkened unto their [the prophets'] words, and believed 

that the Lord would redeem his people... these are his seed, or they are heirs of the kingdom of God" 

(42, 43). He follows this by including among his seed the messengers of salvation, and quotes from 

Isaiah 52:7. He expands the idea to include those who have published the good tidings of peace, those 

who "are still publishing peace," and who shall hereafter do so (47-51). 

Mos 8:54 But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the 

dead; therefore, he bringeth to pass the resurrection of the dead. 

8:54 Abinadi then explains that there are two resurrections, and tells who shall come forth in them. In 

the first resurrection shall be 

a. "the prophets and all those that have believed in their words, or all those that have kept the 

commandments of God" (56) 

b. "they that have died before Christ came, in their ignorance, not having salvation declared unto them" 

(58).



c. "little children" (60). The first resurrection is also referred to as "the resurrection of the just" in 

Doctrine and Covenants 76:5 a. Those coming forth in this resurrection are to inherit celestial or 

terrestrial glories (D. and C. 76:5 b-h). 

Abinadi said that the following will have no part in the first resurrection: 

a. Those who "rebel against him [the Lord], and die in their sins" (61, 73) 

b. They "that have known the commandments of God, and would not keep them" (62) 

Mos 8:65 Yea, neither can the Lord redeem such: for he can not deny himself; for he can not deny 

justice when it has its claim. 

8:65 Once man was given his agency and chose not to obey God, the die was cast, and molded a 

character which even the Lord can not redeem because of willful sinning. 

THE SALVATION OF THE LoRD, VER. 66-91 

Mos 8:69 The Lord hath made bare his holy arm in the eyes of all the nations: and all the ends of the 

earth shall see the salvation of our God. 

8:69 God's power and authority are inferred by the clause "made bare his holy arm"(Mos. 7:80; Isa. 

52:10). Abinadi saw a time "when every nation, kindred, tongue and people shall see eye to eye, and 

shall confess before God that his judgments are just” (71). He declared "That old serpent that did beguile 

our first parents, ... was the cause of their fall; which was the cause of all mankind becoming carnal, 

sensual, devilish" (74,75). 

Mos 8:79 And now if Christ had not come into the world, speaking of things to come, as though they 

had already come, there could have been no redemption. 

8:79 Not only did Christ come and preach the gospel of the kingdom of God to be builded up here on 

earth (Matt. 6:11, 38) but he won a victory over the grave and made possible the resurrection of all men 

(Mos. 8:80-83). 

Mos 8:90 Therefore, if ye teach the Law of Moses, also teach that it is a shadow of those things which 

are to come; 

8:90 It was not yet time for the fulfillment of the law of Moses and to usher in the gospel law of the 

kingdom of God (Luke 16:16-18). The sacrifice of the paschal Iamb and the offerings of the first fruits 

were to lead men to faith in salvation through Christ. These fleshly ordinances and commandments were 

types and shadows of the atonement of Christ, and of the brotherhood of man through sacrifice and 

service.


ABINADI CONDEMNED TO DEATH, VER. 1-27 


Mos 9:5 But the king was more wroth, and caused that Alma should be cast out from among them, and 

sent his servants after him, that they might slay him. 

9:5 When Abinadi finished his message, the king commanded his priests to kill him (1). However, one 

of them, whose name was Alma, believed in the prophet's message and interceded with King Noah in 

Abinadi's behalf (4). Alma fled and hid himself for many days. During this time he "did write all the 

words which Abinadi had spoken" (7). 

Abinadi was imprisoned for three days and then brought before the king and his priests (9). He was 

asked to "recall all the words which thou hast spoken evil concerning me and my people" (12). Abinadi 

refused, "for they are true... And if ye slay me, ye will shed innocent blood, and this shall also stand as a 

testimony against you at the last day" (16). This strategy was to relieve Noah of some of the 

responsibility for Abinadi's death in the eyes of his own people. 

Mos 9:17 And now King Noah was about to release him, for he feared his word; for he feared that the 

judgments of God would come upon him. 

9:17 The king was burdened with a consciousness of his sins and the fear of divine judgment. The evil 

priesthood, a Frankenstein monster of the king's creation, cried out, "He has reviled the king" (18). This 

gave Noah the courage he needed to burn Abinadi to death. In the agony of death, Abinadi predicted, 

that the king would suffer a similar fate. But before this time, he would suffer “all manner of diseases” 

(22) and be smitten and hunted (23, 24) 

ALMA BAPTIZES BELIEVERS IN WATERS OF MORMON, Ver. 28-50 

Mos 9:28 And now it came to pass that Alma, who had fled from the servants of King Noah, repented 

of his sins and iniquities, and went about privately among the people, and began to teach the words of 

Abinadi; 

9:28 This young "man was a descendant of Nephi. The fact that he copied the message of Abinadi and 

risked his life to intercede for the prophet shows that he was a man of character and had sincerely 

repented. He preached the doctrines of the resurrection, and of the redemption "which was to be brought 

to pass through the power, and sufferings, and death of Christ... and ascension into heaven” (29). He 

had to be secretive about his teachings, for he was a marked man; therefore, he taught “privately” those 

who would listen (31). 

Alma hid in “a thicket of small trees” which was near “the waters of Mormon” (38). The believers 

gathered here to hear him preach repentance, redemption, and faith on the Lord. As a result of his 

ministry, the people were “desirous to come into the fold of God, and to be called his people." They 

were willing to bear each other's burdens, to mourn with the sad, to comfort those in need, and to 

witness of God (39, 40). Therefore Alma invited them to be "baptized in the name of the Lord" (41). 

They responded by clapping "their hands for joy, and exclaimed, This is the desire of our hearts" (42). 

Mos 9:43 And now it came to pass that Alma took Helam, he being one of the first, and went and stood 

forth in the water, and cried, saying, O Lord, pour out thy Spirit upon thy servant, that he may do this 

work with holiness of heart.



9:43 In answer to this humble prayer, "the Spirit of the Lord was upon him, and he said, Helam, I 

baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a 

covenant to serve him until you are dead" (44). Then "both Alma and Helam were buried in the water; 

and they arose and came forth out of the water... filled with the Spirit" (45). 

Alma continued until he had baptized 204 souls, except that after the first baptism, "he did not bury 

himself again in the water" (46). 

Mos 9:49 And they were called the church of God, or the church of Christ, from that time forward. 

9:49 The Old Testament does not use the word "church." Jesus declared, "I will build my church" (Matt. 

16:19). The Greek word from which this comes is ekklesia, and means a gathering, an assembly, or a 

congregation. Notice that Jesus puts this in the future tense, "I will build." Perhaps we should say that 

the church did not exist as an organization during Jesus' lifetime in Palestine. It was only a brotherhood 

until after the Ascension and Pentecost. 

Mosiah's record continues with the statement, "Whosoever was baptized by the power and authority of 

God, was added to his church" (Mos. 9:50). 

THE CHURCH WAS ESTABLISHED, VER. 51-73 

Mos 9:51 And it came to pass that Alma, having authority from God, ordained priests; even one priest 

to every fifty of their number did he ordain to preach unto them, and to teach them concerning the things 

pertaining to the kingdom of God. 

9:51 Alma commanded the priests to "teach nothing" except that which they had received from him or 

the prophets. They were to preach "repentance and faith on the Lord" (52, 53). He also commanded 

them to keep the Sabbath day holy, and "every day they should give thanks to the Lord their God" (56). 

The priests were to "labour with their own hands for their [own] support" (57). 

Mos 9:60 And again, Alma commanded that the people of the church should impart of their substance, 

every one according to that which he had; 

9:60 Those to whom much was given from them much would be expected, but it was to be done out "of 

their own free will and good desires" (62). 

Mos 9:64 And they did walk uprightly before God, imparting to one another, both temporally and 

spiritually, according to their needs and their wants. 

9:64 The Restoration was not yet a year old when the Lord gave the church a revelation which contains 

many of the basic laws of the gospel. In this he said, "Remember the poor, and consecrate of thy 

properties for their support, that which thou hast to impart unto them, with a covenant and a deed which 

can not be broken; and inasmuch as ye impart of your substance unto the poor, ye will do it unto me, and 

it shall be laid before the bishop of my church and his counselors... Every man shall be made 

accountable unto me a steward over his own property" (D. and C. 42:8 b, c, 9 b). 

This revelation given February 9, 1831, was of far-reaching significance, and still is a fundamental 

principle of the gospel. One must have "his own property" or the control of property in order to carry out 

the responsibilities of a steward. If he has only an undivided interest in property held in common with all 

the other members of the church, he lacks the agency to perform his duties of stewardship.



The Lord gave instruction to Bishop Edward Partridge in May, 1831, "how to organize this people; for it 

must needs be that they are organized according to my laws... Appoint unto this people their portion, 

every man equal according to their families, according to their circumstances, and their wants and 

needs" (51:1 a, b). 

This does not indicate an equality of money or other property, but an equality which is to be based on 

the size of the family, their circumstances, and their wants and needs. 

The Lord and his kingdom here on earth do not propose that the rich who come into the kingdom shall 

be reduced to the least common denominator in earthly possessions, but that out of His abundance the 

poor shall be brought to a higher standard of living. There is nothing compulsory in this process; every 

man retains his agency. "Let the bishop appoint a storehouse unto this church, and let all things, both in 

money and in meat, which is more than is needful for the want of this people, be kept in the hands of the 

bishop" (51:4 a). This doubtless was the method that Alma taught the people of the church, for they did 

impart “to one another... according to their needs." 

Mos 9:69 But behold, it came to pass that the king, having discovered a movement among the people, 

sent his servants to watch them. 

9:69 Without any effort to determine the quality of the movement, the king accused Alma of stirring up 

a rebellion and "sent his army to destroy them" (71). But Alma learned of his plans, and he and about 

450 of his disciples took their tents and their families and went "into the wilderness" (72, 73). 

NOAH SUFFERS DEFEAT AND DEATH, VER. 74-97 

Mos 9:78 And it came to pass that he fought with the king, and when the king saw that he was about to 

overpower him, he fled and ran and got upon the tower, which was near the temple. 

9:78 The king's army sought in vain to find Alma and his people (74). Some of King Noah's people 

breathed out threatenings against him, and there was "a great contention among them" (76). Gideon 

followed and was about to slay the king when he saw that the Lamanites were coming to attack. Upon 

Noah's pleading, Gideon spared his life. The people fled into the wilderness but were overtaken and a 

battle followed. Some of Noah's men had their "fair daughters... plead with the Lamanites, that they 

would not slay them" (87). "Charmed with the beauty of their women... the Lamanites did spare their 

lives, and took them captives" upon the condition that King Noah be surrendered, and they "deliver up 

their property" (88, 89). 

Mos 9:93 And it came to pass that Gideon sent men into the wilderness secretly, to search for the king, 

and those that were with him. 

9:93 They found the people but not the king and his priests. It seems that these deserters among the 

people became ashamed of running away from their families and resolved to return to the land of Lehi- 

Nephi and fight if necessary. Noah forbade their returning, and this command so angered the people that 

they burned him to death, just as Abinadi had prophesied (9:24). 

PRIESTS OF NOAH BRING LAMANITES TO WAR, VER. 98-139 

Mos 9:98 And it came to pass that they were about to return to the land of Nephi, and they met the men 

of Gideon.



9:98 From them they learned that their wives and children had been spared and that they were to occupy 

the land by paying a tribute of half of their possessions (99). Limhi, a son of Noah and "a just man" (92), 

covenanted to pay the tribute (103). He "began to establish the kingdom, and... peace among his people" 

(104). 

Mos 9:105 And the king of the Lamanites set guards round about the land, that he might keep the 

people of Limhi in the land, that they might not depart into the wilderness; 

9:105 He did not want Limhi's people to get away. Peace continued for two years (107). Then the priests 

of Noah, who had deserted, captured twenty-four Lamanite maidens who had gathered to sing and 

dance. Limhi's people were accused of the crime, and a battle ensued. The Lamanites were put to flight 

and left their king among the dead. Limhi's people bound up his wounds and brought him to their king, 

requesting permission to slay him (121). Limhi had a better idea. He asked the king why they had 

broken the truce when "my people have not broken the oath" (124). The king said it was because Limhi's 

men "did carry away the daughters of my people" (125). 

Gideon offered the explanation that it might have been "the priests of thy father" who did this thing. The 

Lamanite king was pacified and promised to intercede so that his army would not destroy them. He 

asked Limhi to go with him and go without arms to meet the Lamanites (136). This strategy worked, 

and peace was again restored to the land (139). 

PEOPLE OF LIMHI WAR ON LAMANITES, VER. 140-162 

Mos 9:141 And it came to pass that after many days, the Lamanites began again to be stirred up in 

anger against the Nephites; and they began to come into the borders of the land round about. 

9:141 Because of the oath the Lamanite king had made, "they durst not slay them," but they would 

"smite them on their cheeks" .and "put heavy burdens upon their backs" (142). This made life intolerable 

for Limhi's people, and they "began to murmur with the king" and were "desirous to go against them to 

battle" (144). The king finally gave them permission, and the Nephites were defeated and driven back. 

This process was repeated the second and the third times. 

Mos 9:153 And they did humble themselves even to the dust, subjecting themselves to the yoke of 

bondage, submitting themselves to be smitten, and to be driven to and fro, and burdened, according to 

the desires of their enemies. 

9: 153 In this spirit "they did cry mightily to God... and... the Lord was slow to hear their cry, because of 

their iniquities” (154, 155). Nevertheless they began to prosper, and King Limhi commanded every man 

to give to the support of the widows of the men who had been slain (158). They kept watch for the 

priests who had captured the Lamanite girls, as they were coming by night into the land of Nephi to get 

grain and other "precious things" (162). 

AMMON BRINGS WORD FROM ZARAHEMLA, VER. 163-181 

Mos 9:164 And the king having been without the gates of the city with his guard, discovered Ammon 

and his brethren; and supposing them to be priests of Noah, therefore he caused that they should be 

taken, and bound, and cast into prison.



9:164 They were mistaken for the priests of Noah and thrown into prison (5:7-17); When King Limhi 

learned the truth, they were all very happy, for they supposed that the people of Zarahemla had perished. 

Limhi had sent a few men to search for that land, but they became lost. All they found was "a land 

which was covered with dry bones" (167). They supposed this was the land of Zarahemla. However, 

they made an important find, and were able to bring back "a record... engraven on plates of ore" (169). 

Mos 9:170 And now Limhi was again filled with joy, on learning from the mouth of Ammon that King 

Mosiah had a gift from God, whereby he could interpret such engravings, yea, and Ammon also did 

rejoice. 

9:170 Ammon and his brethren were saddened to learn of Abinadi's death. While they rejoiced that his 

disciple Alma had "formed a church of God," they were concerned for their whereabouts and well-being 

(172, 173). Ammon made a believer of King Limhi, and the king and many of his people entered into a 

covenant to serve God and keep his commandments (175). 

Mos 9:176 And it came to pass that King Limhi and many of his people were desirous to be baptized; 

but there was none in the land that had authority from God. 

9:176 They must have asked Ammon to baptize them, for the record reads, "And Ammon declined 

doing this thing, considering himself an unworthy servant" (177). They had respect for priesthood 

authority, and so decided that their baptism should wait. Their chief concern now was how they might 

escape from the bondage in which they were held by the Lamanites (181).



RETURN TO THE LAND OF ZARAHEMLA! VER. 1-19 

Mos 10:2 And even they did cause that all the people should gather themselves together; and this they 

did that they might have the voice of the people concerning the matter. 

10:2 After consultation with Ammon, King Limhi called his people together to have their opinion on 

how best to escape from bondage. They were all in it to live or die together. They were badly 

outnumbered by the Lamanites, so military recourse was unthinkable. They agreed that flight into the 

wilderness with their families, stock, and tents was the best strategy. 

Gideon suggested that an extra tribute of wine be given to the guards who were at the back pass of the 

wall. Then they would travel around the land of Shilom. The plan found favor with the king and the 

people. 

Mos 10:14 And it came to pass that the people of King Limhi did depart by night into the wilderness 

with their flocks and their herds, and they went round about the land of Shilom in the wilderness and 

bent their course towards the land of Zarahemla, being led by Ammon and his brethren. 

10:14 They took "all their gold, and silver, and their precious things which they could carry; and also 

provisions with them" (15). The record says that after "many days" they arrived in Zarahemla where 

Mosiah received them with joy. They were pursued by the Lamanites for two days. Then the Lamanites 

lost their tracks and were lost in the wilderness (19). 

This ends the story of the people of Zeniff .Their leader is spoken of as one who was "overzealous to 

inherit the land of our fathers" (5:32; 6:6). A good cause may be lost by unwise zeal and unprepared 

leadership. No great good came of this venture, and the strength of the Nephites was thus dissipated.


ALMA BECOMES A HIGH PRIEST, VER. 1-27 


Mos 11:2 And the Lord did strengthen them, that the people of King Noah could not overtake them, to 

destroy them. 

11:2 Alma was “warned of the Lord" and fled before Noah's armies. After an eight-day journey they 

came to a beautiful land with pure water (4). The people asked Alma to be their king, but he refused, and 

gave them the words of the Lord, “Ye shall not esteem one flesh above another" and followed with his 

own deduction, “It is not expedient that ye should have a king” (7). There is always a risk of getting a 

wicked king like Noah (8). Alma ends his message to them with this charge, "Trust no man to be a king 

over you" (14; see also Alma 23:9). 

Mos 11:17 And now Alma was their high priest, he being the founder of their church. 

11:17 This was not man's doings, for Alma was led by the Spirit of God (9:44, 51). "None received 

authority to preach or to teach, except it were by him [Alma] from God" (Mos.11:18). 

The people immediately began to prosper, to build cities, and to multiply in the land of Helam (22). 

THE LAMANlTES FIND AND ENSLAVE THEM, VER. 28-59 

Mos 11:28 For behold, it came to pass that while they were in the land of Helam, yea, in the city of 

Helam, while tilling the land round about, behold an army of the Lamanites were in the borders of the 

land. 

11:28 This was the army sent out after the people of King Limhi which became lost (34). However, the 

Lamanites found the priests of Noah at Amulon, a place named after their leader. The lives of the priests 

were spared to please their wives, who were Lamanites. These people joined the army in searching for 

the land of Nephi. They promised Alma and his people to spare their lives and give them their liberty on 

the condition they would show them the way to Nephi. After Alma did that, the Lamanites "would not 

keep their promise; but they set guards round about the land of Helam" (41). 

Mos 11:47 And now the name of the king of the Lamanites was Laman, being called after the name of 

his father; and therefore he was called King Laman. 

11:47 He ruled over "a numerous people." They were "friendly one with another" (50). They "'began to 

increase in riches, and began to trade one with another... and to be a cunning and a wise people" (52). 

Amulon had won favor with King Laman, and was made king over his people (43, 44). When he gained 

power he began to "exercise authority ovef' Alma's people, and to persecute them (54). When their 

burdens became heavy "they began to cry mightily to God" (57). Amulon forbade them to pray aloud on 

pain of death. But they "did pour out their hearts to him; and he did know the thoughts of their hearts" 

(59). God's purposes "can not be frustrated" (D. and C. 2:1a). Things were dark and hard for God's 

people, but their faith triumphed. 

ALMA'S PEOPLE ARE DELIVERED, VER. 60-87 

Mos 11:64 Yea, the Lord did strengthen them that they could bear up their burdens with ease, and they 

did submit cheerfully and with patience to all the will of the Lord.



11:64 In times of affliction people often turn to God. 

"The voice of the Lord came unto them... saying, Be of good comfort, for on the morrow I will deliver 

you out of bondage" (65). 

"The Lord caused a deep sleep to come upon the Lamanites" so that Alma and his people, with their 

flocks and grain, traveled a day's journey and pitched their tents for a night's rest before the Lamanites 

awoke. Then the Lord warned them that they should flee, "for the Lamanites have awoke and do pursue 

thee" (73). They then traveled twelve more days, and arrived in the land of Zarahemla. King Mosiah 

received them with joy. 

Mos 11:81 And it came to pass that Mosiah did read, and caused to be read, the records of Zeniff to his 

people; yea, he read the records of the people of Zeniff, from the time they left the land of Zarahemla 

until they returned again. 

11:81 He also read the account of Alma and his brethren, and the people "were struck with wonder and 

amazement" with these accounts. They realized God had delivered his people out of the hands of the 

wicked Lamanites, and they "did raise their voices, and give thanks to God" (86). 

CHURCHES WERE ESTABLISHED, VER. 88-104 

Mos 11:92 And Alma did speak unto them, when they were assembled together in large bodies, and he 

went from one body to another preaching unto the people repentance and faith on the Lord. 

11:92 The children of the wicked priests who took the twenty-four Lamanite girls for wives were 

ashamed of the conduct of Amulon and their fathers. They took upon themselves the name of Nephi and 

were numbered among the Nephites. All of the groups living in Zarahemla were now called Nephites. 

When Alma had "taught the people many things," King Limhi asked for baptism, then all his people 

wished to be baptized. Alma followed the pattern he had established at the waters of Mormon. 

Mos 11:97 And it came to pass that King Mosiah granted unto Alma, that he might establish churches 

throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every 

church. 

11:97 There were so many believers that they could not be led by one teacher, nor could all hear one 

speaker. Therefore they were assembled in seven bodies, called churches, over which Alma appointed 

priests and teachers (98, 99). All those willing "to take upon them the name of Christ, or of God" were 

members of the church. 

Mos 11:104 And the Lord did pour out his Spirit upon them, and they were blessed, and prospered in 

the land. 

11:104 When people turn to God in faith and keep his commandments, he is always ready to bless them. 

Unlike humans who waver in their devotion, going from the valley of despair to the heights of glory 

then sliding back to the valley again, our God is unchangeable. His blessings do not depend on his 

momentary mood. (See I N. 1:116; II N. 1:18.)



UNBELIEVERS PERSECUTE THE CHURCH OF GOD, VER. 105-158 

Mos 11:107 And now because of their unbelief, they could not understand the word of God; and their 

hearts were hardened. 

11:107 This language was particularly applied to those who were too young to enter into a covenant at 

the time King Benjamin anointed Mosiah to be his successor (Mos. 4:1-4). They rejected "the tradition 

of their fathers" (105) and what had been taught “concerning the resurrection... [and] the coming of 

Christ" (106). 

Mos 11:111 For it came to pass that they did deceive many with their flattering words, who were in the 

church, and did cause them to commit many sins; 

11:111 Those who were back-sliding members of the church were brought before Alma the high priest 

(113). Alma wanted to turn them over to King Mosiah for judgment, but the king directed Alma to 

handle this as a church problem (119, 120). Alma called on the Lord for direction. The Lord spoke to 

Alma in commendation, "Because thou hast inquired of me concerning the transgressor, thou art 

blessed" (126). He was promised eternal life, and directed to “gather together my sheep" (127). 

Mos 11:136 Therefore I say unto you, that he that will not hear my voice, the same shall ye not receive 

into my church, for him I will not receive at the last day: 

11: 136 Alma was admonished to go and judge the transgressors according to their sins. Those who 

would confess and repent in sincerity of heart, he should forgive, "and I will forgive him also" (138). 

Laboring with transgressors is an unpleasant and difficult task for ministers to perform. Often it is not 

pursued with the vigor needed to redeem the sinner and protect the church from contamination. Those 

who will not repent "shall not be numbered among my people" (141). This is usually called "cutting off 

from the church." (See D. and C. 41 :2 b; 42:11 a.) 

Mos 11:142 And it came to pass when Alma had heard these words, he wrote them down, that he might 

have them, and that he might judge the people of that church, according to the commandments of God. 

11:142 This church leader was courageous and anxious to do the Lord's will when he understood it. But 

he had no pattern to govern his procedures. He did as the Lord directed, cut off the unworthy, and "did 

regulate all the affairs of the church" (146). As a result, "they began again to have peace and to prosper 

exceedingly in the affairs of the church... receiving many, and baptizing many" (147). 

Mos 11:150 And now it came to pass that the persecutions which were inflicted on the church by the 

unbelievers, became so great, that the church began to murmur, and complain to their leaders concerning 

the matter; and they did complain to Alma. 

11:150 They first appealed to Alma, and he "laid the case before their King Mosiah. And Mosiah 

consulted with his priests" (150, 151). This resulted in a decree by the king against persecutions. "There 

should be an equality among all men; that they should let no pride nor haughtiness disturb their peace; 

that every man should esteem his neighbor as himself, laboring with their own hands for their support" 

(153, 154).



"There began to be much peace again in the land... and they built cities and villages in all quarters of the 

land" (156, 157). They then prospered and "became a large and a wealthy people" (158). 

SONS OF MOSIAH AND ALMA'S SON CONVERTED, VER. 159-207 

Mos 11:163 And as I said unto you, as they were going about rebelling against God, behold, the angel 

of the Lord appeared unto them; and he descended as it were in a cloud; and he spake as it were with a 

voice of thunder, which caused the earth to shake upon which they stood; 

11:163 King Mosiah had four sons: Ammon, Aaron, Omner, and Himni (203). They were led by Alma, 

the son of the High Priest Alma, a “wicked and an idolatrous man" (159). He was a fluent speaker and 

with much flattery was able to lead away many people (160). 

After he was joined by the sons of Mosiah, Alma and his friends greatly hindered the progress of the 

church. Their avowed purpose was to destroy the church. It was under these conditions that the angel 

came down ''as it were in a cloud" (163). These men were so shocked by this that all five fell to the 

earth. The angel cried, “Alma, arise, and stand forth, for why persecuteth thou the church of God?” Then 

he continued, "The Lord hath said, This is my church, and I will establish it... Behold, the Lord hath 

heard the prayers of his people, and also the prayers of his servant, Alma, who is thy father" (165- 167). 

The message was intended for all five to hear, but was addressed to Alma alone. "Can ye dispute the 

power of God ?” "Doth not my voice shake the earth?" (170, 171). They were reminded by the angel that 

the Lord had delivered their fathers from bondage in the land of Nephi and Helam. Then the angel 

departed. 

Mos 11:177 And now Alma, and those that were with him, fell again to the earth, for great was their 

astonishment; for with their own eyes they had beheld an angel of the Lord; and his voice was as 

thunder, which shook the earth; 

11:177 When the angel first spoke, “they fell to the earth” (164). But Alma was commanded to arise. 

Doubtless the others also stood, for the record says that all "fell again." Then the conviction came to 

them that "nothing save the power of God" could have done this (178). Alma "became dumb" and was 

so weak that "he could not move his hands" (179). His companions carried him to his father and told all 

that had happened. Alma knew at once that it was the work of God (180, 181). He called the people 

together to “witness what the Lord had done" (182). After two days and two nights of prayer and fasting 

by the priests, "the limbs of Alma received their strength" (185). 

Mos 11:186 For, said he, I have repented of my sins, and have been redeemed of the Lord; behold, I am 

born of the Spirit. 

11:186 One is reminded of Saul's experience in persecuting the saints as recorded in Acts 8:1-4; 9:1-16. 

Alma saw clearly how near he came to being cast off into "an everlasting burning" (190). With joy he 

testified, ”My soul hath been redeemed from the gall of bitterness and bonds of iniquity" (191). 

Mos 11:200 And now it came to pass that Alma began from this time forward, to teach the people, and 

those who were with Alma at the time the angel appeared unto them: 

11:200 In this he was joined by the sons of Mosiah. They went about "all the land... preaching the word 

of God in much tribulation" (201). Like Paul they would let nothing hinder them, as they strove to 

"repair all the injuries which they had done to the church".



MOSIAH'S SONS GO ON A MISSION TO THE LAMANITES, VER. 1-26 

Mos 12:11 And the Lord said unto Mosiah, Let them go up, for many shall believe on their words, and 

they shall have eternal life; and I will deliver thy sons out of the hands of the Lamanites. 

12:11 The king received a delegation consisting of his four sons and a few friends. They wanted 

permission to go on a mission to the "land of Nephi, that they might... impart the word of God to their 

brethren, the Lamanites" (1, 2). They had faith "that perhaps they might cure them of their hatred 

towards the Nephites" (3). 

This was a difficult decision for the king. He remembered the failure of Zeniff's mission, and the great 

struggle some of them had to get out of bondage to the Lamanites. He was getting old, and his sons 

would be expected to carry on the government. However, after many days of their pleading, Mosiah was 

willing to submit the matter to the Lord. The answer was to let them go, and "I will deliver thy sons out 

of the hands of the Lamanites." 

Mos 12:14 Now King Mosiah had no one to confer the kingdom upon, for there was not any of his sons 

who would accept of the kingdom; 

12:14 Mosiah was not only a good and wise king, but he was a man of God. One of the things he must 

do before he gave up the throne was to translate and engrave the record from the twenty-four gold 

plates. His people "were desirous beyond measure, to know concerning those people who had been 

destroyed" (17; 5:61, 62). 

Mos 12:18 And now he translated them by the means of those two stones which were fastened into the 

two rims of a bow. 

12:18 Ammon referred to these as "interpreters" (5:73). It seems that they were of ancient origin, 

"prepared from the beginning, and were handed down from generation to generation, for the purpose of 

interpreting languages" (Mos, 12:19). (See Exod. 28:30; Lev. 8:8; Deut. 33:8; Ezra 2:63.) The Book of 

Mormon does not use the term, Urim and Thummim," but it does describe them. 

Urim and Thummim; according to the, Hebrew (Exod. 28:30) the literal signification of these two words 

is lights and perfections, or the shining and the perfect. According to St. Jerome, doctrine and judgment. 

According to the Septuagint, declaration or manifestation, and truth. They were worn in or attached to 

the breastplate of the high priest when inquiring of God. 

Of the Urim and Thummim and its purpose, Joseph Smith said an angel told him: There were two 

stones in silver bows, and these stones fastened to a breastplate constituted what is called the Urim and 

Thummin, deposited with the plates [of the Book of Mormon], and the possession and use of these 

stones was what constituted seers in ancient or former times, and that God had prepared them for the 

purpose of translating the book. 

Concerning their use and later disposition, Joseph Smith said: By the wisdom of God they remained 

safe in my hands until I had accomplished by them what was required at my hand, when according to 

arrangements the messenger called for them, I delivered them up to him, and he has them in his charge 

until this day, being the second day of May, one thousand eight hundred and thirty-eight. 

Oliver Cowdery states of the work done with Urim and Thummim: Day after day I continued, 

uninterrupted, to write from his mouth, as he translated, with the Urim and Thummim, or, as the 

Nephites would have said, "Interpreters,” the history, or record, called "The Book of Mormon."



Mos 12:22 Now after Mosiah had finished translating these records, behold, it gave an account of the 

people, who were destroyed, from the time that they were destroyed, back to the building of the great 

tower, at the time the Lord confounded the language of the people; 

12:22 The Lord confounded the language (Gen. 11: 1-6). While the story of these people (the Jaredites 

in the Book of Ether) was depressing, and caused Mosiah and his people to mourn, yet "it gave them 

much knowledge, in the which they did rejoice" 

(Mos. 12:25).



MOSIAH COUNSELS AGAINST HAVING A KING, VER. 1-52 

Mos 13:4 And it came to pass that the voice of the people came, saying, We are desirous that Aaron, thy 

son, should be our king, and our ruler. 

13:4 In the list of Mosiah's sons, given in Mosiah 11:203, Ammon is named first. However, the Hebrew 

custom generally favored the oldest being the heir. It would seem from this choice of the people that 

Aaron was the firstborn son. Laman's contention with Nephi stems from the principle of primogeniture 

(I N. 5:48-51; II N. 4:4). 

Mosiah could see the danger in this situation, for Aaron had gone up to the land of Nephi after he and 

his brothers had refused to take upon them the kingdom (12:14). Should another be crowned king, and 

then Aaron return and want the crown, the nation would likely be plunged into war (Mos. 13:10, 11). 

Mosiah, therefore, proposed that he would serve out his days as their king, but that judges then be 

appointed to rule them "according to our law" (15). 

Mos 13:21 Now I say unto you, that because all men are not just, it is not expedient that ye should have 

a king or kings to rule over you. 

13:21 Mosiah said in effect, "If you could always have a good king, like my father Benjamin, it would 

be well to have a king" (17). But "remember King Noah, his wickedness and his abominations" (23). 

The people were led into wickedness, and great destruction came upon them. 

Mos 13:28 And behold, now I say unto you, Ye can not dethrone an iniquitous king, save it be through 

much contention, and the shedding of much blood. 

13:28 The wisdom of this counsel is borne out in the practice of the last two thousand years. The new 

nations being created from the former colonies of the great powers are starting with elected officials 

according to constitutional law. Though these have and may continue to have deviations by way of 

military coups and dictators, the peoples of the world will not long stand for totalitarian governments. 

Growing pains are likely to show up at times, especially among primitive peoples. 

Mos 13:34 Therefore choose you by the voice of this people, judges, that ye may be judged according 

to the laws which have been given you by our fathers, which are correct, and which were given them by 

the hand of the Lord. 

13:34 In the land of Canaan the Israelites clamored for a king contrary to the counsel of the Lord and the 

prophet Samuel, "Nay; but we will have a king over us; that we also may be like all the nations ; and that 

our king may judge us, and go out before us, and fight our battles" (I Sam. 8:19-22). God recognized the 

agency of man and told Samuel to follow the voice of the people. Nevertheless, men must be ready to 

accept the consequences of wrong choices. 

Mosiah pointed out, "It is not common that the voice of the people desireth anything contrary to that 

which is right" (Mos. 13:35). It can happen and has happened. In 1833 the Lord said, "When the wicked 

rule the people mourn; wherefore honest men and wise men should be sought for, diligently, and good 

men and wise men, ye should observe to uphold" (D. and C. 95:2 c, d). 

Mos 13:42 And I command you to do these things, and that ye have no king: that if these people 

commit sins and iniquities, they shall be answered upon their own heads.



13:42 There is a tendency to blame the misfortunes of a nation on the mistakes of the leader. When he 

fails to produce, the people replace him. He can be sent out into the wilderness, like the scapegoat of 

ancient Israel, bearing the sins and mistakes which have brought misery to the people. Mosiah said, "I 

desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike" (45). 

He concluded his instructions by unfolding the disadvantages of having an unrighteous king (51). 

THE PEOPLE AGREED WITH AND ADORED MOSIAH, VER. 53-68 

Mos 13:57 And they were exceedingly rejoiced, because of the liberty which had been granted unto 

them. 

13:57 The people lost their desire for a king after hearing Mosiah's reasoning. Then they came together 

and elected judges (54, 56). "They did wax strong in love towards Mosiah; yea... more than any other 

man" (58). He was not dictatorial, had not "exacted riches of them," and had established peace in the 

land (59, 60). 

Alma, the younger, was appointed chief judge by Mosiah. His father, the founder of the church, was 

eighty-two years old, and had conferred the office of high priest upon him. Therefore Alma became the 

political and spiritual leader. 

Mos 13:67 And it came to pass that Mosiah died also, in the thirty and third year of his reign, being 

sixty and three years old, making in the whole, five hundred and nine years from the time Lehi left 

Jerusalem; 

13:67 With Mosiah's death an epoch in the political history of the Nephite nation came to an end. Five 

hundred and nine years before this, Lehi and his family left Jerusalem. After the passing of Mosiah, a 

new epoch began under the rule of judges. Following this there was a short period of anarchy when the 

Nephites were divided into independent tribes. 

The fourth period might be called the Messianic dispensation, or their golden age. Under the supervision 

of the priesthood they enjoyed an unexcelled era of peace and social justice. The fifth and final epoch 

was a chaotic state of internecine wars leading to their extinction.


Alma Chapter 1 

NEHOR GUILTY OF PRIESTCRAFT AND MURDER, VER. 1-23 

Alma 1:4 And he had gone about among the people, preaching to them that which he termed to be the 

word of God, bearing down against the church; 

Not only had Mosiah left his people a good name and a good example, but he had established laws 

which the people by their voice and vote had obliged themselves to observe. 

Alma had not finished his first year in the judgment seat when a serious problem arose. A large, 

strong, and persuasive man named Nehor was brought before him for heresy and murder. Nehor 

was teaching "that every priest and teacher ought to become popular." The people should support 

them so they would not need to labor with their hands (5). 

He also taught that the Lord who created men had also redeemed them, and "all mankind should 

be saved at the last day" and have eternal life (6,7). 

Many of the people believed his preaching and "began to support him and give him money" (8). 

Alma 1:9 And he began to be lifted up in the pride of his heart, and to wear very costly apparel; yea, 

and even began to establish a church, after the manner of his preaching. 

Nehor appealed to the vanity of mankind when he advocated that the priests and teachers should 

be looked up to as worthy of adulation. The desire to be liked and praised is strong in all men. 

There is no sin in cultivating friends, but there is some danger in the process. Jesus warned that 

"whosoever exaltheth himself shall be abased; and he who humbleth himself shall be exalted'. 

(Luke 14:11). Seeking popularity causes one to conform to 

the ways of the world, whereas a minister for Christ should seek to transform his mind to the will 

of God. 

Paul had some good advice £or the people of his day. They were not to be subservient "with eyeservice, 

as men-pleasers ; but as the servants of Christ, doing the will of God from the heart; with 

good will doing service, as to the Lord, and not to men" (Eph. 6:6,7; Rom. 12:3). Nehor was off to 

a false start in an attempt to establish a church. His idea of a paid ministry seems to have been 

based on the dignity of the calling of priests and teachers rather than on their worthiness as 

servants for Christ and their love of their fellowmen. Jesus called his ministers to be shepherds of 

the flock. " And the shepherd is not as a hireling, whose own the sheep are not, who seeth the wolf 

coming, and leaveth the sheep, and fleeth" (John 10:12). 

Another aspect of Nehor's philosophy was manifested in his wearing of costly apparel. This was 

evidence of his pride and self-exultation. 

Alma 1:13 Now because Gideon withstood him with the words of God, he was wroth with Gideon, and 

drew his sword and began to smite him. 

Gideon was now old and enfeebled. He was no match for Nehor in physical combat, so he was 

slain. Nehor was taken by the people of the church and brought before Alma to be judged 

according to the crime (15).



Alma was not only the chief judge but also the high priest over the church. Thus the Nephites were 

living under a state-church type of government at this time. It was significantly recorded that "the 

people 0£ the church" took action to bring the criminal to justice. With boldness and conceit 

Nehor pleaded his own case. 

Alma 1:18 And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the 

sword; and were priestcraft to be enforced among this people, it would prove their entire destruction. 

Alma declared that this was the first time that priestcraft had been practiced among this people. 

Jacob had been shown that priestcraft would cause the death of Christ (II Nephi 7:9). Nephi 

defined it as preaching to get gain and for the "praise of the world'. (See definition of priestcraft in 

2 Nephi 11:106. See also comments on II N. 7:9.) Nehor had compounded his sin with the crime 

of murder. " And were we to spare thee, his (Gideon's) blood would come upon us for vengeance,'. 

declared Alma (19) . 

Nehor was condemned to die, and was carried "to the top 0£ the hill Manti" (22) .Here he 

acknowledged "that what he had taught to the people was contrary to the word of God; and there 

he suffered an ignominious death" (23). We are not told the method used in his execution. 

MEMBERS OF THE CHURCH ARE PERSECUTED BUT ALSO BLESSED, VER. 24-52 

Alma 1:24 Nevertheless this did not put an end to the spreading of priestcraft through the land; for there 

were many who loved the vain things of the world, and they went forth preaching false doctrines, and 

this they did for the sake of riches and honor. 

Taking an "eye for an eye" or even a life for a life has never been an absolute preventive to crime 

or wrongdoing. Nehor's disciples rationalized that since the law punished only forbidden acts (27), 

their right to teach their beliefs (26) would not put them in jeopardy. However this was only the 

first step. Soon they became so proud and selfish that they began to persecute those who taught 

and kept the laws 0£ God. This led to fighting and "much affliction. ..and was the cause of much 

trial with the church" (32,33). This resulted in many being cut off from the church, and many 

withdrew (34,35). However, the faith-full "bore with patience the persecution which was heaped 

upon them" (36). 

Alma 1:39 And the priest, not esteeming himself above his hearers; for the preacher was no better than 

the hearer, neither was the teacher any better than the learner: and thus they were all equal, and they did 

all labor, every man according to his strength; 

People will not long tolerate a good preacher who is not also a good man. He should be without 

guile, a leader and example to the flock. Alma was saying that the minister did not exalt himself 

above his brethren. All of them worked for their own support and gave of their substance to the 

sick and needy (40). They did not indulge in costly apparel. As a result of their righteous and 

industrious lives, "they began to be exceeding rich; having abundance of all things whatsoever 

they stood in need"- flocks, herds, grain, gold, "silk and fine twined linen, and all manner of good 

homely Cloth" (43,44).



Alma 1:47 And thus they did prosper and become far more wealthy than those who did not belong to 

their church. 

One of the most subtile of man's temptations is the seeming success of the wicked. The Psalmist 

confessed, ''I was envious at the foolish, when I saw the prosperity of the wicked" (Psalm 73:3). It 

is an old fallacy that the righteous need to be poor. Lincoln once observed that "God must have 

loved the poor, for he made so many of them." Jacob prophesied to his Nephite brethren," And 

after ye have obtained a hope in Christ, ye shall obtain riches, if ye seek them, ...for the intent to 

do good" (Jacob 2:24, see comments). 

Success is not alone in having, but in being; in a conscience which commends one to the favor of 

God and esteem of his fellowmen. It should be noted that Alma's people "did not set their hearts 

upon riches; therefore they were liberal to all” (Alma 1:46). 

Paul reflected that "those who desire to be rich fall into temptation, into a snare, into many 

senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is 

the root of all evils" (I Tim. 6:9,10, R.S.V.). 

Alma 1:51 And it came to pass that by thus exercising the law upon them, every man suffering 

according to that which he had done, they become more still, and durst not commit any wickedness, if it 

were known: 

The price of good government is social vigilance. Wickedness does not usually prevail because of 

weak laws, but because of poor enforcement. Society can have just as many liars, thieves, and 

murderers as it is willing to tolerate. Because the Nephites of the church kept the laws and brought 

the offenders to justice, "there was much peace among" them "until the fifth year of the reign of 

the Judges" (52). 

THE HERESY AND REBELLION OF THE AMLICITES, VER. 53-78 

Alma 1:54 Now this Amlici had, by his cunning, drawn away much people after him; even so much that 

they began to be very powerful; and they began to endeavor to establish Amlici to be a king over the 

people. 

While the new republic had acted vigorously to put down the teaching of heresies and had 

punished the transgressors of their laws, a new and more dangerous erosion of their safety and 

welfare threatened the rise of a monarchy with a corrupt and ambitious man to sit on the throne. 

The people were alarmed at this possibility, and gathered in many separate bodies to discuss the 

situation. They had "much dispute and wonderful contentions”, (58). Then a vote was taken, and 

"the voice of the people came against Amlici” (60). 

The followers of Amlici would not accept the decision. Under his agitation, they "did consecrate 

Amlici to be their king" (62). Immediately "he commanded them that they should take up arms 

against their brethren" (63). Knowing the plan of the Amlicites, the Nephites prepared to meet 

them (65). Weapons were readied, and fighting units with "captains, and higher captains, and chief 

captains" were placed in command (68). 

The Amlicites took the initiative at the hill Amnihu. Alma went with his captains "at the head of 

his armies" (71). There was great slaughter on both sides. The Amlicites weakened and fled,



leaving 12,532 dead. The Nephite loss was about half of that number (75). Alma's soldiers pursued 

the enemy as far as the valley of Gideon, where they camped for the night. Alma sent out four 

scouts to learn the whereabouts and plans of Amlici (77). 

LAMANITES JOIN IN THE BATTLE, VER. 79-101 

Alma 1:79 And it came to pass that on the morrow they returned into the camp of the Nephites, in great 

haste, being greatly astonished, and struck with much fear, saying, 

The scouts reported that the Lamanite army had joined the Amlicites and "are upon our brethren in 

that land." The Nephites were fleeing toward the land of Zarahemla with their flocks, their wives, 

and. their children (81). 

The Nephites then started for the city of Zarahemla, but were intercepted by the enemy as they 

were crossing the river Sidon. The combined armies of the Lamanites and Amlicites were 

described by the historian as "being as numerous almost, as it were, as the sands of the sea” (84}. 

But the Nephites "prayed mightily" and "the Lord did hear their cries, and did strengthen them." 

1:87 And it came to pass that Alma fought with Amlici with the sword, face to face; and they 

contended mightily, one with another.- 

High Priest Alma had God on his side. It has been said that "one plus God is a majority." Even 

during this hand-to- hand struggle with a powerful and dangerous adversary, Alma called on God, 

"0 Lord, have mercy and spare my life, that I may be an instrument in thy hands, to save and 

protect this people" (88). 

It seems apropos here to ask why a believer in Christ should expect God to help him kill another 

of his children. This poses a difficult problem, and has disturbed Christian thinking over the 

centuries. Without attempting to go into all the intricacies of the various aspects of the Christian 

attitude on Pacific’s versus war, let us note that the consciousness that one's cause is just, and that 

God has promised his help to those who trust in him as they contend against the powers of evil, 

has psychological as well as physical advantage. Thus Alma "was strengthened, insomuch that he 

slew Amlici" and put the Lamanite king and his army to flight (89-91). 

Alma 1:99 Now many women and children had been slain with the sword, and also many of their flocks 

and their herds; 

Men speak of modern warfare as savagery because of its wanton destruction of noncombatants, 

and particularly of women and children. This quotation indicates that such warfare is not as 

modern as many are led to think. Nor is the "scorched earth" policy peculiar to the twentieth 

century, for we read: "And also many of their fields of grain were destroyed, for they were trodden 

down by the hosts of men" (100). 

THE RED MARK AND THE CURSE OF DARKNESS, VER. 102-130 

Alma 1:102 And the Amlicites were distinguished from the Nephites; for they had marked themselves 

with red in their foreheads, after the manner of the Lamanites; nevertheless they had not shorn their 

heads like unto the Lamanites.



This mark was chosen by the Amlicites, no doubt, after they had joined with the Lamanite army. 

Thus they would not be slain by the Lamanites because of confusing them with the Nephites 

whom they had lately deserted. 

The historian calls attention to the rebellion of Lehi's two older sons against the four born later, 

who were "just and holy men" (104). Because of the wickedness of the Lamanites "the Lord God 

set a mark upon them" (105). They were cursed with a dark skin that "the Lord God might 

preserve his people, that they might not mix and believe in incorrect traditions which would prove 

their destruction" (106). 

It would seem that even in the five hundred years since the curse was placed upon the Lamanites, 

their features had not changed enough to distinguish them as a different race of people. However, 

as long as they remained wicked, their skins were to be dark. According to Nephi's prophecy, the 

time will come that when the gospel of Christ becomes effective in their lives "they shall be a 

white and a delightsome people" (II Nephi 12:84; III Nephi 1:52). (See also comments on II Nephi 

4:35.) These Lamanites had also shorn their heads, and were naked save for their loincloths (103). 

Alma 1:117 Now the Amlicites knew not that they were fulfilling the words of God, when they began to 

mark themselves in their foreheads; 

Nephi had given the word of the lord that "I will set a mark upon him that mingleth his seed with 

thy brethren, that they may be cursed also" (114). The same curse was pronounced "upon him that 

fighteth against thee and thy seed" (115) .While the Amlicites may have acted in ignorance of this 

prophecy, they were "in open rebellion against God" and had brought about their own 

condemnation (118-120). 

Alma 1:121 Now it came to pass that not many days after the battle which was fought in the land of 

Zarahemla, by the Lamanites and the Amlicites, that there was another army of the Lamanites came in 

upon the people of Nephi in the same place, where the first army met the Amlicites. 

Plunder and revenge motivated the Lamanites to try conquering Alma's army again, even after 

their sore defeats in previous attempts. This time many of them were slain, and the rest were 

driven from the land. The Nephites then were "troubled no more for a time" (125).

THE CHURCH WAS BUILT UP, VER. 1-7 



Alma 2:2 But the people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for 

the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under 

foot and destroyed by the Lamanites, 

While the war had ended by the defeat of the Lamanites and Amlicites, the peace was costly to 

both sides. In the land of Zarahemla "every soul had cause to mourn" (3). It was commonly 

thought that their losses were “the judgments of God sent upon them, because of their 

wickedness” (3). (See Mosiah 6:6; 7:30-36.) 

Alma 2:4 And they began to establish the church more fully; yea, and many were baptized in the waters 

of Sidon, and were joined to the church of God; 

It is more in the nature of God to permit retribution to come on the disobedient and wicked than to 

send it. But the Hebrew tendency, as revealed in the Old Testament, was to affirm that God 

controlled and brought punishment or blessing by direct intervention. Once having covenanted to 

give man his agency, God at the same time gave man the responsibility of his own choices. 

Results follow causes then as a consequence of psychological and natural laws. 

Concerning the difficulties of the Saints in Jackson County, Missouri, in 1833, the Lord said, "I 

have suffered the affliction to come upon them, ...in consequence of their transgressions. ...In the 

day of their peace they esteemed lightly my counsel; but in the day of their trouble, of necessity 

they feel after me" (D. and C. 98:1a,3c). 

The Nephites took their afflictions as a just punishment, and became "awakened to a remembrance 

of their duty" (Alma 2:3). "No chastening for the present seemeth to be joyous, but grievous; 

nevertheless, afterward it yieldeth the peaceable fruit of righteousness" (Hebrews 12:11). 

Alma 2:6 And it came to pass in the seventh year of the reign of the Judges, there were about three 

thousand five hundred souls that united themselves to the church of God, and were baptized. 

The high priest of the church, Alma, performed the sacrament of baptism. There is no reason to 

believe that Alma did all of this in one day as did the disciples of Jesus later in Palestine (Acts 

2.41). The record says this "came to pass in the seventh year. ..and there was continual peace in all 

that time" (6,7). 

PRIDE AND CONTENTIONS A STUMBLING BLOCK, VER. 8-17 

Alma 2:8 And it came to pass in the eighth year of the reign of the Judges, that the people of the church 

began to wax proud, because of their exceeding riches, and their fine silks, and their fine twined linen, 

Two years before these people were mourning their losses of men and property. They confessed 

their wickedness and then actively proselyted to establish the church of God. It seems that their 

mood changed quite rapidly, and their economic status also.



Paul wrote to the saints of Galatia, “I marvel that ye are so soon removed from him that called you 

into the grace of O1rist unto another gospel" (Gal. 1:6). 

The answer to the variableness of both of these groups may lie in the lack of adequate ministry 

available at the time and, in the Nephite era, the abundance of natural resources available to them. 

It is a mistake to judge their lives and changeableness with our standards of today. The record tells 

us, however, that they obtained these precious things-gold and silver, as well as flocks and herds- 

"by their industry" (9). 

Alma 2:11 Now this was the cause of much affliction to Alma, yea, and to many of the people whom 

Alma had consecrated to be teachers, and priests, and elders, over the church; 

The members were not only lifted up in pride, but "they began to be scornful, one towards another, 

and they began to persecute those that did not believe according to their own will and pleasure" 

(14). The contentions, envyings, and general wickedness of the church became "a great stumbling 

block to those who did not belong to the church" (17). 

ALMA SELECTED NEPHIHAH TO BE CHIEF JUDGE, VER. 18-28 

Alma 2:18 And it came to pass in the commencement of the ninth year, Alma saw the wickedness of the 

church, and he saw also that the example of the church began to lead those who were unbelievers, on 

from one piece of iniquity to another, thus bringing on the destruction of the people; 

This condition caused Alma to take drastic action to remedy the situation. The great inequality 

among his people, some swelling with pride because of their riches, while despising the needy, the 

naked, and the sick, caused this high priest and the more humble members much sorrow. The 

righteous among them believed in the prophecy of Christ's coming, his life, death and resurrection, 

and retained a remission of their sins (20, 21). 

Alma therefore decided to give up the judgment seat and devote his full time to ministering to the 

spiritual needs of the people. He selected “a wise man who was among the elders of the church" 

and appointed him chief judge. 

Alma 2:23 And he selected a wise man who was among the elders of the church, and gave him power 

according to the voice of the people, that he might have power to enact laws according to the laws which 

had been given, and to put them in force, according to the wickedness and the crimes of the people. 

Evidently this means that Alma acted according to the laws set up by King Mosiah which the 

people had accepted. "Make it your law to do your business by the voice of the people" (Mosiah 

13:36; see also A. 1:60). He might write and enforce laws but, as in all democracies, his success 

would be based on the support and consent of the governed. 

Alma 2:28 And thus in the commencement of the ninth year of the reign of the Judges over the people 

of Nephi, Alma delivered up the judgment seat to Nephihah, and confined himself wholly to the high 

priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation 

and prophecy.



The first high priest among the Nephites was Alma, the father of the Alma who gave up the 

judgment seat. He was "the founder of their church" (Mosiah 11:17). The descriptive words "of 

the holy order of God" do not appear in the references to the high priesthood of Alma I. Some 

have thought that because the Nephites were living under the Mosaic law (see 1 Nephi 1:117; 2 

Nephi 4:14; 11:45; Mosiah 8:90; Alma 14:74, 75) the office Alma I held was that of high priest of 

the Aaronic order. There is room for discussion at that point; however, in the case of Alma II the 

language applying to him points quite clearly to the Melchisedec order . 

In the revelation "on priesthood" given through Joseph Smith, Jr., March 28, 1835, we are told that 

the name of the high priesthood was changed in the days of Melchisedec. Before this time it was 

called "the holy priesthood, after the order of the Son of God; but out of respect or reverence to the 

name of the Supreme Being, to avoid the too frequent repetition of his name, the church, in ancient 

days, called that priesthood. .the Melchisedec priesthood" (D. and C. 104:1c). 

Later Alma called on his brethren to "humble yourselves even as the people in the days of 

Melchisedec, who was also a high priest after this same order which I have spoken. ...And it was 

this same Melchisedec to whom Abraham paid tithes" (Alma 10:7,8).



ALMA TELLS OF THE FOUNDING OF THE CHURCH, VER. 1-40 

Alma 3:3 I, Alma, having been consecrated by my father Alma, to be a high priest over the church of 

God, he having power and authority from God to do these things, behold, I say unto you, that he began 

to establish a church in the land which was in the borders of Nephi; 

After divesting himself of the confining responsibilities of chief judge, Alma began his ministry in 

the land of Zarahemla, and then went throughout all the land (1). He put into his record the kind of 

message and appeal he made in the city of Zarahemla (2). 

Alma reminded his hearers of the founding of the church in the land of Mormon (Mosiah 9:32-49), 

and how they were delivered out of bondage from the people of King Noah, and later from the 

hands of the Lamanites (Alma 3:4-6). 

Alma went on to remind the people of the mercy of God in delivering their souls from hell (10) 

and the change wrought in their hearts by “the light of the everlasting word'. (12). 

Alma 3:18 And I say unto you that they are saved. 

The means of their salvation is then explained. Because his father believed the words of the 

prophet Abinadi (21) "there was a mighty change wrought in his heart" (23), He then "preached 

the word unto your fathers," and a change came in their hearts. "They humbled themselves, and 

put their trust in the true and living God'. (25). 

Alma 3:26 And behold, they were faithful until the end; therefore they were saved. 

Salvation can be obtained only at the price of a lifetime of faithful service. To "believe on the Lord 

Jesus Christ" (Acts 16:31) is manifested by the deeds done in the flesh, which is the basis of God's 

judgment (1 Peter 4:6). Alma then challenged the people about their conditions: "Have ye 

spiritually been born of God?" (27). "Can ye imagine yourselves brought before the tribunal of 

God?” (34). "Can ye think of being saved when you have yielded yourselves to become subjects to 

the devil?" (38), 

THEIR STANDING BEFORE GOD IS QUESTIONED, VER. 41-70 

Alma 3:41 And now I ask of you, my brethren, How will any of you feel, if ye shall stand before the bar 

of God, having your garments stained with blood, and all manner of filthiness? 

Alma asked the people to think if they had experienced a change of heart (46). "If ye were called 

to die at this time" have you been "sufficiently humble? ...Are ye stripped of pride?" (48,50). 

Alma 3:53 I say unto you, that such an one is not prepared, and I would that he should prepare quickly, 

for the hour is close at hand, and he knoweth not when the time shall come; for such an one is not found 

guiltless.



Thus Alma preached to the people to stir them to repentance and to invite them to accept "the arms 

of mercy ...extended towards them" (57). 

Alma 3:62 Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he 

doth call you, which is the name of Christ; 

Alma did not spare their feelings. Only the truth could set them free. "The devil is your shepherd, 

and ye are of his fold; and now who can deny this?" (65) .He laid down a principle: "Whatsoever 

is good, cometh of God, and whatsoever is evil, cometh from the devil" (67). 

ALMA GIVES HIS TESTIMONY, VER. 71-!08 

Alma 3:74 Yea, I am commanded to stand and testify unto this people the things which have been 

spoken by our fathers, concerning the things which are to come. 

This command was "according to the holy order of God, which is in Christ Jesus" (73). He did not 

know of the things "whereof I have spoken" of himself, but they were made known of a "surety" 

by the "Holy Spirit of God" (75-82). "I have fasted and prayed many days, that I might know these 

things of myself' (79). 

Alma then told the people that by this same Spirit he knew that what he should say of the future 

was true. Then he testified that "Jesus Christ shall come" (83). "It is he that cometh to take away 

the sins of the world" (84). "Behold, the glory of the King of all the earth, and also the King of 

heaven shall very soon shine forth among. all the children of men" (88). 

Alma 3:94 Yea, will ye persist in supposing that ye are better one than another; 

A basic principle of the gospel is stewardship, with the steward consecrating all to God and giving 

his surplus for the poor and needy. In the Sermon on the Mount Jesus said, "Blessed are the poor 

in spirit, who come unto me; for theirs is the kingdom of heaven" (Matthew 5:5). "In your 

temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the 

manifestations of the Spirit shall be withheld" (D. and C. 70:3d). The sins of pride and envy lead 

to inequality, with some supposing themselves to be better than their brothers. 

Alma 3:105 And now I say unto you, that the good shepherd doth call after you; and if you will hearken 

unto his voice, he will bring you into his fold, and ye are his sheep; 

Alma closed his discourse by an appeal to those of the church to yield their lives to the will of 

Christ. And to "those who do not belong to the church, I speak by way of invitation, saying, Come, 

and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life" (108).


ELDERS AND PRIESTS ORDAINED, VER. 1-6 


Alma 4:1 And now it came to pass that after Alma had made an end of speaking unto the people of the 

church, which was established in the city of Zarahemla, he ordained priests and elders, by laying on his 

hands according to the order of God, to preside and watch over the church. 

The method of ordination is seldom mentioned in the Book of Mormon. Jacob (1:18) said that he 

and Joseph were consecrated .'by the hand of Nephi." When Jesus ordained the twelve on this 

continent, the account reads, "He touched with his hand the disciples whom he had chosen, one by 

one, even until he had touched them all, and spake unto them as he touched them'. (3 Nephi 8:70). 

This is not pointed out to question the method used in ancient America, as these passages, together 

with Alma 2:5; Moroni 2: 1, 2; 3: 2, make clear that ordination was performed then as now by the 

laying on of hands. However, there are many other references to ordination and consecration 

where no mention of the method was given. 

Alma 4:2 And it came to pass that whosoever did not belong to the church who repented of their sins, 

were baptized unto repentance, and were received into the church. 

Some question the meaning of the phrasing in this passage, as also that in Doctrine and Covenants 

17:7d: "And truly manifest by their works that they have received the Spirit of Christ unto the 

remission of their sins, shall be received by baptism into his church”. If this means that their sins 

are remitted before baptism then why baptize? Is it just the door by which they enter the church? 

On the day of Pentecost, Peter said, "Repent, and be baptized ...for the remission of sins" (Acts 

2:38). See also Mark 1:3; Acts 22:16; II Nephi 13:24; Doctrine and Covenants 32:2 g. "Unto a 

remission of sins" or "unto repentance" as used in the passages under discussion must mean what 

Luke (3:13) termed, "bring forth. ..fruits worthy of repentance." 

A sincere believer will give evidence of worthiness before baptism, but the gospel promise of a 

complete remission or forgiveness of sins by God is based upon obedience to the ordinance of 

baptism, as well as the principle of repentance which must precede and accompany the ordinance. 

Alma 4:4 I mean those who were lifted up in the pride of their hearts; the same were rejected, and their 

names were blotted out, that their names were not numbered among those of the righteous; and thus they 

began to establish the order of the church in the city of Zarahemla. 

There comes a time when the good orchardist must prune the deadwood from the tree. Cutting 

people off from the church is a serious step. History never reveals the soul-searching that this 

process always involves. It is radical surgery to amputate a dead member from the physical body 

but, as every physician knows, it is the only way to save the life of the body. Note the wording, 

"establish the order of the church." Doubtless this means to make the church a significant factor in 

the life of the city, as well as to set the branch in order as required by God. 

Alma 4:5 Now I would that ye should understand that the word of God was liberal unto all; that none 

were deprived of the privilege of assembling themselves together to hear the word of God;



God commanded his children "that they should gather themselves together oft" (6). Similar advice 

is given in Hebrews 10:25; Doctrine and Covenants 17:11 b; 59:2 f-h. 

ALMA PREACHES IN THE VALLEY OF GIDEON, VER. 7-10 

Alma 4:8 And went over upon the east of the river Sidon, into the valley of Gideon, there having been a 

city built which was called the city of Gideon, which was in the valley that was called Gideon, being 

called after the man who was slain by the hand of Nehor with the sword. 

Conditions had improved in the city of Zarahemla sufficiently for Alma to leave the church in the 

care of the elders and priests. He then came to the city of Gideon, which was named for the 

Nephite hero slain by Nehor. 

Alma 4:9 And Alma went and began to declare the word of God unto the church which was established 

in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by 

his fathers, 

There was little use to proselyte new members until the church in each place was in a healthy 

spiritual condition. Alma was blessed with "the spirit of prophecy which was in him, according to 

the testimony of Jesus Christ." This harmonizes with the word of John, the Revelator: "The 

testimony of Jesus is the spirit of prophecy" (Revelation19:10).



DELAY AND PURPOSE OF ALMA'S VISIT, VER. 1-12 

Alma 5:2 Yea, by my own mouth, seeing that it is the first time that I have spoken unto you by the 

words of my mouth, I having been wholly confined to the judgment seat, having had much business that 

I could not come unto you; 

Alma may have written to the churches while restrained from leaving the judgment seat, for he 

said, "It is the first time that I have spoken unto you by the words of my mouth." He then mentions 

giving up the duties of chief judge, and the awful dilemma in which he found the brethren in the 

church at Zarahemla, and tells of his joy that those people "are established again in the way of his 

righteousness" (4-6). 

Alma 5:9 For behold, my joy cometh over them after wading through much afflictions and sorrow. 

Alma anticipated joy in his associations with the church in Gideon, but hoped it would not come at 

the cost he had paid in Zarahemla. “I trust that ye are not lifted up in ...pride. ..; have not set your 

hearts upon riches, and the vain things of the world" (11) .He spoke with hope but not with the 

conviction which came to him as he continued to preach to them. 

TESTIMONY OF THINGS TO COME AND THE WORK OF CHRIST, VER.13-37 

Alma 5:14 For behold, the time is not far distant, that the Redeemer liveth and cometh among his 

people. 

Alma introduced his testimony with this significant statement: "There be many things to come; 

and behold, there is one thing which is of more importance than they all" (13). The preface to the 

Book of Mormon reveals that its main purpose is to convince "the Jew and Gentile that Jesus is the 

Christ." Perhaps no one gave a clearer or stronger testimony of his coming than that here given by 

Alma. At first he makes it clear that he does not speak of Christ's visit to America while “in his 

mortal tabernacle" (15). As a matter of history, he came here after his resurrection and ascension 

(3 Nephi 4:74). 

Alma 5:18 For behold, the kingdom of heaven is at hand, and the Son of God cometh upon the face of 

the earth. 

This is not an announcement, but a prediction (13). It was about 83 B.C. when Alma gave this 

prophecy. He then enters into some of the clearest and most definite statements of the scriptures 

concerning the Incarnation. 

Alma 5:19 And behold, he shall be born of Mary at Jerusalem, which is the land of our forefathers, she 

being a virgin, a precious and chosen vessel, who shall be overshadowed, and conceive by the power of 

the Holy Ghost, and bring forth a son, yea, even the Son of God;



To accept this as prophecy which became history some fourscore years later is to settle some 

theology which has taxed the faith of scholars and torn apart churches throughout the ages. It 

establishes the doctrine of the virgin birth and the manhood and divinity of the Christ. When men 

have faith to accept the plainness of the Book of Mormon as divine, many points of doctrine will 

be clarified. 

Alma 5:21 And this that the word might be fulfilled which saith, He will take upon him the pains and 

the sicknesses of his people; and he will take upon him death, that he may loose the bands of death 

which bind his people: 

Thus some of the nature of his ministry is foreshadowed as well as his crucifixion. Alma then told 

why He is called the Savior. “The Son of God suffereth according to the flesh, that he might take 

upon him the sins of his people, that he might blot out their transgressions." Alma then made his 

appeal direct, "Now I say unto you, that ye must repent, and be born again: for the Spirit saith, If 

ye are not born again, ye can not inherit the kingdom of heaven" (23,24). 

Alma 5:27 Yea, come and go forth, and shew unto your God that ye are willing to repent of your sins, 

and enter into a covenant with him to keep his commandments, and witness it unto him this day, by 

going into the waters of baptism; 

This made clear that the purpose of the sacrament of baptism is remission of sins and to enter into 

a covenant relationship. Alma declared then, "He shall have eternal life, according to the 

testimony of the Holy Spirit, which testifieth in me" (28). 

"And now my beloved brethren, do you believe these things?" Immediately he had the answer, 

"The way that I know that ye believe them, is by the manifestation 0£ the Spirit which is in me" 

(29,30). 

Alma 5:33 For I perceive that ye are in the paths of righteousness: I perceive that ye are in the path 

which leads to the kingdom of God; 

The change in the tone of Alma's message was from questioning and doubt to one of assurance 

and joy. The change in his feelings was produced by "the manifestation 0£ the Spirit which is in 

me" (30). Alma was much encouraged by this knowledge. It was quite a contrast with the 

conditions he had found in the church in the city of Zarahemla. 

Alma 5:35 Neither doth he vary from that which he hath said, neither hath he a shadow of turning from 

the right to the left, nor from that which is right to that which is wrong; therefore, his course is one 

eternal round. 

Those who accept this as the true presentation of the character of God have a sure foundation. God 

is perfect in wisdom, comprehension, and power. Should he change, he would not be perfect nor 

God. One cannot change a perfect circle without destroying its quality of perfection. He can make 

it larger or smaller, but this is only a relative aspect and does not affect its basic quality as a 

perfect circle with a circumference at all points equidistant from its center.



When Elijah joined the prophets of Baal to show the superiority of the God of Israel, he taunted 

them that perhaps their god was "in a journey, or peradventure he sleepeth, and must be awaked" 

(1 Kings 18:27). It is a comforting feeling that while man may blackslide or sleep, when he 

awakes and returns to God, he will find him the same concerned and loving God he has always 

been. 

THE CHURCH AT GIDEON ADMONISHED, VER. 38-44 

Alma 5:39 And now I would that ye should be humble, and be submissive, and gentle; easy to be 

entreated; full of patience and long suffering; being temperate in all things; being diligent in keeping the 

commandments of God at all times; 

Even though Alma was shown by the Spirit that these people were "in the paths of righteousness" 

(33), he knew that there must always be a battle fought against the world, the flesh, and the devil. 

Therefore he admonished them in the virtues which would keep them in the straight and narrow 

path. He continued: Ask for the things you need both spiritual and temporal, and always give 

thanks. “And may the Lord bless you, and keep your garments spotless" (42) He closed his 

message with the prayer that God's peace rest upon their houses and lands, flocks and herds, and 

their women and children (44).



ALMA VISITS THE LAND OF MELEK, VER. 1-7 

Alma 6:1 And now it came to pass that Alma returned from the land of Gideon, after having taught the 

people of Gideon many things which can not be written, having established the order of the church, 

according as he had before done in the land of Zarahemla; 

This is the first mention of Melek. It seems to have been an extensive area, for Alma traveled 

north three days before coming to the land of Ammonihah. The hill Amnihu, where the Amlicites 

came to battle the Nephites, was “east of the river Sidon, which ran by the land of Zarahemla” 

(1:70). 

After Alma had finished his work in Gideon, "he returned to his own house at Zarahemla to rest”, 

(Alma 6:2). Then he took his journey to Melek and began to teach the people throughout the land 

(5). 

Alma 6:6 And it came to pass that the people came to him throughout all the borders of the land which 

was by the wilderness side. 

Alma's ministry attracted many people to him from allover the land for counsel, and many were 

baptized. The response of these people was so good that he soon pressed on north to the city of 

Ammonihah. 

ALMA IS CAST OUT OF AMMONIHAH, VER. 8-17 

Alma 6:10 Now Satan had gotten great hold upon the hearts of the people of the city of Ammonihah; 

therefore they would not hearken unto the words of Alma. 

Soon after his arrival in the city "he began to preach the word of God unto them" (9). When they 

gave evidence that they were not willing to hear him, Alma wrestled "with God in mighty prayer" 

for the people (11). However, they only hardened their hearts and told him they knew he had built 

up the church "according to your tradition; and we are not of thy church, and we do not believe in 

such foolish traditions" (12,13). "Thou hast no power over us" (14). 

Alma 6:15 And thou hast delivered up the judgment seat unto Nephihah; therefore thou art not the chief 

judge over us. 

The people made a bold resistance, since he had no civil power to punish them, and "withstood all 

his words." 

The climax was reached when the people "reviled him, and spit upon him, and caused that he 

should be cast out of their city” (16) .One of the dirtiest and most humiliating ways to treat a 

person is to spit upon him. Yet both the Old and New Testaments and the Book of Mormon record 

instances of such insults. They even spit on Jesus the Christ at the trial and at his crucifixion. (See 

Numbers 12:14; Job 30:10; Matthew 26:68; 27:32; 2 Nephi 5:60; Alma 10:44,69; 14:114.) 

Following this persecution, they cast Alma out of their city, and he "took his journey towards the 

city which was called Aaron" (16).



AN ANGEL DIRECTS ALMA TO RETURN AND PREACH, VER. 18-42 

Alma 6:18 It came to pass that while Alma was thus weighed down with sorrow, behold an angel of the 

Lord appeared unto him, saying, Blessed art thou, Alma; therefore lift up thy head and rejoice, for thou 

hast great cause to rejoice: 

When one is suffering from abuse and discouragement while doing the Lord's work, he needs to 

know that the Savior is concerned, and will not permit him "to be tempted above that ye are able" 

(1 Corinthians 10:13). Many have testified that it was under conditions of stress that they received 

their greatest testimonies of divine power (See Matthew 5:6). 

The angel said, "Thou hast great cause to rejoice; for thou hast been faithful in keeping the 

commandments of God" (Alma 6:18, 19). No doubt Alma had a consciousness of this, but the 

assurance was needed to give him the desire to return to Ammonihah, and to try again to minister 

to the people. He was to lift up a warning voice: repent or be destroyed (21). He returned speedily 

to the city but entered from the south (23, 24). 

Alma 6:25 And as he entered the city he was an hungered, and he said to a man, Will ye give to an 

humble servant of God something to eat? 

Alma "had fasted many days” (34) and felt a great need for food. Surely this was not just a casual 

meeting, but God had directed his course so he would meet this particular man. 

Alma 6:26 And the man said unto him, I am a Nephite, and I know that thou art a holy prophet of God, 

for thou art the man whom an angel said in a vision, Thou shalt receive; 

Amulek had also seen an angel who had a message for him. He was told that he would be asked 

for food by a prophet and that he should receive him. 'He promptly invited him to his house to 

partake of food and added, "1 know that thou will be a blessing unto me and my house” (27). 

After Alma had eaten and was filled, he blessed Amulek and his house and then identified himself. 

Alma 6:30 And after he had eaten and was filled, he said unto Amulek, I am Alma, and am the high 

priest over the church of God throughout the land. 

He told of his effort to preach to the people of that city, but that they "would not receive me, but 

they cast me out" (32). He had gone some distance when he was commanded to return "and 

prophesy unto this people" and to testify against them for their iniquities (33). The angel said he 

was to return and "preach"; however, when God's servants preach with the power of the Holy 

Spirit, they are ministering in "the spirit of prophecy" (Revelation 19:10). 

Alma 6:35 And Alma tarried many days with Amulek, before he began to preach unto the people.



It may seem strange that he should delay in doing the thing he was commanded to return for; but 

subsequent events show that he was being led in this matter, and that his procrastination was not 

due to indifference. True, "the people did wax more gross in their iniquities (36); but a wonderful 

servant of God was being prepared by Alma in the home of Amulek. At the proper time God said, 

"Go; and also say unto my servant Amulek, Go forth and prophesy unto this people." Thus Alma 

had a companion to help in the difficult task which was assigned to him by the Lord. 

Alma 6:38 And Alma went forth, and also Amulek, among the people to declare the words of God unto 

them; and they were filled with the Holy Ghost; 

In the revelation given to the elders at Kirtland, February 9, 1831, the Lord said that they should 

teach ''as they shall be directed by the Spirit; and the Spirit shall be given unto you by the prayer 

of faith, and if ye receive not the Spirit ye shall not teach" (D. and C. 42:5b). 

As a result of their preparation Alma and Amulek had such power given to them that those who 

opposed them learned "they could not be confined in dungeons; neither were it possible that any 

man could slay them" (39). The only way that this could be known was by experience. God 

permitted his servants to be bound and cast into prison, that he "might show forth his power" (41). 

However, they were not long confined but went forth and preached and prophesied to the people.



ALMA PREACHES TO THE PEOPLE AT AMMONIHAH, VER. 1-23 

Alma 7:4 And they said also, We will not believe thy words, if thou shouldst prophesy that this great 

city should be destroyed in one day. 

Alma began his sermon as the Lord had directed, but the people were in no mood to receive his 

message. They began to heckle him. 

"Who art thou?” "Suppose ye that we shall believe the testimony of one man, although he should 

preach unto us that the earth should pass away?” (1,2) they asked. "Who is God, that sendeth no 

more authority than one man among this people?" (6). The leaders stepped forth to seize him, but 

changed their minds when Alma stood forth and spoke boldly to them (7). 

Alma 7:8 And I stood with boldness to declare unto them, yea, I did boldly testify unto them, saying: 

Behold, O ye wicked and perverse generation, how have ye forgotten the tradition of your fathers; yea, 

how soon ye have forgotten the commandments of God. 

Only as men are moved fully by the wisdom and power of the Holy Spirit should such language be 

used in rebuke. There are times when men may sense the perverseness of others and feel they 

should be rebuked, but Jesus' advice was, "Judge not unrighteously, that ye be not judged." It 

requires divine wisdom to know the thoughts and conditions which motivate men. 

The people recognized the power by which Alma spoke and dared not "lay their hands on" him 

(7). 

He called their attention to "the tradition of your fathers." He referred to such men as Lehi, Nephi, 

and Jacob. He mentioned God's "matchless power" in preserving them from destruction "even by 

the hands of their own brethren” (11,12). 

Alma 7:14 But behold, this is not all: he has commanded you to repent, or he will utterly destroy you 

from off the face of the earth; yea, he will visit you in his anger, and in his fierce anger he will not turn 

away. 

When wicked men are told to repent, that alone seldom, if ever, creates any desire strong enough 

to produce a change. The threat of total destruction of their city might do it, unless they are too 

steeped in sin. 

But Alma also reminded them of the promise God made to Lehi, "Inasmuch as ye shall keep my 

commandments ye shall prosper in the land" (15). He reminded them of the plight of the 

Lamanites who "have been cut off from the presence of the Lord" for their transgressions (16-18). 

Alma 7:19 Nevertheless I say unto you, that it shall be more tolerable for them in the day of judgment 

than for you, if ye remain in your sins; 

Alma gave them first a warning of destruction, then reminded them of the promise of prosperity , 

and finally compared them with the past and future of the Lamanites.



Alma 7:22 And at some period of time they will be brought to believe in his word, and to know of the 

incorrectness of the traditions of their fathers; 

Many of the Lamanites had been deceived and had sinned in ignorance. But because of God's 

mercy "many of them will be saved" (23). 

THE DESTRUCI1ON OF THE CITY Is PREDICTED, VER. 24-36 

Alma 7:24 But behold, I say unto you, that if ye persist in your wickedness, that your days shall not be 

prolonged in the land, for the Lamanites shall be sent upon you; 

The use of the passive voice may indicate that the Lamanites would be used by God to scourge the 

city. Then Alma broadens the scope of his warning to include "all this people who are called the 

people of Nephi" (27). Because of the greater light given to the Nephites, and the blessings God 

had extended to them, more would be required of them (Luke 12:57). 

Alma 7:36 I say unto you, that if this be the case; that if they should fall into transgression, that it would 

be far more tolerable for the Lamanites than for them. 

Jesus told his disciples in Palestine, "This is the condemnation, that light is come into the world, 

and men love darkness rather than light, because their deeds are evil" (John 3:19). The Nephites 

had "the spirit of prophecy ...the gift of speaking with tongues ...of preaching, and the gift of the 

Holy Ghost" (Alma 7:31). They were to be held accountable for this light. 

CHRIST S COMING TO SAVE THE REPENTANT, VER. 37-51 

Alma 7:39 And now for this cause, that ye may not be destroyed, the Lord has sent his angel to visit 

many of his people, declaring unto them that they must go forth and cry mightily unto this people, 

saying, Repent ye, repent ye, for the kingdom of heaven is nigh at hand; 

The visits of angels to the Nephites are recorded in fifty-four places in the Book of Mormon 

before this time. Amos declared, "Surely the Lord God will do nothing, until he revealeth the 

secret unto his servants the prophets" (Amos 3:7). When one reads Mormon's lamentation, as he 

viewed the slain after the last great battle which destroyed his people (Mormon 3:17-23), he 

should remember God's patience, mercy, and grace in these Visits and warnings. 

Alma 7:40 And not many days hence, the Son of God shall come in his glory; and his glory shall be the 

glory of the Only Begotten of the Father, full of grace, equity and truth, full of patience, mercy, and long 

suffering, quick to hear the cries of his people, and to answer their prayers. 

"Not many days" was actually a little over fourscore years. Peter said, "One day is with the Lord 

as a thousand years [with us], and a thousand years as one day" (2 Peter 3:8). “He cometh to 

redeem those who will be baptized unto repentance” (Alma 7:41). Alma follows this statement by



asking the people of Ammonihah to "prepare ye the way of the Lord, for the time is at hand that all 

men shall reap a reward of their works, according to that which they have been" (42). 

Alma 7:46 And now my beloved brethren, for ye are my brethren, and ye had ought to be beloved, and 

ye had ought to bring forth works which are meet for repentance, seeing that your hearts have been 

grossly hardened against the word of God, and seeing that ye are a lost and a fallen people. 

The people did not interrupt Alma again until he said this; however, his words of indictment that 

they were "a hard-hearted and stiff- necked people" still rankled in their minds. Again they sought 

to seize him and cast him into prison, but Amulek stepped out and began to preach. This 

unexpected support to Alma caused them to wait a little longer.


AMULEK INTRODUCES HIMSELF, VER. 1-17 


Alma 8:5 Yea, and behold, I have many kindred and friends, and I have also acquired much riches, by 

the hand of my industry; 

Amulek traced his ancestry from his father Giddonah, back through Ishmael, Aminadi, Nephi, 

Lehi, and Manasseh, to Joseph who was sold into Egypt (1-3). Like the Hebrews from whom they 

descended, the Nephites were proud of their heritage, Amulek was not content to tell simply that 

he was the son of Giddonah, but continued on back to Joseph in Egypt. 

By this process it is possible to fix this Ishmael at a later period than Lehi's time, when Ishmael 

and his family agreed to leave Jerusalem. No previous mention is made of Aminadi, nor of the 

incident of his interpreting the writing on the temple wall. He lived at least four generations before 

Amulek. It is certain that not each ancestor was named, Likely the historical "greats” of whom 

they were most proud would be identified. 

"I am also a man of no small reputation among all those who know me" (4), said Amulek. It suited 

his purpose in meeting the situation to establish himself as a solid citizen, who by his own labors 

had accumulated some wealth. 

Alma 8:6 Nevertheless, after all this, I never have known much of the ways of the Lord, and his 

mysteries and marvelous power. 

This humble confession tells much about this man which is important in the ministry he was 

required to render. All too soon he would be thrown back to a complete dependence on God to 

answer the lawyers. He recalled that he had witnessed some miraculous power in healing. But 

because he hardened his heart and would not answer the call of God, he "went on rebelling against 

God.” until recent days (8, 9) .He then began the testimony of his surrender to God. 

Alma 8:10 As I was journeying to see a very near kindred, behold an angel of the Lord appeared unto 

me, and said, Amulek, return to thine own house, for thou shalt feed a prophet of the Lord; yea, a holy 

man, who is a chosen man of God; 

The angel went on to say that this holy man would be in need of food, "for he has fasted many 

days because of the sins of this people” (11). Men will often fast a few meals when they need 

divine help very much, but only holy men will do it for days, many days, because of their concern 

about the sins of others. 

Amulek obeyed, and everything happened just as he had been shown by the angel. He concluded 

the narrative by the dramatic declaration, "It was this same man [Alma] who has been speaking 

unto you concerning the things of God” (13). 

Alma 8:15 And again, I know that the things whereof he hath testified are true; for behold, I say unto 

you that as the Lord liveth, even so he has sent his angel to make these things manifest unto me; and this 

he has done while this Alma hath dwelt at my house;



The reason he knew was that the angel was sent again by the Lord to his house, and manifested 

this fact to him while Alma was dwelling there. Then he added, “He hath blessed mine house, he 

hath blessed me, and my women, and my children, and my father, and my kinsfolks" (16) .It is not 

known who was meant by "my women." Doubtless they were near to him, such as his wife, older 

daughters, and perhaps his mother. There is no evidence that the Nephites ever practiced 

polygamy again after the days when it was "a grosser crime" (Jacob 2:30), though the renegade 

King Noah and his priests tried it briefly (Mosiah 7:7}. 

AMULEK PREACHES AND CRIES REPENTANCE, VER. 18-34 

Alma 8:18 And now when Amulek had spoken these words, the people began to be astonished, seeing 

there was more than one witness who testified of the things whereof they were accused, and also of the 

things which were to come, according to the spirit of prophecy which was in them; 

Not all of the people were impressed by what they had heard. Some wanted to question and catch 

the two men by "cunning devices," that they might imprison them. The lawyers (21) and some of 

the judges (40) were intent on "laying traps and snares to catch the holy ones of God" (26). 

Alma 8:25 But it came to pass as they began to question him, he perceived their thoughts, and he said 

unto them, O ye wicked and perverse generation; ye lawyers and hypocrites; for ye are laying the 

foundations of the devil; 

Amulek continued on by warning them of the wrath of God and their utter destruction (26). He 

reminded them that Mosiah had directed that they should be governed by their own voices, and if 

they chose iniquity, "they would be ripe for destruction" (28). Amulek declared, "If it were not for 

the prayers of the righteous, who. are now in the land, ...ye would even now be visited with utter 

destruction" (31). Then as if reading their minds, he predicted, "If ye cast out the righteous from 

among you, then will not the Lord stay his hand" (33). 

AMULEK REBUKES THE LAWYERS ANID JUDGES, VER. 35-66 

Alma 8:35 And now it came to pass that the people were more angry with Amulek, and they cried out 

saying: This man doth revile against our laws, which are just, and our wise lawyers whom we have 

selected. 

Riots are started often by such appeals to emotions, but Amulek was equal to the occasion. 

Raising his hand, he said, "O ye wicked and perverse generation; why hath Satan got such great 

hold upon your hearts? Why will ye yield yourselves unto him that he may have power over you, 

to blind your eyes?" He knew that "the best defense is a good offense." He then declared, "I have 

spoken in favor of your law, to your condemnation" (39). 

Alma 8:40 And now behold, I say unto you, that the foundation of the destruction of this people is 

beginning to be laid by the unrighteousness of your lawyers and your judges.



This charge intensified the feelings of the people against the speaker. Zeezrom, a noted lawyer, 

was the chief spokesman. According to their laws, the lawyers and judges were paid according to 

the business they could get and the time given to a trial. 

This led the historian to discuss their money system. The names of their coins and their value are 

interesting. While the standard of value was "a measure of barley," the size of the measure is not 

indicated. In the following table, the United States dollar is used only to give a more concise idea 

of the relative value of their coins, but should not be taken literally. 

Nephite Money Values 

Gold 

Silver 

Senine = $1.00 Senum = $1.00 

Seon = 2.00 Amnor = 2.00 

Shum = 4.00 Ezrom = 4.00 

Limnah = 7.00 Ont = 7.00 

Antion = 1.50 Shiblon = .50 

Shiblum = .25 

Leah = .12 ½ 

Additional data on their money is found in the following, 

The names of these coins seem to be identical with or derived from those of familiar persons or 

places, The custom of naming coins after well-known or distinguished persons is a practice not 

confined to the Nephites, Other nations have done the same, as for instance the Napoleons of 

France, also the Louis d'ors, and the So1'ereigns of England. Limnah, however, may be related to 

the Hebrew maneh, meaning, number, portion, weight, with a performative 1, which is for, Maneh 

is the mina of the ancient Greeks, and from it comes our money, mint, and their derivatives, Seon 

may be from the Hebrew seah, a corn measure, (Genesis 18:6, K.J.V.) Shium seems to be the 

Hebrew shum, to value. Shiblon and Shiblum may be related to the Hebrew shibolim, ears of corn, 

since grain, among the Nephites, was the standard of value. 

ANIULEK ANSWERS ZEEZROM AND TALKS OF JUDGMENT, VER. 67-109 

Alma 8:67 And this Zeezrom began to question Amulek, saying: Will ye answer me a few questions 

which I shall ask you? 

Amulek discerned his spirit, and cautiously answered, "I will if it be according to the Spirit of the 

Lord which is in me" (69).Then Zeezrom offered him six onties "if thou wilt deny the existence of 

a supreme being" (70) . When Amulek rebuked him for this, he asked a negative question to the 

same effect, "Believest thou that there is no God?"



Alma 8:74 I say unto you, Nay; thou knowest that there is a God, but thou lovest that lucre more than 

him. 

Lucre is a colloquial term for money or gain. It was used by Paul in writing to Titus (1:11), but is 

seldom used today except as Paul qualified it: "filthy lucre." The adjective "lucrative" is in good 

standing, however. 

Amulek said, "Thou hast lied before God unto me" (75). He discerned that his promise to give him 

six onties was not made in good faith. He had no intention of giving him the money. 

Then Zeezrom asked, "Is there more than one God?" Amulek answered, "No" "Who is he that 

shall come? Is it the Son of God?" Zeezrom asked. Amulek answered, "Yea." "Shall he save his 

people in their sins?" Thus the questions and answers flew back and forth. The questions were 

simple, negative, and some rather naive. But the lawyer was not trying to get information, just to 

bait a trap that he might catch and imprison the preachers. 

Alma 8:98 For behold, the day cometh that all shall rise from the dead and stand before God, and be 

judged according to their works. 

Amulek was not diverted from his. purpose. He preached the doctrines of the gospel. "The spirit 

and the body shall be reunited again, in its perfect form" (100). A significant phrase on the 

judgment follows: "Having a bright recollection of all our guilt" (101). Tucked away in the 

convolutions made by the brain cells, man is said to have a record of all his thoughts and deeds. 

Hence Jesus said, "Every idle word that men shall speak, they shall give account thereof in the day 

of judgment, (Matthew 12: 31). 

Alma 8:107 Thus the whole becoming spiritual and immortal, that they can no more see corruption. 

Then Amulek ended his sermon to an astonished people. One of their fellow citizens had brought 

to them an amazingly clear picture of their wickedness and of the end which awaited them. He 

noticed that "Zeezrom began to tremble" (108),



ZEEZROM WAS CONVINCED OF GOD'S POWER, VER. 1-14 

Alma 9:4 For behold, he knows all thy thoughts; and thou seest that thy thoughts are made known unto 

us by his Spirit; 

Alma also noticed that Zeezrom "began to tremble under a consciousness of his guilt," so he began 

to add to the words of Amulek (1). He told Zeezrom that he had been taken in his "lying and 

craftiness." "Thou hast not lied unto men only, but thou hast lied unto God" (3). Satan is using you 

to get the people "to revile us and to cast us out" (5). 

Alma 9:8 And behold, I say unto you all, that this was a snare of the adversary, which he has laid to 

catch this people, 

No doubt Alma felt sorrow for this man whom Satan had deceived, and Zeezrom began to see that 

he had been a tool of the adversary. He was also convinced that Alma and Amulek had been made 

acquainted with "the thoughts and intents of his heart" (11). Therefore he began to inquire 

seriously about the kingdom of God, the resurrection of "the just and the unjust" who are "to stand 

before God, to be judged according to their works" (13, 14). 

ALMA EXPLAINS THE RESURRECTION AND JUDGMENT, VER. 15-32 

Alma 9:15 And now Alma began to expound these things unto him, saying, It is given unto many to 

know the mysteries of God; 

Then Alma told him that these are made known only to men whose hearts are right, and who give 

heed and diligence in serving God. Men who do not harden their hearts receive more and more 

knowledge until they have a full understanding of God's mysteries (18). 

But if men harden their hearts they will not understand the word, and they will be taken captive by 

the devil and led to destruction (19, 20). 

Alma 9:23 For our words will condemn us, yea, all our works will condemn us; we shall not be found 

spotless: 

To this Alma adds, "Our thoughts will also condemn us" (23). In this awful state men will be glad 

if they can command the rocks and the mountains to fall upon them, to hide them from his 

presence (25). John, the Revelator, also wrote of a time when fear should fill the minds of wicked 

men of all classes, until they would beg the rocks and mountains to fall and hide them "from the 

face of him that sitteth on the throne" (Revelation.6:15-17). 

Alma 9:26 But this can not be: we must come forth and stand before him in his glory, and in his power, 

and in his might, majesty, and dominion, and acknowledge to our everlasting shame, that all his 

judgments are just:



If such plain teachings could be brought to the understanding of all men today, a revolution in our 

ways of living would soon result. 

Alma then discusses "a second death, which is a spiritual death" (28). Those who die in their sins 

"shall also die a °spiritual death" in "things pertaining unto righteousness" (29). For such the 

judgment will be ''as a lake of fire and brimstone, whose flames ascend up for ever and ever" (30). 

"They shall be as though there had been no redemption made" (32). For such Christ died in vain. 

The justice of God requires their punishment, and "they can not die, seeing there is no more 

corruption" (32). 

ALMA TALKS ON ADAM'S FALL AND REDEMPTION, VER. 33-61 

Alma 9:34 But there was one Antionah, who was a chief ruler among them, came forth and said unto 

him, What is this that thou hast said, that man should rise from the dead and be changed from this mortal 

to an immortal state, that the soul can never die? 

From the wording of his question it seems probable that he was trying to confuse the people. He 

knew something of the scriptures, however, for he mentioned the cherubim’s and flaming sword 

which kept Adam and Eve from the garden after they had sinned, lest they "live for ever" (35). He 

clinched his subtle reasoning in these words, “And thus we see that there was no possible chance 

that they should live for ever” (36). 

Alma 9:39 And now behold, I say unto you, that if it had been possible for Adam to have partaken of 

the fruit of the tree of life at that time, there would have been no death, and the word would have been 

void, making God a liar: for he said, If thou eat, thou shall surely die. 

Antionah had taken the words out of context. Alma explains the scripture. An entirely different set 

of conditions would have existed. "There would have been no death”. No conflict in the words of 

God exists, nor was Alma caught on the horns of a dilemma. He knew the truth and was able to 

use it with skill and conviction. 

Alma 9:42 Now if it had not been for the plan of redemption, which was laid from the foundation of the 

world, there could have been no resurrection of the dead; 

Alma explained that this life was "a probationary state; a time to prepare to meet God" (41). While 

death will come to the physical body of all men, only those who reject their Redeemer will 

experience the spiritual or second death. Paul said, “As in Adam all die, even so in Christ shall all 

be made alive” (1 Corinthians 15:22). The stress put on the antiquity of the plan of redemption 

here (Alma 9:49) is also given in nineteen other places in the Book of Mormon. It is a significant 

doctrine. Alma points out that had our first parents partaken of the fruit of the tree of knowledge of 

good and evil (Genesis 2:12) they would have lived forever in a state of misery (Alma 9:44, 45). 

Alma 9:52 Therefore God gave unto them commandments, after having made known unto them the 

plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an 

everlasting death as to things pertaining unto righteousness;



By partaking of the fruit of the tree of knowledge they were enlightened to know the difference 

between good and evil. They acquired their personal agency "to act according to their wills and 

pleasures" (51). 

This brought a responsibility which carried both penalties and rewards. If men choose to reject the 

plan of salvation, the penalty is called the second death. Those who die in their sins, after 

receiving spiritual light, will go to a place prepared for the wicked and rebellious. They will be 

separated from God and the righteous forever. Thus they suffer the second death, which pertains to 

their spirits (See 9:28, 29; Jacob 2:65; He leman 5:73, 74; D. and C. 76:4d, e; 63: 5b). They “shall 

not enter into my rest" (56). 

PRIESTHOOD IS DISCUSSED, VER. 62-73 

Alma 9:63 And I would that ye should remember that the Lord God ordained priests, after his holy 

order, which was after the order of his Son, to teach these things unto the people; 

The priests in the church of Alma's day were teaching the people to keep the law of Moses, but 

they were priests after the order of the Son of God. There were priests in the days of John the 

Baptist, but they performed temple rites and taught the laws of Moses. Alma is careful to point out 

that these priests taught the people that by the "atonement of the only begotten Son, who was 

prepared" (68), and through the ministry of "the high priesthood [Melchisedec] of the holy order 

of God (69) ...they also might enter into his rest." 

Alma 9:72 Now they were ordained after this manner: Being called with a holy calling, and ordained 

with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and 

ordinance, and high priesthood, is without beginning or end; 

A divine call should initiate every ordination to priesthood in Christ's church. This should come 

through one of authority in the administrative line, such as the branch, district, or stake presidency 

wherever the church is organized (D. and C. 125:14). Notice also that this is not like electing an 

officer in the church school, but “is without beginning or end." It obligates the ordained man to 

keep his life and service in strict accord with a covenant relationship to Christ and his church 

throughout life (Read D. and C. 83:6h).



THE PRIESTHOOD OF MELCHISEDEC, VER. 1-17 

Alma 10:1 Now as I said concerning the holy order of this high priesthood: there were many who were 

ordained and became high priests of God; 

One significant sign 0£ the growth 0£ a branch or congregation is that it produces men 0£ the 

caliber God wants £or the high priesthood, and these men will accept that call. For some time 

Alma I was the only high priest in the church, But now in the days 0£ his son there were many 

ordained. 

These were men of “exceeding faith and repentance, and their righteousness before God" (2). 

These were not ordinary men, but “were sanctified, and their garments were washed white, 

through the blood of the lamb" (3).(See also Mosiah 1:113; Alma 16:236) 

It may seem strange to some readers that this expression should be recorded some eighty-two 

years before Jesus was born in Bethlehem, and that the sanctification wrought by "the blood of the 

lamb" is spoken of in the past tense. However, faith is effective when it looks forward as well as 

when it looks back to the cross. Thus Alma taught the people that priesthood was "prepared from 

the foundation of the world. ..in and through the atonement of the only begotten Son, who was 

prepared" (Alma 9:68) . 

Alma 10:4 Now they, after being sanctified by the Holy Ghost, having their garments made white, 

being pure and spotless before God, could not look upon sin, save it were with abhorrence; 

Men whose spiritual garments have been made pure and spotless will not ignore or laugh at sin. 

Alma said later, "The lord can not look upon sin with the least degree of allowance" (21: 18; see 

also D. and C. 1:5f) .The difficult part of sainthood is to love the sinner without compromising 

with his sinful ways. To put it even more tersely: to hate the sin without being intolerant of the 

sinner. 

Alma 10:7 Yea, humble yourselves even as the people in the days of Melchisedec, who was also a high 

priest after this same order which I have spoken, who also took upon him the high priesthood for ever. 

This good man lived back in the days of Abraham (1900 B.C.), who "paid tithes to Melchisedec," 

"a king over the land of Salem" (Alma 10:11; Genesis 14:18-21). He "did establish peace in the 

land" (Alma 10:13). "Therefore he was called the prince of peace, for he was the king of Salem 

[Jerusalem] ...none were greater" (14,15). 

Such a person combining in himself the priestly and royal offices was afterward seen in the ideal 

king of Israel, to whom, therefore, a priesthood "after the order of Melchizedek" (Psalms. 110:4.) 

was ascribed”. 

WARNING BY ANGELS: REPENT! VER. 18-32 

Alma 10:18 And now it came to pass that when Alma had said these words unto them, he stretched 

forth his hand unto them and cried with a mighty voice, saying, Now is the time to repent, for the day of 

salvation draweth nigh;



Conscience is the monitor of Christian conduct when guided by the word of the lord. Whenever it 

tells one he has sinned, by doing or failing to do as God has directed, it is time to repent. However, 

the timetable of salvation or the coming of the Savior no man could know, unless it was revealed 

to him from on high. Alma testified, "The voice of the lord, by the mouth of angels, doth declare 

it, unto all nations" (Alma 10:19; see also 24; D. and C. 49:2b). 

Alma 10:23 For behold, angels are declaring it unto many at this time in our land; and this is for the 

purpose of preparing the hearts of the children of men to receive his word, at the time of his coming in 

his glory. 

The drawing power of the Holy Spirit seeks out the honest in heart (John 4:44; 12:32; D. and C. 

85:16b; 2 Nephi 11:96; 3 Nephi 12:26-28). Alma must have rejoiced to know that this power was 

at work in his land. Without it his labors with prayers and fasting would have failed. 

What seems hardest for many readers to accept is the ministering of angels. These people accept 

the testimony of scriptural writers that angels visited the earth to converse with its inhabitants in 

Bible times, but for some unexplained reason there was a cut-off period after the New Testament 

days. Is this reasoning sound? If it is not, why do not more angelic visits occur in our day? This is 

a basic question and deserves profound consideration. 

There are two assumptions in this position which need to be examined at the outset. 

1. Can any man be certain that angelic visits have ceased? 

2. Are men less worthy or less needy of such ministrations today than in biblical times? 

Obviously no one can know what is going on allover this planet. It would require omniscience to 

answer that question. Because of the disbelief and ridicule of others, men who have had such visits 

are not apt to give them much publicity .Some testimonies have affirmed such experiences, and 

they have been published, but their currency was limited to the inner circle who had faith in them. 

All we can be certain of are our own experiences, even though we accept the testimony of others 

who say they have been visited by heavenly messengers. One thing we need to assure ourselves of 

is that God is unchangeable. Malachi affirmed, “I am the Lord, I change not; therefore ye sons of 

Jacob are not consumed" (Malachi 3:6). 

This being true, it is certain that if angels no longer visit the earth, it is because men have changed. 

Are men less worthy now than in ancient times? Some may be, but it seems probable from the 

records available to us that the good men of today will compare favorably with those in the days 

of Noah, Abraham, Moses, and Paul. Could it be then that our need is not so great as that of the 

ancients, and therefore God has left man to his own devices? It is true that some of our needs 

may differ, but not all people are as well off in materials or culture as those in America or Europe. 

Moroni asked, "Have angels ceased to appear unto the children of men? Or has he withheld the 

power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand? 

...I say unto you, Nay. ...Wherefore, if these things have ceased, wo be unto the children of men, 

for it is because of unbelief" (Moroni. 7:38-42). 

The writer of the Epistle to the Hebrews asked, " Are they [angels] not all ministering spirits, sent 

forth to minister for them who shall be heirs of salvation?" (Hebrews 1:14). It would seem logical 

to say, then, that as long as there are in this world those who shall be heirs of salvation, there will 

be ministering angels.



Alma 10:27 And now my brethren, I wish from the inmost part of my heart, yea, with great anxiety, 

even unto pain, that ye would hearken unto my words, and cast off your sins, and not procrastinate the 

day of your repentance; 

This revealed the deep concern Alma had for the Nephites of Ammonihah. He continued his 

appeal by admonishing them to "humble yourselves....watch and pray continually, that ye may not 

be tempted above that which ye can bear” (28). He closed his message to them urging them to 

repent "that ye may not be bound down by the chains of hell, that ye may not suffer the second 

death" (30). 

BELIEVERS BURNED OR IMPRISONED, VER. 33-53 

Alma 10:36 But it came to pass that they did not; but they took them and bound them with strong cords, 

and took them before the chief judge of the land. 

Some of the people believed, but most of them "were angry with Alma, because of the plainness of 

his words unto Zeezrom" (33). They claimed Amulek had reviled their law, their lawyers, and 

their judges (34). At first the leaders of the people sought to put Alma and Amulek in prison 

"privily" (35). But they changed their plan for some reason and took them openly. Perhaps some 

assurance was received from the officers that there was no danger in the latter course. 

Alma 10:40 And it came to pass that Zeezrom was astonished at the words which had been spoken; and 

he also knew concerning the blindness of the minds which he had caused among the people, by his lying 

words; 

The record tells that "his soul began to be harrowed up, under a consciousness of his own guilt" 

(41). He then confessed, “Behold I am guilty, and these men are spotless before God" (42). Since 

he was their chief spokesman among the lawyers, it would seem that the people would reverse 

their stand. However, such was not the case. They turned against Zeezrom saying: “Art thou also 

possessed with the devil?" (43). He was classed with the believers. They spit on him and cast him 

out with the believers and sent men to stone them. 

Alma 10:45 And they brought their wives and children together, and whosoever believed or had been 

taught to believe in the word of God, they caused that they should be cast into the fire; 

Civilization is a thin veneer over a savage breast at times. These were Nephites, not degenerate 

sons of Laman who were burning innocent women and children for their beliefs or for what they 

might believe! They also burned their records and scriptures. 

Then satisfied that they had instilled great fear in those who might be leaning toward the church, 

they again turned their attention to Alma and Amulek. They "carried them forth to the place of 

martyrdom, that they might witness the destruction 0£ those who were consumed by fire" (47). 

The sight pained Amulek so much that he suggested to Alma, "Let us stretch forth our hands, and 

exercise the power 0£ God which is in us, and save them from the flames" (49). The suffering of 

these women and children should have melted the hardest heart among them. Amulek was not



now thinking 0£ his own fate, but as God had strengthened him before, he felt that He would give 

them power to oppose this devilish work. 

Alma 10:50 But Alma said unto him, The Spirit constraineth me that I must not stretch forth mine hand; 

for behold, the Lord receiveth them up unto himself, in glory; 

It was given him to know that God would crown these martyrs with glory, and his judgments 

would be visited upon their persecutors in justice (51). "The blood of the innocent shall stand as a 

witness against them” (52). Amulek said, “Perhaps they will burn us also" (53). 

ALMA AND AMULEK BOUND WITH CORDS AND SMITTEN. VER. 54-75 

Alma 10:54 And Alma said, Be it according to the will of the Lord. But behold, our work is not 

finished; therefore they burn us not. 

There must be strength and comfort in the thought that a man is in God's care, and that his work is 

not yet done. Shakespeare once wrote, "There is a divinity that shapes our ends." J. C. F. Schiller 

added the corollary, "I feel that I am a man of destiny." Amulek had yet to learn that some of 

God's purposes can be worked out only through suffering. 

"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (Hebrews 

12:6). This seems hard, and some will not endure chastening. It is likely that an acceptable 

substitute for such discipline cannot be found, else a loving Father would use it. Jesus taught, 

"Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil 

against you falsely, for my sake" (Matthew 5:13). 

Alma 10:57 Behold, ye see that ye had not power to save these who had been cast into the fire; neither 

has God saved them because they were of thy faith. 

It was all these holy men could endure to see the innocent and righteous consumed by the flames, 

but it must have been even more galling to be taunted. Then, adding insult to injury, the judge 

smote their cheeks and cast them into prison. After three days came judges, lawyers, priests, and 

teachers to question them. "But they answered nothing" (65). 

The next day the judge came and again smote them. Others followed his example. "If ye have such 

great power, why do ye not deliver yourselves?" (68). When they did not answer, they gnashed 

"their teeth upon them" and spit upon them (69). "And thus they did mock them for many days" 

(70). Also they withheld food and water. They took off Alma's and Amulek's clothing and bound 

the men in their prison cells with strong cords (71,72). 

PERSECUTORS DESTROYED AND ZEEZROM HEALED, VER. 76-111 

Alma 10:76 And when the last had spoken unto them, the power of God was upon Alma and Amulek, 

and they arose and stood upon their feet; and Alma cried, saying, How long shall we suffer these great 

afflictions, O Lord?



Alma then called upon the Lord for strength for deliverance, and it was granted. They were able to 

break the cords. This action filled the tormentors with fear, and they attempted to flee. Instead they 

fell to the floor of the prison. 

Alma 10:79 And the earth shook mightily, and the walls of the prison were rent in twain, so that they 

fell to the earth: 

All of those who smote Alma and Amulek were thus slain, but the holy men walked out unhurt 

and went into the city (80-83). 

The people of the city "having heard a great noise" rushed together to learn the cause of it. Seeing 

the prison lying in rubble and Alma and Amulek walking away, the multitude fled from their 

presence. 

God commanded his two servants to leave the city, so they went to Sidom. Here they found the 

believers who had been cast out of Ammonihah and stoned. Then they related to them "all that had 

happened unto their wives and children" (88) and to themselves. 

Alma 10:89 And also Zeezrom lay sick at Sidom, with a burning fever, which was caused by the great 

tribulations of his mind, on account of his wickedness, for he supposed that Alma and Amulek were no 

more; and he supposed that they had been slain, by the cause of his iniquity. 

He supposed that his words had brought about the death of Alma and Amulek. This sin, and his 

other sins “did harrow up his mind, until it did become exceeding sore, having no deliverance, 

therefore he began to be scorched with a burning heat”, (90). This is a fairly accurate description 

of the fires of hell. When he heard that God's servants had been delivered and were in Sidom, he 

took courage and sent for them. When they came he "besought them that they would heal him”, 

(94). Alma questioned him as to his faith in Christ and His power to heal. When he had assured 

Alma of his faith, " Alma cried unto the Lord, saying, O Lord our God, have mercy on this man, 

and heal him according to his faith which is in Christ" (99). 

The result was instantaneous and miraculous: "Zeezrom leaped upon his feet, and began to walk" 

(100), to the astonishment of the people. 

Alma 10:102 And Alma baptized Zeezrom unto the Lord; and he began from that time forth to preach 

unto the people. 

A wonderful transformation had taken place in this man. Like the apostle Paul a century later, 

Zeezrom was turned from a persecutor of the saints to a minister for Christ. "Alma established a 

church in the land of Sidom, and consecrated priests and teachers in the land, to baptize unto the 

Lord whosoever were desirous to be baptized" (103). 

But those who disbelieved ascribed the power exercised by Alma and Amulek to the devil. These 

people were disciples of Nehor, who taught that the minister should be popular and remunerated, 

that God would save all men in their sins, and that the gratification of pride and lust was thus 

justified. Apostle Paul said, "For the time will come when they will not endure sound doctrine; but 

after their own lusts shall they heap to themselves teachers, having itching ears" (2 Timothy 4:3). 

Doubtless there are men today who preach what the congregations wish to hear, for their ears itch 

more for the praise of men than for the benediction of God.



After Alma finished his work in the land of Sidom, he took Amulek with him to his home in 

Zarahemla. There he “did administer unto him in his tribulations, and strengthened him in the 

Lord" (Alma 10:110). It was pointed out that Amulek had "forsaken all his gold, and silver, and 

his precious things. ..being rejected by those who were once his friends, and also by his father and 

his kindred" (107). We are not informed whether or not the group included a wife. If he had a wife 

she was either burned, or denied faith in God (45) and therefore rejected Amulek. He had many 

tribulations and needed Alma's comforting.



CITY OF AMMONIHAH DESTROYED, VER. 1-18 

Alma 11:3 And now it came to pass before the Nephites could raise a sufficient army to drive them out 

of the land, they had destroyed the people who were in the city of Ammonihah, and also some around 

the borders of Noah, and taking others captive into the wilderness. 

In the fifth year of the Judges (1:130) the last battle had been fought, ending with the defeat of the 

Lamanites and Amlicites on the west of the river Sidon (1:92-94). In the beginning of the 

eleventh year, by a surprise attack, the Lamanites destroyed the city and wicked people of 

Ammonihah, in accordance with the prophecy of Alma (7:4, 24-27). 

The Nephites appointed Zoram as chief captain, and raised an army to drive the Lamanites out and 

to bring back their brethren who had been taken captive (11:4,5). Zoram and his sons, Lehi and 

Aha, went first to Alma, as the high priest over the church, and asked him to inquire of the Lord if 

it were his will that they go into the wilderness (6,7). It was shown to Alma that the Lamanites 

would cross the river Sidon in the south wilderness above the borders of Manti. 

Alma 11:17 Nevertheless, after many days, their dead bodies were heaped up upon the face of the earth, 

and they were covered with a shallow covering. 

Zoram did. as directed and was successful in scattering the Lamanites and driving them farther 

into the wilderness. They must have been surprised and disorganized, for they left behind their 

captives, " And there was not one soul of them who had been lost" (12). 

Alma 11:19 And it was called Desolation of Nehors; for they were of the profession of Nehor, who 

were slain; and their lands remained desolate. 

This is the sad epitaph on the grave of a proud people who ridiculed the idea that they and their 

city could be destroyed in one day or ever (7:4). Men build their towers of Babel in all ages, and 

say, "See what we have done. It is so great, even God will not and cannot destroy it" (15). But so 

complete was the destruction wrought by the Lamanites that "every living soul” died, and in one 

day the city was left desolate. The carcasses were left for many days in the streets to be mangled 

by dogs and wild beasts" (15,16). At last the bodies were heaped up, and "a shallow covering" of 

earth was put over them. So great was the stench that the place was deserted for years (18). 

THE CHURCH BUILT UP IN ALL THE LAND, VER. 19-33 

Alma 11:22 And Alma and Amulek went forth preaching repentance to the people in their temples, and 

in their sanctuaries, and also in their synagogues, which were built after the manner of the Jews. 

The three types of houses of worship mentioned here are interesting, particularly the synagogue. 

Webster analyzes the word as Greek, from syn, meaning together or with; and again, to lead. 

Hence as assembly, or a gathering place. 

Critics of the Book of Mormon say that the synagogue was not in use till after the exile. The 

Babylonian captivity and Jewish exile took place about 587 B.C., just after Lehi left Jerusalem. In



this connection the following from Funk and Wagnails New Standard Bible Dictionary (p. 870) is 

interesting. 

That an institution of such importance in the history of Judaism as the synagog should be invested 

by Jewish tradition with great age is not surprising. The fact is, however, that we are quite in the 

dark as to its beginnings. These beginnings were, doubtless, in the time of the Captivity, when the 

loss of the Temple worship and the conditions of exile emphasized the need of worship and 

instruction. 

"After the manner of the Jews" refers to all three assembly places mentioned. There is no definite 

architecture for a synagogue. It may be a simple building or room, or an elaborate structure. A 

second colony left eleven years after Lehi under the leadership of Mulek. The conditions leading 

to the Exile were some time in culminating, and it is quite possible some synagogues were already 

functioning in 600 B.C. Then, as Brother C. A. Davies said, a descriptive term meaning a place of 

assembly is so general that the translator may have used it instead of the longer descriptive terms 

on the plates. 

Alma 11:24 And thus did Alma and Amulek go forth, and also many more who had been chosen for the 

work, to preach the word throughout all the land. 

That the Lord called not just others but "many more" into the mission field speaks volumes. We 

can see why and how "the establishment of the church became general throughout the land" (25). 

"There was no inequality among them, for the Lord did pour out his Spirit on all the face of the 

land, to prepare their hearts to receive the word" (26). 

Unless the Saints are blessed with God's Spirit, they will not impart of their substance and thus 

raise the standard of living for the poor, sick, and handicapped. 

The priests preached against lyings, deceivings, envyings, strifes, malice, revilings, stealing, 

robbing, plundering, murdering, adultery , and lasciviousness (29), "the Lord pouring out his 

blessings upon the people; thus ended the fourteenth year of the reign of the Judges” (32, 33).



ALMA MEETS THE SONS OF MOSIAH, VER. 1-19 

Alma 12:2 Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; 

therefore Alma did rejoice exceedingly, to see his brethren; 

The names of the four sons were Ammon, Aaron, Omner, and Himni (Mosiah 11:203). The 

occasion of the visit of the angel came when these four and Alma II were "going about to destroy 

the church of God" (Mosiah 11:162). What made the situation of their rebellion so desperate was 

that these five were men of influence, because Mosiah was king of the Nephites, and Alma I was 

the founder of the church of God. Their conduct was watched and patterned after by their 

associates. 

In this situation there was only one recourse. Alma I and the church people prayed earnestly. The 

angel told the five: "Behold, the Lord hath heard the prayers of his people, and also the prayers of 

his servant Alma, who is thy father" (Mosiah 11:167). 

If sometimes "preachers' sons are the worst sinners” it may develop as a reaction to social pressure 

which expects too much of them, or from their resistance to conformity. Adolescents feel 

rebellious against the strict control of childhood. They declare independence in order to establish 

personhood. With good heredity and environment, it is expected they will follow a life of 

righteousness. But to establish agency some persons react contrary to these expectations. 

In the revelation given in 1913, we read: "The Spirit saith further: That the church has been 

warned heretofore [D. and C. 124:7] that the sons of the leading officers of the church are called 

and may be chosen to the respective offices to which the Spirit may direct" (130:9 a). It was 

pointed out in the revelation of 1897 that these sons “are called to engage in a great work, which 

shall bring them honor and glory, or shame, contempt and final great loss and destruction”, 

(124:7b), depending oh the nature of their response. 

Alma 12:3 And what added more to his joy, they were still his brethren in the Lord; yea, and they had 

waxed strong in the knowledge of the truth; 

John said, “1 have no greater joy than to hear that my children walk in truth" (III John 1:4). Alma, 

who had received his first angel message in the presence of the sons of Mosiah, had recently been 

commended by an angel for his faithfulness in keeping the commandments from that time (Alma 

6:18,19). Great was their mutual joy now that they had been faithful and highly successful. 

Alma 12:5 But this is not all: they had given themselves to much prayer, and fasting, therefore they had 

the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and 

authority, even as with the power and authority of God. 

Alma rejoiced to find that "they were still his brethren in the Lord; yea, and they had waxed strong 

in the knowledge of the truth”, (3) ”'They had been teaching the word of God for the space of 

fourteen years, among the Lamanites" (6) with "much success." They had converted many 

thousands of Lamanites (14:104; 17:38), and it is of interest to note that from then on, the 

converted Lamanites were more steadfast and faithful than the Nephites (14:11,46; 15:31; 

Helaman 2:118).



Alma 12:9 They did suffer much, both in body and in mind; such as hunger, thirst, and fatigue, and also 

much labor in the spirit. 

It must have been a difficult decision they made when they each in turn "refused the kingdom" 

(10) and the way of royalty for a life of service among savages. "They journeyed many days in the 

wilderness, and they fasted much, and prayed much" (14). As a result, the lord said, "Go forth 

among the Lamanites ... be patient in long .suffering. ..I will make an instrument of thee in my 

hands, unto the salvation of many souls" (18,19). It must have helped them, too, under the stress of 

suffering, to remember the promise the lord made to their father that they would some- time return 

safely (Mosiah 12:11; Alma 12:50). 

AMMON BECAME A SERVANT OF KING LAMONI, VER. 20-40 

Alma 12:22 And assuredly it was great, for they had undertaken to preach the word of God to a wild, 

and a hardened, and a ferocious people; a people who delighted in murdering the Nephites, and robbing, 

and plundering them; 

They knew that "the curse of God had fallen upon them because of the traditions of their fathers 

(25) They separated ...and went forth among them, every man alone, according to the word and 

power of God, which was given unto him" (27). 

Usually in going among the Gentiles to preach, men of the ministry were to go two by two (Mark 

6:9; D. and C. 42:2c; 115:1c,d) , but here they were directed to go alone. There might be less 

hostility to their mission by coming among the Lamanites alone. They threw themselves entirely 

upon the mercy of the people and trusted in God alone for protection and success. 

Alma 12:29 And Ammon went to the land of Ishmael, the land being called after the sons of Ishmael, 

who also became Lamanites. 

As soon as he was seen by the Lamanites, he was seized, bound, and carried to the king, Lamoni 

(30-32). The king asked Ammon if he wished to dwell among them. He answered, "Yea, ...for a 

time; yea, and perhaps until the day I die” (34). 

This pleased the king, and he offered him "one of his daughters to wife" {35). Ammon said he 

preferred to become “a servant to King Lamoni” (36). His offer was accepted, and he "was set, 

among other servants, to watch the flocks" (37). After three days, Ammon went with the servants 

of the king to water the flocks at the water of Sebus, where many other flocks were taken. Certain 

of the other servants scattered the flocks of King Lamoni as they had done on previous occasions. 

Ammon's fellow servants "began to murmur, saying, Now the king will slay us, as he has our 

brethren”.(40). 

AMMON PROTECTS THE KING'S FLOCKS AND SERVANTS, VER. 41-61 

Alma 12:45 And it came to pass that he flattered them by his words, saying, My brethren be of good 

cheer and let us go in search of the flocks, and we will gather them together, and bring them back unto 

the place of water;



The historian wrote that Ammon rejoiced when he saw their flocks being scattered, for he knew 

that this could be turned to work for good. Ammon led the servants of the king "with much 

swiftness, and did head the flocks" (47), and brought them back to the water of Sebus. The 

unfriendly servants planned to scatter them again, but Ammon had other plans. He told his fellows 

to encircle the flocks and he would contend with the men. With his sling he cast stones with 

mighty power "and slew a certain number of them" (53). Those men who remained were 

"astonished at his power, nevertheless they were angry because of the slain of their brethren" 

(53,54). They tried to hit him with stones but failed, so came at him with clubs. As they raised 

their clubs, Ammon "smote off their arms with his sword" (56). 

Alma 12:59 Now six of them had fallen by the sling, but he slew none save it were their leader, with his 

sword; and he smote off as many of their arms as were lifted against him, and they were not a few. 

Many, however, lost an arm, and they fled in astonishment. Then Ammon and his fellows returned 

their flocks to the king's pasture, and the fellow servants took the severed arms to the king "for a 

testimony" (61). 

KING LAMONI IS CONVERTED, VER. 62-122 

Alma 12:65 And they answered the king, and said, Whether he be the Great Spirit or a man, we know 

not, but this much we do know, that he can not be slain by the enemies of the king; 

King Lamoni was greatly impressed by the report of Ammon's faithfulness and exclaimed, "Surely 

this is more than a man" (63). After hearing more testimony of Ammon's loyalty and power, the 

king said, "Now I know that it is the Great Spirit; and he has come down at this time to preserve 

your lives, that I might not slay you as I did your brethren" (68). Even though the Lamanites had a 

traditional belief in a Great Spirit, "they supposed that whatsoever they did, was right" (71). But 

now the king was fearful that he had done wrong in slaying his servants. 

Alma 12:75 And it came to pass that King Lamoni inquired of his servants, saying, Where is this man 

that has such great power? 

The servants said, "He is feeding thy horses" (76). Regardless of all the excitement at the water of 

&bus, Ammon had remembered the king's command to "prepare his horses and chariots," that he 

might ride to the feast prepared by his father, the "king over all the land" (77,78). The king "was 

more astonished, because of the faithfulness of Ammon ...for even he doth remember all my 

commandments to execute them" (79,80). 

The king sent for Ammon, but when he came before the king, Lamoni was unable to speak for an 

hour. Ammon asked him twice why he had sent for him. 

Alma 12:88 And it came to pass that Ammon, being filled with the Spirit of God, therefore he perceived 

the thoughts of the king.



"Is it because thou hast heard that I defended thy servants and thy flocks, and slew seven of their 

brethren with the sling, and with the sword, and smote off the arms of others?" (89). (See D. and 

C. 6:7b) 

Alma 12:91 Behold, I am a man, and am thy servant; therefore, whatsoever thou desirest which is right, 

that will I do. 

Not until this was said did the king regain his power of speech. His first words were, "Who art 

thou?" It was hard to believe that a man could and would do what Ammon had done, and yet be so 

humble about it. “How knowest thou the thoughts of my heart?" (95). "Thou mayest speak boldly. 

...Whatsoever thou desirest, I will give unto thee" (96,97). 

Alma 12:99 Now Ammon being wise, yet harmless, he said unto Lamoni, Wilt thou hearken unto my 

words, if I tell thee by what power I do these things? And this is the thing that I desire of thee. 

The king assured him he would believe all his words, but in this promise he "was caught with 

guile" (l00). In his confusion and desire to find the source of Ammon's power he did not weigh his 

words. 

“Believest thou that there is a God?" (101). When the king said he didn't understand, Ammon 

rephrased the question, "Believest thou that there is a Great Spirit?" He answered, "Yea" 

(103,104). Ammon told him, "This is God." With this start Ammon told him of the creation of the 

world, of Adam, of the fall, the prophets, the journey of Lehi in the wilderness, the rebellion of 

Laman and Lemuel and the sons of Ishmael, and of the plan of redemption from the foundation of 

the world, "the coming of Christ; and all the works of the Lord did he make known unto them" 

(120). "The king believed all his words. And he began to cry unto the Lord, saying: O Lord have 

mercy" (121,122). 

THE KING AND QUEEN OVERCOME BY GOD'S POWER, VER. 123- 180 

Alma 12:123 And now when he had said this, he fell unto the earth, as if he were dead. 

The servants carried him to his wife and laid him upon a bed. The family and the people mourned 

over him for two days and nights, then prepared the sepulcher to bury him. However, the queen 

sent for Ammon and said, "The servants of my husband have made it known unto me, that thou art 

a prophet of a holy God" (129). "Some say that he is not dead, but others say that he is" (131). 

This was what Ammon had hoped would happen, for he knew that it was the power of God which 

"had overcome his [the king's] natural frame" {135). Ammon went in to see the king, then told the 

queen, "He is not dead, but he sleepeth in God, and on the morrow he shall rise again. .. Believest 

thou this?" (137,13.8). She said she had no witness save his word and that of the servants, but she 

believed. 

Alma 12:140 And Ammon said unto her, Blessed art thou, because of thy exceeding faith; I say unto 

thee, woman, there has not been such great faith among all the people of the Nephites.



She kept a bedside vigil until the morrow, when King Lamoni arose and spoke to her: "Blessed be 

the name of God, and 'blessed art thou. ...I have seen my Redeemer; and he shall come forth and 

be born of a woman, and he shall redeem all mankind who believe on his name" (142,143). 

The king had "sunk again with joy, and the queen also sunk down" (144). Ammon "fell upon his 

knees, and began to pour out his soul in prayer and thanksgiving to God" (146). Ammon was 

overpowered with joy, and he sank down with the king and queen. The servants became fearful 

and "began to cry unto God” (148). 

Alma 12:150 And it came to pass that they did call on the name of the Lord, in their might, even till 

they had all fallen to the earth, save it were one of the Lamanitish women, whose name was Abish, she 

having been converted unto the Lord for many years, on account of a remarkable vision of her father; 

thus having been converted to the Lord, never had made it known; 

Seeing all these prostrate people, "she ran forth from house to house, making it known'” (153). 

The multitude came to see, and supposed those lying upon the earth were all dead. Seeing this 

white Nephite among them, some concluded that the disaster was caused by the king's permitting 

Ammon to "remain in the land” (156). Others reasoned it was a punishment for Lamoni's slaying 

his servants. Some remembered that Ammon had slain some Lamanites at the water of Sebus. One 

whose brother had been slain drew his sword to kill Ammon; but before he could strike the blow, 

he fell dead (160). 

Seeing this manifestation of power which protected Ammon, "fear came upon them all" (162). 

Contention arose as to the meaning and cause of this great power. Then Abish, feeling quite 

penitent, went to the queen. As soon as Abish touched her hand, the queen arose to her feet and 

exclaimed, "O blessed Jesus, who has saved me from an awful hell! O blessed God, have mercy 

upon this people" (170). Then "she clapped her hands, being filled with joy" (171). 

Alma 12:172 And when she had done this, she took the king, Lamoni, by the hand, and behold he arose 

and stood upon his feet; 

Seeing there was contention among his people, the king rebuked them and taught them "the words 

which he had heard from the mouth of Ammon; and as many as heard his words, believed, and 

were converted unto the Lord" (173). Some would not listen but "went their way" (174). Ammon 

and all the servants arose and taught "the people the self-same thing.'. Their hearts had been 

changed, and they had lost all desire to do evil. Many declared they had seen and conversed with 

angels. Those who believed their testimony "were baptized, and they became a righteous people, 

and they did establish a church among them” (178). 

THE KING OVER ALL THE LAND IS CONVERTED, VER. 181-221 

Alma 12:182 And the voice of the Lord came to Ammon, saying, Thou shalt not go up to the land of 

Nephi, for behold the king will seek thy life; but thou shalt go to the land of Middoni; for behold, thy 

brother Aaron, and also Muloki and Ammah are in prison. 

Mosiah's sons had asked their father for permission to go among the Lamanites; and the record 

reads, "they took a small number with them. ..whom they had selected" (Mosiah 12:1). Among the



select few were Ammah and Muloki. Ammon told King Lamoni of the situation revealed to him 

and said, "I go .that I may deliver them" ( A. 12: 183) .The king said, "I will go with thee to the 

land of Middoni, for the king of the land. .., whose name is Antiomno, is a friend unto me. Who 

told thee that thy brethren were in prison?" (184,186). When Ammon told him it was God, Lamoni 

ordered his servants to make ready the horses and chariots. 

Alma 12:190 And it came to pass that as Ammon and Lamoni were journeying thither, that they met the 

father of Lamoni, who was king over all the land. 

The great king asked why his son had not come to the feast prepared for his sons and the people. 

Without waiting for an answer, he continued, "Whither art thou going with this Nephite, who is 

one of the children of a liar?" (192). 

Lamoni, fearing to offend 'him, rehearsed carefully where he was going, and the circumstances 

which deterred his being at the £east. .His father was angry and began a tirade against the Nephites 

which ended with a command that he should slay Ammon. This Lamoni refused to do, and said he 

would go on to Middoni to secure the release 0£ Ammon's brethren. 

At this rebuff, the father of Lamoni drew his sword to smite his Son. Ammon stepped forward and 

said, "Thou shalt not slay thy son; nevertheless, it were better that he should £all than thee" (201). 

He then explained, "He has repented of his sins; ...thy soul could not be saved" (202). 

Then he attempted ,to strike down Ammon. But Ammon parried his blow, and .then smote his arm 

so that it was useless. Seeing he was in danger of losing his own life, the king began to plead with 

Ammon. With upraised sword, Ammon made his price £or sparing the king's life the freeing of his 

'brethren from prison in Middoni. The king promised, "1 will grant unto thee whatsoever thou wilt 

ask. even to the half of the kingdom" (208). Then Ammon raised his price to include that Lamoni 

be retained in his kingdom and be able to do as he desired. 

At this request 'the penitent king began to rejoice. He knew Ammon had no desire to take his life, 

and that he had great love for Lamoni. The king said, "My son may retain his kingdom from this 

time and for ever; and I will govern him no more" (212). He added a hope that "thou and thy 

brethren may come unto me, in my kingdom, for I shall greatly desire to see thee" (213). 

Then Ammon and his party went on to Middoni. Lamoni won the favor of the king of the land, 

and the brethren were released from prison. Aaron, Muloki, and Ammah were found "naked, and 

their skins were worn exceedingly" because of the cords. "And they also had suffered hunger, 

thirst, and all kind of affliction" (127, 218) with patience. These three missionaries must have 

rejoiced greatly at this remarkable change in their status.



MISSIONS TO JERUSALEM, ANI-ANTI, AND MIDDONI, VER. 1-22 

Alma 13:2 Now the Lamanites, and the Amalekites, and the people of Amulon, had built a great city, 

which was called Jerusalem. 

To this city went Ammon's brother Aaron, where he began his missionary work by preaching to 

the Amalekites in their synagogue. The historian said the Lamanites "were sufficiently hardened, 

but the Amalekites, and the Amulonites, were still harder" (3). Their synagogues were built "after 

the order of the Nehors" (5). 

Alma 13:6 Therefore, as Aaron entered into one of their synagogues to preach unto the people, and as 

he was speaking unto them, behold there arose an Amalekite, and began to contend with him, saying, 

The heckler began by asking questions such as, "Hast thou seen an angel?" "How knowest thou 

the thought and intent of our heart?" (7,8). "We do believe that God will save all men" (9). This 

doctrine of Nehor (Alma 1:7) is called "universalism" today. The following definition is relevant. . 

Universalism is the doctrine of the ultimate well-being of every person. The doctrine has a pagan 

and a Christian form. According to the former, all will ultimately be happy because all are, 'by 

nature, the creatures and children of God. The universalistic heresy (it is rejected by the general 

tradition of the church-Eastern, Roman, and Protestant) in Christianity teaches that although all of 

the human creatures of God have fallen into sin and are lost, all will be saved through the 

universal redemption of Christ. Christian universalism has two historical forms: restoration at 

death and restoration after future punishment. 

The Universalist doctrine is refuted in Mosiah 8:83-86; 11:133-136; and D. and C. 28:7c, 8a; 

76:4a-e. 

Alma 13:10 Now Aaron said unto him, Believest thou that the Son of God shall come to redeem 

mankind from their sins? 

The Amalekite answered, "We do not believe" in these foolish traditions." Nor did they believe 

that Aaron knew of things to come (11,12). Then Aaron talked of the coming of Christ, 

resurrection, and redemption through the atonement. The people became angry and mocked him. 

Seeing that they would not give him a hearing, Aaron left the synagogue and city, and went to the 

village of Ani-anti (14,15). Here he found Muloki and Ammah trying to preach. The people were 

not inclined to listen, but "would harden their hearts" (16), so the missionaries went to the land of 

Middoni. 

These places are sometimes referred to as cities and sometimes as lands. In most instances it 

seems that reference to "land" does not mean a state or province but a small area surrounding a 

city. Alma told the people of Gideon "He [Jesus] shall be born of Mary at Jerusalem, which is the 

land of our forefathers" 

(Alma 5:19). 

It is not certain where the Book of Mormon history was enacted, so it cannot be accurately related 

to the geography of today. Once students were inclined to locate the inhabited lands over a wide 

latitude extending from Peru to Nova Scotia. This was largely based on a placing of "the narrow 

neck of land" (Alma 30:6; Ether 4:68) at the obvious place on our maps--the Isthmus of Panama.



Thus the land southward, Zarahemla, would be in South America and the land northward, 

Desolation, would be in Central America. Few are now willing to accept this theory, since it 

conflicts with the context of the Book of Mormon and the archaeological discoveries of the last 

several years, which appear to place the concentration of population in Mexico and Central 

America. 

About the best help that can be offered in graphic form is a diagram of the relative location of 

certain cities, and the map on the previous page. No effort has been made to fix the locale on our 

modern maps.



Alma 13:18 Nevertheless, Aaron, and a certain number of his brethren, were taken and cast into prison, 

and the remainder of them fled out of the land of Middoni, unto the regions round about. 

This brings us again to the point previously reported where Ammon and King Lamoni found them 

hungry, faint, and naked, and obtained their release. “And they went forth again to declare the 

word" (20). These men had suffered much for preaching the gospel already; however, they did not 

hesitate to carry on their mission. They went "whithersoever they were led by the Spirit of God” 

(21). 

"The Lord began to bless them" (22), and they brought many to a knowledge of the truth and to 

repentance from their sins. 

CHURCHES BUILT UP IN ISHMAEL AND NEPHI, VER. 23-66 

Alma 13:23 And it came to pass that Ammon and Lamoni returned from the land of Middoni, to the 

land of Ishmael, which was the land of their inheritance. 

Soon after. their return, the king called his people together "and he did teach them many things" 

(25). He told them that his father had given him full control over "Ishmael, and in all the land 

round about”, (26). They were therefore free from oppression, and had the liberty of worship 

according to their desires (27). 

Alma 13:29 And he did exhort them daily, with all diligence; and they gave heed unto his word, and 

they were zealous for keeping the commandments of God. 

While Ammon continued to labor in Ishmael, Aaron and his brethren went to Nephi and called at 

,the palace of Lamoni's father, the king. They introduced themselves as "the brethren of Ammon," 

and offered to be his servants. The king refused this offer, "but I will insist that ye shall administer 

unto me' , (33). Then the king asked why Ammon had not come with them (34). Aaron said, 

"Behold the Spirit of the Lord has called him another way; he has gone to the land of Ishmael, to 

teach the people of Lamoni" (35). 

The king then asked what was meant by "the Spirit of the Lord. Behold, this is the thing which 

doth trouble me" (36). He inquired also about what Ammon meant by repenting and being saved, 

otherwise they would be "cast off at the last day" (37). Aaron asked him, "Believest thou that there 

is a God ?" The king replied, "If now thou sayest there is a God, behold, I will believe" (39). " As 

thou livest, O king, there is a God." Then Aaron began to teach him concerning the creation of 

Adam, the plan of redemption prepared from the foundation of the world, the atonement, and 

resurrection. 

"What shall I do, that I may have this eternal life? ...that I may be born of God. ..and receive his 

Spirit. ..that I may not be cast off at the last day?" The king then added, "I will give up all that I 

possess; yea, I will forsake my kingdom, that I may receive this great joy." Aaron answered, "If 

thou wilt bow down before God, yea, if thou wilt repent of all thy sins. ..then shalt thou receive the 

hope which thou desirest" (51).



Alma 13:53 And if there is a God, and if thou art God, wilt thou make thyself known unto me, and I 

will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last 

day. 

This prayer might sound as if the king was not sincere when he affirmed that he would believe 

because of Aaron's testimony (39). Perhaps the king found this harder than he at first thought, but 

again, it is quite natural for one who is not acquainted with spiritual things to want to have an 

experience of his own. However, as soon as he voiced his prayer for a personal evidence, he was 

"struck as if he were dead" (54). Servants ran to inform the queen, and when she saw the king, she 

blamed Aaron and his brethren. Immediately she commanded the servants to take these men and 

slay them (56). The servants "durst not lay their hands on" them, for they said, "One of them is 

mightier than us all" (58) . 

Then the queen commanded that the people be called together to dispose of these men. Aaron 

feared a riot and "raised the king from the earth, and said unto him, Stand”, (62). He received 

strength and began to minister to the people, and "his whole household were converted unto the 

Lord" (64). The multitude, which had come together at the queen's behest, began murmuring 

against Aaron and his brethren. "But the king stood forth" and pacified them toward these men. 

THE LANDS ARE DESCRIBED, VER. 67-82 

Alma 13:67 And it came to pass that when the king saw that the people were pacified, he caused that 

Aaron and his brethren should stand forth in the midst of the multitude, and that they should preach the 

word unto them. 

He sent "a proclamation throughout all the land" and they came together. The historian gives some 

definite ideas as to the relative position of these provinces and their boundaries but again, because 

of the uncertainty of the geography as compared to the maps of the Americas today, it is possible 

only to graph them to show relative positions. 

Alma 13:76 And now it was only the distance of a day and a half's journey for a Nephite, on the line 

Bountiful, and the land Desolation, from the east to the west sea; 

This definiteness is helpful, but it will require more archaeological research and more records to fit 

it conclusively with contemporary geography. The historian then adds, "The land of Nephi, and 

the land of Zarahemla, were nearly surrounded by water, there being a small na:k of land between 

the land northward, and the land southward'. (77).



THE KING OF THE LAMANITES SENDS OUT A PROCLAMATION, VER. 1-16 

Alma 14:5 Therefore he sent this proclamation throughout the land unto his people, that the word of 

God might have no obstruction, but that it might go forth throughout all the land, that his people might 

be convinced concerning the wicked traditions of their fathers, 

None of his subjects, according to this decree, were to "lay their hands on" the sons of Mosiah or 

their brethren "to bind them, or to cast them into prison. ..nor cast them out of their synagogues, 

nor scourge them" (2). They were not to spit upon them, nor smite them, nor cast stones at them. 

"They should have free access to their houses, ...temples, and their sanctuaries" (3). They were to 

"preach the word according to their desires" (4). 

Aaron and his brethren went "from city to city, and from one house of worship to another, 

establishing churches, and consecrating priests and teachers. ..and thus they began to have great 

success" (8). 

Alma 14:9 And thousands were brought to the knowledge of the Lord, yea, thousands were brought to 

believe in the traditions of the Nephites; and they were taught the records and the prophecies which were 

handed down, even to the present time; 

The particular traditions referred to were that Nephi had been called of God to lead the Lehite 

colony, and that he had not stolen the birthright from Laman as they claimed. These Lamanites 

who believed the preaching and were converted "never did fall away, for they became a righteous 

people” (11). Many gave consent to be baptized, but did not go on to become stable, working 

Christians. Soon they were backsliders and fault-finders. But these Lamanites "did not fight 

against God any more, neither against any of their brethren" (12). 

The historian then told where these converted people lived. He named four lands: Ishmael, 

Middoni, Shilom, and Shemlon ; and three cities: Nephi, Lemuel, and Shimnilon (13). 

Alma 14:15 And the Amalekites were not converted, save only one; neither were any of the 

Amulonites; but they did harden their hearts, and also the hearts of the Lamanites in that part of the land 

wheresoever they dwelt; yea, and all their villages and all their cities; 

These people hardened their hearts and became ripe for destruction. No further record is given of 

the one convert. Doubtless in the abridgment by Mormon this detail was sacrificed. 

THE ANTI-NEPHI-LEHIS REFUSED TO KILL, VER. 17-48 

Alma 14:18 Therefore the king consulted with Aaron and many of their priests, concerning the name 

that they should take upon them, that they might be distinguished. 

They did not want to be classed as Lamanites any longer. The name they chose seems unique even 

for the Book of Mormon. Perhaps the connotation now given to "anti," meaning against, was quite 

different in the original language and in ancient times.



There are several names in the Book of Mormon in which anti appears, such as Ani-anti, an 

Amalekite village (Alma 13:15) ; Ant~on, a piece of gold used for purposes of exchange (Alma 

8:62) ; and Antipas, the name of a mountain peak (Alma 21:86). 

The old Indian equivalent for "anti.' is anta, which means copper, and from this we have the name 

Andes Mountains, The word appears in the Peruvian, Antisuyu, the name given to the eastern part 

of the country which is traversed by the loftiest of the Andes Mountains. 

Anti-Nephi-Lehi, as the name of a country, would mean a mountain region in the land of Nephi in 

the land of Lehi. The brother of King Lamoni was evidently named in honor of such a province, 

and the Anti-Nephi-Lehites were the inhabitants of that part of the country and the followers of the 

prince of the same name (Alma 14:23, 26). (The Book of Mormon references have been changed 

to agree with the RLDS edition.) 

Alma 14:20 And they began to be a very industrious people; yea, and they were friendly with the 

Nephites; therefore they did open a correspondence with them, and the curse of God did no more follow 

them. 

They established friendly relations with the Nephites. The Amalekites, Amulonites, and Lamanites 

in their lands round about, who were not converted, were stirred up “to anger against their 

brethren" (21). 'Therefore they took up arms against the people of Anti-Nephi-Lehi" (22). 

Alma 14:23 Now the king conferred the kingdom upon his son and he called his name Anti-Nephi-Lehi. 

The king died that same year. Ammon, who had been working in Ishmael, saw that the Lamanites 

were preparing to make war, and came to Midian to see his brethren ( 25) .They decided to 

counsel with King Lamoni in Ishmael, and also with his brother, King Anti-Nephi- Lehi, as to how 

they should defend themselves (26). 

Alma 14:27 Now there was not one soul among all the people who had been converted unto the Lord, 

that would take up arms against their brethren; 

The new king commanded his men to make no preparations for war. He made a speech in which 

he thanked God for sending the Nephites to preach to them (29), and for "a portion of his Spirit to 

soften our hearts” (30). He thanked God for the opportunity to repent, "and also that he hath 

forgiven us of those our many sins and murders" (32). 

Alma 14:34 Now my best beloved brethren, since God hath taken away our stains, and our swords have 

become bright, then let us stain our swords no more with the blood of our brethren: 

The king was very sincere in his non-resistance attitude. "If our brethren seek to destroy us, 

behold, we will hide away our swords; yea, even we will bury them deep in the earth. ..and if our 

brethren destroy us, behold) we shall go to our God and shall be saved" (41). 

Israel and Jerusalem were attacked by Syria about 168 B.C. Antiochus used force to substitute 

Greek idolatry for their worship of God. Mattathias and his sons, the Maccabees, led Israel bravely 

and with much success, but the people would not "profane the sabbath." The enemy took



advantage of their nonresistance on the Jewish sabbath, and a thousand souls were slain. However, 

the Hasidaeans came to their rescue and saved them from extermination (I Maccabees 2:33-48 ). 

Nonresistance or noncooperation was used successfully by Mahatma Gandhi in modern times in 

India. It finally led to their independence from the British in 1950. 

Alma 14:43 And this they did, it being in their view a testimony to God, and also to men, that they 

never would use weapons again for the shedding of man's blood; 

They would give up their own lives rather than destroy their brethren and commit sin (44,45). This 

takes love as well as courage. This is a remarkable instance of moral determination. Man has a 

built-in mechanism for self- preservation. But in this instance high idealism and faith triumphed 

over nature. For one or a few to be so loyal to humanitarian principle is conceivable but for a 

whole army to do so is marvelous. 

THE LAMANITES REFUSE TO CONTINUE THE SLAUGHTER, VER. 49-65 

Alma 14:49 Now when the people saw that they were coming against them, they went out to meet them, 

and prostrated themselves before them to the earth, and began to call on the name of the Lord; 

The Lamanites were not impressed by this meekness at first, but after they had slain 1,005, "they 

did forbear from slaying them" (51). By this time they became remorseful and "threw down their 

weapons of war, and they would not take them again, for they were stung for the murders which 

they had committed" (53). Those whom they slew were righteous, "and not a wicked man. ..among 

them; but there were more than a thousand (Lamanites} brought to the knowledge of the truth" 

(55). The historian notes that it was the Amalekites and Amulonites of the order of Nehor who did 

the killing, and none of them "joined the people of the Lord" (57). Thus, he pointed out, once a 

people has been enlightened by the Spirit of God, and they have "fallen away into sin. ..they 

become more hardened, and thus their state becomes worse than though they had never known 

these things" (58). 

Alma 14:60 And they did no more attempt to slay the people of Anti-Nephi- Lehi at that time; but they 

took their armies and went over into the borders of the land of Zarahemla, and fell upon the people who 

were in the land of Ammonihah and destroyed them. 

Among those slain "were almost all the seed of Amulon and his brethren, who were the priests 0£ 

Noah" (62). Those who were left went to the east wilderness, usurped power and authority over 

the Lamanites, and burned them for their belief (63). After these losses many Lamanites began "to 

disbelieve the traditions of their fathers," and "there were many of them converted in the 

wilderness" (65). 

ABINADI'S PROPHECY FULFILLED, VER. 66- 78 

Alma 14:68 And behold they are hunted at this day, by the Lamanites: thus the words of Abinadi were 

brought to pass, which he said concerning the seed of the priests who caused that he should suffer death 

by fire.



Just before the prophet suffered martyrdom at the stake, he prophesied: "What you do with me, 

after this, shall be as a type and a shadow of things which are to come” (Mosiah 7:110; Alma 

14:69). Abinadi was the first to be killed by fire, but many men, women, and children were thus 

killed in Ammonihah (Alma 10:45; 14:60-63). This should be "a type of things to come" (69). 

Martyrdom for one's faith is a reminder of the sacrifice of the Lamb of God on Calvary, though 

crucifixion was considered a slower, more ignominious death. 

Alma 14:73 And it came to pass that when the Lamanites saw that they could not overpower the 

Nephites, they returned again to their own land; and many of them came over to dwell in the land of 

Ishmael and the land of Nephi, and did join themselves to the people of God, who were the people of 

Anti-Nephi-Lehi; 

The excesses and brutality of the Lamanites could no longer be tolerated by many of them, and led 

to their shifting of residence and loyalty .These also buried "their weapons of war. ..and they did 

walk in the ways of the Lord. ..and they did keep the law of Moses; ...or it was not all fulfilled" 

(74) .The historian adds, "The law of Moses did serve to strengthen their faith in Christ” (76). The 

sons of Mosiah did "rejoice exceedingly, for the success" since God had answered their prayers, 

and "verified his word unto them in every particular" (78) 

AMMON BOASTS OF THE POWER OF GOD, VER.79-128 

Alma 14:82 And this is the blessing which hath been bestowed upon us, that we have been made 

instruments in the hands of God, to bring about this great work. 

Ammon was moved to make a speech in which he rehearsed some ways in which God had moved 

among the people. Many of the Lamanites had been brought out of "the darkest abyss. ..to behold 

the marvelous light of God" (81). ”'They are in the hands of the Lord of the harvest. .. and he will 

raise them up at the last day" (87). 

Alma 14:90 And it came to pass that when Ammon had said these words, his brother Aaron rebuked 

him, saying: Ammon, I fear that thy joy doth carry thee away unto boasting. 

Ammon returned, "1 am nothing; ...I will not boast of myself, but I will boast of my God" (92). 

"Behold, who can glory too much in the Lord?" (97). He then reviewed his life of rebellion and 

"threatenings to destroy his [God's] church"; and now in mercy God had permitted him to know 

his mysteries and "bring thousands of souls to repentance” (104). He asked his brethren to recall 

that when they proposed to take the gospel to the Lamanites, "they laughed us to scorn" (105). 

Alma 14:111 Now when our hearts were depressed, and we were about to turn back, behold, the Lord 

comforted us, and said, Go amongst thy brethren, the Lamanites, and bear with patience thine afflictions, 

and I will give unto you success.



God did not promise a successful mission without trial. James wrote, "The trying of your faith 

worketh patience. But let patience have its perfect work, that ye may be perfect and entire, 

wanting nothing" (James 1:3,4). 

Ammon declared that one who repents, exercises faith, does good works, and prays continually, 

shall "bring thousands of souls to repentance, even as it has been given unto us to bring these our 

brethren to repentance" (Alma 14:103,104). This should give direction and encouragement to 

those laboring in the worldwide harvest of souls. 

Ammon then recounted some of their trials while laboring among the Lamanites; "and all this, that 

perhaps we might be the means of saving some soul" (115), but many responded. And these Anti- 

Nephi-Lehis would "rather sacrifice their lives than even to take the life of their enemy" (118). 

"Has there been so great love in all the land?" (119) .He answers, "Nay, there has not, even among 

the Nephites" (120). 

Alma 14:125 Now if this is boasting, even so will I boast; for this is my life and my light, my joy and 

my salvation, and my redemption from everlasting wo. 

Ammon ends his discourse by praising God for being "mindful of this people, who are a branch of 

the tree of Israel, ...wanderers in a strange land" (126). 

It should be noted that no experience in the Old or New Testament compares with this mission of 

Alma and Mosiah's sons. Men do not walk into a strange land among sworn enemies to preach the 

love of God unless they have a strong testimony that God will be with them. Their testimony was 

that they had seen an angel who said, "Seek to destroy the church no more. ...His voice was as 

thunder, which shook the earth" (Mosiah 11:163-177). The testimony that God would go with 

them among the Lamanites and give them success did not come until they had determined to go, 

and their faith had been tried severely (Alma 12:11-19).



ANTI-NEPHI-LEHI PERMITED TO GO TO ZARAHEMLA, VER. 1-21 

Alma 15:3 And when they saw that they could not seek revenge from the Nephites, they began to stir up 

the people in anger against their brethren, the people of Anti-Nephi-Lehi; therefore they began again to 

destroy them. 

In their wars with the Nephites, the Lamanites had been defeated and driven off (14:60,61). But 

Satan had "great hold on the hearts of the Amalekites" (Alma 15:12), and they continually stirred 

up the Lamanites to anger and bloodshed. So they went again to the land of Middoni and began to 

destroy the people of Anti-Nephi- Lehi. These Christian Lamanites refused again to take up arms, 

and many suffered death "according to the desires of their enemies" (4). 

Alma 15:6 Therefore when Ammon and his brethren saw this great work of destruction, they were 

moved with compassion, and they said unto the king, Let us gather together this people of the Lord, and 

let us go down to the land of Zarahemla, to our brethren, the Nephites, and flee out of the hands of our 

enemies, that we be not destroyed. 

These Nephites [sons of Mosiah] "were treated as though they were angels sent from God to save 

them" (5). They appealed to the king to flee to Zarahemla, "that we be not destroyed" (6). The 

king asked if the Nephites would not destroy his people "because of the many murders and sins we 

have committed against them” (7). Ammon proposed that he inquire of the Lord. "If he say unto 

us, Go down, will ye go?” (8). King Anti-Nephi-Lehi answered, "Yea: if the Lord saith unto us, 

Go, we will go ...and be their slaves" (9). Ammon said that slavery was against their law, and 

urged the move and relying "upon the mercies of our brethren” (10). 

Alma 15:11 But the king said unto him, Inquire of the Lord, and if he saith unto us, Go, we will go; 

otherwise we will perish in the land. 

The king could not rid his conscience of guilt of their "many murders and sins" and was fearful of 

Nephite reaction (9), but he did not hesitate even if they faced death in Zarahemla. Then Ammon 

inquired of the Lord and was told, "Get this people out of this land, that they perish not, for Satan 

has great hold on the hearts of the Amalekites, who do stir up the Lamanites ...and blessed are this 

people. ..for I will preserve them" (12), 

When Ammon gave the king the Lord's message, they "gathered .., all the people of the Lord" and 

their flocks and herds and departed out of the land, "and came into the wilderness which divided 

the land of Nephi from the land of Zarahemla” and stopped near the border of Zarahemla, Ammon 

told the people to remain there and he would go over and "try the hearts of our brethren, whether 

they will that ye shall come into their land" (15). While Ammon was on this mission, he met 

Alma, as previously related (12:1-7). 

Alma 15:17 Now the joy of Ammon was so great, even that he was full, yea, he was swallowed up in 

the joy of his God, even to the exhausting of his strength; and he fell again to the earth. 

The word "again" will be understood by reading 12:146-151, His brothers, Aaron, Omner, and 

Himni, who accompanied Ammon, also rejoiced greatly, but it did not "exceed their strength”



(19). Alma took them to his own house in Zarahemla, and they told the chief judge Nephihah 

(2:24) the whole story. 

THEY ARE GIVEN PROTECTION AND THE LAND OF JERSHON, VER. 22-42 

Alma 15:23 And it came to pass that the voice of the people came, saying: Behold, we will give up the 

land of Jershon, which is on the east by the sea, which joins the land Bountiful, which is on the south of 

the land Bountiful; and this land Jershon is the land which we will give unto our brethren for an 

inheritance. 

But this was not all: "We will set our armies between the land Jershon and the land Nephi, that we 

may protect our brethren' , ( 24) .They would thus relieve their Lamanite brethren of any 

temptation to break their pledge not to take up arms and thus commit sin. Alma returned with 

Ammon to the people of Anti-Nephi-Lehi and made a report. The people received the news with 

great joy, and went down to possess the land of Jershon. From this time on the Nephites called 

them "the people of Ammon" (29); and they were "numbered among the people who were of the 

church of God" (30). 

Alma 15:31 And they were also distinguished for their zeal towards God, and also towards men; for 

they were perfectly honest and upright in all things; and they were firm in the faith of Christ, even unto 

the end. 

Here is a beautiful example of the transformation of a large group from the grossest of sinners to 

become sons of God. Because of their hope in the resurrection through Christ's victory over the 

grave, death had no terror for them; but they abhorred the shedding of blood. "And thus they were 

a zealous and beloved people, a highly favored people of the Lord" (35). 

Alma 15:36 And now it came to pass that after the people of Ammon were established in the land of 

Jershon, and a church also established in the land of Jershon; and the armies of the Nephites were set 

round about the land of Jershon; yea, in all the borders round about the land of Zarahemla; behold the 

armies of the Lamanites had followed their brethren into the wilderness. 

A great battle ensued; "such an one as never had been known among all the people in the land 

from the time Lehi left Jerusalem" (37). Both sides lost heavily. Tens of thousands of the 

Lamanites were slain and scattered abroad" (37). Great mourning was heard through the land: 

widows for their husbands, fathers for sons, daughter for brother, and brother for the father (40). 

The historian said it was “a time of much fasting and prayer." 

MORMON TOLD THEIR HISTORY AND PRAISED GOD, VER. 43-69 

Alma 15:46 And from the first year to the fifteenth, has brought to pass the destruction of many 

thousand lives; yea, it has brought to pass an awful scene of bloodshed; 

In his abridgment Mormon tells of the experiences of Ammon and his brethren, their sorrows "and 

their incomprehensible joy"; then he mentions the wars and contention among the Nephites, also



between Nephites and Lamanites. He turned next to consideration of their hope in the promises of 

the Lord. Some would be consigned to endless woe, while others would be raised to dwell at the 

right hand of God in never ending happiness (48,49). 

Alma 15:52 O that I were an angel, and could have the wish of mine heart, that I might go forth and 

speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people; 

As Alma thought of the great contrast or inequality of man, he was filled with compassion. He 

wished so much that his voice could penetrate and shake the whole earth and lead mankind to 

repentance before it was too late. Most ministers for Christ, at times, sense their inadequacies to be 

effective witnesses. But then the historian reflects that his desire seems to be questioning the 

decrees of God (54). 

Alma 15:56 Yea, and I know that good and evil have come before all men; or he that knoweth not good 

from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires; 

whether he desireth good or evil, life or death, joy or remorse of conscience. 

The law of agency and accountability is clearly taught in the scriptures. Consciousness of sin is 

not congenital. Adam and Eve were innocent in the Garden of Eden. As they learned to distinguish 

between good and evil, they had to decide which course to take. Until children are mature enough 

to have moral judgment, they feel no guilt for wrongdoing; therefore, they cannot repent and are 

not subjects for baptism. 

Paul declared, "For where no law is, there is no transgression'” (Romans 4:15). 

In his parable of the wise servant, Jesus said, "That servant who knew his Lord's will, and 

prepared not for his Lord's coming, neither did according to his will, shall be beaten with many 

stripes. But he that knew not his Lord's will. ..shall be beaten with few" (Luke 12:56,57; see also 

Mosiah 1:107; 8:58,59). 

Latter-day revelation declared, "And then shall the heathen nations be redeemed, and they that 

knew no law shall have part in the first resurrection; and it shall be tolerable £or them" (D. and C. 

45:10a; see also 76:6c). 

Alma 15:61 Yea, and this is my glory, that perhaps I may be an instrument in the hands of God, to bring 

some soul to repentance; and this is my joy. 

Alma went on to explain that his joy is full when he sees "many 0£ my brethren truly penitent, and 

coming to the Lord their God" (62). He mentioned the deliverance "of my fathers" from Egyptian 

bondage, and the same God established his church, called him to preach, and gave him success. He 

rejoices also in the success of "my brethren, who have been up to the land of Nephi" (65). He 

closes his prayer by asking that God will grant that these brethren may sit down with the fruit of 

their labors in the kingdom 0£ God (68).



KORIHOR CORRUPTS MANY NEPHITES, VER. 1-19 

Alma 16:4 And they were strict in observing the ordinances of God, according to the Law of Moses; for 

they were taught to keep the Law of Moses, until it should be fulfilled; 

For nearly three years there was "continual peace throughout all ,the land" following the great war 

in the wilderness near Jershon (15:37). This peace did not come without paying the price. For 

"after the days of fasting, and mourning, and prayer. ..the people did observe to keep the 

commandments of the Lord" (Alma 16:3). 

Jacob pointed out that keeping the law of Moses was to point the people to the offering up of 

God's only begotten Son (See comment Jb. 3:6). But it was given as a "preparatory gospel" to 

bring the people unto Christ. The gospel of salvation through Christ was preached to Adam and 

Abraham ( see comment on Mosiah 2:3) .But since the Israelites had come from four hundred 

years of Egyptian slavery, the law of Moses was added, while Moses and the Melchisedec 

priesthood were taken "out of their midst" (D. and C. 83:4c) . 

Jesus said, "Think not I am come to destroy the law, or the prophets; lam not come to destroy, but 

to fulfill" (Matthew 5:19). Again he declared, “The law and the prophets testify of me; ...even until 

John. ...Since that time, the kingdom of God is preached" (Luke 16:17, 18). 

Alma 16:7 But it came to pass in the latter end of the seventeenth year, there came a man into the land 

of Zarahemla; and he was antichrist, for he began to preach unto the people against the prophecies which 

had been spoken by the prophets concerning the coming of Christ. 

He was Korihor who preached against the prophecies which spoke concerning the coming of 

Christ. According to their law, a man could not be punished for his beliefs, only for crimes 

committed (8-12). 

The law protecting man's agency was said to put men "on equal grounds." The constitution of the 

United States of America, to guarantee freedom and equality, protects the right of free speech and 

a free press, and prohibits the establishment of a state religion. It was this kind of liberty of which 

Mosiah wrote when he desired equality among all the people (Mos. 13:44, 45). 

Alma 16:13 And this antichrist, whose name was Korihor (and the law could have no hold upon him,) 

began to preach unto the people, that there should be no Christ. 

He declared, "No man can know of anything which is to come." Logically, it requires a 

knowledge just as exact to deny a thing as to affirm it. However, atheists usually content 

themselves by throwing the burden of proof upon the believers. "How do you know of their 

surety?" (15). “Ye can not know of things which ye do not see; therefore ye can not know that 

there shall be a Christ" (16). 

Paul said, "The things of God knoweth no man, except he has the Spirit of God. The natural man 

receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he 

know them, because they are spiritually discerned" (1 Corinthians 2:11, 14). 

Korihor taught that the hope for a remission of sins through faith in Christ "is the effect of a 

frenzied mind. ..because of the tradition of your fathers" (17). Every man fared in this life



acco1lding to his deeds, and .'prospered according to his genius, ...conquered according to his 

strength; and whatsoever a man did, was no crime" (18). This justified the doctrine that “might 

makes right," but led to anarchy. 

Alma 16:19 And thus he did preach unto them, leading away the hearts of many, causing them to lift up 

their heads in their wickedness; yea, leading away many women and also men, to commit whoredoms; 

telling them that when a man was dead, that was the end thereof. 

Men are easily led to accept a doctrine which gives license to their lusts and sensual pleasures. 

Civilization has progressed and established a better life for all mankind in proportion to man's 

acceptance of moral responsibility .It degenerates as men lack respect for personality in 

themselves and in others. When men accept the notion that "this life ends all," those men are on 

the road to personal degeneration and national decay. 

KORIHOR REJECTED IN JERSHON AND GIDEON" VER. 20-37 

Alma 16:21 But behold, they were more wise than many of the Nephites; for they took him, and bound 

him, and carried him before Ammon, who was a high priest over that people. 

Ammon ordered him to be "carried out of the land" (22). Korihor then preached in the land of 

Gideon, but "here he did not have much success," They bound him and took him "before the high 

priest [Giddonah], and also the chief judge over the land" (23, 24) .They questioned him and 

listened to his many false claims and false teachings as he presented his choicest sophistry , 

When their officers "saw the hardness of his heart ...they would not make any reply." They had 

him bound and taken to Zarahemla before Alma and the "chief judge [Nephihah ] (2:24), who was 

governor over all the land" (37). 

ALMA OBTAINED A SIGN FOR KORIHOR, VER. 38- 77 

Alma 16:38 And it came to pass that when he was brought before Alma and the chief judge, he did go 

on in the same manner as he did in the land of Gideon; yea, he went on to blaspheme. 

Korihor reviled "the priests and teachers," accusing them of priestcraft and "glutting in the labors 

of the people" (39). Alma said that he had always labored with his own hands for his support, even 

though he had traveled much, Not "one senine" had he received from the people, and neither had 

any of his brethren (41). 

Alma asked Korihor if he believed in God or the coming of Christ. He answered in the negative, 

Alma bore his own testimony and reminded Korihor that he had received a testimony, "1 know 

that thou believest, but thou art possessed with a lying spirit, and ye have put off the Spirit of God, 

.”but the devil has power over you" (51). 

Alma 16:52 And now Korihor said unto Alma, If thou wilt shew me a sign, that I may be convinced that 

there is a God, yea, shew unto me that he hath power, and then will I be convinced of the truth of thy 

words.



Alma was not deceived by this subtility. "Thou hast had signs enough. ..when ye have the 

testimony of all these thy brethren, and also all the holy prophets" (53). As further evidence, Alma 

cited the testimony of the scriptures, the earth and its motion, the planets in their orbits (54, 55). 

Korihor still demanded a sign, and was rebuked for the hardness of his heart (56, 57). 

Alma 16:59 Therefore if thou shalt deny again, behold, God shall smite thee, that thou shalt become 

dumb, that thou shalt never open thy mouth any more, that thou shalt not deceive this people any more. 

Not yet convinced that Alma had authority to command any sign, Korihor said, "I do not believe 

that there is a God" (60). "This will I give unto thee for a sign, that thou shalt be struck dumb, 

...that ye shall no more have utterance" (61). 

A visible change came over Korihor, and. Alma wrote, "Art thou convinced of the power of God? 

...and now will ye dispute more?" (63, 65). He wrote his reply, "I know that I am dumb, for1 can 

not speak; and I know that nothing, save it were the power of God, could bring this upon me; yea, 

and I also knew that there was a God" (66). But instead of accepting his responsibility he, like 

many others, blamed the devil, "for he appeared unto me in the form of an angel”, (67). 

Alma 16:70 Now when he had said this, he besought that Alma should pray unto God, that the curse 

might be taken from him. 

The presiding high priest had .the discernment to know that this man had been convicted, not 

converted: "If this curse Should be taken from thee, thou wouldest again lead away the hearts of 

this people" (71). So Korihor was cast out and went from house to house begging food. 

A proclamation was sent forth by the chief judge calling on the believers in the teachings of 

Korihor to repent. Convinced of the wickedness of this man, "they were all converted again unto 

the Lord" (74). But Korihor went among another group of dissenters called Zoramites, and 

suffered a terrible end, being trodden to death. Thus the prophecy of Alma, "Ye shall be struck 

dumb, that ye shall no more have utterance," was literally fulfilled. 

Alma 16:77 And thus we see the end of him who perverteth the ways of the Lord; and thus we see that 

the devil will not support his children at the last day, but doth speedily drag them down to hell. 

After following the counsel of Satan, Adam and Eve lost their first estate. Satan entered into Judas 

Iscariot (Luke 22:3), but after doing his bidding, Satan had no power to reward Judas with 

happiness so he "went, and hanged himself. (Matthew 27:6). 

ALMA. LABORS WITH ZORAMITES, VER. 78-120 

Alma 16:82 And now, as the preaching of the word had had a greater tendency to lead the people to do 

that which was just; yea, it had had more powerful effect upon the minds of the people than the sword, 

or anything else, which had happened unto them; therefore Alma thought it was expedient that they 

should try the virtue of the word of God.



Shortly after Korihor's death, word came to Alma 'that a group of dissenters in Antionum were 

being led by Zoram "to bow down to dumb idols'. (78). The Nephites feared that this group would 

encourage the Lamanites to attack them. Alma had observed that preaching had a more powerful 

effect than the sword, therefore he took Ammon, Aaron, and Omner, but Himni he left to watch 

over the church in Zarahemla. He also took Amulek and Zeezrom and his sons Shiblon and 

Corianton but left his son Helaman. Alma and his party preached to the Zoramites (83-85). 

Alma 16:86 But they had fallen into great errors, for they would not observe to keep the 

commandments of God, and his statutes, according to the Law of Moses; 

They also omitted daily prayers and "did pervert the ways of the Lord" (87). The brethren were 

astonished to find that these people had built synagogues which had a standing place built head 

high in the center with room for only one person (89, 90). Whoever desired to worship would go 

to this holy stand and pray with a loud voice and outstretched hands. The prayer was memorized, 

and called on a spirit god, giving thanks to God, who had "separated us from our brethren 

[Nephites]," and their traditions. "We believe that thou hast elected us to be thy holy children" 

(91). They did not believe in Christ. All people other than themselves were "elected to be cast by 

thy wrath down to hell" (92). 

Rameumptom was the name given by the Zoramites to the elevated place in their synagogues 

whence they offered up their vainglorious and hypocritical prayers. 

Ramoth, high (as in Ramoth Gilead), elevated, a place where one can see and be seen; or, in a 

figurative sense, sublime or exalted. Mptom has probably its roots in the Hebrew word translated, 

threshold; as we are told that the Philistines' god, Dagon, has a threshold in Ashdod (1 Sam. 5:4, 

5). Words with this root are quite common in the Bible. Thus we see how Rameumptom means a 

high place to stand upon, a holy stand. 

Alma 16:94 And again we thank thee, O God, that we are a chosen and a holy people. Amen. 

All the people followed this routine of mounting the holy stand and reciting the prayer; then they 

would return to their homes and forget their God for a week. 

After Alma and his brethren had witnessed this type of worship in the synagogues, Alma's heart 

was grieved. He saw "their hearts were set upon gold, and upon silver, and upon all manner of fine 

goods. ..and. ..were lifted up unto great boasting, in their pride" (100, 101). Then he cried out in 

prayer for the Zoramites. He pleaded for strength, "that I may bear with mine infirmities (109) 

...that I may suffer with patience these afflictions ...because of the iniquity of this people" (111) . 

Alma 16:114 O Lord, wilt thou grant unto us that we may have success in bringing them again unto 

thee, in Christ? 

Alma then prays for power and wisdom to minister to them, for "their souls are precious, and 

many of them are our near brethren" (115). The record says that Alma "clapped [laid] his hands 

upon all them who were with him; and. ..they were filled with the Holy Spirit" (116, 117). Then 

they went their separate ways, taking no thought of "what they should eat, of. ., drink, or. ..put on" 

(118). As they traveled they preached in synagogues, houses, and on the streets (121).



ALMA PREACHES TO OUTCAST POOR, VER. 121-200 

Alma 16:122 And it came to pass that after much labor among them, they began to have success among 

the poor class of people; for behold, they were cast out of the synagogues, because of the courseness of 

their apparel; 

The poor were considered filthy, as dross. Because of this discrimination, they were poor in 

"things of the world; and they were poor in heart" (123). 

As Alma preached on the hill Onidah, "a great multitude" of these poor outcasts came. They asked 

what they should do. They could not get into the synagogues "which we have labored abundantly 

to build, with our own hands. ..and we have no place to worship our God" (126). Immediately 

Alma turned and talked to this poverty-stricken group, for they were prepared to hear the word 

(127). 

Alma 16:130 Behold, I say unto you, Do ye suppose that ye can not worship God, save it be in your 

synagogues only? 

This was followed with another hypothetical question: "Worship God only once in a week?" He 

told them, "It is well that ye are cast out of your synagogues, that ye may be humble, and that ye 

may learn wisdom" (132). Sometimes when one is compelled to be humble, he repents, finds 

mercy, and, if he endures to the end, is saved (135). "Blessed is he that believeth in the word of 

God, and is baptized without stubbornness of heart; yea, without being brought to know the word, 

or even compelled to know, before they will believe" (138). Many want "a sign from heaven," 

then they say they shall believe. But this is not faith, "for if a man knoweth a thing, he hath no 

cause to believe, for he knoweth It" (140). "faith, is not to have a perfect knowledge of things; ...if 

ye have faith, ye hope for things which are not seen, which are true" (143) . 

Alma 16:151 But behold, if ye will awake and arouse your faculties, even to an experiment upon my 

words, and exercise a particle of faith; yea, even if ye can no more than desire to believe, let this desire 

work in you, even until ye believe in a manner that ye can give place for a portion of my words. 

Alma then gives his classical illustration of faith as a seed. If it is a good [live] seed, and you do 

not cast it out by unbelief, .'it will begin to swell within your breasts" (153). Then you will say, "It 

must needs be that this is a good seed, ... for it beginneth to enlarge my soul; yea, it beginneth to 

enlighten my understanding." Then he asks, "Would pot this increase your faith?" (155). "for 

behold it swelleth, and sprouteth, and beginneth to grow" (1:56}-. "Ye must needs know that the 

seed is good" (159). "Your understanding doth begin to be enlightened, and your mind doth begin 

to expand" (161). 

Alma 16:162 O then, is not this real? I say unto you, Yea; because it is light; and whatsoever is light, is 

good, because it is discernible; therefore ye must know that it is good. 

Alma reminded them that tasting light is not perfect knowledge, "neither must ye lay aside your 

faith, for ye have only exercised your faith to plant the seed." Your experiment was to test whether



the seed would grow. "As the tree beginneth to grow, ye will say, Let us nourish it with great care, 

that it may get root, that it may grow up and bring forth fruit" (163, 164). 

"But if ye neglect the tree;;:. it will not get any root; and when the heat of the sun cometh and 

scorcheth it, because it hath no root, it withers away, and ye pluck it up and cast it out. Now this is 

not because the seed was not good, neither is it because the fruit thereo£ would not be desirable. 

But it is because your ground is barren, and ye will not nourish the tree" (166-168). 

Alma adds the promise, "But if ye will nourish the word, yea, nourish the tree as it beginneth to 

grow, by your faith with great diligence, and with patience," it will take root and become "a tree 

springing up unto everlasting life" (170). 

Alma 16:174 Now after Alma had spoken these words, they sent forth unto him desiring to know 

whether they should believe in one God, that they might obtain this fruit of which he had spoken, or how 

they should plant the seed, or the word, of which he had spoken, which he said must be planted in their 

hearts; or in what manner they should begin to exercise their faith? 

Alma does not answer with a "yes" or "no." He reminded them 0£ their error in supposing God 

could not be worshiped except in their synagogues. The prophet Zenos had testified that God 

heard his prayers "in the wilderness," "in my field," in "my house," in "my closet," and "in the 

midst 0£ thy congregations" (178-182). Even his prayer while £acing his affiictions was answered 

"with speedy destruction" 0£ the enemies. 

Then Alma turns to the main question of one God and points out another possible error by quoting 

from Zenos' prayer: "It is because of thy Son that thou hast been merciful unto me. .. thou has 

turned thy judgments away from me, because of thy Son" (184). Alma then said, "Now, behold, 

my brethren, I would ask, i£ ye have read the scriptures? If ye have, how can ye disbelieve on the 

Son of God?" (187). He then adds the testimony of another prophet, Zenock, ( I Nephi 5: 240-243) 

who said, "Thou art angry, O Lord, with this people, because they will not understand of thy 

mercies which thou hast bestowed upon them, because 0£ thy Son" (188). 

Alma 16:190 But behold, this is not all; these are not the only ones who have spoken concerning the 

Son of God. 

Moses spoke about him and raised up a type in the wilderness (the brass serpent) "that whosoever 

would look upon it might live" (191). Those who would not look perished. "Then cast about your 

eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he 

shall suffer and die to atone £or their sins; and shall rise again from the dead" (196, 197) . 

"And now my brethren, I desire that ye shall plant this word in your hearts, and as it beginneth to 

swell, even so nourish it by your faith. And behold, it will become a tree, springing up in you unto 

everlasting life" (198, 199). 

AMULEK TEACHES THE POOR, VER. 201-239 

Alma 16:203 Yea, even that ye would have so much faith as even to plant the word in your hearts, that 

ye may try the experiment of its goodness; and we have beheld that the great question which is in your 

minds, is whether the word be in the Son of God, or whether there shall be no Christ.



Alma finished his sermon and sat down upon the ground. Then Amulek, sensing they needed 

further light, arose and continued on the same subject. Note that the original question to which 

Alma addressed his remarks did not mention Christ. It was "whether they should believe in one 

God" (174). Amulek discerned what was behind their question, as did Alma. Only Amulek comes 

more directly to the point: "My brother has proven unto you, in many instances, that the word is in 

Christ, unto salvation'. (204). Alma had cited the words of Zenos, Zenock, and Moses "to prove 

that these things are true." Then Amulek adds his testimony. 

Alma 16:207 Behold, I say unto you, that I do know that Christ shall come among the children of men, 

to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the 

Lord God has spoken it; 

The language of Alma and Amulek is forthright and powerful. Mankind should be grateful to 

Alma for recording their sermons, as they leave no doubt about the Father and Son relation in the 

Godhead. 

Alma 16:210 For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of 

man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice: but it must be 

an infinite and eternal sacrifice. 

No man can atone for the sins of another by shedding his own blood. If a man commits murder, 

his brother cannot pay his debt to society by a legal execution. The murderer must pay. For the 

sins of the world only an infinite atonement will do, and then the law will be fulfilled and there 

will be no more need for the shedding of blood. The expression "faith unto repentance" (216) is 

significant. It indicates that faith without repentance or the changing of our ways for better cannot 

bring about eternal salvation. (See also Mosiah 11:129) 

Alma 16:218 Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith 

unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you; yea, cry 

unto him for mercy; for he is mighty to save; 

Amulek continued by admonishing the Zoramites to humble themselves and continue in prayer, 

"cry unto him when ye are in your fields; yea, over your flocks; cry unto him in your houses, yea, 

over all your household, both morning, mid-day, and evening" (219). Then he lists some subjects 

for which to pray. Cry against the power of your enemies, against the devil, over your crops, and 

flocks. 

"Pour out your souls in your closets, and your secret places, and in your wilderness. ...Let your 

hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare 

of those who are around you" (221, 222), 

He warns them not to let their prayers stop there, for if they turn away the needy and the naked 

and fail to visit the sick and afflicted and do not impart their substance to the needy, their prayers 

will be vain, and they will be ''as hypocrites who do deny the faith" (224). 

Alma 16:228 For behold, this life is the time for men to prepare to meet God: yea, behold, the day of 

this life is the day for men to perform their labors.



Then he adds, "Do not procrastinate the day of your repentance until the end”. Many think that in 

the hour of crisis they will repent and turn to God. Amulek warns against this, "For that same 

spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will 

have power to possess your body in that eternal world" (232). Procrastinating the day of 

repentance will usually make one subject to the spirit of the devil resulting in the condition when 

"the Spirit of the Lord hath withdrawn from you, and hath no place in you" (234). 

Alma 16:237 And now my beloved brethren, I desire that ye should remember these things, and that ye 

should work out your salvation with fear before God, and that ye should no more deny the coming of 

Christ; that ye contend no more against the Holy Ghost, but that ye receive it, and take upon you the 

name of Christ; that ye humble yourselves even to the dust, and worship God in whatsoever place ye 

may be in, in spirit and in truth; 

Amulek closes his message by exhorting them to daily thanksgiving, to be watchful in prayer 

against temptations, and to have patience in afflictions. 

ZORAMITES PREPARE FOR WAR, VER, 240-261 

Alma 16:242 And it came to pass that after the more popular part of the Zoramites had consulted 

together concerning the words which had been preached unto them, they were angry because of the 

word, for it did destroy their craft; therefore they would not hearken unto the words. 

The missionaries withdrew to the land of Jershon. As soon as they left, the crafty Zoramite leaders 

called all the people together to learn who had accepted the teachings of the Nephites. The rulers, 

priests, and teachers did not divulge their feelings, SO 'as to encourage each person to speak his 

mind freely and to find out who favored the teachings of Alma and his fellows. It was obvious that 

their message had appealed to the poorer class, and the Zoramites were hostile to this group 

anyway. Therefore they "were cast out of the land; and they were many, and they came over also 

into the land of Jershon" (245). 

The missionaries had preceded them, and when the believing Zoramite brethren arrived, they 

ministered to them. The chief ruler of the Zoramites sent word to the people of Ammon desiring 

them to cast out those who had recently come over, and "breathed out many threatenings against 

them" (247,248). 

The people of Ammon were sympathetic to the believing Zoramites, as they, too, had recently 

been fugitives from religious persecution. 

Alma 16:250 And they did nourish them, and did clothe them, and did give unto them lands for their 

inheritance; and they did administer unto them according to their wants. 

This angered the Zoramites, and they went among the Lamanites and stirred them up to war on the 

Ammonites. 

Seeing that war was imminent, the people of Ammon went over to the land of Melek, giving place 

to the Nephite armies in the land of Jershon, while the missionaries returned to the land of



Zarahemla. The believing Zoramites joined with the Nephite army in defense of "themselves, and 

their wives, and children, and their lands" (257). 

Alma was grieved because of the wars and iniquities of the people, and that they were "offended 

because of the strictness of the word"; therefore he called his sons together “that he might give 

unto them every one his charge, separately, concerning the things pertaining unto righteousness" 

(259, 260).



ALMA TELLS HELAMAN OF HIS CONVERSION, VER. 1-30 

Alma 17:3 And now, O my son Helaman, behold thou art in thy youth, and therefore I beseech of thee 

that thou wilt hear my words, and learn of me; for I do know that whosoever shall put their trust in God, 

shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last 

day; 

Alma was getting old, and felt the time had come to counsel and bless his sons, beginning with 

Helaman, the oldest (16:84). He started by giving a prophecy that ''as ye shall keep the 

commandments of God, ye shall prosper in the land" (1). Next he reminded him of the deliverance 

of their fathers from Egyptian bondage by the power of God (2). 

He assures Helaman that his knowledge of God's ways is not of himself, temporal, nor of the 

carnal mind, but is of the Spirit and of God, for he had been "born of God" (Mos. 3:9). An angel 

"made these things known unto me, not of any worthiness of myself" (5). 

Alma 17:7 But behold, the voice said unto me, Arise. And I arose and stood up, and beheld the angel. 

And he said unto me, If thou wilt not of thyself be destroyed, seek no more to destroy the church of God. 

Alma then begins the narrative of his conversion. An earthquake had thrown Alma to the ground, 

and he was speechless and unable to use his limbs three days and three nights (6, 8). His soul was 

"racked with eternal torment," and he says, "I did remember all my sins and iniquities, for which I 

was tormented with the pains of hell (10) The very thoughts of coming into the presence of my 

God, did rack my soul with inexpressible horror” (12). 

Alma 17:16 Now as my mind caught hold upon this thought, I cried within my heart, O Jesus, thou Son 

of God, have mercy on me, who art in the gall of bitterness, and art encircled about by the everlasting 

chains of death. 

With the utterance of, this prayer, he Says he could "remember my pains no more, ... and what 

marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain" (17, 

18). He testified that he thought he saw "God sitting upon his throne, surrounded with numberless 

concourses of angels" (20). "Because of the word which he has imparted unto me, behold, many 

have been born of God, and have tasted, as I have tasted" (23). 

Alma 17:25 And I have been supported under trials and troubles of every kind, yea, and in all manner of 

afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put 

my trust in him, and he will still deliver me; 

This deliverance he likens to God's liberation of Israel from Egyptian bondage. Then he warns 

Helaman that if he should fail to keep God's commandments, “ye shall be cut off from his 

presence” (30).



CARE OF THE SACRED PLATES GIVEN TO HELAMAN, VER. 31-51 

Alma 17:31 And now my son Helaman, I command you that ye take the records which have been 

entrusted with me; and I also command you that ye keep a record of this people, according as I have 

done, upon the plates of Nephi, and keep all these things sacred which I have kept, even as I have kept 

them: for it is for a wise purpose that they are kept; 

First he mentioned the plates of brass containing “the records of the holy scriptures upon them, 

which have the genealogy of our forefathers, even from the beginning" (32), According to 

prophecy, these were to be handed down "and preserved by the hand of the Lord (33) If they are 

kept, they must retain their brightness" (34).The custodian had not only to protect them from 

thieves but from corrosion. 

Brass, as it is known today, an alloy of copper and zinc, is not meant by the term used in the Bible 

or Book of Mormon; as zinc was not then known. The word means copper, and in some places in 

the Bible it is used to signify a simple metal, such as bronze, an alloy of copper and tin. We judge 

that the Plates of Laban being made of brass, were largely copper, and as copper has a tendency to 

corrode, or to wear away gradually, as by the action of strong acid, we believe the Brass Plates 

were in need of constant care. The same result is found when oxygen, which is in the air we 

breathe, comes into contact with copper as with iron, it causes the iron to corrode or rust away. 

Alma 17:36 And the Lord God doth work by means to bring about his great and eternal purposes; and 

by very small means the Lord doth confound the wise, and bringeth about the salvation of many souls. 

Writing and caring for the records might seem to be a small matter, but in reality it was quite 

important. It was by acquainting the Lamanites with the contents of the records on the plates, and 

by his testimony of revelations and his logic, that Ammon and his brethren convinced many 

thousands (13:44-47). ”Were it not for these things that these records do contain. ..(they) could not 

have convinced so many thousands. ...Yea, these records and their words, brought them unto 

repentance" (38, 39). (This help from the written word; the Three Standard Books, our tracts, 

periodicals, and other literature, seems as important in evangelizing today.) "And who knoweth 

but what they will be the means of bringing many thousands. ., of our stiff-necked brethren, the 

Nephites, who are now hardening their hearts, in sins and iniquities, to the knowledge of their 

Redeemer" (40). 

Alma 17:46 And now behold, I tell you by the spirit of prophecy, that if ye transgress the 

commandments of God, behold, these things which are sacred, shall be taken away from you by the 

power of God, and ye shall be delivered up unto Satan, that he may sift you as chaff before the wind; 

A very serious Charge was thus given Helaman, If he were faithful in this trust he was promised, 

"no power of earth or hell can take them from you" (47), God had promised that he would "reserve 

these things. , .that he might show forth his power unto future generations" (49) as he had in 

restoring "thousands of the Lamanites to the knowledge of the truth" (50).



TWENTY-FOUR GOLD PLATES A SPECIAL CHARGE, VER. 52-84 

Alma 17:52 And now, I will speak unto you concerning those twenty-four plates, that ye keep them, 

that the mysteries and the works of darkness, and their secret works, or the secret works of those people, 

who have been destroyed, may be made manifest unto this people; 

Alma said that their murders, robbings, plunderings, and all their wickedness are to be "made 

manifest unto this people" and for Helaman to "preserve these directors" (53). Later Alma restricts 

him from revealing the Jaredite oaths, covenants, agreements in secret combinations, their signs 

and wonders "lest peradventure they should fall into darkness also, and be destroyed" 

(59). Hence the reference to their "mysteries and the works of darkness" should be understood in 

the light of this more specific instruction, He could manifest these evil works as to their 

destructive Character but not in such detail as to give ideas to, those who may fall under the power 

of Satan (see 54). 

Alma 17:55 And the Lord said, I will prepare unto my servant Gazelem, a stone, which shall shine forth 

in darkness unto light, that I may discover unto my people who serve me, that I may discover unto them 

the works of their brethren; yea, their secret works, their works of darkness, and their wickedness and 

abominations. 

The "stone" is called directors in the verse following. 

Later Alma refers to "a ball, or director; or our fathers called it Liahona, which is, being 

interpreted, a compass, and the Lord prepared it'! (71). These should not be confused, as they were 

different instruments and served in a different manner. In I Nephi 5:11, 12 we learn that the ball 

had within it two spindles and indicated to Lehi the direction to travel in the wilderness. 

The stone or stones, as mentioned in the Jaredite record, is called "the interpreters" (Ether 1:99). 

These many names are all significant. Some of them describe the instrument and some allude to its 

functions. The Lord prepared them but did not name them. The titles are those used by "our 

fathers." However, according to Joseph Smith, Jr., the name of the latter was "Urim and 

Thummim" (D. and C. 3:1a; 15:1b). Gazalem is a name given to a servant of God. The word 

appears to have its roots in Gaz-a stone, and Aleim, a name of God as a revelator or the interposer 

in the affairs of men. If this suggestion is correct, its roots admirably agree with its apparent 

meaning-a seer. 

Alma 17:64 And thus the judgments of God did come upon these workers of darkness and secret 

combinations; yea, and cursed be the land for ever and ever unto those workers of darkness and secret 

combinations, even unto destruction, except they repent before they are fully ripe. 

The whole nation was ultimately destroyed because of their wickedness, and .Alma adds, "Trust 

not those secret plans unto this people, but teach them an everlasting hatred against sin and 

iniquity" (65). 

“O remember my son, and learn wisdom in thy youth; ... keep the commandments of God; yea, 

and cry unto God for all thy support" (68).



Alma 17:73 And behold, it was prepared to shew unto our fathers the course which they should travel in 

the wilderness; and it did work for them according to their faith in God; 

Alma thus returned to give further light on this curious bail or director. It had spindles to point the 

way they should go (74). "They were slothful, and forgot to exercise their faith… and then those 

marvelous works ceased. ..therefore they tarried in the wilderness, or did not travel a direct 

course" (76, 77). 

Alma 17:78 And now my son, I would that ye should understand that these things are not without a 

shadow; for as our fathers were slothful to give heed to this compass, (now these things were temporal,) 

they did not prosper; even so it is with things which are spiritual. 

Only as men give heed to the words of Christ which point in a straight course, will they reach "a 

far better land of promise" (80). Be not deceived by "the easiness of the way" as our fathers who 

would not look on the brass serpent and live (81).



ALMA BLESSES AND COUNSELS HIS SON, SHIBLON VER. l-18 

Alma 18:2 And now my son, I trust that I shall have great joy in you, because of your steadiness and 

your faithfulness unto God; for as you have commenced in your youth, to look to the Lord your God, 

even so I hope that you will continue in keeping his commandments: for blessed is he that endureth to 

the end. 

After Alma had blessed Helaman, he called his second son and spoke to him in a similar manner 

as to his oldest san. His prosperity was to be conditioned on a life of righteousness. Should he fail 

to "keep the commandments of God, ye shall be cast off from his presence" (1). 

He was still a young man, though the date of his birth is not given. He went with his father and his 

brother, Corianton, on :the Zoramite mission 75 B.C. (16:84). Alma commended him because of 

his faithfulness, diligence, and patience already shown on that mission (Alma 18:3). 

The father recalled that Shiblon had been in bonds and that he "was stoned far the ward's sake" 

(4). He admonished him to trust God and by the Holy Spirit promised, "Ye shall be delivered out 

of your trials. ..and ye shall be lifted up at the last day" (5). 

Alma 18:8 Yea, and I have seen an angel face to face; and he spake with me, and his voice was as 

thunder, and it shook the whole earth. 

Alma again rehearses the events of his conversion as related to Helaman (17:5-18); however, he 

adds a personal touch to his testimony this time. He "saw the angel face to face." Such experiences 

are rare. Some find it difficult to believe that another can have an experience which they have not 

had or one which is uncommon to man. Doubtless Shiblon had heard of this before, but his father 

wished to impress this wonderful event on his son's mind as he neared the time of his departure 

from earth life: 

Alma 18:11 And now my son, I have told you this, that ye may learn wisdom, that ye may learn of me 

that there is no other way nor means whereby man can be saved, only in and through Christ. 

Alma follows this by affirming, "He is the life and light of the world" (12). 

He closes his ministry to Shiblon by charging him to be diligent, temperate, and to guard against 

pride, boasting, and overbearance. "See that ye bridle all your passions, ...[and] refrain from 

idleness" (15). "Teach the word unto this people. Be sober" (18). All this was excellent counsel, 

and is good for men to heed today.



CORIANTON REBUKED FOR HIS SINS, VER, 1-20 

Alma 19:4 Now this is what I have against thee; thou didst go on unto boasting in thy strength, and thy 

wisdom. 

No doubt Alma's youngest son knew and dreaded what was coming to him in this talk by his aging 

father. Holding up Shiblon as "a good example" because of his faithfulness and diligence on the 

mission to the Zoramites might have been justified under the circumstances, for there is no record 

of it creating fraternal antagonism. 

Then Alma revealed that which had caused him even more grief. Corianton had forsaken his 

ministry for a harlot (5). This was "most abominable above all sins, save it be the shedding of 

innocent blood, or denying the Holy Ghost." Jacob (5:33) speaks of the "unpardonable sin" and 

Alma said it was denying "the Holy Ghost when it once has had place in you" (Alma 19:8). Next 

.to this rank murder and adultery. "It is not easy. ..to obtain forgiveness" for such crimes. 

Alma 19:12 But behold, ye can not hide your crimes from God; and except ye repent, they will stand as 

a testimony against you at the last day. 

Alma told his son that the only reason for speaking of his crimes was for his good (11). "Go no 

more after the lusts of your eyes, but cross yourself" (13). Jesus warned against committing 

adultery with a woman through lustful eyes (Matthew 5: 30). In latter-day revelation He adds that 

he who is guilty of this, and repents not, "shall deny the faith and. .. be cast out" (D. and C. 42:7d, 

e; 63:5a). 

To "cross yourself" in this instance might be interpreted “to deny yourself" (see Matthew 16:26). 

Alma 19:17 Behold, O my son, how great iniquity ye brought upon the Zoramites: for when they saw 

your conduct, they would not believe in my words. 

This is a far-reaching indictment, and is just as true today as two thousand years ago. We are our 

brother's keeper, and cannot escape the responsibility £or the influence we bear. Alma pleaded 

with Corianton to return unto the Zoramites "and acknowledge your faults, and retain that wrong 

which ye have done" (20). 

The word "retain" once carried the meaning of "prevent” or "restrain”. He was not asked to keep 

his faults, but to confess and forsake or deny or restrain his impulses. 

CHRIST'S MISSION IS EXLAINED, VER. 21-56 

Alma 19:22 Behold, I say unto you, that it is he that surely shall come, to take away the sins of the 

world; yea, he cometh to declare glad tidings of salvation unto his people. 

Alma now moves to a subject which was near his heart. He reminds his son that he was called to 

declare the glad tidings of salvation, and prepare men for Christ's coming. 

He sensed that Corianton had been troubled by anticipating Christ's advent. "Behold, you marvel 

why these things should be known so long beforehand” (24). Some investigators of the



Restoration message, particularly as it is presented in the Book of Mormon, have raised this same 

issue. Then Alma asks some challenging questions: 

"Is not a soul at this time as precious unto God, as a soul will be at the time of his coming? (Alma 

19:25) 

"Is it not as necessary that the plan of redemption should be made known unto this people, as well 

as unto their children? (26) 

"Is it not as easy at this time, £or the Lord to send his angel to declare these glad tidings unto us, 

as unto our children; or as after the time of his coming?" (27) These are cogent questions which 

carry the weight of strong, self-evident answers. 

Alma 19:28 Now my son, here is somewhat more I would say unto thee: for I perceive that thy mind is 

worried concerning the resurrection of the dead. 

Corianton was troubled about the doctrine of the resurrection. Alma assures him that there will be 

no resurrection until Christ comes. Paul affirms that "now is Christ risen from the dead, and 

become the first fruits of them that slept" (I Cor. 15:20). The Sadducees did not believe in .the 

resurrection, angels, or a spirit to survive the body; but the Pharisees affirmed them (Acts 23:7, 8). 

The Jews thus were divided and "there arose a great dissension." This division did not end with 

these two sects, for we find Christians still divided on whether Christ actually arose from the dead 

and if "death and hell" will deliver up their dead someday, as declared in John's revelation (Rev. 

20:13-15). 

After Jesus' resurrection “the bodies of the saints which slept, arose. ..and came out of the graves, 

...[and] went into the holy city, and appeared unto many" (Matthew 27:55-57). 

Alma 19:33 Behold, there is a time appointed that all shall come forth from the dead. 

Alma said, "I have inquired diligently of God ...concerning the resurrection" (32). He added that 

he knew it should be universal and come to pass, but only God knew when. Whether there be one, 

two, or three times appointed, "it mattereth not" (34,35). Necessarily there must be a time space 

between death and the resurrection (36). "Time only is measured unto men." It doesn't matter 

particularly with God, for "all is as one day" with him (38). Perhaps by "first resurrection" the 

emphasis should be placed on the value, or the glory awaiting, rather than the time. 

Alma 19:42 Now concerning the state of the soul between death and the resurrection. 

Alma had learned from an angel that the spirits which leave the body at death "are taken home to 

that God who gave them life" (43). The 'spirits of the righteous go to paradise, a state of 

happiness, rest, and peace (44). "The spirits of the wicked. ..shall be cast out into outer darkness ... 

and a state of awful, fearful, looking for, of the fiery indignation of the wrath of God unto them" 

(45-47). 

Alma 19:48 Now there are some that have understood that this state of happiness, and this state of 

misery of the soul, before the resurrection, was a first resurrection.



Alma denies this. He also denied that by "the first resurrection" is meant the coming forth of souls 

"and their consignment to happiness or misery" 

(51). He declared it meant the reuniting of the soul with the body of those from Adam to Christ 

(52). He gives as his opinion that the reuniting of the souls and bodies will be concurrent with the 

resurrection of Christ, and his ascension into heaven (55). 

Mosiah gives a similar testimony regarding the first resurrection. In addition to the prophets, the 

believers) and the obedient, he points out that those "that have died before Christ came, in their 

ignorance, not having salvation declared unto them," will have part in the first resurrection 

(Mosiah 8:55-59). 

A similar thought in different words is this: "And then shall the heathen nations be redeemed, and 

they that knew no law shall have part in the first resurrection" (D. and C. 45:10a). Later this is 

referred to as "the resurrection of the just" which shall include "just men made perfect through 

Jesus the mediator of the new covenant." Also to be included are "those who died without law," 

the "honorable men of the earth," and those "who are not valiant in the testimony of Jesus." Thus 

we are told that those who shall inherit terrestrial glory as well as those of celestial glory shall 

come forth in the first resurrection (D. and C. 76:5, 6; 85:28). 

The first resurrection was when Jesus and the worthy saints were resurrected (Matthew 27:56, 57; 

Mosiah 8:55-59). 

The first resurrection of the future will be when Christ appears again in the heavens, at the 

sounding of the first trump (D. and C. 85:27c; I Thess. 4:16). Almost immediately afterwards, the 

.second division of the "first resurrection" of the future will take place at the sounding of the 

second trump (D. and C. 85:28). 

There are some who shall not be redeemed from the devil until the last resurrection (D. and 

C.76:7e; Revelation 20:5). 

RESTORATION IS DISCUSSED VER. 57- 77 

Alma 19:58 The soul shall be restored to the body, and the body to the soul; yea, and every limb and 

joint shall be restored to its body; yea, even a hair of the head shall not be lost, but all things shall be 

restored to their proper and perfect frame. 

“Soul" is used in this passage in a general sense for "spirit." The Lord has said, "The spirit and the 

body is the soul of man" (D. and C. 85:4a). Only when the body is inhabited by a spirit does it 

become a "living soul" (Genesis 2:8). 

The word "restoration" has a basic connotation, but may be variously applied. Its primary meaning 

suggests bringing about a condition or state which previously existed. It may be in the church as 

an institution, the Jews to their homeland (1 Nephi 4:31), or the Lamanite nation to a knowledge 

of the truth (Alma 17:50) .Here Alma is applying it to the change brought about in the body at the 

resurrection. 

Then he pays particular attention to the state of the wicked. While they shall be restored 

physically, this will not change their spiritual or moral state to the innocency had in the beginning. 

If they were wicked and enjoyed evil works at the time they died, they will be the same in the 

resurrection. The justice of God demands that man shall reap what he sows.



Alma 19:69 And so it is on the other hand. If he hath repented of his sins, and desired righteousness 

until the end of his days, even so shall he be rewarded unto righteousness. 

Men can be redeemed from darkness and sin; but this is not to be done by a frightened cry on one's 

deathbed. Man has his agency to choose evil; but if he lives out his life serving the flesh and the 

devil, a few words in dying gasps, which might be termed as expressing faith in Christ as Savior, 

will not change his eternal abode. The manner he chooses to live will determine his resurrection 

state. "The decrees of God are unalterable." It would be naive to think that a momentary change 

the last day on earth would so change one's nature that he would enjoy living with the righteous 

forever in the eternal world. If "accepting Christ" verbally would achieve a transformation of 

character, God could scare people into heaven by miracles every day, and have what Satan 

proposed in the beginning-universal salvation (Genesis 3:2). One's repentance needs to be 

voluntary and sincere, continuing "until the end of his days" to be effective. 

Alma 19:72 And now behold, my son, do not risk one more offense against your God upon those points 

of doctrine, which ye have hitherto risked to commit sin. 

Alma's discussion of restoration had a definite purpose in helping Corianton make an adjustment 

in his own life. "Wickedness never was happiness." "All men that are in a state of nature 

(unregenerated) ...are in the gall of bitterness. ..and they have gone contrary to the nature of God. 

..and the nature of happiness” (75). 

MERCY AND JUSTICE ARE DISCUSSED, VER. 78-117 

Alma 19:78 Therefore, my son, see that ye are merciful unto your brethren; deal justly, judge 

righteously, and do good continually; and if ye do all these things, then shall ye receive your reward; 

Another worry of Corianton's, which his father perceived, was God's justice "in the punishment of 

the sinner" (81). To help him in thinking through this problem, Alma starts with the rebellion in 

the Garden of Eden. "There was a time granted unto man, to repent" (84). "If Adam had put forth 

his hand immediately, and partook of the tree of life, he would have lived for ever, according to 

the word of God, having no space for repentance" (85) .Thus "the great plan of salvation would 

have been frustrated" (86). Therefore "our first parents were cut off, both temporally and 

spiritually, from the presence of the Lord. ..to follow after their own will" (88). Agency was 

preserved. 

Alma 19:89 Now behold, it was not expedient that man should be reclaimed from this temporal death, 

for that would destroy the great plan of happiness; 

Since he was cut off spiritually, to live forever would be intolerable. But a plan was in effect for 

his spiritual redemption so that a limited physical life would be only a probationary state, which 

could serve to restore man to God's presence, both physically and spiritually, through the 

atonement and resurrection (97). "Except it were for these conditions, mercy could not take effect 

except it should destroy the work of justice" (94). No clearer picture of the divine plan and 

purpose can be found in any literature.



Alma 19:98 Now repentance could not come unto men, except there were a punishment, which also was 

as eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as 

eternal also as the life of the soul. 

Lehi said, “For it must needs be, that there is an opposition in all things" (2 Nephi 1:81). This is 

involved in the principle of agency. If there is no alternative, man has no choice. Again, unless 

there is a violation of divine law, there would be no sin, for "sin is the transgression of the law" (I 

John 3:4) .Law is of no consequence unless a penalty is attached for its violation ( Alma 19: 99). It 

is punishment which brings "remorse of conscience," not just that the sinner is caught (100). 

Justice and mercy have no claim upon the wrongdoer, unless there be a law which may apply to 

the evil deed (103). 

Alma 19:104 But there is a law given and a punishment affixed, and repentance granted; which 

repentance, mercy claimeth: otherwise, justice claimeth the creature, and executeth the law, and the law 

inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be 

God. 

This is a profound statement which is demonstrated in civil government as well as God's 

government. It is based on principles that are eternal. However, divine law goes further in that the 

atonement of Christ brought about the resurrection of the dead, by which men may come again 

into God's presence, to be judged and rewarded "according to their works," and "the law and 

justice- ...None but the truly penitent are saved" (106). 

Then Alma addresses a last appeal to Corianton. "O my son, whosoever will come, may come, and 

partake of the waters of life freely; and whosoever will not come, the same is not compelled to 

come; but in the last day it shall be restored unto him, according to his deeds” (109, 110). 

Alma 19:112 And now, my son, I desire that ye should let these things trouble you no more, and only 

let your sins trouble you, with that trouble which shall bring you down unto repentance. 

Alma was capable of plain speaking. and was a good teacher. "Deny the justice of God no more. 

Do not endeavor to excuse yourself in the least point, because of your sins" (114). In spite of his 

past, and with no recorded evidence of a change of heart, Corianton is reminded of his call of God 

to preach the word. Alma admonishes him to " go thy way, declare the word with truth and 

soberness" (116). This young man was greatly blessed in having such a wise, patient, and loving 

man for his father.



LAMANITES AND NEPHITES PREPARE FOR WAR, VER. 1-24 

Alma 20:5 And it came to pass that the Lamanites came with their thousands; and they came into the 

land of Antionum, which was the land of the Zoramites; and a man by the name of Zerahemnah was 

their leader. 

Historians must record the sad and evil of the nations as well as their victories and good deeds. In 

the eighteenth year of the reign of Nephite judges, word came that the Zoramites had joined the 

Lamanites and they were preparing for war. The Nephites prepared to meet them in the land of 

Jershon. The enemy gathered in Antionum nearby. 

The Amalekites, who were Nephite dissenters, had already joined the Lamanites and had a great 

hatred toward the Nephites. Therefore, Zerahemnah selected his captains from the ranks of the 

Amalekites (6,7). 

Alma 20:15 And thus the Nephites were compelled, alone, to withstand against the Lamanites, who 

were a compound of Laman and Lemuel, and the sons of Ishmael, and all those who had dissented from 

the Nephites, who were Amalekites, and Zoramites, and the descendants of the priests of Noah. 

The people of Ammon supported them with "a large portion of their substance” (14), but had made 

a covenant never again to take up arms. Arrayed against the Nephites were "a compound of Laman 

and Lemuel, and the sons of Ishmael, and all those who had dissented from the Nephites, who 

were Amalekites, and Zoramites, and the descendants of the priests of Noah" (15). There were 

more than twice as many of them compared to the Nephite armies (57). 

The chief captain of the Nephites was a twenty-five-year-old man named Moroni ( 18) .He met the 

Lamanite army in the borders of Jershon. He had prepared his army with shields for their heads, 

arms, and breasts, and with thick clothing as well as "all manner of weapons of war" (20,21). The 

Lamanites had no shields or armor and "were exceeding afraid of the armies of the Nephites" (24). 

MORONI USED STRATAGEM AGAINST LAMANITES, VER. 25-60 

Alma 20:25 Behold, now it came to pass, that they durst not come against the Nephites in the borders of 

Jershon; therefore they departed out of the land of Antionum, into the wilderness, and took their journey 

round about in the wilderness, away by the head of the river Sidon, that they might come into the land of 

Manti, and take possession of the land; for they did not suppose that the armies of Moroni would know 

whither they had gone. 

The Lamanites retreated to the wilderness and went round about the head of the river Sidon to the 

land of Manti. Moroni sent spies to watch them and messengers to Alma asking him to inquire of 

the Lord if it were right for them to defend themselves (26). The answer was that the Lamanites 

were planning to take possession of Manti. 

Moroni left a part of his army in Jershon, and the rest he took to Manti. There he organized the 

people to defend their country, their rights and liberties (30). Then he secreted his army in the 

valley near the west bank of the river Sidon.



Alma 20:33 And now as Moroni knew the intention of the Lamanites, that it was their intention to 

destroy their brethren, or to subject them and bring them into bondage, that they might establish a 

kingdom unto themselves, over all the land; 

While the Lamanites wanted to hold in bondage the people of Manti, the Nephites' desire was only 

to preserve their lands, liberty, and church. Moroni “thought it no sin that he should defend them 

by stratagem" (34). He concealed part of his army in the valley on the east and south of the hill 

Riplah, and the remainder he had in the valley west of Sidon near the borders of Manti (35). By 

thus deploying his troops, Moroni soon had the Lamanite army encircled and trapped. A great 

slaughter occurred among the Lamanites while "now and then a man fell among the Nephites" 

(40). The Lamanites fled toward Sidon, and were pursued by Captain Lehi into the water. 

Moroni's army met them on the other side and continued the carnage. Again, the Lamanites 

retreated and fled toward Manti but were met by another of Moroni's armies. Here "they did fight 

like dragons” (49), The slaughter was great on both sides, but the motivation of hate could not 

match that of the love of home and liberty. 

20:52 The Lord has said that you shall defend your families, even to bloodshed.- 

For a time the fierceness of the Lamanite counterattack caused the army of Moroni to waver. 

Perceiving their minds, Moroni sent forth a message of encouragement reminding them that they 

were defending themselves "their lands, their liberty, yea, their freedom from bondage" (54). They 

called on God for their freedom, and soon the battle was won. 

While the Nephites were greatly outnumbered, the Lamanites were again encircled and "struck 

with terror” (59). 

There are some things worse than death. Self-defense is an essential law of all nature. Jesus told 

Pilate, "If my kingdom were of this world, then: would my servants fight, that I would not be 

delivered to the Jews" (John 18:36). 

High Priest Alma called on God when he had to kill or be killed, "and he was strengthened 

insomuch that he slew Amlici."



ZERAHEMNAH OFFERED TERMS FOR SURRENDER,VER. 61-100 

Alma 20:63 Ye know that ye are in our hands, yet we do not desire to slay you. 

Moroni stopped the battle and withdrew a pace when he saw his enemy was prostrated. He told 

Zerahemnah, “We have not come out to battle against you." The Nephites did not want power nor 

to put the Lamanites in bondage. "But this is the very cause. .. ye have come against us; yea, and 

ye are angry with us. .. because of our religion" (65). “Never will the Lord suffer that we shall be 

destroyed, except we should fall into transgression, and deny our faith" (69). 

Alma 20:71 And by all that is most dear unto us; yea, and this is not all; I command you by all the 

desires which ye have for life, that ye deliver up your weapons of war unto us, and we will seek not your 

blood, but we will spare your lives, if ye will go your way, and come not again to war against us. 

The alternative to this offer was war to extinction (72). Zerahemnah delivered up his weapons into 

Moroni's hands but !said, "We will deliver them up unto you, and we will not suffer ourselves to 

take an oath unto you, which we know that we shall break." Take our weapons and let us depart, 

otherwise "we will perish or conquer" (75). 

He continued, “We do not believe that it is God who has delivered us into your hands" (76). It is 

your cunning and "your breastplates and your shields that have preserved you" (76, 77). 

Moroni then returned his weapons of war, saying, "We will end the conflict," meaning fight it out 

(78). In anger Zerahemnah rushed forward to slay Moroni, but a soldier smote his sword "and it 

broke by the hilt." Then he smote Zerahemnah and "took off his scalp." Many of the Lamanites 

who witnessed this threw down their weapons and signed a covenant of peace. They were allowed 

to depart into the wilderness. 

Alma 20:89 And now Moroni was angry, because of the stubbornness of the Lamanites; therefore he 

commanded his people that they should fall upon them and slay them. 

The Lamanites "did fall exceeding fast” and when Zerahemnah "saw that they were all about to be 

destroyed," he promised they would sign the covenant. 

There were so many dead that they were not counted nor buried. Instead their bodies were cast 

into the river Sidon and swept out to sea.

ALMA'S LAST DAYS, VER. 1-22 



Alma 21:9 And these are the words: Behold, I perceive that this very people, the Nephites, according to 

the spirit of revelation which is in me, in four hundred years from the time that Jesus Christ shall 

manifest himself unto them, shall dwindle in unbelief; 

Alma finished his record on the plates of Nephi at the close of the eighteenth year of the Judges 

(20:99, 100). During the next year he turned over the task of recording to his oldest son, Helaman, 

as he had previously directed ( Alma 17:31). Alma went to him with three questions : 

1. Do you believe what I have said concerning he records I have kept? (3). ("It is for a wise 

purpose that they are kept," Alma 17:31) 

2. Do you believe "in Jesus Christ, who shall come?" (5) 

3. "Will ye keep my commandments?" (6) 

When Helaman had answered all three questions with strong affirmations, his father blessed him 

and said, "The Lord shall prosper thee in this land" (7). 

Then Alma gave a personal prophecy to Helaman, and directed that it should not be given 

publicity until after the prediction had been fulfilled (9). It had been made known to Alma that 

because of iniquities and unbelief, the Nephites should become extinct through wars and 

pestilences (10, 11). Those who are not destroyed "shall be numbered among the Lamanites, and 

shall become like unto them, all, save it be a few, who shall be called the disciples of the Lord" 

(14). 

Alma 21:20 And when Alma had done this, he departed out of the land of Zarahemla, as if to go into the 

land of Melek. And it came to pass that he was never heard of more; as to his death or burial, we know 

not of. 

This is a very brief obituary for such a great man. As a postscript the record said, "As to his death 

or burial, we know not of." "The saying went abroad in the church, that he was taken up by the 

Spirit, or buried by the hand of the Lord, even as Moses" (21). Mysteries can easily grow up when 

anyone vanishes from society. The Bible does not say that Moses was translated. It says that he 

died and was buried in a valley of Moab, but "no man knoweth of his sepulchre unto this day" 

(Deut. 34:6). The Inspired Version says that "the Lord took him unto his fathers," but that 

expression could mean simply that he died {Gen. 25:8; 35:29; 49:33). Helaman only supposes his 

father was received "in the spirit" by the Lord (Alma 21:22). He may have been taken to heaven as 

was Enoch (Gen. 7:30; Heb. 11:5), or he may not have been translated. 

AMALICKIAH DESERTS TO THE LAMANITES, VER. 23-39 

Alma 21:27 And now it came to pass that after Helaman and his brethren had appointed priests and 

teachers over the churches, that there arose a dissension among them, and they would not give heed to 

the words of Helaman and his brethren;



The Nephites had prospered even to becoming exceedingly rich, and "they grew proud" and did 

not "walk uprightly before God" (28): The rebellious ones united and became so angry "that 

they were determined to slay" their brethren. The leader of this dissident group was Amalickiah, 

"a large and a strong man" (31). He was ambitious to be king and by flattery and cunning led 

many from the church to follow him. 

Alma 21:37 Thus we see how quick the children of men do forget the Lord their God; yea, how quick to 

do iniquity, and to be led away by the evil one; yea, and we also see the great wickedness one very 

wicked man can cause to take place among the children of men; 

It had been only a year since the Nephites had been given a great victory over a superior force of 

Lamanites. Yet one cunning man with flattering words, seeking to destroy the church, "led away 

the hearts of many people to do wickedly" (38, 39). 

MORONI'S ARMY INTERCEPTS THE DESERTERS, VER. 40-77 

Alma 21:40 And now it came to pass that when Moroni, who was the chief commander of the armies of 

the Nephites, had heard of these dissensions, he was angry with Amalickiah. 

Moroni was angered and took dramatic action to show his feelings. "He rent his coat; and he took 

a piece thereof, and wrote upon it" (41). The word "rent" is the past tense of the verb "rend," 

meaning to tear violently (I Sam. 15:27). Moroni wrote on this piece of cloth, "In memory of our 

God, our religion, and freedom, and our peace, our wives, and our children”. He fastened it to a 

pole and displayed it as a banner, calling it "the title of liberty" (42). Then he prayed to the Lord 

for the blessing of liberty for his band of Christians, and went among the people waving his 

banner, calling on his people to "enter into a covenant that they will maintain their rights, and their 

religion" (48, 49). 

Alma 21:54 Moroni said unto them, Behold, we are a remnant of the seed of Jacob; yea, we are a 

remnant of the seed of Joseph, whose coat was rent by his brethren, into many pieces; 

The record reads that Jacob was shown before his death that a "remnant of the coat of Joseph was 

preserved, and had not decayed" (56). This record is not in the Bible, but Jacob prophesied that so 

should "a remnant of the seed of my sons be preserved by the hand of God" (57, 59). Moroni 

suggested that the dissenters were like the part of the coat which perished (60). 

Then Moroni sent word to all parts of the land where the dissenters were and called the people 

together, asking for volunteers of those who would "maintain their liberty" to stand against the 

dissenters. When Amalickiah saw that most of the people were with Moroni, he took his followers 

and "departed into the land of Nephi" (62). 

Moroni knew that he would stir up the Lamanites to war, and therefore thought it expedient "to cut 

off the course of Amalickiah in the wilderness" (66). He succeeded in this effort; however, 

Amalickiah and "a small number of his men" escaped. Those who surrendered "were taken back 

into the land of Zarahemla" (68). A few refused to "covenant to support the cause of freedom" and 

they were put to death (70).



Alma 21:73 And Helaman and the high priests did also maintain order in the church; yea, even for the 

space of four years, did they have much peace and rejoicing in the church. 

It is supposed that Helaman was high priest over all the Nephites, but that there were other high 

priests over various cities or lands. While the land or government had peace for only a year (until 

nearly the end of the nineteenth year of the Judges) (72), the unity of the church lasted four years. 

Many who died had a strong faith in the redeeming power of Christ. 

They were in a land which at certain seasons had fever epidemics. However, they had found 

“many plants and roots which God had prepared, to remove the cause of diseases" (76). This is a 

significant passage, showing that the people practiced medicine, and helped themselves all they 

could with natural remedies (See D. and C. 42:12c) 

AMALICKIAH BECAME KING OF THE LAMANITES, VER. 78-122 

Alma 21:78 Now we will return in our record, to Amalickiah and those who had fled with him into the 

wilderness: for behold, he had taken those who went with him, and went up into the land of Nephi, 

among the Lamanites, and did stir up the Lamanites to anger against the people of Nephi, insomuch that 

the king of the Lamanites, sent a proclamation throughout all his land, among all his people, that they 

should gather themselves together again, to go to battle against the Nephites. 

The king sent out a proclamation of war "to go to battle against the Nephites." However, the larger 

part of them would not go (80). Amalickiah was given command of those who were willing to 

fight, and he was commanded to compel the others to take up arms. By treachery and murder he 

succeeded in uniting the two groups and becoming their leader (87-99). After Amalickiah had 

been made second in command, he had Lehonti, leader of the rebels, poisoned by degrees. 

Alma 21:100 Now when Lehonti was dead, the Lamanites appointed Amalickiah to be their leader and 

chief commander. 

When he returned to the capital city of Nephi, the king, with his guards, came out to meet him. 

Amalickiah had his servants bow reverently before the king, but as the king put forth his hand to 

raise them, the first one stabbed him to the heart. The king's guard fled in fright, and "Amalickiah 

raised a cry" that they had stabbed the king and had fled. He pretended he was angry, and said, 

"Whosoever loved the king, let him. ..pursue his servants, that they may be slain" (109). 

Amalickiah ' s treachery was not ended until he met, courted the queen, and married her (119). 

Thus “he was acknowledged king throughout all the land" (120). Because the dissenters were 

sinning against a greater light, .they became more hardened and impenitent, and more wild, 

wicked and ferocious, than the Lamanites" (121). 

THE LAMANITES WERE DEFEATED, VER. 123-186 

Alma 21:124 And thus he did inspire their hearts against the Nephites, insomuch, that in the latter end 

of the nineteenth year of the reign of the Judges, he having accomplished his designs thus far; yea, 

having been made king over the Lamanites, he sought also to reign over all the land;



His next challenge was to subdue the Nephites. He made the Zoramites chief captains, since they 

would know the strength and weakness of the Nephite lands and cities. 

Moroni had not been idle but "preparing the minds of the people to be faithful unto the Lord their 

God" (128). He erected small forts and places of resort, throwing up earth banks and walls of stone 

to encircle their cities and protect the borders of their lands (129). 

Alma 21:135 Now the Nephites were taught to defend themselves against their enemies, even to the 

shedding of blood, if it were necessary; 

Only in self-defense were they justified in raising the sword (20:50-52). Moroni was not only a 

good general, he was also a good man who was likened to Ammon and Alma (141). 

"Helaman and his brethren were no less serviceable unto the people than was Moroni." They 

preached and baptized unto repentance. "They were highly favored of the Lord" (143). 

Alma 21:155 Yea, and they had also prepared themselves with shields, and with breastplates; and they 

had also prepared themselves with garments of skins; yea, very thick garments, to cover their nakedness. 

They had taken a lesson from the Nephites in their last war. Now they were sure "that they should 

easily overpower and subject their brethren to the yoke of bondage, or slay and massacre" them as 

they chose (156). 

They first chose the city of Ammonihah as "an easy prey." But when they saw its high ridge of 

earthworks, they withdrew to the wilderness and "marched towards the land 0£ Noah. ..with a firm 

determination. ..and took an oath that they would destroy the people 0£ that city" (163, 165). 

However, they found its strength "even to exceed the strength of the city of Ammonihah" (166). 

The only way they could get into the city was by its entrance, where the Nephite forces were 

concentrated. The Lamanites were desperate, and so attacked at the entrance. They were driven 

back time after time "with an immense slaughter" (174). 

Next they tried to gain entrance by digging down the banks of earth, but the Nephite stones and 

arrows caused their ditches to be filled with the dead and wounded (176). The Lamanites did not 

give up until "their chief captains were all slain." Then they fled into the wilderness (180). 

Alma 21:183 Yea, he was exceeding wroth, and he did curse God, and also Moroni, and swearing with 

an oath that he would drink his blood; and this because Moroni had kept the commandments of God in 

preparing for the safety of his people. 

The cause of his frustration was that his armies had failed miserably in their attempts to bring the 

Nephites into bondage. Amalickiah was still thinking 0£ his own ambitions. No remorse for the 

slain of his people was in evidence. 

Among the Nephites "there was continual peace, ..and exceeding great prosperity in the church" 

(185).



MORONI FURTHER FORTIFIES THE LAND, VER. 1-25 

Alma 22:1 And now it came to pass that Moroni did not stop making preparations for war, or to defend 

his people against the Lamanites; for he caused that his armies should commence in the commencement 

of the twentieth year of the reign of the Judges, that they should commence in digging up heaps of earth 

round about all the cities, throughout all the land which was possessed by the Nephites; 

This ingenious military leader doubtless 'believed that the best offense is a good defense. The kind 

of fortifications he wanted meant much hard labor, and needed to be done while his country was at 

peace. Heaps of earth were thrown up "round about all the cities, throughout all the land. ..by the 

Nephites." 

On top of these earthworks they built up timbers (fences) "to the height of a man" (2). "A frame of 

pickets" was built on top of the wooden "fences," and towers were built to overlook the pickets. 

(3), "Places of security" were built upon ,these towers from which they could throw stones and 

arrows on their attackers, yet they could not be hit by the enemy ( 4, 5). 

Alma 22:7 And it came to pass that Moroni caused that his armies should go forth into the east 

wilderness; yea, and they went forth, and drove all the Lamanites who were in the east wilderness into 

their own lands, which were south of the land of Zarahemla; 

"The land of Nephi did run in a straight course from the east sea to the west” ( 8). This would 

seem to exclude the possibility of the land of Nephi being in South America, since it and the land 

of Zarahemla were almost surrounded by water (Alma 13:77). See map with comments on Chapter 

13:10. Then he fortified the borders .to protect his people and "secure their armies" from the 

enemy (Alma 22:10, 11). Thus the Nephites possessed "all the land northward; yea, even all the 

land which was northward of the land Bountiful" (12). They worked with zeal on these defenses, 

and then began the foundation of the city of Moroni, and "in that same year, ,to build many cities 

on the north; one. ..they called Lehi" (14-16). 

Alma 22:18 And they did prosper exceedingly, and they became exceeding rich; yea, and they did 

multiply, and wax strong in the land. 

This was evidence to them that God had been merciful and had fulfilled all his promises. Yet they 

knew that the wars and destructions visited upon them were due to their own quarrels, murders, 

whoredoms, and abominations (22). However, the righteous and faithful among them "were 

delivered at all times” (23). The historian exclaims, "There never was a happier time among the 

people of Nephi, since the days of Nephi [ about five hundred years] than in the days of Moroni" 

(24). Later a similar expression was made (4 N.1:19) of all the people when they were all one. 

THE REBELLION OF MORIANTON, VER. 26-44 

Alma 22:27 For behold, the people who possessed the land of Morianton did claim a part of the land of 

Lehi; therefore there began to be a warm contention between them, insomuch that the people of 

Morianton took up arms against their brethren, and they were determined by the sword to slay them.



This shows how thin is the veneer of civilization which covers mankind under some conditions. 

The people of Lehi fled to the camp of Moroni for protection. The aggressors, led by Morianton, 

learned that the people of Lehi had placed their case before Moroni, and fearful that his army 

should destroy them, they were persuaded by their leader to "flee to the land which was 

northward, which was covered with large bodies of water" ( 30) . 

The plot was frustrated because Morianton became angry at one of his maidservants and beat her. 

She fled to the camp of Moroni and told him all, including the people's intention to flee. Moroni 

feared this would lead to serious consequences and result in "overthrow of their liberty," so he sent 

an army "to stop their flight into the land northward" (33, 34). 

Teancum led the Nephite forces and, in the battle which followed their contact, he slew 

Morianton, defeated his army, and took the prisoners back to Moroni's camp (36, 37). They then 

covenanted to keep the peace, were restored to their own land, and united with the people of Lehi 

(39). 

Alma 22:40 And it came to pass that in the same year that the people of Nephi had peace restored unto 

them, that Nephihah, the second chief judge, died, having filled the judgment seat with perfect 

uprightness before God; 

It seems that Alma II had asked him "to take possession or' the sacred records, but he had refused 

(41). Alma then conferred them upon his son, Helaman. After Nephihah's death, his son, Pahoran, 

"was appointed to fill the judgment seat”. In addition to his appointment as chief judge, he was 

governor of the people. His oath of office required him "to keep the peace, and the freedom of the 

people. ..to grant. ..their sacred privileges to worship. ..and to bring the wicked to justice" ( 42, 

43).



KlNG-MEN FORCED TO DEFEND THEIR COUNTRY, VER. 1-26 

Alma 23:5 And it came to pass that those who were desirous that Pahoran should be dethroned from the 

judgment seat, were called king-men, for they were desirous that the law should be altered in a manner 

to overthrow the free government, and to establish a king over the land. 

Frequently two classes will be found in any large society. There are those who want a change 

because of dissatisfaction with their opportunities in the present order or because of their 

ambitions for achieving certain objectives. Then there are those who resist change and wish to 

retain the status quo. In this Nephite period those wanting a change wished the laws altered so 

they might have a monarchy. Pahoran, the chief judge, resisted this demand, and he became the 

center of contention. His supporters were called freemen. The matter was submitted to a vote of 

the people, and the freemen won (8). 

The king-men “were those of high birth" who were supported “by those who sought power and 

authority over the people" (9). (See Mosiah 1.1:7) 

Alma 23:10 But behold, this was a critical time for such contentions to be among the people of Nephi; 

for behold, Amalickiah had again stirred up the hearts of the people of the Lamanites, against the people 

of the Nephites, and he was gathering together soldiers, from all parts of his land, and arming them, and 

preparing for war, with all diligence, for he had sworn to drink the blood of Moroni. 

While his army was not as large as formerly, because 0£ their losses in battle, yet it was a great 

army which Amalickiah led down to the land 0£ Zarahemla. 

When the king-men heard 0£ their coming, they were glad and "refused to take up arms" (16). 

This angered Moroni who, "with the voice 0£ the people," petitioned the governor to grant him 

"power to compel those dissenters to defend their country, or to put them to death" (18). His 

petition was granted. 

Alma 23:22 And it came to pass that the armies did march forth against them; and they did pull down 

their pride and their nobility, insomuch, that as they did lift their weapons of war to fight against the 

men of Moroni, they were hewn down, and leveled to the earth. 

'From the number of dead (four thousand) it is evident that this was a real battle against very 

stubborn men. The leaders who were not killed were put in prison without trial, because of the 

imminent threat of war with the Lamanites. The other dissenters were compelled to hoist the title 

of liberty "and to take up arms in defense of their country" (24). This was the end of the kingmen's 

agitation, and this group thereafter did ”fight valiantly for their freedom from bondage” (25, 

26). 

AMALICKIAH Is KILLED IN HIS BED, VER. 27-44 

Alma 23:28 And it came to pass that the Nephites were not sufficiently strong in the city of Moroni; 

therefore Amalickiah did drive them, slaying many.



The trouble with the dissenters had interfered with Moroni's preparation to fight the Lamanites. 

Not only did Amalickiah take the city of Moroni, but also the cities of Nephihah, Lehi, Morianton, 

Omner, Gid, and Mulek. All of these were strongly fortified and afforded the Lamanites good 

strongholds (32, 33). Amalickiah "marched to the borders of' the land Bountiful, driving the 

Nephites before them, and slaying many" (34). Here he was met by Teancum and turned back. 

Alma 23:37 But behold, he met with a disappointment, by being repulsed by Teancum and his men, for 

they were great warriors: for every man of Teancum did exceed the Lamanites in their strength, and in 

their skill of war, insomuch that they did gain advantage over the Lamanites. 

Here they gained an advantage over the Lamanites and "did slay them even until it was dark" 

(38). 

Taking a servant with him at night, Teancum entered Amalickiah's camp, found his tent, and while 

he slept from exhaustion, put a javelin through his heart. 

Then Teancum returned to his own camp without disturbing the Lamanites. ..He awoke his own 

men and told them the news. He "caused that his armies should stand in readiness" for a 

counterattack (43).



NEPHITES RECAPTURE CITY OF MULEK, VER. 1-49 

Alma 24:4 And it came to pass that he did command that his people should maintain those cities which 

they had taken by the shedding of blood; for they had not taken any cities, save they had lost much 

blood. 

In the previous chapter we learned that the armies of Amalickiah had taken six fortified cities on 

the east coast. Because that history received brief mention, it appeared that the Nephites must have 

given up without much struggle. This was not true. There was much bloodshed before any city 

was captured. After Amalickiah's death, his brother, Ammoron, was appointed king. 

"Teancum thought it was not expedient" to attack the Lamanites in their forts, so he busied his 

armies in "casting up walls round about, and preparing places of resort" ( 6, 7), until Moroni could 

send reinforcements. Moroni sent orders for him to "retain all the prisoners who fell into his 

hands. ..as a ransom for those whom the Lamanites had taken" (9). Moroni said, “I would come 

unto you, but behold, the Lamanites are upon us in the borders of the land by the west sea; and 

behold, I go against them" (13). 

Alma 24:14 Now the king (Ammoron) had departed out of the land of Zarahemla, and had made known 

unto the queen concerning the death of his brother, and had gathered together a large number of men, 

and had marched forth against the Nephites, on the borders by the west sea; 

Here he was endeavoring to harass them and hold a large army on the defensive while his armies 

in the fortified cities they had captured on the east sea would harass the Nephite army there (15). 

Moroni directed Teancum to establish armies to protect the south and west borders of the land 

Bountiful, then he would assist with his men to retake the cities they had lost. Teancum prepared 

to make an assault on Mulek, but when he saw that he had no chance to overpower them, "he 

abandoned his designs" until Moroni's army could help. When Moroni came the chief captains 

held a council of war, seeking some way to entice the Lamanites to leave the protected city of 

Mulek (23). 

Alma 24:24 And it came to pass that they sent embassies to the army of the Lamanites, which protected 

the city of Mulek, to their leader, whose name was Jacob, desiring him that he would come out with his 

armies to meet them upon the plains, between the two cities. 

Jacob, a Zoramite, refused; so Moroni resolved to use a decoy to entice "the Lamanites out of their 

strongholds" (27). He caused that Teancum with a small army should march to the east seashore, 

while Moroni and his army marched into the wilderness west of Mulek by night. When the guards 

discovered Teancum the next day, they informed Jacob. He lost no time in marching against 

Teancum, "because of the smallness of his numbers" (29). Teancum saw them coming, and moved 

northward along the seashore. His strategy worked; for Jacob saw them fleeing, and gave pursuit. 

This gave Moroni the opening he was seeking to move on Mulek. 

Alma 24:33 And thus they did, and slew all those who had been left to protect the city; yea, all those 

who would not yield up their weapons of war.



Moroni then marched out to meet the Lamanites as they returned to Mulek. However, they 

pursued Teancum to "near the city Bountiful," where Lehi's army surprised them, and "they fled in 

much confusion" toward Mulek (36). 

Lehi did not try to overtake them until they should meet the army of Moroni. Thus two fresh 

armies were ready to give battle against the tired Lamanites. Seeing that they were trapped, Jacob, 

"a Zoramite, and having an unconquerable spirit" fought "with exceeding fury against Moroni" 

(41). 

Alma 24:44 And it came to pass that they fought on both hands with exceeding fury; and there were 

many slain on both sides; yea, and Moroni was wounded, and Jacob was killed. 

Lehi pressed them with such fury from the rear that that part of Jacob's army "delivered up their 

weapons of war," and the rest hesitated. Moroni, observing their confusion, said that if they would 

deliver up their weapons the bloodshed would cease (46). The chief captains did this, and 

commanded their men to do the same. However, many would not, so they were taken as prisoners 

to the land Bountiful. "The number of prisoners. ..exceeded. ..the number. ..slain; yea, more than 

those who had been slain on both sides" (49). 

INTRIGUE AMONG NEPHITES CAUSED REVERSES, VER. 50-79 

Alma 24:50 And it came to pass that they did set guards over the prisoners of the Lamanites, and did 

compel them to go forth and bury their dead; yea, and also the dead of the Nephites who were slain; and 

Moroni placed men over them to guard them while they should perform their labor. 

When the prisoners finished these tasks, they were marched back to the land Bountiful and set to 

work building "a breastwork of timbers upon the inner bank of the ditch" they had dug around the 

city Bountiful (54, 55). 

Moroni felt compelled to work the prisoners, since it was easier to guard them while they were 

laboring and all his men were needed for war. Thus they were busied making fortifications and 

providing food for the armies and their families (60) While Moroni was absent from "the west 

sea, south" (see Helaman 2:8), the Lamanites took advantage of some division among the Nephites 

and took "possession of a number of their cities in that part of the land." Thus "because of 

dissension and intrigue among themselves," the Nephites "were placed in the most dangerous 

circumstances" (62). 

Alma 24:63 And now behold, I have somewhat to say concerning the people of Ammon, who, in the 

beginning were Lamanites; but by Ammon and his brethren, or rather by the power and word of God, 

they had been converted unto the Lord; 

They had taken an oath never to take up arms again. Therefore "they were brought down into the 

land of Zarahemla," where they were "protected by the Nephites" (66). When they saw the 

tribulations of the Nephites at this time, "they were moved with compassion, and were desirous to 

take up arms in defense of their country" (67). However, Helaman persuaded them not to break 

their oath, "lest by so doing, they should lose their souls” (68, 69).



Alma 24:70 But behold, it came to pass they had many sons, who had not entered into a covenant that 

they would not take their weapons of war to defend themselves against their enemies; 

These youths "entered into a covenant, to fight for the liberty of the Nephites" and themselves (72, 

73). There were two thousand of them, and they chose Helaman for their leader. All were valiant 

for courage, and also for strength and activity . "They were men of truth and soberness, for they 

had been taught to keep the commandments of God" (77).



AMMORON AND MORONI EXCHANGE EPISTLES, VER. 1-26 

Alma 25:1 And now it came to pass in the twenty and ninth year of the Judges, that Ammoron sent unto 

Moroni, desiring that he would exchange prisoners. 

The necessity of feeding prisoners of war was burdensome on both sides. Moroni was glad to get 

this request; however, there were "many women and children" among the prisoners held by the 

Lamanites but only soldiers held by the Nephites. Moroni decided to bargain with Ammoron that 

he "deliver up a man, and his wife, and his children, for one prisoner" (11). In case Am- moron 

would not accept these terms, Moroni threatened to arm his women and children, and fight to 

extinction (12). 

25: 16 II I am Ammoron the king of the Lamanites; I am the brother of Amalickiah, whom -vou 

have murdered."- 

He continued by threatening to avenge the blood of his brother. He wrote, "If ye will lay down 

your arms, and subject yourselves to be governed by those to whom the government doth rightly 

belong" (19), the war would cease. However, he did accept Moroni's offer for the exchange of 

prisoners "that I may preserve my food for my men of war" (21). Otherwise he was ready to 

continue the war to extinction (22). "As concerning that God whom ye say we have rejected, 

behold, we know not such a being; neither do ye" (23). He also denied "that there is a devil and a 

hell" (24). He ended his epistle by declaring that' 'this war hath been waged, to avenge their 

wrongs" (26). 

NEPHITES TAKE THE CITY OF GID AND FREE NEPHITE PRISONERS, VER. 27-63 

Alma 25:28 And he said, Behold, I will not exchange prisoners with Ammoron, save he will withdraw 

his purpose, as I have stated in my epistle; for I will not grant unto him that he shall have any more 

power than what he hath got. 

Moroni quit writing and determined to continue the conflict, "yea, I will seek death among them, 

until they shall sue for peace" (29). Next he sent out spies to find where the prisoners held by 

Ammoron were kept. Learning that they were in the city of Gid, he searched among his people for 

one who was a descendant of Laman. He found one by the name of Laman, and sent him to Gid 

with a few men. When it was evening Laman approached the guards of the city, "and they hailed 

him” (34). 

Alma 25:35 But he saith unto them, Fear not. Behold, I am a Lamanite. Behold we have escaped from 

the Nephites, and they sleepeth; and behold, we have taken of their wine, and brought with us. 

Because of their weariness, the guards were very anxious for the wine. Laman put them off by 

saying, "Let us keep of our wine till we go against the Nephites to battle," They pleaded that when 

they got their rations of wine, they would be strengthened to go against the Nephites. Then Laman 

consented, "You may do according to your desires" (38). They drank freely, for "it was pleasant to 

their taste. ..and it was strong." Soon they were drunken and in a deep sleep. This was promptly 

reported to Moroni. He moved up his army that night with an extra supply of arms, which were 

passed in for the prisoners.



Alma 25:47 Now behold, this was done in the night time, so that when the Lamanites awoke in the 

morning, they beheld that they were surrounded by the Nephites without, and that their prisoners were 

armed within. 

Seeing that the Nephites had them in their power, "they found that it was not expedient that they 

should fight" (48). Therefore, when the demand came for them to turn in their weapons of war, 

they cast them at the feet of the Nephites, and they became prisoners of war. The liberated 

prisoners gave strength to Moroni's army. 

Moroni used the Lamanite prisoners to build up the fortifications of the city of Gid, and then 

transferred them to the city Bountiful, which he guarded "with an exceeding strong force" (51-53). 

Alma 25:55 And it came to pass that the Nephites began again to be victorious, and to reclaim their 

rights and their privileges. 

Many efforts were made by the Lamanites to encircle the Nephites at night, but they lost many 

prisoners in the attempts. Then they sought to snare the Nephites to drink their wine and get them 

drunk or poison them. However, the Nephites would not drink, except the Lamanite prisoners first 

drank of it and received no harm. Moroni next turned his attention to the strongly fortified city 

Morianton, where the Lamanites were continually bringing more forces and provisions (62).



HELAMAN REPORTS ON CONDITIONS IN THE WEST, VER. 1-29 

Alma 26:1 And now it came to pass in the commencement of the thirtieth year of the reign of the 

Judges, in the second day, on the first month, Moroni received an epistle from Helaman, stating the 

affairs of the people in that quarter of the land. 

His epistle starts back four years when Helaman was asked to lead two thousand young men of the 

people of Ammon to assist the Nephites. The latter had already been fighting nearly two years and 

were about exhausted. The Lamanites had captured the fortified cities of Manti, Cumeni, Zeezrom, 

and Antiparah, with much bloodshed on both sides (15). 

When they arrived, Antipus, the Nephite leader in that part of the land, and his men were "toiling 

with their mights to fortify" the city of Judea (16). They had suffered greatly, and "determined to 

conquer in this place or die" (18). 

Alma 26:19 And now it came to pass that when the Lamanites saw that Antipus had received a greater 

strength to his army, they were compelled, by the orders of Ammoron, to not come against the city of 

Judea, or against us, to battle. 

This was considered as due to divine favor, for the Nephites needed a respite to improve their 

defenses. 

The next year they felt strong enough to meet the Lamanites, but the latter would not come to 

attack Judea. Antipus kept his spies watching day and night, lest the Lamanites should pass by to 

attack their other cities to the north. He knew these were not strong enough to stand. His intention 

was to make a rear attack if the Lamanites decided to march by them. But "they durst not pass by 

us with their whole army, ...neither durst they march down against the city of Zarahemla; neither 

durst they cross the head of Sidon, over to the city of Nephihah" (27,28). 

LAMANITES DRAWN FROM ANTIPARAH AND DEFEATED, VER. 30-69 

Alma 26:30 And now it came to pass, in the second month of this year, there was brought unto us many 

provisions, from the fathers of those my two thousand sons. 

They also received two thousand more men from Zarahemla. This made a garrison of ten 

thousand, and put fear into the Lamanites. They began "to sally forth, if it were possible, to put an 

end to our receiving provisions and strength" (33). 

Antipus ordered Helaman to march with his sons ''as if we were carrying provisions to a 

neighboring city." They were to go "near the city of Antiparah, as if we were going to the city 

beyond" (35,36). Then Antipus marched out with a part of his army, leaving some to maintain the 

city (38). The largest Lamanite army was stationed in Antiparah. When their spies reported that 

Helaman's army was approaching, the Lamanites came out against them. Helaman fled north a 

considerable distance, with the Lamanites in full pursuit. But the army under Antipus was 

following them. Helaman knew his young army was not strong enough to meet the enemy, so they 

turned into the wilderness until it was dark (49). This chase continued for two days before it 

halted. Helaman was not sure whether Antipus had overtaken the Lamanites, or whether they were 

laying a snare for his army. He asked his sons, "Will ye go against them tq battle ?" They



answered, "Father, behold our God is with us, and he will not suffer that we shall fall; then let us 

go forth" (54). "They had been taught by their mothers, that if they did not doubt, that God would 

deliver them" (56). 

Alma 26:59 And now behold, the armies of Antipus had overtaken them, and a terrible battle had 

commenced. 

Because of their weariness from their long march in the short time, "they were about to fall into 

'the hands of the Lamanites" (60). "Antipus had fallen by the sword, and many of his leaders" (61). 

When Helaman's army came it fought with such great vigor that "they began to slay them 

exceedingly." Then the whole Lamanite army turned upon Helaman's sons (62). The Nephite 

armies soon surrounded them, and the Lamanites were compelled to surrender (64). 

Alma 26:66 But behold, to my great joy, there had not one soul of them fallen to the earth; yea, and 

they had fought as if with the strength of God; yea, never were men known to have fought with such 

miraculous strength; 

Their prisoners were sent to the land of Zarahemla and also the remnant not slain by Antipus' 

army. Helaman took the rest of his army back to the city of Judea. A consciousness of being in the 

right always adds to one's strength. 

THE SONS OF HELAMAN SUSTAINED BY FAITH, VER. 70-104 

Alma 26:70 And now it came to pass that I received an epistle from Ammoron, the king, stating that if I 

would deliver up those prisoners of war whom we had taken, that he would deliver up the city of 

Antiparah unto us. 

Helaman answered that he had forces sufficient to take the city , and considered it unwise to 

deliver the prisoners for the city, but would exchange for Nephite prisoners. This counter-offer 

was refused by Ammoron, so Helaman prepared "to go against the city" (72), but the Lamanites 

fled Antiparah to other cities in their possession; so it “fell into our hands" (73) . 

Early in the twenty-ninth year, men and provisions came from Zarahemla; so Helaman desired to 

retake the city of Cumeni. He had the city surrounded by night, a little before it was to receive 

provisions. They had to wait several days, but finally the provisions came and were captured with 

those who brought them. The provisions were sent to Judea and the prisoners to Zarahemla. In a 

short while the Lamanites surrendered the city (75-83). 

Alma 26:85 But it came to pass that our prisoners were so numerous, that notwithstanding the enormity 

of our numbers, we were obliged to employ all our force to keep them, or to put them to death. 

We find no account that the Lamanites had ever bothered to take prisoners of war until the days of 

warfare with Moroni. like the savages they were, they knew only "kill or be killed." The idea of 

exchange of prisoners was discussed several times, but always something seemed to interfere with 

completing the arrangements.



On this occasion the prisoners turned on their guards and did "fight with stones, and with dubs, or 

whatsoever things they could get into their hands," and thus two thousand prisoners were slain. 

The rest were started for Zarahemla (86-90). However, the next day their guards returned to 

Cumeni alone. 

In the meantime Ammoron had sent provisions and many men to the Lamanites. As the men who 

started with the Lamanite prisoners returned, they found Helaman's army about to be 

overpowered, and they gave timely assistance (93). 

Alma 26:95 And as the remainder of our army were about to give way before the Lamanites, behold, 

those two thousand and sixty were firm and undaunted; yea, and they did obey and observe to perform 

every word of command with exactness; 

The Lamanites were driven back to the city of Manti, though the Nephites "had suffered great 

loss" (98). Helaman ordered that "the wounded should be taken from among the dead, and caused 

that their wounds should be dressed" (99). While "two hundred, out of my two thousand and sixty, 

...had fainted because of the loss of blood," not one had been killed (100, 101). Yet there were a 

thousand Nephites slain. Helaman's letter explained the miraculous preservation of his sons on the 

basis "they do put their trust in God continually" (104). 

THE NEPHITES TAKE THE CITY OF MANTI, VER. 105-170 

Alma 26:105 And now it came to pass that after we had thus taken care of our wounded men, and had 

buried our dead, and also the dead of the Lamanites, who were many, behold, we did inquire of Gid 

concerning the prisoners whom they had started to go down to the land of Zarahemla with. 

There was no time for conversation until the battle was won, and they had cared for the wounded 

and dead. Gid, the chief captain for the expedition, said that some Nephite spies who had been 

watching the Lamanite camp brought them news that the enemy was marching towards Cumeni. 

The prisoners heard this report and rebelled. "They did, in a body, run upon our swords, in the 

which, the greater number of them were slain. .. the remainder. ..fled from us" (112). 

Alma 26:118 And behold, now it came to pass that our next object was to obtain the city of Manti; but 

behold, there was no way that we could lead them out of the city, by our small bands. 

Although there were many more garrisoned in the city than Helaman had in his army, yet they 

"could not decoy them away from their strongholds" (119). Helaman had to wait for more 

provisions and men to come from Zarahemla (124). The Lamanites also received men and 

supplies, and "were sallying forth against us, from time to time" (126). 

This continued for months, "even until we were about to perish for the want of food" (127). 

Finally food was brought by an army of two thousand men. This was all the assistance they 

received. "We were grieved, and also filled with fear" (130). "Therefore we did pour out our souls 

in prayer to God. ...The Lord our God did visit us with assurances, that he would deliver us" 

(131,132).



Alma 26:134 And thus we did go forth with all our might against the Lamanites, who were in the city of 

Manti; and we did pitch our tents by the wilderness side, which was near to the city. 

When the Lamanite spies saw that the Nephite army was not strong in numbers, fearing to be cut 

off from their supply line, they came out to battle, "supposing that they could easily destroy us" 

(136, 137). Helaman sent Gid with a small army to secrete themselves on the right in the 

wilderness, and also Teomner with a small army to secrete themselves on the left in the 

wilderness. Helaman kept the rest of the men where they had camped near Manti (138, 139). 

The Lamanites came out in large numbers and were about to attack, when Helaman led a retreat 

into the wilderness. The Lamanites rushed forward until they found they were approaching the 

land of Zarahemla; then they became afraid of a plot, and so they returned by the way they had 

come. At night Helaman passed by the Lamanites, and reached Manti before they did, and took 

possession of the city without the shedding of blood (149-153). 

When the Lamanite~ reached Manti and found the Nephites in possession, they fled in terror into 

the wilderness. Thus all the cities th.e Nephites had lost were retaken (157). 

Alma 26:158 But behold, our armies are small, to maintain so great a number of cities, and so great 

possessions. 

"We trust. ..in our God, who has given us victory," wrote Helaman. Yet he was worried as to why 

Zarahemla had not sent “greater strength” (160). Helaman never ceased to sing the praises of the 

sons of the people of Ammon. While "they have received many wounds; nevertheless they stand 

in that liberty wherewith God has made them free" (166). Then he added, "They art strict to 

remember the Lord their God. ..to keep his statutes, and his judgments, and his commandments 

continually; and their faith is strong in the prophecies concerning that which is to come" (167).



MORONI WRITES TO PAHORAN IN ANGER, VER. 1-29 

Alma 27:1 Now it came to pass in the thirtieth year of the reign of the Judges over the people of Nephi, 

after Moroni had received and had read Helaman's epistle, he was exceedingly rejoiced because of the 

welfare, yea, the exceeding success which Helaman had had, in obtaining those lands which were lost; 

Moroni shared the good news with "all his people in all the land round about" (2). Then he wrote 

Pahoran, the governor of all the land, for men and provisions to strengthen the armies. Moroni 

immediately began plans to free the rest of their cities which the Lamanites held. However, at that 

very time the city of Nephihah, containing refugees from the cities of Moroni, Lehi, and 

Morianton, was attacked by a large army of Lamanites. Having been driven from the cities on the 

west sea by Helaman's successes, the Lamanites came east and joined Ammoron's forces. Thus 

with fresh supplies of men and provisions adding to their strength daily, by sheer weight of 

numbers the Lamanites were able to overwhelm every obstacle in their way. The Nephites in 

Nephihah were compelled to flee to Moroni's army (5-8). This defeat caused Moroni great sorrow, 

and he and all his chief captains had doubts, because of the wickedness of their own people, 

whether they could keep from falling into the hands of the Lamanites. His anger rose at what 

seemed to be the indifference 0£ the government (12,13). 

Alma 27:14 And it came to pass that he wrote again to the governor of the land, who was Pahoran, and 

these are the words which he wrote, saying, Behold, I direct mine epistle to Pahoran, in the city of 

Zarahemla, who is the chief judge and the governor over the land, and also to all those who have been 

chosen by this people to govern and manage the affairs of this war; 

In this epistle Moroni was impulsive and bold. "I have somewhat to say unto them by the way of 

condemnation," he began. "Great has been your neglect towards us; and. ..we desire to know the 

cause of this exceeding great neglect" (15, 19). 

Moroni reminded them that the work appointed unto them was to supply men, arms, and 

provisions. Yet the soldiers and their leaders had endured "exceeding great sufferings; yea, even 

hunger, thirst, and fatigue, and all manner of afflictions" (16). However, had this been all they 

would not complain; but "great has been the slaughter among our people." This would not have 

happened "if ye had rendered unto our armies sufficient strength and succor for them" (18). 

Alma 27:20 Can you think to sit upon your thrones, in a state of thoughtless stupor, while your enemies 

are spreading the work of death around you? 

The commander in chief of the Nephite armies was a brave leader, a successful general, a man of 

action. He failed to see that poor communications might have left him prey to wrong conclusions 

about the attitude and ability of the governor and his helpers in Zarahemla. 

Alma 27:26 But behold, ye have neglected them, insomuch that the blood of thousands shall come upon 

your heads for vengeance; yea, for known unto God were all their cries, and all their sufferings. 

Moroni was a discreet and far-seeing man. But he often acted in anger. When any leader permits 

his emotions rather than his reason to rule, he is apt to betray sound judgment. He said that God



did not permit their brethren to be slain because of their wickedness; but he suffered it to be that 

"his justice and judgment may come upon the wicked" (28, 29). 

GOD'S JUDGMENTS TO COME ON NEPHITES, VER. 30-59 

Alma 27:32 Yea, were it not for those king-men, who caused so much bloodshed among ourselves; yea, 

at the time we were contending among ourselves, if we had united our strength as we hitherto have 

done; 

Alma 27:33 Yea, had it not been for the desire of power and authority which those king-men had over 

us; had they been true to the cause of our freedom, and united with us, and gone forth against our 

enemies, instead of taking up their swords against us, which was the cause of so much bloodshed among 

ourselves; 

Alma 27:34 Yea, if we had gone forth against them, in the strength of the Lord, we should have 

dispersed our enemies; for it would have been done according to the fulfilling of his word. 

Moroni wrote, "We know not but what ye are also traitors to your country" (36) . 

Alma 27:43 Now I would that ye should remember that God has said that the inward vessel shall be 

cleaned first, and then shall the outer vessel be cleansed also. 

Luke quotes Jesus as rebuking the Pharisees who "make clean the outside of the cup....but your 

inward part is full of. ..wickedness" {Luke 11:40). Moroni then made the application, "It will be 

expedient that we contend no more with the Lamanites until we have first cleansed our inward 

vessel; yea even the great head of our government" (Alma 27:44). "Except ye grant mine epistle 

...I will come unto you, and….stir up insurrection among you, even until those who have desires to 

usurp power and authority, shall become extinct...I do not fear your power nor your authority, but 

it is my God whom I fear" (45-47). 

"Except ye do administer unto our relief, behold I come unto you. ..and smite you with the sword, 

insomuch that ye can have no more power to impede the progress of this people in the cause of our 

freedom" (49). 

He signed his epistle, "I am Moroni, your chief captain. I seek not for power but to pull it down" 

(58). 

Nothing seemed to be lacking in his epistle by way of rebuke or threat to stir up the government to 

send support to their fighting men without delay.



PAHORA.N'S REPLY REVEALS THE OTHER SIDE, VER. 1-27 

Alma 28:2 And these are the words which he received: I, Pahoran, who am the chief governor of this 

land, do send these words unto Moroni, the chief captain over the army: Behold I say unto you, Moroni, 

that I do not joy in your great afflictions; yea, it grieves my soul. 

But "there are those who do joy in your afflictions; yea, insomuch that they have risen up in 

rebellion against me" (3). 

The character of the chief judge is best shown by his reply to Moroni. Far from being the stupid, 

vainglorious man that Moroni had pictured, he was evidently a wise and conscientious servant of 

God, and loyal to the country. He also seemed to have possessed remarkable humility and 

forgiveness. At the same time, he was strong and courageous. 

"It is those who have sought to take away the judgment seat from me, that have been the cause of 

this great iniquity (4) They have withheld our provisions, and have daunted our free-men, that they 

have not come unto you" (5). 

Alma 28:6 And behold, they have driven me out before them, and I have fled to the land of Gideon, 

with as many men as it were possible that I could get. 

Pahoran sent out a proclamation to the people in those parts of Zarahemla; "and behold, they are 

flocking to us daily, to their arms, in the defense of their country, and their freedom, and to avenge 

our wrongs" (7). This showing of support was strong enough to put fear into the hearts of the kingmen, 

so that they "durst not come out against us to battle” (8). 

Alma 28:9 They have got possession of the land, or the city of Zarahemla: they have appointed a king 

over them, and he hath written unto the king of the Lamanites, in the which he hath joined an alliance 

with him; 

Even in this precarious condition, Pahoran could write, “you have censured me; but it mattereth 

not, I am not angry, but do not rejoice in the greatness of your heart. I, Pahoran, do not seek for 

power, save only to retain my judgment seat, that I may preserve the rights and the liberty of my 

people" (11, 12). He promised to "resist wickedness, even unto bloodshed." But all he asked of the 

Lamanites was to “stay in their own land"; and of his brethren, that '.they would not rise up in 

rebellion" (14-16). 

Alma 28:19 Therefore my beloved brother Moroni, let us resist evil; and whatsoever evil we can not 

resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords, that we 

may retain our freedom, that we may rejoice in the great privilege of our church and in the cause of our 

Redeemer and our God. 

He asked Moroni to .'come unto me speedily, with a few of your men.'. The rest under the 

leadership of Lehi and Teancum could conduct the war in that part of the land. "1 have sent a few 

provisions unto them” (20,21). "Gather together whatsoever force ye can upon your march hither, 

and we will go speedily against those dissenters, in the strength of our God" (22).



He closed his epistle on a note of faith. "See that ye strengthen Lehi and Teancum in the Lord; tell 

them to fear not, for God will deliver them” (26). When all else fails, trust in God gives courage 

and strength to do whatever is necessary.



MORONI RAISES ARMY AND HELPS PAHORAN, VER. 1-19 

Alma 29:2 But he did also mourn exceedingly, because of the iniquity of those who had driven Pahoran 

from the judgment seat; yea, in fine, because of those who had rebelled against their country and also 

their God. 

Doubtless Moroni was relieved to learn of Pahoran's faithfulness, and of his wise and forgiving 

attitude toward him. He “took a small number of men," as Pahoran had requested, and moved 

toward the land of Gideon. In every place he entered he raised the standard of liberty and 

"thousands did flock unto his standard, and did take up their swords in the defense of their 

freedom" (4, 5). 

When he reached Gideon and united with the forces of Pahoran, "they became exceeding strong, 

even stronger than the men of Pachus," king of the dissenters (6), The battle was fought near the 

city of Zarahemla, where Pachus was slain, and the judgment seat restored to Pahoran (7, 8). The 

king-men were tried and executed according to law, except those who covenanted to defend the 

country (10). 

Moroni immediately caused that provisions and six thousand men be sent to Helaman and the 

same to the armies of Lehi and Teancum, 

Alma 29:16 And it came to pass that Moroni and Pahoran, leaving a large body of men in the land of 

Zarahemla, took their march with a large body of men towards the land of Nephihah, being determined 

to overthrow the Lamanites in that city. 

While on the march they came upon a large body of Lamanites. They slew many and took their 

provisions and weapons of war. Many of the prisoners entered into a covenant never to take up 

arms again against the Nephites. Four thousand of these were sent to dwell with the people of 

Ammon (17-19). 

CITY OF NEPHIHAH TAKEN FROM THE LAMANITES, VER. 20-38 

Alma 29:21 And it came to pass that when they had come to the city Nephihah, they did pitch their tents 

in the plains of Nephihah, which is near the city Nephihah. 

When the Lamanites saw the large army of Nephites, "they durst not come out against them. 

...Moroni went forth in the darkness of the night, and came upon the top of the wall to spy out" 

where the Lamanites were camped (23). He found them on the east: 

Moroni returned to his army, had rope ladders prepared, and with them let his men down inside 

the west wall of the city. 

When the Lamanites awoke and saw the armies of Moroni, they fled out the pass in terror (28). 

The Nephites marched forth against them and slew many and took many prisoners. The rest fled 

toward the land of Moroni. Thus did Pahoran and Moroni obtain possession of "Nephihah without 

the loss of one soul" (29, 30).



Alma 29:31 Now it came to pass that many of the Lamanites who were prisoners, were desirous to join 

the people of Ammon, and become a free people. 

This request was granted, and as soon as they reached the land of Jershon they began "to labor 

exceeding, tilling the ground, raising all manner of grain, and flocks, and herds" (32). This was 

quite a transformation, for not only had they been warriors but as Lamanites they had not lived by 

agricultural pursuits. 

When the city of Nephihah fell, the released prisoners strengthened the Nephite army, while the 

Lamanites lost much strength. Taking advantage of this situation, Moroni followed the fleeing 

Lamanites to the land of Lehi and then went on to the land of Moroni. Here he found all the 

Lamanites gathered under Ammoron, king of the Lamanites (35-38). 

PEACE ESTABLISHED IN ALL THE LAND, VER. 39-63 

Alma 29:42 And it came to pass that Teancum in his anger did go forth into the camp of the Lamanites, 

and did let himself down over the walls of the city. 

Both the Lamanite and Nephite armies had become exhausted by their speedy march, and when 

nightfall came wanted nothing so much as rest. 

One exception was Teancum, who blamed Ammoron and Amalickiah, Nephite dissenters, for all 

this bloodshed. He had slain the latter in his sleep as his army camped near the borders of the land 

Bountiful. He resolved to dispatch Ammoron in like manner. He found his tent and cast his javelin 

through Ammoron's heart. However, the king awakened his servant before he died. The servant 

spread the alarm, and Teancum was pursued and slain (42-44). Lehi and Moroni "were exceeding 

sorrowful: for behold, he had been a man who had fought valiantly for his country, yea, a true 

friend to liberty" (45). 

Alma 29:47 Now it came to pass that Moroni marched forth on the morrow, and came upon the 

Lamanites, insomuch that they did slay them with a great slaughter; and they did drive them out of the 

land: and they did flee, even that they did not return at that time against the Nephites. 

The Lamanites had had enough of war after that decisive battle, and stayed in their own land. 

Moroni fortified the borders "which were most exposed to the Lamanites," then he and Helaman 

returned to their homes in Zarahemla, "and there was once more peace established among the 

people of Nephi" (52). 

"Moroni yielded up the command of his armies into the hands of his son Moronihah," and Pahoran 

returned "to his judgment seat," while Helaman and his brethren set out on preaching missions 

"unto the convincing of many people of their wickedness, which did cause them to repent of their 

sins, and to be baptized" (55). 

Alma 29:56 And it came to pass that they did establish again the church of God, throughout all the land; 

yea, and regulations were made concerning the law.



Not only was the church work rejuvenated, but the government was reorganized by choosing 

judges and chief judges. A period of prosperity followed, and they "began to multiply and to wax 

exceeding strong again" and became very rich. However, with all this prosperity, they were not 

lifted up in pride, but "did humble themselves exceedingly" before God (59). "They did pray unto 

the Lord their God continually," and the Lord blessed them according to his promise. Helaman 

died in the thirty-fifth year of the reign of the Judges (61, 63).



MANY LEADERS DIED, AND THERE WERE MIGRATIONS NORTHWARD, VER. 1-21 

Alma 30:1 And it came to pass in the commencement of the thirty and sixth year of the reign of the 

Judges over the people of Nephi, that Shiblon took possession of those sacred things which had been 

delivered unto Helaman by Alma; 

Both Shiblon and his older brother Helaman were spoken of by their father Alma as being in their 

youth when they went to preach to the Zoramites. Helaman died eighteen years later, and his 

successor in the custody of the sacred records lived only four years longer. This indicates a short 

life span for both of them. (See A. 16:84; 29:63; 30:14.) 

Concerning Shiblon, the historian said: "He was a just man, and he did walk uprightly before God" 

(2). 

In the thirty-sixth year "Moroni died also" (3). During the following year five thousand and four 

hundred men, women, and children emigrated from Zarahemla to the land northward. The same 

year Hagoth, “an exceeding curious man," built a large ship, loaded it "with much provisions" and 

also many adventurous Nephites, and “launched it forth into the west sea, by the narrow neck 

which led into the land northward" (6,7). 

Alma 30:9 And in the thirty and eighth year, this man built other ships. 

He seems to have been a successful shipbuilder, and doubtless these ships carried many of the 

Nephites to a land vaguely referred to by position only as, "the land northward." The first large 

ship returned, took on a second band of emigrants with provisions, and "they were never heard of 

more, and we suppose that they were drowned up in the depths of the sea" (9-11). The record tells 

of one other ship that went out and disappeared (12). 

Shiblon died in the thirty-ninth year, and since Corianton, his younger brother, had gone on a 

provision ship to the land northward and was not available, "the sacred things" were conferred by 

Shiblon on his nephew, Helaman (14, 15). 

Alma 30:16 Now behold, all those engravings which were in the possession of Helaman, were written 

and sent forth among the children of men throughout all the land, save it were those parts which had 

been commanded by Alma should not go forth. 

The historian adds, "Nevertheless these things were to be kept sacred, and handed down from one 

generation to another" (Alma 30:7). The copies made for distribution were held in reverence. 

Because they had to use manual reproduction, they would not have been plentiful, nevertheless the 

extra copies seemed to serve a good purpose, since they could be made available to more people. 

Alma 30:18 And it came to pass also in this year, that there were some dissenters who had gone forth 

unto the Lamanites; and they were stirred up again to anger against the Nephites. 

The usual thing happened: the fighting blood of the Lamanites sent them again into Nephite land 

against the army of Moronihah. And as usual, "they were beaten, and driven back to their own 

lands, suffering great loss" (19).


Helaman Chapter 1 

CONTEN11ON OVER THE JUDGMENT SEAT, VER. 1-14 

Hel 1:1 And now behold, it came to pass in the commencement of the fortieth year of the reign of the 

Judges over the people of Nephi, there began to be a serious difficulty among the people of the Nephites. 

Pahoran had several sons, but he did not designate one to be his successor upon his death. He 

wished it to be left to the voice of the people according to their law (Mos. 13:34-36) and custom. 

Three of his sons, Pahoran, Paanchi, and Pacwneni each ran for office. The vote of the Nephites 

favored Pahoran. Pacwneni acceded, and gave his support to him. Paanchi "was exceeding wroth" 

and was about to stir the people to rebellion by flattery (H. 1:7). 

Hel 1:8 And it came to pass as he was about to do this, behold, he was taken, and was tried according to 

the voice of the people, and condemned unto death; for he had raised up in rebellion, and sought to 

destroy the liberty of the people. 

His supporters were angry at this; and by secret conniving had Pahoran murdered ''as he sat upon 

the judgment seat" (9). The murderer, Kishkumen, was very speedy and in disguise and, with the 

help of his band, made his escape (10-12). 

Pacumeni was appointed by the voice of the people to reign in the stead of Pahoran his brother, 

"and it was according to his right" (13). The meaning of the last -clause is not certain. It might 

refer to the previous election, and indicate that he received the second highest number of votes. Or 

it may refer to his being next in age and lineage. 

THE LAMANITES CAPTURE ZARAHEMLA, VER. 15-36 

Hel 1:15 And it came to pass in the forty and first year of the reign of the Judges, that the Lamanites 

had gathered together an innumerable army of men, and armed them with swords, and with cimeters, 

and with bows, and with arrows, and with head-plates, and with breastplates, and with all manner of 

shields of every kind; and they came down again, that they might pitch battle against the Nephites. 

Their leader was Coriantumr, a descendant of Zarahemla, who "was a large and a mighty man” 

(16). King Tubaloth, of the Lamanites, had great confidence in his chief captain because of his 

strength and wisdom. Therefore he stirred his people to anger, and they marched against the 

capital city of the Nephites, Zarahemla. 

Because of the sudden and surprise attack, Coriantumr had no trouble in cutting down the guards 

and taking the city, "and they did slay every one who did oppose them" (20, 21). Governor 

Pacumeni fled, but Coriantumr pursued him and "did smite him against the wall, insomuch that he 

died" (22, 23). 

The Lamanites were made bold by the ease with which they had taken this important city and 

immediately marched toward the city Bountiful. Moronihah had his main armies in the border 

cities, thinking that if the Lamanites came they wou1d strike there. Likewise Coriantumr, thinking 

that he had met and defeated the main strength of the Nephites in their capital city, failed to plan 

his attack carefully and was headed off by Lehi's army before they reached Bountiful. The 

Lamanites began a retreat and were met by Moronihah in "an exceeding bloody battle." Among 

the many slain was Coriantumr (32, 33).



Hel 1:34 And thus had Coriantumr plunged the Lamanites into the midst of the Nephites, insomuch that 

they were in the power of the Nephites, and he himself was slain, and the Lamanites did yield 

themselves into the hands of the Nephites. 

Sudden failures often follow successes to those who trust in the arm of flesh. "Moronihah took 

possession of the city of Zarahemla again." Then follows a significant statement," And caused that 

the Lamanites who had been taken prisoners should depart out of the land in peace" (35). No 

mention is made of an oath being taken. Should the Lamanite prisoners have been granted the 

privilege of living among the people of Ammon as on a former occasion (A. 29:31, 32), it seems 

likely this would have been mentioned. It is possible that Moronihah felt that this was a safe 

policy, because of the disaster dealt the Lamanite army near Bountiful. 

HELAMAN II BECAME CHIEF JUDGE. VER. 37-52 

Hel 1:38 And it came to pass that Helaman, who was the son of Helaman, was appointed to fill the 

judgment seat, by the voice of the people; 

The system of using one name only becomes complicated if it goes beyond two generations. 

Sometimes it is just as difficult with a common name like Nephi. The writer of IV Nephi is 

designated as the son of one of the disciples of Jesus Christ. (See introductory statement to IV N.) 

Chief Judge Pahoran was murdered before the war. His successor, Pacumeni, was killed in battle. 

While conditions were becoming settled again, and a vote could be taken, “there began to be a 

contention among the people concerning who should fill the judgment seat" (37). Today we might 

refer to this political state only as an election campaign. It is doubtful that Helaman II, who kept 

the sacred records (A. 30:15), would have wanted the judgeship also, except that he felt it was for 

the interest of the nation because of the possibility of dissension. 

Kishkumen, the murderer, lay in wait to kill Helaman, but one of Helaman's servants in disguise 

discovered the plot, played along with him, and before he reached the judgment seat stabbed him 

to death. Gadianton, leader of "this band of robbers and secret murderers," surmised Kishkumen's 

death and took flight with his gang before Helaman's men could catch and try them (41-49).



MORE NEPHITE EMIGRATIONS NORTHWARD, VER. 1-17 

2:3 In the forty-sixth [year}, there were much contentions and many dissensions, in which there were an 

exceedingly great many who departed out of the land of Zarahemla and went forth unto the land 

northward to inherit the land.- 

Even in the forty- third year some pride was in evidence among the people of the church, and 

some dissension developed' among the Nephites. Helaman notes that there was no contention 

during the next two years (1, 2). 

Concerning the emigration the historian said, “They did travel to an exceeding great distance” 

where there were "large bodies 0£ water, and many rivers" (4). Then he adds, "They did spread 

forth into all parts of the land" (5). This may seem to pinpoint the new location as the Great Lakes 

of northeastern U.S.A., since the plates of the Book of Mormon were found in northern New York 

State. However, the text uses general terms of relative value. What “an exceeding great distance" 

is to a Nephite traveling on foot (H. 2:39) may be quite different to those having modern modes of 

transportation. "Large bodies of water"-large to whom? Lakes and rivers are found in several 

places in Central America and Mexico (A. 22: 30). It is best not to commit ourselves too definitely 

on this geography. These emigrants went to a land where "timber was exceeding scarce." Much of 

it was transported to them "by the way of shipping" (10). Likely these ships went by "the west sea" 

(A. 30:6), which could not get them anywhere near to New York State. Later we are told, "The 

whole face of the land was changed" (III N. 4:10). 

Hel 2:7 And there being but little timber upon the face of the land, nevertheless the people who went 

forth became exceeding expert in the working of cement: therefore they did build houses of cement, in 

the which they did dwell. 

The skill 0£ building cement goes back to ancient times but on a small scale as compared to 

modern times: 

The use of cementing material dates from very early days, and it is probable that adhesive clay was one of the first 

materials used for uniting stones, etc. Bitumen probably was also used for the same purpose, while the use of burned 

gypsum, and also lime, dates back to the Egyptians. 

In the widest sense the word cement includes an infinite variety of materials, and ranges from the clay used to bind 

stones and other materials together to form the natives' huts in tropical countries, or the clay in the sand used by small 

boys to make sand models, up to the modern rapid hardening cements which are capable of binding three times their 

own weight of sand together in such a way that, at the end of twenty-four hours, they will stand a compression of 

several thousand pounds per square inch. 

The cement found among ancient Mexican ruins compares favorably with modern cement. 

Hel 2:14 But behold, there are many books and many records of every kind, and they have been kept 

chiefly by the Nephites; and they have been handed down from one generation to another, by the 

Nephites, even until they have fallen into transgression, and have been murdered, plundered and hunted, 

and driven forth, and slain, and scattered upon the face of the earth, and mixed with the Lamanites until



they are no more called the Nephites, becoming wicked, and wild, and ferocious, yea, even becoming 

Lamanites. 

It might be misleading to think of “many books” in modern terms. It is quite probable that copies 

were made by handwriting or by crude methods of duplication. Therefore, what would seem like 

“many” to the Nephites perhaps would not seem so to us. The important thing to note here is that 

the value of history and other records was appreciated, 

Contentions of great proportions continued to plague the land of the Nephites during the fortysixth, 

forty-seventh, and forty-eighth years of the reign of the Judges. 

A SHORT PERIOD OF PEACE AND BLESSING, VER, 18-34 

Hel 2:18 Nevertheless, Helaman did fill the judgment seat with justice and equity; yea, he did observe 

to keep the statutes, and the judgments, and the commandments of God; and he did do that which was 

right in the sight of God continually; and he did walk after the ways of his father, insomuch that he did 

prosper in the land. 

His two sons, Nephi and Lehi, “began to grow up unto the lord" (19). During the forty-ninth year 

there was continual peace, except for troubles brought about by the Gadianton gang in the “more 

settled parts of the land” (21), The church also prospered, and "there were thousands [even tens of 

thousands] who, , , were baptized unto repentance.” "Even the high priests and the teachers were 

themselves astonished beyond measure" (23). 

Hel 2:25 Thus we may see that the Lord is merciful unto all who will in the sincerity of their hearts, call 

upon his holy name; yea, thus we see that the gate of heaven is open unto all, even to those who will 

believe on the name of Jesus Christ, who is the Son of God; 

Peace continued during the fiftieth and fifty- first years, though some pride was manifested in the 

hearts of some church members and they began to persecute the more humble of their brethren 

(29). This caused them to “fast and pray oft," and they became stronger in humility and firmer in 

their faith in Christ (31). Peace with pride continued in the fifty-first, and fifty-second years, 

Helaman died and his older son, Nephi, succeeded him, He "did walk in the ways of his father" 

(33, 34). 

NEPHITES BECOME MORE WICKED THAN THE LAMANITES, VER, 35-65 

Hel 2:35 And it came to pass in the fifty and fourth year, there were many dissensions in the church, 

and there was also a contention among the people, insomuch that there was much bloodshed; and the 

rebellious part were slain and driven out of the land, and they did go unto the king of the Lamanites. 

The dissenters went over to the Lamanites and endeavored to stir them up to war, but their efforts 

failed because the Lamanites feared the Nephites (36), Three years later, however, they attacked in 

Zarahemla and obtained possession.



Moronihah decided to take his stand at the borders of Bountiful. He fortified the land "from the 

west sea, even unto the east [sea] it being a day's journey for a Nephite." Here he "stationed their 

armies to defend their north country" (39). 

Hel 2:42 And it came to pass in the sixtieth year of the reign of the Judges, Moronihah did succeed with 

his armies, in obtaining many parts of the land; yea, they retained many cities which had fallen into the 

hands of the Lamanites. 

By the next year they had recaptured half of their former possessions (43). However, this had been 

accomplished only after great slaughter of the Nephites. This need not have happened except for 

the wickedness of the Nephites in and out of the church (44-46). Moronihah, Nephi, and Lehi 

preached many things, and the people repented and began to prosper (47). But it took all of 

Moronihah's forces to retain the possessions they had retaken, so they could not extend their 

successes. Great fear came to the Nephites lest they should be overpowered and destroyed (54). 

Hel 2:57 And thus seeing that their laws had become corrupted, and that they had become a wicked 

people, insomuch that they were wicked even like unto the Lamanites. 

As evidence of this! "the church had begun to dwindle; and they began to disbelieve in the spirit of 

prophecy, and. ..revelation" (58). "The Spirit of the Lord did no more preserve them; yea, it had 

withdrawn from them" (59). Nephi gave up the judgment seat to Cezoram (63). 

"Their laws and their governments were established by the voice of the people, and they who 

chose evil were more numerous than they who chose good, therefore they were ripening for 

destruction" (64). This says something to our nations and day. When by their votes or failure to 

vote the people choose to follow the ways or the party of evil, the tocsin has been sounded for 

destruction. 

NEPHI AND LEHI PREACH TO BORN NEPHITES AND LAMANITES, VER.66-117 

Hel 2:66 And it came to pass that Nephi had become weary, because of their iniquity; and he yielded up 

the judgment seat, and took it upon him to preach the word of God all the remainder of his days, and his 

brother Lehi also, all the remainder of his days; for they remembered the words which their father 

Helaman spake unto them. 

Their father Helaman had expressed the hope that they would preach to the people. "I would that 

ye should do that which is good." “0 remember, remember, my sons, the words which King 

Benjamin spake" that the only way of salvation is "through the atoning blood of Jesus Christ, who 

shall come" (71). 

He also reminded them of Amulek's words to Zeezrom that "he [Christ] should not redeem them in 

their sins, but. .. from their sins" (72). "Remember that it is upon the rock of our Redeemer, who is 

Christ, the Son of God, that ye must build your foundation" (74).



Hel 2:77 And they did remember his words; and therefore they went forth, keeping the commandments 

of God, to teach the word of God among all the people of Nephi, beginning at the city Bountiful; and 

from thence forth to the city of Gid; and from the city of Gid to the city of Mulek; 

The cities of Bountiful, Gid, and Mulek are named specifically; then they went "even from one 

city to another, until they had gone forth among all the people. ..in the land southward, and from 

thence into the land of Zarahemla, among the Lamanites" (77,78). 

They preached with such power that many of the dissenters were confounded and confessed their 

sins and were baptized unto repentance. Immediately these returned to the Nephites and tried to 

repair all the wrongs they had done (79). 

Then the missionaries preached to the Lamanites "with such great power and authority" that they 

were astonished and convinced. Eight thousand in and about the land of Zarahemla were baptized 

unto repentance (81). Then Nephi and Lehi continued their preaching in the land of Nephi, where 

they were put into the same prison in which Ammon and his brethren had been confined (Mos. 

5:7-10). "After. . many days without food" they brought them out to execute them. However, as 

the missionaries were then "encircled about as if by fire, ...they durst not lay their hands upon 

them" (H.2:85). 

Hel 2:88 For they saw that the Lamanites durst not lay their hands upon them; neither durst they come 

near unto them, but stood as if they were struck dumb with amazement. 

"Fear not, for behold it is God that has shown unto you "this marvelous thing." Then "the earth 

shook exceedingly," and the prison walls were about to tumble down. "They were overshadowed 

with a cloud of darkness, and an awful, solemn fear came upon them" (92). A voice spoke from 

above the cloud, "saying, Repent ye, repent ye, and seek no more to destroy my servants whom I 

have sent unto you to declare good tidings" (93). 

The third time the earth shook until the prison walls "were about to divide asunder" but the 

Lamanites could not flee as they seemed paralyzed with fear, There was a Nephite dissenter 

among them who noted that Nephi:s and Lehi's faces "did shine exceedingly, even as the faces of 

angels" (97-100). 

He noted that they were looking heavenward as if talking "to some being whom they beheld" 

(101). This man, Aminadab, said, "They do converse with the angels of God" (105). The 

Lamanites exclaimed, "What shall we do?" He answered, "You must repent, and cry unto the 

voice, even until ye shall have faith in Christ" (106, 107). 

Hel 2:108 And it came to pass that they all did begin to cry unto the voice of him who had shook the 

earth; yea, they did cry even until the cloud of darkness was dispersed. 

A new experience then came to these Lamanites: “They saw that they were encircled about, yea, 

every soul, by a pillar of fire. ..and they were filled with that joy which is unspeakable and full of 

glory" (109, 110). 

Then they heard "a pleasant voice, as if it were a whisper, saying, Peace, peace be unto you, 

because of your faith in my well beloved, who was from the foundation of the world" (112). This 

experience was shared by three hundred witnesses, who went forth and ministered to the people in



all the regions round about, insomuch "that the more part [Acts 19:32;27:12] of the Lamanites 

were convinced" (115). These laid down their weapons of war and their hatred and traditions. 

They returned the lands taken from the Nephites (116, 117). Thus we see that what could not be 

achieved by force was gloriously accomplished by working with God. 

LAMANITES GROW IN KNOWLEDGE OF GOD, VER. 118-168 

Hel 2:118 And it came to pass that when the sixty and second year of the reign of the Judges had ended, 

all these things had happened, and the Lamanites had become, the more part of them, a righteous people, 

insomuch that their righteousness did exceed that of the Nephites, because of their firmness, and their 

steadiness in the faith. 

Here we have an example of a whole nation, not just some dissenters, rejecting the light and going 

into utter darkness. It is "impossible for those once enlightened, ..if they shall fall away, to be 

renewed again unto repentance" (Heb. 6:4-6). Peter also comments on the trouble in store for 

backsliders, "For it had been better for them not to have known the way of righteousness, than, 

after they had known it, to turn from the holy commandment" (II Pet. 2 :20-22). 

Hel 2:122 And it came to pass that many of the Lamanites did come down into the land of Zarahemla, 

and did declare unto the people of the Nephites the manner of their conversion, and did exhort them to 

faith and repentance; 

They spoke with “great power and authority" to the conversion of many (123). There was free 

communication between the two nations at this time in matters of commerce and religion. Both 

became rich in gold, silver, and other precious metals (126-128). "There were also curious workmen" 

on various ores. "They did raise grain in abundance" (130). 

Hel 2:132 And they did multiply and wax exceeding strong in the land. And they did raise many flocks 

and herds, yea, many fatlings. 

They were laying a foundation for a much higher standard of living than the Lamanites had ever 

known. “Their women did toil and spin, and did make all manner of cloth, of fine twined linen, 

and cloth of every kind" (133). 

"Cezoram was murdered by an unknown hand, as he sat upon the judgment seat" (136). His son 

succeeded him and was also murdered. The Gadianton band was, doubtless, riding again. In the 

sixty-seventh year "the people began to grow exceeding wicked again" (138, 143). 

Hel 2:140 Yea, they began to seek to get gain, that they might be lifted up one above another; therefore 

they began to commit secret murders, and to rob and to plunder that they might get gain. 

Many of the Nephites had joined the Gadianton band. The Lamanites "did use every means in their 

power, to destroy them" (144) .



Satan had great hold on the hearts of most of the Nephites, who entered into covenants by oaths to 

"protect and preserve one another" under all conditions (145). They used secret signs and 

passwords to identify members of the band. If any of them should reveal the deeds of the gang or 

betray their secrets, they would be dealt with as the band decreed (148). 

These secret oaths were not original with Gadianton but were from the same source as was at work 

in the Garden of Eden, in the slaying of Abel, and in building the tower to reach heaven (150-154). 

Hel 2:161 And thus we see that the Nephites did begin to dwindle in unbelief, and grow in wickedness 

and abominations, while the Lamanites began to grow exceedingly in the knowledge of their God; yea, 

they did begin to keep his statutes and commandments, and to walk in truth and uprightness before him. 

The Lord withdrew his spirit from the Nephites, but he poured it out on the Lamanites "because 

of their easiness and willingness to believe in his word" (163). As a result the Lamanites hunted 

out the Gadianton robbers and preached "the word of God among the more wicked part of them" 

and broke up the gang completely among the Lamanites (164). 

The Nephites were nurturing the gang at the same time, until it resulted in anarchy among them 

(165, 166). Thus we see how low the once mighty people of Mosiah, Alma, and Moroni were 

brought down because of pride and iniquity.



NEPHI PRAYS AND PREACHES FROM HIS GARDEN TOWER, VER. 1-31 

Hel 3:1 Behold, now it came to pass in the sixty and ninth year of the reign of the Judges over the 

people of the Nephites, that Nephi, the son of Helaman, returned to the land of Zarahemla, from the land 

northward: for he had been forth among the people who were in the land northward, and did preach the 

word of God unto them, and did prophesy many things unto them; 

The part of the "land northward" referred to in this passage does not seem to be the same as that 

similarly described as the objective of those Nephites who earlier left Zarahemla in boats (H. 2:3). 

Here was a settled land with cities. Nephi had his home here for some time. Doubtless he went 

there on foot, and after his rejection came back to Zarahemla in .'the land southward" by walking. 

Conditions had sunk to a deplorable state here among the Nephites. "Gadianton robbers filling the 

judgment seats, had usurped the power and authority of the land. ..condemning the righteous 

because of their righteousness; letting the guilty and the wicked go unpunished, because of their 

money" (H. 3:3). 

When Nephi saw these conditions and the iniquity to which they had led, "his heart was swollen 

with sorrow within his breast” (5). He expressed the wish for the times when his great ancestor, 

Nephi, had come to this promised land, for "then were his people easy to be entreated” to God's 

ways (7, 8). 

He went upon a tower in his garden near the highway to pray. As he poured out his heart in prayer 

and mourning, a crowd was attracted. When he arose he took advantage of the situation and 

preached to them. He explained that his exceeding sorrow was because of their iniquities (12-16). 

Hel 3:17 Yea, ye ought to marvel, because ye are given away, that the devil has got so great hold upon 

your hearts; yea, how could ye have given away to the enticing of him who is seeking to hurl away your 

souls down to everlasting misery and endless wo? 

He warned them that unless they repented, God "shall scatter you forth that ye shall become meat 

for dogs and wild beasts" (20) . 

History shows that warnings and threatenings seldom save a nation from impending disaster. But 

they do give people an opportunity, and occasionally individuals will take advantage of them. 

Nephi prophesied that should the people fail to repent, “this great city, and also all those great 

cities which are round about ...shall be taken away, that ye shall have no place in them" (24). 

Hel 3:26 Now therefore I would that ye should behold, my brethren, that it shall be better for the 

Lamanites than for you, except ye shall repent; for behold they are more righteous than you; for they 

have not sinned against that great knowledge which ye have received; 

Not only did Nephi pray for his people and weep for them, but he reasoned with them and 

delivered God's word in a warning voice. Pride and a love of riches had caused their downfall. 

These may not seem so wicked in themselves, but they set a pattern of life which, when fully 

developed, brings disaster. "Ye shall be destroyed from off the face of the earth" (30). “I know that 

these things are true, because the Lord God has made them known unto me" (31).



SOME WANTED TO DESTROY NEPHI, BUT FEARED REACTION, VER. 32-66 

Hel 3:34 Why seest thou this man and hearest him revile against this people and against our law? 

The wicked judges of the Gadianton band were angry and tried to incite the people to violence. 

They had forsaken the laws of Mosiah and Alma, and Nephi had spoken against this and also 

against their secret works 0£ darkness. They boasted that their great cities could never betaken 

(36-38). 

Some of the people cried out, "Let this man alone, for he is a good man, and those things which he 

saith will surely Come to pass except we repent" (39). "Behold if he had not been a prophet he 

could not have testified concerning those things" (41). 

Hel 3:44 Therefore he was constrained to speak more unto them, saying, Behold my brethren, have ye 

not read that God gave power unto one man, even Moses, to smite upon the waters of the Red Sea, and 

they parted hither and thither, insomuch that the Israelites, who were our fathers, came through upon dry 

ground, and the waters closed upon the armies of the Egyptians, and swallowed them up? 

When Nephi saw that he had gained favor with some and that the rest feared him, he began to 

preach to them again. He reminded them that Moses had spoken concerning the Messiah and that 

the Son of God should come. He mentioned the brazen serpent as a symbol of the Messiah who 

should come (43-47). Abraham knew this and "many before the days of Abraham who were called 

by the order of God; yea, even after the order of his Son" (51). Then he adds that "many thousand 

years before his coming [should be shown], that even redemption should Come unto them" (52). 

(See Comments on Mos. 2:3.) 

Hel 3:56 And now will ye dispute that Jerusalem was destroyed? Will ye say that the sons of Zedekiah 

were not slain, all except it were Mulek? 

History records that Jerusalem fell to King Nebuchadnezzar in 586 B.C. His sons were put to 

death before Zedekiah's eyes, and then the king's eyes were blinded (II Kings 25:7; II Chron. 

36:11; lsa. 37:31, 32). Doubtless Mulek was a younger son whose life was spared. He came with 

the colony which left Jerusalem a few years after Lehi's departure. Ornni 1: 26 refers to this 

colony as "the people 0£ Zarahemla." 

Hel 3:63 But behold, ye have rejected the truth, and rebelled against your holy God; and even at this 

time, instead of laying up for yourselves treasures in heaven, where nothing doth corrupt, and where 

nothing can come which is unclean, ye are heaping up for yourselves wrath against the day of judgment; 

This reference to Deity likely refers to Christ (see 59, 60; also Mos: 8:13). These people had a 

knowledge of the prophecies in the scriptures and the beliefs of their forefathers. In their present 

state as dissenters in disbelief, they were in rebellion against this light and this Christ. They also 

were setting their hearts on the corruptible things of this world and the lusts of the flesh (64). 

Then Nephi told them some shocking news by the spirit of prophecy: "Your judge is murdered, 

and he lieth in his blood." He even named the judge's brother, a member of the secret band, who 

aspired to the judgment seat, as the murderer (65, 66).



CHIEF JUDGE SEEZORAM SLAIN BY HIS BROTHER, VER. 67-111 

Hel 3:69 Behold, we do not believe that he hath; yea, we do not believe that he is a prophet; 

nevertheless, if this thing which he has said concerning the chief judge be true, that he be dead, then will 

we believe that the other words which he has spoken are true. 

As soon as Nephi had told the people about the murder, it was decided to send five men to 

investigate (67). When they arrived at the judgment seat and saw the judge lying in his blood, 

these five fell to the earth in shock; they feared that the judgments which Nephi had prophesied 

would also come upon them (70- 72). 

Seezoram's servants had run out and raised the cry of murder as soon as he was stabbed and his 

brother had fled. When the people gathered they saw the five men lying on the ground in shock 

and concluded that they had committed the crime. "God has smitten them that they could not flee 

from us." They were seized and put into prison (74- 76). 

A proclamation was sent out that their judge had been slain and that the murderers were in prison. 

The next day, as the people came to mourn and fast at the burial, those who had heard Nephi talk 

in his garden inquired about the five who had been sent to investigate Nephi's prophecy of the 

murder (78-80). 

Hel 3:81 And they answered and said, Concerning this five whom ye say ye have sent, we know not; 

but there are five, who are the murderers, whom we have cast into prison. 

They asked that these be brought forth. Then the prisoners were asked to explain. They said they 

had no knowledge as to whom the murderer was but that when they arrived at the judgment seat 

they found things as Nephi had said. Then the people cried out against Nephi as a collaborator in 

the murder so that "he might convert us unto his faith, that he might raise himself to be a great 

man, chosen of God, and a prophet" (85). 

Nephi was bound and brought before the people for trial. 

Hel 3:90 Saying unto him, Thou art confederate; who is this man that has done this murder? Now tell 

us, and acknowledge thy fault, saying, Behold here is money; and also we will grant unto thee thy life, it 

thou wilt tell us and acknowledge the agreement which thou hast made with him. 

Nephiwas offered money and a promise that his life would be spared if he would confess. Instead 

he rebuked them, "O ye fools... ye had ought to begin to howl and mourn, because of the great 

destruction at this time which doth await you, except ye shall repent" (91, 92). He then gave them 

another sign: “Go to the house of Seantum, who is the brother of Seezoram" and ask him if I have 

agreed with him in the murder of his brother. He shall say, “Nay." Ask, "Have ye murdered your 

brother?" He will act astonished and declare his innocence. Ye shall examine him and “find blood 

upon the skirts of his cloak" (100). When he is asked to explain this blood, "then shall he tremble, 

and shall look pale, even as if death had come upon him." Then according to Nephi, he would 

confess and absolve Nephi from any complicity with the deed (101-104).



Hel 3:105 And then shall ye know that I am an honest man, and that I am sent unto you from God. 

They did as Nephi had suggested, and Seantum confessed. The five who had been brought to 

believe while in prison and also Nephi were set free. Some of the Nephites believed because of 

Nephi's words and some believed because of the testimony of the five. Some of the people said 

Nephi was a prophet; others, that he was a god, "for behold, he has told us the thoughts of our 

hearts" (109-111). 

NEPHI Is SPIRITED AWAY FROM PERSECUTORS, VER. 112-132 

Hel 3:115 Blessed art thou, Nephi, for those things which thou hast done; for I have beheld how thou 

hast with unwearyingness declared the word which I have given unto thee, unto this people. 

A division arose among the people, and they left Nephi standing alone. He was cast down. As he 

went toward his own house, he pondered on their wickedness and their secret works of darkness. 

A voice spoke in blessing to the prophet: "Thou hast not feared them, and hast not sought [to save] 

thine own. life" (116) ."1 will bless thee for ever, and I will make thee mighty in word and in 

deed" for He knew that Nephi would never "ask that which is contrary to my will" (117). “Behold. 

..ye shall have power over this people, and shall smite the earth with famine, and with 

pestilence, and destruction, according to the wickedness of this people" (119). “Whatsoever ye 

shall seal on earth, shall be sealed in heaven" (120). 

Hel 3:124 And now behold, I command you that ye shall go and declare unto this people that, Thus 

saith the Lord God, who is Almighty, except ye repent, ye shall be smitten, even unto destruction. 

As the prophet Amos had declared, "Surely the Lord God will do nothing, until he revealeth the 

secret unto his servants the prophets" (Amos 3:7). The Nephites had been enlightened but were 

now in gross darkness. They had been warned by God's servants before, but this further warning 

was given in divine mercy. Nephi did not even enter the door of his house, but turned to "the 

multitudes who were scattered about upon the face of the land, and began to declare unto them the 

word of the Lord" (H. 3:125). 

However, notwithstanding the miracle Nephi had done in revealing the murder of the chief judge 

and his further preaching, "they did still harden their hearts, and would not hearken unto his 

words; [and] they did revile against him." They sought to put him in prison, but God took him "by 

the Spirit, and conveyed [him] away out of the midst of them" (129). This experience was similar 

to that which later came to Philip, while he ministered in Caesarea ( Acts 8: 39, 40). 

While Nephi went from one multitude to another and preached by the power of the Spirit, his 

message was rejected, and the contention among the people increased to bloodshed with the 

sword.



A FAMINE LEADS TO REPENTANCE, VER. 1-19 

Hel 4:1 And now it came to pass in the seventy and second year of the reign of the Judges, that the 

contentions did increase, insomuch that there were wars throughout all the land among all the people of 

Nephi. 

Primarily the destruction and bloodshed were caused by the Gadianton secret band. However, the 

trouble spread among the people so that all the Nephites were at war, and this continued over a 

three-year period (3). 

Then Nephi asked the Lord to "send a famine so that the people might be stirred to remembrance 

and repentance (4). 

The Lord had promised Nephi power specifically to "smite the earth with famine" (3:119), and he 

had the faith to accomplish this. 

Hel 4:8 For the earth was smitten, that it was dry, and did not yield forth grain in the season of grain; 

and the whole earth was smitten, even among the Lamanites as well as among the Nephites, so that they 

were smitten that they did perish by thousands, in the more wicked parts of the land. 

People perished by thousands among both the Lamanites and Nephites "in the more wicked parts 

of the land" (8). When the survivors saw they were about to perish, they pleaded with "their chief 

judges and their leaders, that they would say unto Nephi ., .Cry unto the Lord our God, that he turn 

away from us this famine" (10). "When Nephi saw that the people had repented, and did humble 

themselves in sackcloth," he asked the Lord to grant that the famine cease. In his prayer he 

mentioned that the Gadianton band had been swept away and become extinct (13). 

THE GADIANTONS GAIN CONTROL OF THE LAND, VER. 20-47 

Hel 4:20 And it came to pass that in the seventy and sixth year, the Lord did turn away his anger from 

the people, and caused that rain should fall upon the earth, insomuch that it did bring forth her fruit in 

the season of her fruit. 

The people rejoiced and glorified God when this happened, and "they did esteem Nephi as a great 

prophet." "Lehi, his brother, was not a whit behind him as to things pertaining to righteousness" 

(22, 23). The Nephites began to prosper and multiply until they covered the land "both on the 

northward and on the southward, from the sea west, to the sea east" (24). 

The church spread among the Nephites and Lamanites until it included most of both nations. A 

few doctrinal disputes arose in the seventy-eighth year, but Nephi, Lehi, and their brethren, "who 

knew concerning the true points of doctrine, having many revelations daily. ..put an end to their 

strife in that same year" (29). 

In the eightieth year some dissenters and real Lamanites stirred up a war. They would murder and 

plunder and then would hide in the secret places of the mountains. There their numbers were 

augmented daily (32).



Hel 4:35 And it came to pass that it was expedient that there should be a stop put to this work of 

destruction; therefore they sent an army of strong men into the wilderness, and upon the mountains to 

search out this band of robbers, and to destroy them. 

An army of strong men" went to seek out these Gadiantons and destroy them, but they were driven 

back (36). They went again in the eighty-first year and destroyed many but met with great losses 

themselves and had to retreat (39). The robbers became so strong that they came out of their 

mountain hideouts and defied th.e whole army of the Nephites and Lamanites and filled them with 

fear. The robbers carried away many captives, especially women and children (41). 

For some years the people wavered back and forth between God and Satan. ..And thus they were 

ripening again for destruction" as the eighty-fifth year of the reign of the Judges ended (47). 

THE UNSTEADINESS AND NOTHINGNESS OF MEN, VER. 48-73 

Hel 4:48 And thus we can behold how false, and also the unsteadiness of the hearts of the children of 

men; yea, we can see that the Lord in his great infinite goodness, doth bless and prosper those who put 

their trust in him; 

Nephi calls attention to the fickleness of the people's loyalty to God. When he blesses them with 

grain, flocks, herds, gold, and silver; when he softens the hearts of their enemies and contributes 

"all things for the welfare and happiness of his people," then it is that they harden their hearts and 

"trample under their feet the Holy One" (49-51). 

No wonder Noah was troubled as is revealed in the Bible: "And it repented Noah, and his heart 

was pained, that the Lord had made man on the earth, and it grieved him at his heart" (Gen.8:13). 

Hel 4:57 O how great is the nothingness of the children of men; yea, even they are less than the dust of 

the earth. 

Nephi justifies this assertion by saying that the dust moves about on the command of God, while 

mankind does not desire that he shall rule over them, and they set aside his counsel (56, 58; Mos. 

1 :61). The earth obeys his command, as also do the waters. and the mountains. Therefore, when 

man is accursed and cut off from God's presence because of iniquity, it will be that way (61-69). 

In the last day of eternal judgment some shall be cast off and “consigned to a state of endless 

misery”, but those who have done good shall have everlasting life (73). 

Hel 4:62 And thus according to his word, the earth goeth back, and it appeareth unto man that the sun 

standeth still: yea, and behold, this is so; for sure it is the earth that moveth, and not the sun. 

Claudius Ptolemaus, astronomer, geographer, and mathematician, whose great work in astronomy 

was done A.D. 127-145, gave the world the theory that this earth was the center of the universe. 

The sun, moon, and stars moved about "this immovable planet" according to the theories he 

advanced. This was the commonly accepted view for twelve hundred years. 

It was not until early in the sixteenth century that Nicolaus Copernicus, a Polish astronomer, 

seriously challenged this by proclaiming that the sun was the center of the universe, and the earth



and other planets moved about the sun. Certain Greek philosophers had suggested this idea as far 

back as the third century B.C., but "their ideas had not been developed.” 

That the prophet Nephi should have made this statement of scientific fact in 7 B.C. and recorded it 

on the plates is quire remarkable. This knowledge undoubtedly came through divine inspiration.



SAMUEL THE LAMANITE PROPHESIES TO NEPHITES, VER. 1-53 

Hel 5:2 And it came to pass that in this year, there was one Samuel, a Lamanite, came into the land of 

Zarahemla, and began to preach unto the people. 

In the eighty-sixth year [6 B.C.] the Nephites remained "in great wickedness, while the Lamanites 

did observe strictly to keep. .. the law of Moses" (1). Samuel was able to "preach many days" 

before he was cast out of the city .As he was about to return to his own land, the voice of the Lord 

directed him to return and to prophesy to the Nephites (4). 

They were on the lookout for him and refused to let him enter the city. He got upon the wall, 

stretched forth his hand, and in a loud voice prophesied all that "the Lord put into his heart" (5). 

Hel 5:6 And he said unto them, Behold, I, Samuel, a Lamanite, do speak the words of the Lord which 

he doth put into my heart; and behold he hath put it into my heart to say unto this people, that the sword 

of justice hangeth over this people; and four hundred years passeth not away save the sword of justice 

falleth upon this people; 

Only repentance and faith on the Lord Jesus Christ could save them, for "an angel of the Lord hath 

declared it unto me" (8) .The angel declared, "Except they repent, I [the Lord] will take away my 

word from them, and I will withdraw my Spirit from them" (10), Samuel prophesied that the Lord 

"will turn the hearts of their brethren against them." Before four hundred years shall pass, they 

shall be smitten with sword, famine, and pestilence. 

Hel 5:15 Yea, wo unto this great city of Zarahemla; for behold it is because of those who are righteous, 

that it is saved; 

This is a significant statement. It indicates that the law of effects obeying causes may be modified 

under some conditions. No matter whether one thinks of a city's prosperity or depression resulting 

from social causes or of God's judgments, there are usually some in the society who have done 

their best to follow God's counsel and commands. The problem then: Must the righteous suffer for 

the rebellion and sins of the wicked? If so, at what point does the balance become intolerable and a 

reversal of effects set in? 

Abraham raised the same question over the death sentence to Sodom. He inquired of the Lord, 

"Wilt thou destroy the righteous with the wicked?" (Gen. 18:25). Without waiting for an answer, 

Abraham began to proposition the Lord, "Wilt thou spare the city if fifty righteous may be found 

therein?" When this was granted, Abraham asked if the number of upright lacked five of the fifty, 

would he spare the city? When this was granted, Abraham tried forty, then thirty, twenty, and ten. 

These in turn were granted, but then "the Lord ceased speaking with Abraham" (Gen. 18:19-40). 

When not even ten could be found, Sodom was destroyed (Gen. 19:31, 32). 

The Book of Mormon is positive on the principle that piety brings prosperity-economically and 

spiritually (I N. 1:54; Mos. 1:56; A. 18:1). God alone knows when the limit of tolerance has been 

reached, and whether to use natural means or miracles in treating each situation. Samuel was given 

to know that Zarahemla would be destroyed by fire from heaven, "but behold, it is for the 

righteous' sake that it is spared" (17). And further he prophesied, "When ye shall cast out the 

righteous from among you, then shall ye be ripe for destruction" (18). The city of Gideon was



mentioned for her wickedness, and a warning given to "all the cities which are in the land round 

about" (21). 

Hel 5:22 And behold, a curse shall come upon the land, saith the Lord of Hosts, because of the people's 

sake who are upon the land; yea, because of their wickedness and their abominations. 

The Lord does not permit nor bring a curse upon people, except it is for their own sakes. 

Remember how the three-year famine brought the Nephites to repentance (4:19-22) when 

preaching and war had failed. 

This curse which came upon them was that as they hid in the earth the riches and treasures upon 

which their hearts were set, these would become lost when the people had to '.flee before their 

enemies" (27). 

Hel 5:30 Ye do not remember the Lord your God in the things which he hath blessed you, but ye do 

always remember your riches, not to thank the Lord your God for them; 

Some other vices are then mentioned: pride unto boasting, envyings, strifes, malice, persecutions, 

and murders (31). Samuel then indicated that a time had arrived when they cast out, mocked, 

stoned, and slayed the prophets; yet they said, "If our days had been in the days of our fathers of 

old, [we] would not have slain the prophets" (34). Then he rebuked them: "Behold ye are worse 

than they," for when a prophet comes among you and tells you of your sins, you are angry with 

him, cast him out, and say "that he is a false prophet. ..and of the devil" (36). But if he tells you to 

"do whatsoever your heart desireth," you lift him up, give him gold and costly apparel (38). And 

because he flatters you and tells you "all is well," you will not find fault with him (39). 

Hel 5:40 O ye wicked and ye perverse generation; ye hardened and ye stiff-necked people, how long 

will ye suppose that the Lord will suffer you; yea, how long will ye suffer yourselves to be led by 

foolish and blind guides; yea, how long will ye choose darkness rather than light; 

The anger of the Lord is already kindled against you, for your riches have become "slippery, that 

ye can not hold them" (41). In your poverty you shall cry unto the Lord, but it shall be in vain, "for 

your desolation is already come upon you, and your destruction is made sure" (42). 

He prophesied of a time when they should say, "we lay a tool here, and on the morrow it is gone; 

and behold, our swords are taken from us in the day we have sought them for battle" ( 46) .The 

manner in which these were to disappear or to be taken was not made clear. It seemed sufficient 

for that time for 

the prophet to reveal that they would say, .'We have hid up our treasures, and they have slipped 

away from us, because of the curse of the land" (47). Then they would ask the Lord to "turn away 

thine anger from us" (50), but the answer would be "Your days of probation are past: ye have 

procrastinated the day of your salvation" (51). 

SIGNS OF CHRIST'S BIRTH AND DEATH INDICATED, VER. 54-86 

Hel 5:55 And behold, he said unto them, Behold, I give unto you a sign: for five years more cometh, 

and behold, then cometh the Son of God to redeem all those who shall believe on his name.



This prophecy was specific and definite as to time. But how would they know here on this 

continent if such a child had been born in a Bethlehem stable? “This will I give unto you for a sign 

at the time of his coming; for behold, there shall be great lights in heaven, insomuch that in the 

night before he cometh, there shall be no darkness, insomuch that it shall appear unto man as if it 

was day" (56). Thus there would be a day, a night, and a day ''as if it were one day, and there were 

no night" (57). This was to occur "the night before he is born” (58). Then another sign shall also 

be given: "There shall be a new star arise," and "many signs and wonders in heaven" (59, 60). 

Hel 5:63 And behold, thus hath the Lord commanded me, by his angel, that I should come and tell this 

thing unto you; yea, he hath commanded that I should prophesy these things unto you; yea, he hath said 

unto me, Cry unto this people, Repent and prepare the way of the Lord. 

Samuel was conscious that he was reversing the course of history. "I am a Lamanite, and have 

spoken unto you [Nephites] the words which the Lord hath commanded me" (64). "That ye might 

know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator 

of all things. ..to the intent that ye might believe on his name" ( 66). 

The construction of this sentence is somewhat ambiguous. If it is saying that Jesus was Father of 

heaven and earth, it is in the sense that he was associated with God as Creator. Perhaps the phrase, 

"Father of heaven and earth" should be interpreted as modifying only the noun nearest to it, 

"God," which would make the sentence quite logical. 

Hel 5:68 And behold, again, another sign I give unto you; yea a sign of his death; for behold, he surely 

must die, that salvation may come; 

He must pass through death "to bring to pass the resurrection of the dead," which is essential to 

redeem "all mankind from the first death; that spiritual death for all mankind, by the fall of Adam, 

being cut off from the presence of the Lord, or considered as dead, both as to things temporal and 

to things spiritual" (70). But those who do not repent are cut off from God and suffer spiritual 

death also, a second death (73). (See D. and C. 28:11 c) 

Hel 5:75 But behold, as I said unto you concerning another sign, a sign of his death, behold, in that day 

that he shall suffer death, the sun shall be darkened and refuse to give his light unto you; and also the 

moon, and the stars; 

"There shall be no light upon the face of this land,. even from the time that he shall suffer death, 

for the space of three days, to the time that he shall rise again from the dead" (76). There shall be 

thunderings and lightnings for many hours, the earth shall shake and tremble, the solid rocks shall 

be broken up, and shall be found ever after in seams and in cracks, and in broken fragments (77, 

78). There shall be great tempests, and mountains laid low, while what now are valleys shall 

become mountains. The highways shall be broken up, many cities devastated, the graves opened, 

and resurrected saints appear unto many (79).



Hel 5:82 And he said unto me that while the thunder and the lightning lasted, and the tempest, 

that these things should be, and that darkness should cover the face of the whole earth, for the 

space of three days. The time of Jesus' death, the duration of his stay in the tomb, and the time of 

his resurrection have aroused some controversy. It is presumed that the darkness over the earth for 

three days corresponds to the time he lay in the tomb. The time of his death is clearly established 

by witnesses according to the Bible as on Friday after three P.M. and before sundown. 

Concerning his being taken to the tomb, Mark said: "When even was come, because it was the 

preparation day, that is the day before the Sabbath" (15:46). The Jewish Sabbath began on Friday 

at sundown, and ended at sundown on Saturday. Therefore "preparation day" was synonymous 

with Friday, because they made ready for the Sabbath that day. 

The problem then is, Was he resurrected on Sunday or Monday morning? If he lay in the tomb 

three full days, it had to be the latter; if it were on "the third day," as recorded in Matt. 16:22; 

Mark 10:34; Luke 9:22; 18:33; 24:45; Acts 10:40; I Cor. 15 :4, it would be on Sunday morning. 

This seems clearly stated in the record of Matthew 28:1-5: "In the end of the Sabbath day, as it 

began to dawn towards the first day of the week, early in the morning," and so on. This does not 

satisfy the literal interpretation in the book of Jonah (Jonah 1: 17) as quoted by Jesus: " As Jonas 

was three days and three nights in the whale's belly, so shall the Son of Man be three days and 

three nights in the heart of the earth" (Matt. 12:34). Neither does it harmonize exactly with 

passages which say, "be killed, and after three days rise again" (Mark 8:33; Matt. 27:64; II N. 

11:22; III N. 4:61). However, Mosiah said: "He shall rise the third day from the dead" (1:105). 

When there are seeming or real conflicts in the scriptures, an interpretation based on the 

preponderance of evidence is necessary. Our calendars are correct in making Sunday the first day 

of the week, and Christians are logical and, I believe, scriptural in worshiping on Sunday, which 

they properly call "the Lord's day" (Rev. 1:10). "And upon the first day of the week, when the 

disciples came together to break bread, Paul preached unto them" (Acts 20:7). The collections for 

the needy saints in Jerusalem, as Paul directed, were to be "upon the first day of the week. ..that 

there be no gatherings when I come" (1 Cor. 16:2). 

PREDICI1ONS OF THINGS TO COME, VER. 87-108 

Hel 5:90 For behold, they have been a chosen people of the Lord; yea, the people of Nephi hath he 

loved, and also hath he chastened them; yea, in the days of their iniquities hath he chastened them, 

because he loveth them. 

"The Lamanites hath he hated, because their deeds have been evil continually" (91) ."But. 

..salvation hath come unto them, through the preaching of the Nephites; and for this intent hath the 

Lord prolonged their days" (92). 

The last clause is quite significant. By God's mercy the time of their destruction was held off so 

that the Lamanites might have the privilege of hearing and obeying the law of the Lord. Already it 

was evident that the Lamanites were turning from the wicked traditions of their fathers and, 

believing the prophecies of the scriptures, were "firm and steadfast in the faith" (95-97). 

Hel 5:100 And now because of their steadfastness, when they do believe, in that thing which they do 

believe; for because of their firmness when they are once enlightened, behold the Lord shall bless them 

and prolong their days, notwithstanding their iniquity;



Even should they "dwindle in unbelief" the time would come when there shall be a "restoration of 

our brethren, the Lamanites, again, to the knowledge of the truth. ..in the latter times" (101,102). 

However, before this promise would be realized, they would come to have many afflictions and 

"be driven to and fro upon the face of the earth." They "shall be hunted, and shall be smitten, and 

scattered abroad, having no place for refuge." Nevertheless, the "Lord shall be merciful unto 

them” (103, 104) ."I will not utterly destroy them, but I will cause that in the day 0£ my wisdom, 

they shall return again unto me, saith the Lord" ( 107) .(See also II N. 3 :6-9, 16; Jb. 2: 52-54.) 

MANY BELIEVED AND WERE BAPTIZED, VER. 109-140 

Hel 5:110 And as many as believed on his words, went forth and sought for Nephi; and when they had 

come forth and found him, they confessed unto him their sins and denied not, desiring that they might be 

baptized unto the Lord. 

But the unbelievers were angry with Samuel and cast stones and arrows at him. They could not hit 

him because of the Lord's protection (111, 112). When some of those "saw that they could not hit 

him, there were many more who did believe on his words" and asked Nephi to baptize them (113). 

Often when people come under conviction because of the words and ministry of a certain man, 

they want him to baptize them. However, Samuel had to flee for his life, and he was never seen 

nor heard of again among the Nephites (120). "Nephi was baptizing, and prophesying, and 

preaching" nearby, "showing signs and wonders; working miracles" and witnessing "that the 

Christ must shortly come," so they went to him for baptism (114-116). 

Hel 5:125 But it came to pass in the ninetieth year of the reign of the Judges, there were great signs 

given unto the people, and wonders; and the words of the prophets began to be fulfilled; 

Angels did appear unto men, wise men, and did declare unto them glad tidings of great joy" (126). 

Nevertheless, all but the most devout hardened their hearts “and began to depend upon their own 

strength" (127). 

Hel 5:131 Yea, why will he not shew himself in this land, as well as in the land of Jerusalem? 

Because of their darkened minds, they could see only problems. Faultfinding comes easy when the 

spirit of God has been withdrawn from people. They "will keep us down to be servants to their 

words. ..for we depend upon them to teach us the word. ...Therefore they can keep us in ignorance, 

for we can not witness with our own eyes that they are true" (133, 134). 

Thus "Satan did stir them up to do iniquity continually. .. and. ..did get great hold upon the hearts 

of the people, upon all the face of the land" (138). Some wonder why God tolerates Satan's 

interference. It would be so easy for the Supreme Ruler of the universe to cut off the basic source 

of evil, it would seem. But agency requires the right of choice. To destroy evil or enticement to 

iniquity would change the whole eternal plan. There must be opposition against which to react. 

(See comments on II N. 1:97; A. 19:78, 98.) Satan's time is coming when his power will be 

"bound [for] ...a thousand years” until the end of the millennium. Then he shall "be loosed a little 

season” (Rev. 20:2, 3).



THE BELIEVERS WILL DIE UNLESS THE SIGN IS GIVEN, VER. 1-27 

3 Ne 1:2 And Nephi, the son of Helaman, had departed out of the land of Zarahemla, giving charge unto 

his son Nephi, who was his eldest son, concerning the plates of brass, and all the records which had been 

kept, and all those things which had been kept sacred, from the departure of Lehi out of Jerusalem; 

The familiar use of the name Nephi makes identification somewhat difficult. In addition to its use 

for a whole nation, it also was used as a title for their kings Ob. 1:10, 11), in honor of the son of 

Lehi. It would seem unlikely that only the four who obtained enough prominence to have a place 

in Book of Mormon history would be given the name “Nephi" by their mothers. But perhaps it is 

fortunate that no more than the son of Lehi; the son of Helaman; Helaman's grandson Nephi, 

author of III Nephi; and his son Nephi, author of IV Nephi, are in the record. 

Concerning this famous name we find: 

Its roots are Egyptian; its meaning, good, excellent, benevolent. From very ancient times the Egyptians believed that 

all who died had to have their acts upon earth scrutinized by a council of inquisitors, before they could be proclaimed 

fit to enter the eternal abodes of bliss and stand in the presence of the god Osiris, the chief lord of the land of the 

departed. One of the names given to this god, expressive of his attributes, was Nephi or Dnephi (the D being silent, as 

Dniester, Dnieper, etc.), or the good, and the chief city dedicated to him was called N-ph, translated into Hebrew as 

Noph, in which form it appears in Hosea, Isaiah and Jeremiah. Its modern English name is Memphis. In the Coptic, 

the language of the modern Egyptians, the word has the form of Menfi or Mnefi. Plutarch, the ancient historian, says 

that Dnephi was a benevolent person, and an epithet for Osiris, and was also applicable to Memphis, the sepulchre of 

that god. The word Neph frequently appears in Egyptian proper names before the Christian era, as Amoneph, 

Amuneph, Me-Nephta. From these facts we conclude that Nephi was a common name in the Egyptian tongue; and, as 

far as the founder of the Nephite nation was concerned, most applicable to his character, which was preeminently 

good and benevolent. 

Not only did Helaman's son Nephi leave Zarahemla, but "whither he went, no man knoweth" (3). 

He may have had some premonition that he should never return, for he had given the "plates of 

brass and all the records" into the charge of his son Nephi before taking his departure" (46). 

3 Ne 1:5 But there were some who began to say that the time was past for the words to be fulfilled, 

which were spoken by Samuel, the Lamanite. 

Already "greater signs and greater miracles" were being "wrought among the people" (4). This 

was bothering the consciences of Satan's servants. Whenever God moves among the faithful in 

significant ways, Satan starts a countermovement. Samuel had prophesied, "Five years more 

cometh, and behold, then cometh the Son of God to redeem" the world (H. 5:55). When some 

began to declare that the time was past, they mocked the believers with, "Therefore, your joy and 

your faith. ..hath been vain" (6). This report made the believers "very sorrowful" (7). 

3 Ne 1:9 Now it came to pass that there was a day set apart by the unbelievers, that all those who 

believed in those traditions should be put to death, except the sign should come to pass which had been 

given by Samuel the prophet.



This wickedness so disturbed Nephi that "he went out and bowed himself down upon the earth, 

and cried mightily to his God, in behalf of his people.... all that day; and behold, the voice of the 

Lord came unto him, saying, Lift up your head and be of good cheer, ...this night shall the sign be 

given, and on the morrow come I into the world" (11-13). 

It was revealed to the first Nephi that "he cometh according to the words of the angel, in six 

hundred years from the time my father left Jerusalem" (1 N. 5:236). While it was the "ninety and 

first year" of the reign of the Judges (Mos. 13:63-65), it now was six hundred years from the time 

that Lehi left Jerusalem (1:1). 

3 Ne 1:17 For behold at the going down of the sun, there was no darkness; and the people began to be 

astonished, because there was no darkness when the night came. 

Among the unbelievers there was consternation; and the people "fell to the earth, and became as if 

they were dead." They knew that "the Son of God must shortly appear," but they also knew that 

the plan to destroy the believers in this prophecy "had been frustrated" (18, 19). "There was no 

darkness in all that night, but it was as light as though it was midday" (21). When the sun came up 

the next morning "according to its proper order" they knew that "it was the day that the Lord 

should be born" (22). 

3 Ne 1:24 And it came to pass also, that a new star did appear, according to the word. 

While "signs shall follow them that: believe" (Mark 16:16) "confirming the word" (Mark 16:21). 

God does not convince a man against his will, for he would be of the same opinion still. Soon after 

the sign of a night without darkness and a new star appearing, Satan sent "lyings ...forth among the 

people. ..to harden their hearts" (25) .But the majority of the people believed and were baptized 

unto repentance (25-27). 

THE SIGN Is GIVEN, MANY BELIEVE; NEPHI DISAPPEARS, VER. 28-46 

3 Ne 1:28 And thus the people began again to have peace in the land; and there were no contentions, 

save it were a few that began to preach, endeavoring to prove by the scriptures, that it was no more 

expedient to observe the Law of Moses. 

Some had misunderstood the scriptures and preached that the law of Moses had been fulfilled, but 

these were easily "convinced of the error" (30). This peace lasted only two years, and then the 

Gadiantons came from their mountain strongholds and hiding places "and did do much slaughter 

among the people" (34). The next year some of the Nephites became dissenters. Some of the 

younger Lamanites "became for themselves" (reached selfhood or maturity) "and were led away 

by some who were Zoramites, ... to join those Gadianton robbers" (36). 

3 Ne 1:38 And it came to pass that thus passed away the ninety and fifth year also, and the people began 

to forget those signs and wonders which they had heard, and began to be less and less astonished at a 

sign or a wonder from heaven,



They even went further and denied that the signs came from God, but maintained that they were 

"wrought by men, and by the power of the devil" (39). Thus they "began to wax strong in 

wickedness and. ..did not believe that there should be any more signs or wonders given" (41). 

Nine years after the sign was given, the Nephites "began to reckon their time. ..from the coming of 

Christ" (45). 

WAR WITH GADIANTONS THREATENS UTTER DESTRUCTION, VER. 47-57 

3 Ne 1:49 Therefore all the Lamanites, who had become converted unto the Lord, did unite with their 

brethren, the Nephites, and were compelled, for the safety of their lives, and their women and their 

children, to take up arms against those Gadianton robbers; 

It was now A. D. 13, and the robbers had become so numerous and had slain so many people and 

destroyed so many cities that united action became necessary. "The Nephites were threatened with 

utter destruction" (51). 

“Those Lamanites who had united with the Nephites, were numbered among the Nephites: and 

their curse [A. 1:104, 105, 113.-115] was taken from them, and their skin became white like unto 

the Nephites" (52). The records tell that the Lamanite young men and women "became exceeding 

fair" (53). 

In the fourteenth year the Nephites gained "some advantage of the robbers" and drove them back 

into the mountains. The next year the Gadiantons regained the advantage, and the Nephites were 

in danger of being "smitten down" (57). 

After the birth of Christ, not much was said about the work of High Priest Nephi. There was no 

direct statement of his work as a minister for God for about thirty years. Then he came back into 

the history in a prominent way. It seems improbable that he was not doing the best he could to 

serve God and the people in this interval. Perhaps he could achieve little of value which was 

considered worth recording because of the low spiritual state of the people.



GIDDIANHI THREATENS THE NEPHITES, VER. 1-20 

3 Ne 2:4 And it seemeth a pity unto me, most noble Lachoneus, that ye should be so foolish and vain as 

to suppose that ye can stand against so many brave men, who are at my command, who do now at this 

time stand in their arms, and do await, with great anxiety, for the word, Go down upon the Nephites and 

destroy them. 

The leader and governor of the Gadiantons, Giddianhi, wrote an epistle to the chief judge and 

governor of the Nephites, Lachoneus. In it he used flattery, ridicule, promises, and threats in an 

effort to win or scare Lachoneus to surrender. The robber chief alleged that if he should direct his 

men were anxious to "go down upon the Nephites and destroy them" (4). "They would visit you 

with utter destruction." He asked Lachoneus to "yield up unto this my people, your cities, your 

lands, and your possessions” (7). 

The Nephites were urged to "yield yourselves up unto us, and unite with us, and become 

acquainted with our secret works, and become our brethren" (8). If this were not done, "I swear 

unto you, with an oath, that on the morrow month, I will command that my armies shall come 

down against you" (10). His ultimatum gave the Nephites one month to surrender or a fight to 

extinction. 

3 Ne 2:13 And now it came to pass when Lachoneus received this epistle, he was exceedingly 

astonished, because of the boldness of Giddianhi, in demanding the possession of the land of the 

Nephites, 

Lachoneus "was a just man, and could not be frightened by the demands and the threatenings of a 

robber” (15). Instead of panicking, he advised his people to "cry unto the Lord for strength" (16). 

Then he sent a proclamation throughout the land that the people should gather their women, 

children, flocks, herds, and "all their substance" unto one place (17). 

Next he had them build strong fortifications and set guards to watch day and night (19). But he 

warned his people, "Except ye repent of all your iniquities," they could not be delivered from the 

hands of the robbers (20). 

THE NEPHITES ALL GATHER IN ZARAHEMLA AND SOUTHWARD, VER. 21-45 

3 Ne 2:21 And so great and marvelous were the words and prophecies of Lachoneus, that they did cause 

fear to come upon all the people, and they did exert themselves in their might, to do according to the 

words of Lachoneus. 

He appointed "chief captains over all the armies." The custom was to group the soldiers by 

number with a chief captain (A. 1:68). "The chiefest among all the chief captains" was 

Gidgiddoni. These chief captains were men who "had the spirit of revelation," except in times of 

wickedness. "Gidgiddoni was a great prophet among them, and also was the chief judge” (24). The 

people urged him to go into the mountains and wilderness (see comment on I N. 1:26). He replied, 

"The Lord forbid ... we will gather all our armies together, and we will not go against them, but we 

will wait till they shall come against us" (III N. 2:26, 27). There is a moral responsibility on those 

who initiate an attack, which righteous people should avoid. When an enemy comes against them, 

the right of self-defense justifies a conflict (D. and C. 112:11 b). Under the conditions mentioned 

by Gidgiddoni, the Lord would bless them, and "he will deliver them [Gadiantons] into our



hands." Thus it is seen how a leader blessed with the gift of prophecy can do much to bring 

success even in time of war. 

3 Ne 2:31 And did march forth by thousands; and by tens of thousands, until they had all gone forth to 

the place which had been appointed, that they should gather themselves together, to defend themselves 

against their enemies. 

With them went horses, chariots, cattle, flocks, herds, grain, "and all their substance" (30). "There 

were a great many thousand people who were called Nephites” in the group. Doubtless these were 

converted Lamanites who no longer wished to be known as Lamanites (A. 24:71; III N. 1:52, 53). 

The curse on the land northward was one reason for Lachoneus to move in the other direction (II 

N. 1:14; Jb. 2:38; III N. 2:34). 

3 Ne 2:35 And they did dwell in one land, and in one body, and they did fear the words which had been 

spoken by Lachoneus, insomuch that they did repent of all their sins; 

"Fear" here means respect. "The fear of the Lord is the beginning of wisdom" (Ps. 111:10) and "to 

hate evil" (Prov. 8:13). Note that the writer makes a point of their repentance being complete. 

They "put up their prayers" that they be delivered from their enemies (36). Gidgiddoni caused 

them to make "weapons of war, of every kind" and strong armor "with shields, and with bucklers" 

(38). The latter was a shield for the arm, generally round, and used to protect the front part of the 

body. The successful Nephite generals were always inventing new types of armor and strategy to 

surprise the enemy. This had psychological as well as practical value. 

The latter part of A.D. 18, the Gadiantons sallied forth from the hills, mountains, wilderness, 

strongholds, and their secret places (39). They took possession of the lands and cities which the 

Nephites had abandoned (40). 

3 Ne 2:41 But behold there were no wild beasts nor game in those lands which had been deserted by the 

Nephites, and there was no game for the robbers save it were in the wilderness. 

Scorched earth" is a part of modern strategy in war. This was similar in effect, for the Nephites 

took all flocks, herds, and grain with them (42). 

The robbers would have to risk open battle if they wanted to resort to plundering Nephite supplies 

(43). The Nephites had stores sufficient for a seven-year siege. 

THE GADIANTONS WERE DESTROYED, VER. 46-76 

3 Ne 2:49 And it came to pass that they did come up to battle; and it was in the sixth month; and 

behold, great and terrible was the day that they did come up to battle; 

The next year "Giddianhi found that it was expedient" to go against the Nephites, else they would 

starve. They could not risk spreading out to raise grain, lest the Nephites come and slay them (47). 

Hence, the expedient thing was to fight or run. Giddianhi was a boastful, conceited leader, and had



no intention of running away. Since he could not induce Gidgiddoni to attack him, he had to take 

the initiative. 

The robbers resorted to some psychological warfare of their own. They came out to battle with 

lambskins girded around their loins which had been dyed in blood. They had cut their hair and 

wore headplates (50). 

When the Nephites saw them, they fell upon their knees and prayed for deliverance (52). 

The Gadiantons mistook this as an act of fear and a play for mercy; therefore, they gave loud 

shouts of joy (53). 

3 Ne 2:56 And great and terrible was the battle thereof; yea, great and terrible was the slaughter thereof, 

insomuch that there never was known so great a slaughter among all the people of Lehi since he left 

Jerusalem. 

This is a superlative statement covering a period of six hundred years and many wars. "The 

Nephites did beat them, insomuch that they did fall back from before them" (57). Gidgiddoni 

commanded his soldiers to pursue the Gadiantons "and not spare any." That is, they were not to 

take prisoners. Giddianhi was overtaken and slain. 

The Gadiantons took nearly two years to recoup their forces. Then they laid siege against the 

Nephites upon all sides. Zemnarihah, their general, did not plan well, for the Nephites had stores 

to last for a long siege, while his army had to depend on game from the wilderness. 

3 Ne 2:68 And it came to pass that the wild game became scarce in the wilderness, insomuch that the 

robbers were about to perish with hunger. 

With this great advantage the Nephites went out by day and night and cut down the robbers "by 

tens of thousands" (69). In response to popular desire, Zemnarihah commanded his men to 

withdraw "into the furthermost parts of the land, northward" (70, 71). Gidgiddoni learned of their 

design and set a trap for them. Part of his army went out by night to cut off their retreat, while the 

rest attacked them from the rear. Many thousands of the Gadiantons "did yield themselves up 

prisoners." The rest were slain. Zemnarihah was captured and hanged from the top of a tree. Then 

the tree was cut down as a symbol of their prayer that all who worked through secret combinations 

should similarly fall to the earth (76). 

NEPHITES PRAISE GOD FOR THEIR DELIVERY, VER. 77-109. 

3 Ne 2:78 And it came to pass that they did break forth, all as one, in singing and praising their God, for 

the great thing which he had done for them, in preserving them from falling into the hands of their 

enemies; 

"Their hearts were swollen with joy, unto the gushing out of many tears, because of the great 

goodness of God" (80). They acknowledged that this could have happened only as a result of their 

repentance and humility (81).



"They knew. ..that Christ had come, because of the many signs which had been given, according 

to the words of the prophets," therefore "they did forsake all their sins" (83, 85). They preached to 

their prisoners, and those who repented and entered "into a covenant that they would murder no 

more, were set at liberty." The rest were "punished according to the law" (86-88). 

3 Ne 2:89 And thus they did put an end to all those wicked, and secret, and abominable combinations, 

in the which there was so much wickedness, and so many murders committed. 

Peace came to the Nephites, and for a period they enjoyed great blessings and prosperity. "Many 

things transpired which, in the eyes of some, would be great and marvelous" (91). All of these 

things could not be written in this book, not even the hundredth part of what had happened in the 

twenty-five years since Christ was born (92). 

At this point Mormon, the abridger of the records of Lehi' s posterity, broke through and revealed 

his identity. He wrote on plates made with his own hands (95). He said he was named "after the 

land of Mormon" where Alma had first established the church (96). "1 am a disciple of Jesus 

Christ, the Son of God" (97). "1 am. ..a pure descendant of Lehi" (102). "Surely he [God] hath 

blessed the house of Jacob, and hath been merciful unto the seed of Joseph" (104). 

3 Ne 2:106 Yea, and surely shall he again bring a remnant of the seed of Joseph to the knowledge of the 

Lord their God; 

This prophecy needs to be placed in juxtaposition with that of Samuel, the Lamanite, that "1 will 

utterly destroy them saith the Lord, because of their unbelief, notwithstanding the many mighty 

works which I have done among them" (H.5:108). "Yea, I will visit them in my fierce anger, and 

there shall be those of the fourth generation, who shall live, of your enemies, to behold your utter 

destruction" (H. 5:12). (See also A. 21:12-15.) 

However, a "remnant of the seed of Jacob" who are scattered "upon all the face of the earth" will 

be gathered "unto their own lands, from whence they have been dispersed" (III N. 2:107- 109). 

This includes Palestine as well as the Americas.



PEACE GIVES WAY TO PERSECUTIONS AND INEQUALITY, VER. 1-30 

3 Ne 3:4 And they granted unto those robbers who had entered into a covenant to keep the peace of the 

land, who were desirous to remain Lamanites, lands, according to their numbers, that they might have, 

with their labors, wherewith to subsist upon; and thus they did establish peace in all the land. 

The Nephites stayed on in their g3ithered state for five years after the war ended. In A.D. 26 they 

returned "to their own lands" with their flocks, herds, horses, cattle, "and all things whatsoever did 

belong unto them" (1). They still had provisions in store, and this was distributed, also their gold, 

silver, and "all their precious things" (2). 

"They began again to prosper and wax great" (5). 

3 Ne 3:7 And now it was Gidgiddoni, and the judge Lachoneus, and those who had been appointed 

leaders, who had established this great peace in the land. 

This does not mean that they were denying divine favor, but that God used these leaders as 

instruments for the blessing of the people. "There were many cities built anew," old ones were 

repaired, many highways were cast up connecting their cities and lands (8). 

A change was noted in A.D. 29: "There began to be some disputings among the people" (10). 

Pride, boastings of great riches, "even unto great persecutions" are noted. The people began to be 

distinguished by ranks according to their riches "and their chances for learning" (11,12). "Some 

were ignorant because of their poverty" (13). 

Extremes were in evidence: "Some were lifted up in pride. and others were exceeding humble." 

Some would return railing, and others would endure afflictions without responding in kind (14). 

3 Ne 3:15 And thus there became a great inequality in all the land, insomuch that the church began to be 

broken up; yea, insomuch that in the thirtieth year the church was broken up in all the land, save it were 

among a few of the Lamanites, who were converted unto the true faith; 

With the exception of "a few of the Lamanites, who were converted unto the true faith," the 

church was broken up in A.D. 30 over all the land. "Satan had great power, unto the stirring up of 

the people" to do iniquity, to be puffed up with pride, to seek for power and authority, and for "the 

vain things of the world" (17). 

'They were in a state of awful wickedness" (19). 

3 Ne 3:20 Now they did not sin ignorantly, for they knew the will of God concerning them, for it had 

been taught unto them; therefore they did willfully rebel against God. 

There is more hope for those who sin in their ignorance. The law of Moses provided that one 

could be forgiven by making a sin offering (Lev. 4:2-4; Num. 15:25-31; Luke 12:57; Acts 17:30; 

A. 15:56). However, willful rebellion against God is a very serious offense (Num. 20:24-26; Deut. 

1:26-35; Matt. 12:27). Sin against the Holy Ghost “when it has once had place in you, ...is 

unpardonable" (A. 19:8; Heb. 6:4-6).



Lachoneus II succeeded his father in the judgment seat. "Men inspired from heaven" preached and 

testified “boldly of the sins and iniquities of the people," and of "the resurrection of Christ; and 

they did testify boldly of his death and sufferings" (22, 23). This made the people "exceeding 

angry," especially the chief judges, high priests, and lawyers (24, 25). 

3 Ne 3:28 Now there were many of those who testified of the things pertaining to Christ, who testified 

boldly, who were taken and put to death secretly by the judges, and the knowledge of their death came 

not unto the governor of the land, until after their death. 

Their law required that the governor sign the death warrant before a condemned man was executed; 

hence the secrecy (27, 29). A complaint of this was carried to Lachoneus in the capital city, Zatahemla. 

COMBINATIONS FORMED TO ROB JUS11CE, VER. 31-70 

3 Ne 3:34 Therefore they did combine against the people of the Lord, and enter into a covenant to 

destroy them, and to deliver those who were guilty of murder from the grasp of justice, which was about 

to be administered according to the law. 

Judges, friends, and relatives of the condemned, and also high priests and lawyers made covenants 

–to “set at defiance the law and the rights of their country" (32, 35). They covenanted to destroy 

the governor and establish a king. They succeeded in the first part but not in making the change to 

a monarchy. 

The people were divided on this and became separated into tribes or clans. “Every tribe did 

appoint a chief, or a leader over them" (37, 38). “There were no wars as yet among them," but “the 

regulations of the government were destroyed, because of the secret combination of the friends 

and kindreds of those who murdered the prophets" (40, 41). 

3 Ne 3:42 And they did cause a great contention in the land, insomuch that the more righteous part of 

the people, although they had nearly all become wicked; yea, there were but few righteous men among 

them. 

The secret combination gathered together and selected Jacob for their king. He had been a leader 

in condemning "the prophets who testified of Jesus." However, those who supported Jacob were in 

a minority (46). While his opposition did not come from those people who were righteous, they 

were united in a hatred of those who would destroy the government. Therefore, Jacob gathered his 

followers “into the northernmost part of the land," where they built up a kingdom, and were joined 

by dissenters (47-49). 

3 Ne 3:53 Nevertheless they had come to an agreement that they would not go to war one with another; 

but they were not united as to their laws, and their manner of government, for they were established 

according to the minds of those who were their chiefs and their leaders. 

Because of their strict tribal laws not to "trespass against another," they had some degree of "peace 

in the land" (54). "Nevertheless, their hearts were turned from the Lord their God, and they did 

stone the prophets, and did cast them out from among them" (55).



The work of Nephi for the past thirty years had not been mentioned (1:27 gives the last account). 

It is improbable that this was because he was unfaithful or idle (see Comments on III N. 1:2, 49), 

else he would not come back to our attention in such a remarkable manner. "Nephi, having been 

visited by angels, and also by the voice of the Lord. ..and having had power given unto him that he 

might know concerning the ministry of Christ, ...began to testify boldly, repentance and remission 

of sins through faith on the Lord Jesus Christ" (56-57) . 

Because he had greater power than their priests and leaders, they were angry with him. "Angels 

did minister unto him daily" because of his great faith (59). He cast out devils and unclean spirits, 

and raised his own brother "from the dead, after he had been stoned" (60). He did "many more 

miracles, in the sight of the people, ...but there were but few who were converted unto the Lord" 

(61, 62) . 

Nephi continued preaching through most of A.D. 33, baptizing in water those who were 

converted, and ordaining men into the ministry (67- 70).



THE SIGN OF CHRIST'S DEATH Is GIVEN, VER. 1-25 

3 Ne 4:2 And there was not any man who could do a miracle in the name of Jesus, save he were 

cleansed every whit from his iniquity. 

Nephi, who kept the record, "did many miracles in the name of Jesus." This testimony was given 

as evidence that the time for the Savior's death was at hand: "We know our record to be true," said 

Mormon, for Nephi "was a just man" (1). "The thirty and third year had passed away," and the 

sign of 

three days' darkness, as prophesied by Samuel, the Lamanite (H. 5: 71-82), should soon be given. 

"The people began to look with great earnestness for the sign" (III N. 4:3, 4). 

3 Ne 4:6 And it came to pass in the thirty and fourth year, in the first month, in the fourth day of the 

month, there arose a great storm, such an one as never had been known in all the land; 

A logical deduction may be made from this time statement as to when Jesus was born. Assuming 

that the time reckoning dates from the sign of Jesus' birth (III N. 1:13-18,45) and that the sign of 

his death came four days after the thirty-third year ended, some fairly definite timetables are 

provided. 

It is quite likely that the Nephites would cling to the Hebrew calendar which gives Nisan or Abib, 

as the beginning of the year. This Corresponds to our March 15-April 15. Easter, which is a 

Christian holy day to celebrate the Resurrection, is fixed as the first Sunday after the full moon 

after the vernal (spring) equinox. Therefore it shifts from year to year, but cannot be before March 

21 or the equinox. 

The Passover occurs on Nisan 14, 15 and came at the same time that year as the Sabbath, and was 

referred to as a "high day" or double Sabbath (John 19:31). Luke uses the term "Easter" instead of 

Passover in telling that King Herod was vexing the church by killing James and putting Peter in 

prison "intending after Easter to bring him forth to the people" (Acts 12:4). 

From these deductions we can be assured that Jesus was born and crucified in the early spring. 

Accompanying this "terrible tempest" were earthquakes, lightnings, and fires which destroyed 

cities; highways were broken up, "the whole face of the land was changed, ...many smooth places 

became rough, and many great and notable cities were sunk, and many were burned, ...and the 

inhabitants thereof were slain" (III N. 4:7-11). 

“And there were Some Who were carried away in the whirlwind" (13) . 

Professor J. D. Baldwin spoke of a tradition in old Central American books of an immense 

catastrophe. 

This tradition affirms that a part of the continent extending into the Atlantic was destroyed in the manner supposed, 

and appears to indicate that the destruction was accomplished by a succession of frightful convulsions. Three are 

constantly mentioned, and sometimes there is mention of one or two others. "The land was shaken by frightful 

earthquakes, and the waves of the sea combined with volcanic fires to overwhelm and ingulf it." Each convulsion 

swept away portions of the land, until the whole disappeared, leaving the line of the coast as it is now. Most of the 

inhabitants, overtaken amid their regular employments, were destroyed; but some escaped in ships, and some fled for 

safety to the summits of high mountains, or to portions of the land which, for the time, escaped immediate destruction.



Quotations are made from the old books in which the tradition is recorded which appear to verify this report of what is 

found in them. 

3 Ne 4:14 And thus the face of the whole earth became deformed, because of the tempests, and the 

thunderings, and the lightnings, and the quaking of the earth. 

"The rocks were rent in twain; ...they were found in broken fragments, and in seams, and in 

cracks, upon all the face of the land" (15). This storm lasted for about three hours (16, 17), and 

was followed by "thick darkness." The people "could feel the vapor of darkness" (18). The density 

of these "mists of darkness" prevented any glimmer of the sun, moon, or stars from penetrating. 

They could not get "exceeding dry wood" to burn, nor light torches or candles (19, 20). 

While the terrible tempest lasted three hours, the darkness continued three days. Some point out 

that in Palestine there were only three hours of darkness (Matt. 27:49). This does not invalidate the 

witness of the Book of Mormon. The three days 0£ darkness on the American continent was 'a 

phenomenon in nature which could be controlled only by an omnipotent God. It was a visitation 

upon a very wicked people who persistently sinned against the light. Jesus said in Palestine, "But 

if thine eye be evil, thy whole body shall be full of darkness. If therefore the light which is in thee 

be darkness, how great shall that darkness be" (Matt. 6:23). Each book of scripture talks about 

different peoples and continents. The difference in the duration and intensity, therefore, does not 

indicate a conflict in statements of fact. 

Certain historians and archaeologists have found evidence supporting Nephi's testimony. 

Hubert H. Bancroft quotes a Toltec tradition: 

The second age, the "sun of air,'. terminated with a great hurricane which swept away trees, rocks, houses, and people, 

although many men and women escaped, chiefly such as took refuge in caves which the hurricane could not reach. 

After several days the survivors came out; ...and all this time they were in darkness, seeing neither the sun nor moon. 

The Peruvians had several flood-myths. One of them relates that the whole face of the earth was changed by a great 

deluge, attended by an extraordinary eclipse of the sun which lasted five days. 

Harold I. Velt quotes "Cieza de Leon, one of the highest authorities on Inca civilizations and 

traditions”: 

Before the Incas reigned in these kingdoms, or had ever been heard of, the Indians relate another thing much more 

notable than all things else that they say. For they declare that they were a long time without seeing the sun, and that, 

suffering much evil from its absence, great prayers and vows were offered up to their gods, imploring for the light 

they needed. Things being in this state, the sun, shining very brightly, came forth from the island of Titicaca, in the 

great lake of the Collao at which everyone rejoiced. 

Presently afterwards, they say, that there came from a southern direction, a white man of great stature, who, by his 

aspect and presence, called forth great veneration and obedience. This man who thus appeared had great power, 

insomuch that he could change plains into mountains, and great hills into valleys, and make water flow out of stones. 

As soon as such power was beheld, the people called him the maker of created things, the Prince of all things, Father 

of the Sun. For they say that he performed other wonders, giving life to men and animals, so that by his hand 

marvelous great benefits were conferred on the people. 

Another legend, recorded by Father Bernahe Cobo, a Jesuit historian; 

This says that on the island in Titicaca the ancient people of long ago were thrown in great confusion and awe due to 

the darkening of the sun which did not shine for many days. Some writers say that other traditions claim three days



darkness. Finally one morning the great sun arose again and the people were so overjoyed that they built a great 

temple to the sun. (See comments on 1 N. 5:245.) 

3 Ne 4:23 And in one place they were heard to cry, saying, O that we had repented before this great and 

terrible day, and then would our brethren have been spared, and they would not have been burned in that 

great city Zarahemla. 

During the darkness "there was great mourning, and howling, and weeping among all the people 

continually" (21). They wept for those "burned in that great city Zarahemla" and those "buried up 

in that great city Moronihah" (23-25). 

A VOICE FROM ON HIGH Is HEARD, VER. 26-43 

3 Ne 4:26 And it came to pass that there was a voice heard among all the inhabitants of the earth upon 

all the face of this land, crying, Wo, wo, wo unto this people; wo unto the inhabitants of the whole earth, 

except they shall repent, 

This voice came from on high and spoke in the first person but withheld identification for a time. 

“That great city Moroni have I caused to be sunk in the depths of the sea, and the inhabitants 

thereof to be drowned" (29). “The city of Gilgal have I caused to be sunk” (31), also the cities of 

Onihah, Mocum, Jerusalem, Gadiandi, Gadiomnah, Jacob, Gimgimno (32- 34). In addition to the 

city of Zarahemla, the following cities have I caused to be burned with fire" because of the sins, 

wickedness, secret murders and combinations: Jacobugath, Laman, Josh, Gad, and Kishkumen 

(36-38). 

Professor J. N. Washburn calls attention to the number of proper names used in the Book of 

Mormon. What makes it the more remarkable, the translation of the book of 350,000 words took 

between 75 and 90 days. He said: 

Now, it might be possible for a man to sit and call off 250 or 300 unheard-of names-intriguing, strange, beautiful 

names- if he did not have anything further to do with them. Any of us could do it. But with each repetition of anyone 

of those names the possibility of error appears, and the danger grows geometrically with each reappearance of the 

name--if one is fabricating. 

3 Ne 4:41 O all ye that are spared, because ye were more righteous than they, will ye not now return 

unto me, and repent of your sins, and be converted, that I may heal you? 

With this invitation was the promise of eternal life (42). "Whosoever will come, him will I 

receive; and blessed are those who come unto me." This was the same spirit which caused Jesus to 

weep over Jerusalem in Palestine, which was destroyed in A.D. 70 (Luke 13:34-36). 

I AM JESUS CHRIST; IN ME Is THE LAWOF MOSES FULFILLED, VER. 44- 75 

3 Ne 4:48 I am the light and the life of the world. I am Alpha and Omega, the beginning and the end. 

Thus the voice identifies itself: "1 am Jesus Christ, the Son of God. ...I was with the Father from 

the beginning" (44, 45; Mos. 8:82). "By me redemption cometh, and in me is the law of Moses



fulfilled" (III N.4:47). "And ye shall offer up unto me no more the shedding of blood; yea, your 

sacrifices and your burnt offerings shall be done away (49). And whoso cometh unto me with a 

broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the 

Lamanites, because of their faith in me, at the time of their conversion, were baptized with fire and 

with the Holy Ghost, and they knew it not" (50; H. 2:111). 

After these things were said, "there was silence in the land for the space of many hours." The 

people were astonished and quit crying and howling. Then the voice was heard again. 

3 Ne 4:55 And it came to pass that there came a voice again unto the people, and all the people did hear, 

and did witness of it saying, O ye people of these great cities which have fallen, who are descendants of 

Jacob; yea, who are of the house of Israel, O, ye people of the house of Israel, how oft have I gathered 

you as a hen gathereth her chickens under her wings, and have nourished you. 

But like the Jews in Palestine of some it could be said, "Ye would not" (57). "The places of your 

dwelling shall become desolate" (59). Then the people began their lamentations again "because of 

the loss of their kindred and friends. ...Thus did the three days pass away" (60, 61). 

The next morning the darkness dispersed, the earth ceased to tremble, and "the tumultuous noises 

did pass away" (62) .., And their mourning was turned into joy, and their lamentations into the 

praise and thanksgiving unto the Lord Jesus Christ, their Redeemer" (64). 

3 Ne 4:70 Behold, I say unto you, Yea, many have testified of these things at the coming of Christ, and 

were slain because they testified of these things; 

Nephi mentions particularly the prophets Zenos and Zenock and also "o ur father Jacob" as 

testifying that these things would occur. Their testimonies were probably written on the plates of 

brass. 

Near the close of. A.D. 34 great favors were shown the Nephites and Lamanites whose lives had 

been spared. One of the greatest of these favors was the visit and ministry of Christ "soon after the 

ascension of Christ into heaven" (74). That this event may not have occurred immediately after his 

ascension is evident by the time here given. The Crucifixion, indicated by the great storm and 

darkness, began on the fourth day of the first month 0£ A.D. 34. He did not show "his body unto 

them" until in the ending of that year (74).



CHRIST DESCENDS FROM HEAVEN; CALLS TWELVE, VER. 1-27 

3 Ne 5:4 And it came to pass that while they were thus conversing one with another, they heard a voice, 

as if it came out of heaven; and they cast their eyes round about, for they understood not the voice which 

they heard; 

The people of Nephi had gathered at the temple in the land Bountiful. They were discussing the 

great changes which had taken place in their physical surroundings as signs of Christ's death (1-3). 

Then they heard again a voice similar to that which they had heard in warning (4:26) and later in 

pleading and promise (4:42-59) during the three days of dense darkness. The voice was neither 

harsh nor loud but a small piercing voice, which caused "their hearts to burn" (5). 

The voice came the second time, but still they did not understand it. The third time the voice 

spoke, introducing a man who was coming down from above: “Behold, my beloved Son, in whom 

I am well pleased, in whom I have glorified my name, hear ye him" (7-9). He was clothed in a 

white robe, and they supposed him to be an angel (10). 

In 1831 a revelation said that when he comes again “the Lord shall be red in his apparel" (D. and 

C. 108:9 c). 

3 Ne 5:11 And it came to pass that he stretched forth his hand, and spake unto the people, saying, 

Behold I am Jesus Christ, of whom the prophets testified should come into the world: 

"I have drunk out 0£ that bitter cup which the Father hath given me, and have glorified the Father 

in taking upon me the sins of the world" (12; Matt. 26:39; John 18:11). 

“The whole multitude fell to the earth" in adoration. Christ bade them, “Arise and come forth unto 

me" (III N. 5:14). He invited them to examine his wounds from “the nails in my hands, and in my 

feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been 

slain for the sins of the world" (14). The voice which introduced Christ said, "Behold, my beloved 

Son" (8) .It is easy to oversimplify the Godhead, about which we have not yet a final knowledge. 

The best explanation of the “still small voice" (1 Kings 19:12) is that the Father was speaking. 

When Christ was telling his Nephite disciples the manner of baptizing, he said, "Baptize in my 

name, for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; 

and I am in the Father, and the Father in me, and the Father and I are one" (III N. 5:27). Some 

want to interpret this to mean, "The Father and I are the same." This does not seem justified nor 

logical. There can be unity without making the components identical. Jesus explained this in these 

words: "And the glory which thou gavest me I have given them; that they may be one, even as we 

are one" John 17:22). The unity of the disciples did not destroy their identity. Since the unity of 

the Godhead is comparable, according to this statement of Jesus, they are one in spirit and 

purpose, but retain their identity as Father and Son. (See comment on A. 16:174, 203.) 

The multitude accepted Jesus' invitation to examine his crucifixion wounds, and then of one 

accord cried out, "Hosanna! Blessed be the name of the Most High God" (17). "Hosanna" is 

Hebrew, meaning "Save we pray" (Cruden's Concordance, p. 313). 

3 Ne 5:18 And it came to pass that he spake unto Nephi, (for Nephi was among the multitude,) and he 

commanded him that he should come forth.



This Nephi was the grandson of Helaman (see comments III N. 1: 2) .He came forward and kissed 

Jesus' feet ( 19) .This was a Hebrew custom and symbolized complete bodily submission. The 

Lord commanded him to arise, and said, “I give unto you power that ye shall baptize this people, 

when I am again ascended into heaven" (21). Then he called others "and he gave unto them power 

to baptize" (22). 

Not only did the Lord give them authority to baptize, but he gave them instructions on the manner 

in which that sacrament was to be administered. "Whoso repenteth of his sins. ..and desireth to be 

baptized in my name. ..ye shall go down and stand in the water. ...These are the words which ye 

shall say, calling them [the candidates) by name, saying: Having authority given me of Jesus 

Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen (25). 

And then shall ye immerse them in the water, and come forth again out of the water" (26). 

In latter-day revelation the wording of the ordinance is slightly different, but has the same 

meaning: "Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and 

of the Son, and of the Holy Ghost, Amen" (D. and C. 17:21 c). Since this is the wording given 

specifically to the Restoration church, the General Conference by Resolution 48 says these 

"precise words" (in Doctrine and Covenants) are to be used. 

TEACHES DOCTRINE AND GIVES BEATITUDES, VER. 28-43 

3 Ne 5:30 For verily, verily I say unto you, He that hath the spirit of contention, is not of me, but is of 

the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger one 

with another; 

Christ was concerned that "there shall be no disputations among you" about the "points of my 

doctrine" (29). Therefore, he was making it clear: "This is my doctrine, and it is the doctrine which 

the Father hath given unto me" (32). 

Jesus told the Pharisees, "1 have not spoken of myself; but the Father which sent me, he gave me a 

commandment, what I should say" (John 12:49). 

The Lord then spoke of the doctrines in this order: 

Repent and believe on me (III N. 5:33). 

Whoso believeth in me and is baptized shall be saved and inherit the kingdom of God (34). 

He that believeth not shall be damned (35; Mark 16:15). 

The Father will visit him with fire and the Holy Ghost (III N. 5:37). 

The Father will bear record of me (38). 

Repent and become as a little child (39, 40); that is, trustful of a father's counsel; teachable. 

Whoso buildeth upon this doctrine, buildeth upon my rock (41). 

PRIESTHOOD OFFICERS CALLED, VER. 44-59 

3 Ne 5:44 And it came to pass that when Jesus had spoken these words unto Nephi, and to those who 

had been called, (now the number of them who had been called and received power and authority to 

baptize, were twelve,)



Jesus then spoke to the multitude, "Blessed are ye if ye shall give heed unto the words of these 

twelve" (45; John 15:16) It will be seen that hereafter this body of priesthood is always referred to 

as "the twelve" or "the disciples" but never as "apostles." It is clear that they were to minister to 

the church in America in the same manner as the apostles he called and ordained in Palestine. 

Moroni wrote that after Christ laid his hands on the twelve on the Western continent, he gave them 

power to confer the gift of the Holy Ghost: "in my name shall ye give it, for thus do mine 

apostles" (Mi. 2:1, 2). 

3 Ne 5:49 Yea, blessed are they who shall believe in your words, and come down into the depths of 

humility, and be baptized; for they shall be visited with fire and with the Holy Ghost, and shall receive a 

remission of their sins. 

No greater blessing can be bestowed on mankind than this. Yet there are other aspects of human 

endeavor which Jesus spelled out for the Nephites. He blessed "the poor in spirit who come unto 

me" (50). Also those who mourn, for the gospel will comfort (51), the meek (52), those who 

hunger after righteousness (53), the merciful (54), the pure in heart (55), the peacemakers (56), the 

"persecuted for my name's sake" (57), and those reviled and accused "falsely, for my sake" (58). 

A MINISTRY OF RECONCILIATION, VER. 60-115 

3 Ne 5:64 Think not that I am come to destroy the law or the prophets. I am not come to destroy but to 

fulfill; 

Luke recorded Jesus' statement, "The law and the prophets testify of me; ...even until John. 

...Since that time, the kingdom of God is preached, and every man who seeketh truth presseth into 

it" (Luke 16:17, 18). 

"Behold I have given you the law and the commandments of my Father" (III N. 5:66; John 12:49, 

50). 

3 Ne 5:68 For verily I say unto you, that except ye shall keep my commandments, which I have 

commanded you at this time, ye shall in no case enter into the kingdom of heaven. 

"-Our Lord was not holding them responsible any longer for observing the Mosaic law, nor what 

he gave his other sheep. He was covering the essential points for salvation right then. 

Then he warned them against murder (69), even of being "angry with his brother." To call one 

"Raca" (empty-headed), or a "fool," would put the accuser in danger (70). Before attempting to 

worship, if one knows his brother "hath aught against thee" (71; Matt. 5:25, 26); go to him, and 

first be reconciled to thy brother (III N. 5:72). Note that the initiative is placed on the one 

'offended. It is human for a person who feels he has been insulted or wronged by another to stand 

on his wounded dignity and claim that since the other person committed the offending act it is his 

place to make the first move toward reconciliation, Jesus' command denies this claim. The other 

person may not know, and often he does not know, that what he said or did gave offense. 

Therefore, "waiting for the offender to come to the offended is like putting a man in prison 

without a trial and conviction (75),



3 Ne 5:77 But I say unto you, that whosoever looketh on a woman to lust after her, hath committed 

adultery already in his heart. 

This is portentous. It gave a new view of the seventh commandment. "As he thinketh in his heart, 

so is he" (Prov, 23:7). To look upon the opposite sex for the deliberate purpose of arousing impure 

lusts is a form of adultery, Those who indulge in this sin "shall not have the Spirit," deny the faith, 

and "shall be cast out" of the church (D. and C. 42 :7 d, e). 

.'Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit 

adultery; and whoso shall marry her who is divorced, committeth adultery" (III N. 5:80; Matt. 

5:35, 36; 19:6-9). Moses made the provision for a man to "put away his wife" with a "writing of 

divorcement," Jesus observed, “but from the beginning it was not so" (Matt. 19:8). This law was 

added “because of the hardness of your hearts." 

Professor Edward E. String fellow , Drake University, gives some insights on Jewish customs: 

Divorce in O/d Testament. The law of divorce is found in Dt. 24:1-4. It gave the right of divorce to the husband alone, 

on the grounds of "some unseemly thing in her," which was variously interpreted in Jesus' day. The School of 

Shammai taught that the "unseemly thing" was adultery. The School of Hillel made the "unseemly thing" even a 

trivial offense, such as burning the husband's dinner, and one Rabbi Akiba even regarded the finding of a fairer 

woman by a husband as the "unseemly thing" in his wife. There were, however, some restraints on impulsive action 

by the husband: (1) He had to write a bill of divorce, which was not so easy in an illiterate society in which writing 

materials were not readily accessible. (2) The divorced woman was free to marry again, and could not be taken back 

by her former husband. That divorce was common in Jesus' day among the Jews is indicated by the statement in Mt, 

19:3, and by the following excerpt from Josephus (Ant, 4:8, 23), 

“He that desires to be divorced from his wife for any cause whatsoever, and many such causes happen among men," 

3 Ne 5:83 But let your communication be, Yea, yea; Nay, nay; for whatsoever cometh of more than 

these are evil. 

The habit of using oaths in conversation is not modern, Jesus forbade it: "Swear not at all" (82). 

Satan has gained a victory when he gets a man to using the names of God or Jesus Christ in vain 

oaths. Resist not evil; turn the other cheek (85). "Give to him that asketh thee, and. ..turn thou not 

away" the borrower (88). There seem to be some qualifying conditions, even though not expressed 

here, else the lazy and dishonest would be abetted in evil. Mosiah wrote, "Whosoever among you 

that borroweth of his neighbor, should return the thing that he borroweth, according as he doth 

agree, or else thou shalt commit sin, and perhaps thou shalt cause thy neighbor to commit sin also" 

(Mos. 2 :46, 47). 

3 Ne 5:93 Verily, verily, I say that I would that ye should do alms unto the poor; but take heed that ye 

do not your alms before men to be seen of them; otherwise ye have no reward of your Father who is in 

heaven. 

"As the hypocrites," for they have their reward and receive no credit on the day of judgment. 

"Hypocrite" is almost a pure Greek word, and means "one who plays a part on the stage." 

3 Ne 5:98 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to 

thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.



"Your Father knoweth what things you have need of before ye ask him" (100). Prayer is not to 

inform God nor to implore him to change his mind and do something for us. We pray to get our 

minds in a better readiness to understand his mind and to do his will and let him come into our 

lives. 

The prayer which Jesus gave as an example for his disciples upon their request (Luke 11:1), was 

also given to the Nephite disciples, Some question the differences in the prayer as given here and 

in Matthew 6:9-15, and Luke 11:1-4. "Debts" is used instead of "trespasses"; 'lead us not into 

temptation," instead of "suffer us not to be led." There is no positive answer available; only 

rationalizations are possible. The Inspired Version was not published until 1867, long after the 

prophet Joseph Smith's death. Therefore the question was not raised for him to answer. One 

explanation is that the scribe for the Book of Mormon translation, Oliver Cowdery, wrote not what 

Joseph dictated; but, knowing the prayer by heart, put down the more familiar wording. Note that 

Luke and Matthew did not get it down in the same wording either. 

Elder A. B. Phillips offers this help: 

So far as I know, there is now no one living who can answer this inquiry with authority, as those involved in 

producing the work are not here to answer. However, the explanation which seems more reasonable to me than others 

suggested would be that an error must have crept into the text in some way. There are several ways in which this 

might have happened. The scribe who wrote the manuscript of the Book of Mormon was quite familiar with the King 

James Bible. At that time great reverence was felt for the exact wording of the scriptures, and it could easily happen 

that one would record the language of a familiar text as he knew it to exist. One who has copied or recorded language 

knows how easy it is to write down an error in this way, because of what is indelibly written in the mind. 

It is easy to become meticulous about such matters in studying the scriptures, and thus lose the 

value of the divine message. 

The following from Dr. C. I. Scofield is helpful: 

Christ's law of prayer may be thus summarized: (1) He grounds prayer upon relationship, and reveals God as freely 

charging Himself with all the responsibilities, as His heart glows with all the affections of a Father toward all who 

believe on Jesus Christ (Mt. 6:2,5-32; 7:7-11). Prayer, therefore, is a child's petition to an all-wise, all-loving, and allpowerful, 

Father-God. (2) In the so-called Lord's prayer Christ gives an incomparable model for all prayer. It teaches 

that right prayer begins with worship; puts the interest of the kingdom before merely personal interest; accepts 

beforehand the Father's will, whether to grant or withhold ; and petitions for present need, leaving the future to the 

Father's care and love. 

3 Ne 5:108 Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for they disfigure 

their faces, that they may appear unto men to fast. Verily, I say unto you, They have their reward. 

Jesus had a way of speaking to real people, on real situations, and about real needs so that there 

was no doubt left of his intent. Smearing ashes on the head and £ace and the wearing of sackcloth 

were not required nor commanded by the Lord. "Anoint thy head and wash thy face" (109). See 

Isaiah 58:5-7 for a proper attitude on fasting and the purposes it can serve. 

"The light of the body is the eye, if therefore thine eye be single, thy whole body shall be full of 

light" (III N. 5: 113). "Ye can not serve God and Mammon" (115). 

Here we have the highlights of what has been spoken of as the "Sermon on the Mount," which is 

recorded also in Matthew, chapters 5- 7. It is not really a sermon but a collection of doctrinal 

teachings, and is so identified in III N. 5:32, 41, 42.



JESUS CONTINUES TEACHING DOCTRINE, VER. 1-37 

3 Ne 6:1 And now it came to pass that when Jesus had spoken these words, he looked upon the twelve 

whom he had chosen, and said unto them, Remember the words which I have spoken. 

This people and their descendants for fifteen hundred years would not have access to Jesus' words 

as spoken in Palestine. People who did not read or did not have access to the written word learned 

to depend on memory much more than we do today. Jesus reminded them to pay attention so they 

would ..remember the words." 

Parallel instruction is given in Matthew 6:28 to 7:35. It follows closely the King James Version 

(starting Matt. 6:25). There were some changes made in the corrected version by the prophet 

Joseph Smith, Jr., by divine direction and guidance. Some may question whether the message on 

the plates could possibly have been verbatim with those in the New Testament. No evidence exists 

that helps us answer this question. Since no new or changed doctrine was introduced, it is not 

important that we know the answer. 

The Inspired Version does give new light at a few points. It adds these verses: 6:30, 36; 7:6, 7, 9, 

11, 14-17, and 31. The following verses have been modified: 11 in III Nephi and 6:38 in Matthew. 

The latter reads: ' 'Wherefore, seek not the things of this world but seek ye first to build up the 

kingdom of God, and to establish his righteousness, and all these things shall be added unto you." 

Verse 13 and Matt. 7:2: The latter reads: "Judge not unrighteously, that ye be not judged; but 

judge righteous judgment." 

Verse 18 and 7:10: The latter reads: "And the mysteries of the kingdom ye shall keep within 

yourselves; for it is not meet to give that which is holy unto the dogs; neither cast ye your pearls 

unto swine, lest they trample them under their feet." 

Verse 25 and Matt. 7:22: The latter reads: "Repent, therefore, and enter ye in at the strait gate; 

for wide is the gate, and broad is the way that leadeth to destruction, and many there be who go in 

thereat." 

Verse 35 and Matt. 7:33: The latter reads: "And then will 1 say, Ye never knew me; depart from 

me ye that work iniquity." 

The word "strait" in the Bible (7 :22, 23) is spelled "straight" in III Nephi (6:25, 26). The latter is 

undoubtedly an error. Perhaps in writing from dictation, the Book of Mormon scribe wrote down 

the wrong word. A "strait" gate is a narrow passageway; distressful, difficult, limited. Hence, 

"straight is the gate, and narrow is the way" (26) is not a parallelism, but "strait" would be. 

3 Ne 6:10 For your heavenly Father knoweth that ye have need of all these things. 

No essential purpose will be served by emphasizing the points of doctrine which Jesus discussed 

at this time, since they present no particular problem of understanding. The student's problem is 

one of remembering and using. That goes beyond the function of a commentary. 

3 Ne 6:35 And then will I profess unto them, I never knew you, depart from me, ye that work iniquity.



This passage seems somewhat contradictory as it stands. If Jesus "never knew" this group of 

professed followers, he could not rightfully condemn them. The Inspired Version corrects this to 

read, "Ye never knew me" (Matt. 7:33).



THE LAW OF MOSES HAS BEEN FULFILLED, VER. 1-14 

3 Ne 7:6 Behold, I am he that gave the law, and I am he who covenanted with my people Israel; 

therefore, the law in me is fulfilled, for I have come to fulfill the law; therefore, it hath an end. 

Jesus ended his teachings about the doctrines of the kingdom of God and reminded them, "Ye 

have heard the things which I have taught before I ascended to my Father" (1). All that he had said 

to the Nephites had previously been said to the sheep of his fold in Palestine. This message to the 

Nephites is "a second witness" to the gospel of Christ. We should not wonder that it sounds like 

the New Testament, 

Jesus perceived that some "wondered what he would [say] concerning the law of Moses," not 

understanding what he meant by "old things had passed away" (4). Therefore he gave them further 

enlightenment. No one could speak more authoritatively, for he "gave the law" and "covenanted 

with my people Israel" (6). 

"The law [of Moses] was added because of transgressions, till the seed should come to whom the 

promise was made in the law given to Moses" (Gal. 3:19). 

"Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; 

but as of one, And to thy seed, which is Christ" (Gal. 3:16). 

These passages from Paul's letters should make it quite clear that the sacrifices and offerings, the 

brass serpent, and so forth were all pointed toward the coming of Christ, and now that Jesus had 

finished his work (John 17:4) the law had served its purpose and had been fulfilled. 

“I do not destroy the prophets [prophecies]” (III N. 7:7) but fulfill them. Only those which 

concerned his earthly mission are-included. The covenant made with Israel continues on until the 

end, but the gospel of the kingdom of God (Mark 1:12), which Jesus preached, ushered in a new 

era. 

3 Ne 7:10 Behold, I am the law, and the light; look unto me, and endure to the end, and ye shall live, for 

unto him that endureth to the end will I give eternal life. 

"I am the law" does not make him an autocrat-one who is above the law; but he was the author of 

the gospel law (6). He also brought light to them who sat in darkness (Mos. 8:82). 

Perhaps not enough emphasis is given to the virtue of endurance. It is much easier to start a 

program than to see it through to full achievement. "Keep my commandments" (III N. 7: 11). This 

is a call to live up to our best light and overcome the world. 

3 Ne 7:13 And now it came to pass that when Jesus had spoken these words, he said unto those twelve 

whom he had chosen, Ye are my disciples; and ye are a light unto this people, who are a remnant of the 

house of Joseph. 

In a very real sense, all believers are disciples, but he is addressing this charge to a particular 

group of twelve men. Should they fail, the people would be left to wander like sheep without a 

shepherd.



"This is the land of your inheritance" (14). A relationship of father and son is pointed out by the 

word "inheritance." Others may bestow a gift; but only a son or daughter shares in his father's 

property. "The wonderful land of America had been willed to "the house of Joseph”. Jacob gave 

his sons their blessings, and to Joseph he said, "Joseph is a fruitful bough, ...by a well whose 

branches run over the wall" (Gen. 49:22). "The blessings of thy father have prevailed above the 

blessings of my progenitors unto the utmost bound of the everlasting hills; they shall be on the 

head of Joseph" (Gen. 49:26). (See also Deut. 8:18; 26:17, 18) 

This twelve were to be a light unto this people, while the apostles were to “teach all nations" 

(Matt. 28:18). 

THE OTHER SHEEP, VER. 15-45 

3 Ne 7:16 This much did the Father command me, that I should tell unto them, that other sheep I have, 

which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one 

fold, and one shepherd. 

"Ye are they of whom I said, Other sheep I have" (20). But "because of stiff-neckedness and 

unbelief," Jesus was not to explain any further "concerning the other tribes of the house of Israel, 

whom the Father hath led away out of the land" (15). He said that the Jews "supposed it had been 

the Gentiles" (21). Jesus went on record saying, "I am not sent but unto the lost sheep of the house 

of Israel" (Matt.15:23). 

The Gentiles were to receive the gospel through the preaching of his disciples (Acts 9:15) and "by 

the Holy Ghost" (III N. 7:22; Acts 10:45). 

3 Ne 7:24 And verily, verily, I say unto you, that I have other sheep, which are not of this land; neither 

of the land of Jerusalem; neither in any parts of that land round about, whither I have been to minister. 

These have not yet "heard my voice," but the Father has commanded "that I shall go unto them, 

and that they shall hear my voice, and shall be numbered among my sheep" (26). Since Jesus has 

never been more specific as to the location of this fold, it seems presumptuous for anyone to 

speculate on the place of its existence. 

"I command you that ye shall write these sayings, after I am gone" that they may be shown unto 

the Gentiles and they "may be brought to a knowledge of me, their Redeemer" (28). The purpose 

indicated would surely mean that Jesus was talking about all the counsel he had given his twelve 

disciples and not just about the scattered sheep. It also says something significant about the "lost 

tribes." They undoubtedly went north from Canaan, but are not likely to be found in some out-ofthe-way 

place living as a nation. They were to "be scattered forth upon the face of the earth" (28; 

D. and C. 108:6 a-e). But Jesus promised he would "gather them in from the four quarters of the 

earth; and then will I fulfill the covenant which the Father hath made unto all the people of the 

house of Israel" (III N. 7:29). 

3 Ne 7:30 And blessed are the Gentiles, because of their belief in me, in and of the Holy Ghost, which 

witness unto them of me and of the Father.



This can be interpreted as historical; but more likely, it lays down a principle which applies to all 

ages. Note the statement which follows: "In the latter day shall the truth come unto the Gentiles, 

that the fullness of these things shall be made known unto them" (31). From the days of Peter, who 

baptized the Roman centurion Cornelius in Caesarea ( Acts 10) and Paul, "the apostle of the 

Gentiles" (Rom. 11: 13), down to the Restoration God has given ministry to the Gentiles. But it 

was in the latter-day evangel that "the fullness of these things" was given in the Three Books of 

scripture (D. and C. 42:5 a; 101:10 c). 

Woe is pronounced against "the unbelieving of the Gentiles." They “have scattered my people, 

who are of the house of Israel; and my people (Jews, Lamanites) have been cast out from among 

them, and have been trodden under feet by them" (32). Then Jesus continued by saying he was 

using the Gentiles to bring judgments against them. "I have caused (permitted) my people, who are 

of the house of Israel, to be smitten, and to be afflicted, and to be slain, and to be cast out. .. to 

become hated by them. ..a hiss and a byword" (33). Nevertheless, when the Gentiles "shall reject 

the fullness of my gospel" and be lifted up in pride, and filled with lyings, deceits, mischiefs, 

hypocrisy, murders, priestcrafts, whoredoms, and of secret abominations (34), then "I will bring 

the fullness of my gospel from among them" (35) . 

This is something to give us of the Restoration a pause for serious reflection: (1) Will we be 

among the Gentiles who shall be without the fullness of the gospel? (2) How much more of these 

deceits and abominations will God suffer to continue before our house is left to us desolate of his 

loving care ? 

3 Ne 7:36 And then will I remember my covenant which I have made unto my people, O house of 

Israel, and I will bring my gospel unto them; 

When the gospel is taken from the Gentiles and given to the Israelites, "I will show unto thee, O 

house of Israel, that the Gentiles shall not have power over you, but I will remember my covenant 

unto you" (37). Jesus then adds that should the Gentiles not “repent, and return unto me. .. I will 

suffer my people, O house of Israel, that they shall go through among them, and shall tread them 

down" (38-40). “They shall be as salt that hath lost its savor." The Israelites will have the upper 

hand at that time, and the Gentiles shall “be cast out, and. ..trodden under foot" (41). 

Jesus then quotes Isaiah (52:9, 10), "The Lord shall bring again Zion. ..and make bare his holy arm 

in the eyes of all the nations; and all the ends of the earth shall see the salvation of God" (III N. 

7:43, 45).



JESUS HEALED THEIR AFFLICI'ED; BLESSED THEIR CHILDREN, VER. 1-27 

3 Ne 8:3 Therefore, go ye unto your homes, and ponder upon the things which I have said, and ask of 

the Father, in my name, that ye may understand; and prepare your minds for the morrow, and I come 

unto you again. 

The human brain is a marvelous organ, but its powers of attention and retention have their 

limitations. As Jesus looked on the multitude he saw their weariness, and thought best to send 

them home to think over what they had heard and seen. He advised them to rest and prepare for his 

return on the morrow. He was to return to the Father, and go to "the lost tribes of Israel" (4). 

As he saw that the people were in tears, and perceived they wished him "to tarry a little longer," he 

was filled with compassion toward them and delayed his departure a while. 

3 Ne 8:6 And he said unto them, Behold, my bowels are filled with compassion towards you: Have ye 

any that are sick among you, bring them hither. 

He also extended the invitation to the lame, blind, halt, maimed, leprous, withered, deaf, "or 

afflicted in any manner" (7). "For I see that your faith is sufficient, that I should heal you" (8). 

"And he did heal them every one as they were brought forth unto him" (9). After seeing their 

loved ones made whole again, and feeling the wonderful power which attended the miracles, all 

the multitude bowed down at his feet and kissed them, bathing his feet with their tears (10, 11). 

3 Ne 8:12 And it came to pass that he commanded that their little children should be brought. 

These were doubtless under age for baptism, as they were "little" children and were proper 

subjects for blessing (Rules and Resolutions 701; Gen. 17:11; D. and C. 68:4 a, b). When all the 

children had come to the place where room had been made for them, "Jesus stood in the midst" of 

them and asked the people to kneel upon the ground. Then he knelt and "prayed unto the Father" 

such a prayer as no ear had ever heard and which "can not be written" (14-18). 

3 Ne 8:19 And no one can conceive of the joy which filled our souls at the time we heard him pray for 

us unto the Father. 

The multitude of twenty-five hundred were overcome with joy. Jesus bade them arise. "Blessed are ye 

because of your faith," he said, and wept (20-22). He then took their little children "one by one, and 

blessed them, and prayed unto the Father for them" (23). When he had finished, "he wept again." 

"Behold your little ones," he said, and as "they cast their eyes towards heaven. .. they saw angels 

descending out of heaven as it were, in the midst of fire; and they came down and encircled those little 

ones about" and ministered to them (25, 26). 

BREAD AND WINE ARE ADMINISTERED; CAUTION Is GIVEN, VER. 28-75 

3 Ne 8:28 And it came to pass that Jesus commanded his disciples that they should bring forth some 

bread and wine unto him.



Then he had the people sit down, took the bread, broke and blessed it, and "gave unto the 

disciples, and commanded that they should eat" (29-30). "Behold, there shall be one ordained 

among you, and to him will I give power that he shall break bread, and bless it, and give it unto 

the people of my church, unto all those who shall believe and be baptized in my name" (32). "And 

this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a 

testimony unto the Father, that ye do always remember me. And. ..ye shall have my Spirit to be 

with you" (34-36). 

Then he took the cup of wine and followed a similar service of worship. 

3 Ne 8:44 But whoso among you shall do more or less than these, are not built upon my rock, but are 

built upon a sandy foundation; 

This was not just a new worship program. It was a highly significant service which is not to be 

expanded nor contracted. The prayers of blessing on the emblems are to be read so as not to vary 

the wording (The Priesthood Manual, p. 44. See also D. and C. 17:22, 23). "Watch and pray 

always, lest ye enter into temptation; for Satan desireth to have you, that he may sift you as wheat" 

(III N. 8:50, 51). Then he gave some more counsel to them. "Pray in your families unto the Father, 

always in my name, that your wives and children may be blessed" (52). "Ye shall meet together 

oft," and not forbid any to come to your 

meetings; but pray for them and "hold up your light that it may shine unto the world" (53,54). 

3 Ne 8:60 And now behold, this is the commandment which I give unto you, that ye shall not suffer any 

one knowingly, to partake of my flesh and blood unworthily, when ye shall minister it, for whoso eateth 

and drinketh my flesh and blood unworthily, eateth and drinketh damnation to his soul; 

He who does "eateth and drinketh damnation to his soul" (60; I Cor. 11:29). "Therefore if ye know 

that a man is unworthy to eat and drink of my flesh and blood, ye shall forbid him" (III N. 8:61). 

This statement is positive and leaves no doubt that the church doctrine is close communion but 

also that great care should be given to the worthiness to partake of those within our communion. 

Those who are baptized and confirmed members of the church, in good standing, are eligible, 

Members who are in transgression or who are offended toward a brother should voluntarily refrain 

from partaking until reconciliation has been made (D. and C. 46:1; 42:23). There are sometimes 

other situations in which questionable conduct or reputation may justify temporarily withholding 

the Lord's Supper, pending repentance or restitution. In such an event the decision to refuse the 

emblems rests with the presiding officer of the branch.-The Priesthood Manual, p. 42. 

Copies of the prayers of blessing over the emblems should be available on the table, or in the 

possession of the minister who will read them, before the beginning of the service.-Ibid., p. 43. 

Communion wine--grape juice of your own preparation-should be used. Commercially prepared 

grape juice is acceptable. 

Fermented wine should not be used in the sacrament service of the church, but. ..either 

unfermented wine or water should be used, and so be in harmony with the spirit of the revelations 

(Rules and Resolutions 702; D. and C. 26:1; 86:1; 119:5).-Administrative Policies and Procedures, 

pp. 30, 31.



The New Testament writers of the Four Gospels quote Jesus as avoiding the use of the word 

"wine" in connection with the Communion. 

Matthew said, "He took the cup, and gave thanks. ...I will not drink henceforth of this fruit of the 

vine" (Matt. 26:23,26). Similar expressions are used by the others. The Book of Mormon use of 

the word "wine" should be understood as unfermented or "new wine," in the light of all this. 

"Blessed are ye if ye have no disputations among you" ( 68). 

3 Ne 8:70 And it came to pass that when Jesus had made an end of these sayings, he touched with his 

hand the disciples whom he had chosen, one by one, even until he had touched them all, and spake unto 

them as he touched them; 

Only the disciples heard what he said, and they testified "that he gave them power to give the Holy 

Ghost" (71; Mi. 2:2). 

Immediately thereafter "there came a cloud and overshadowed the multitude, that they could not 

see Jesus" (III N. 8:73). "He departed from them, and ascended into heaven. And the disciples saw 

and did bear record that he ascended again into heaven" (74, 75). 

The skeptic asks, "Where is heaven?" In relation to this earth, we do not know the exact dwelling 

place of God. Whether it is a planet or somewhere in space has never been revealed. The 

scriptures reveal only that he "came down out 0£" and "ascended into" heaven (H. 2:113; III N. 

9:15; III N. 5:13, 21; E. 6:3; III N. 9:1). John uses the term, "ascend up" (3:13; 6:62). Luke quotes 

the angels saying, "Why stand ye gazing up into heaven? this same Jesus, which is taken up from 

you into heaven, shall so come in like manner as ye have seen him go into heaven" (Acts 1:11). 

Some assume that Jesus rebaptized those disciples previously baptized by Nephi and others before 

A.D. 34. Also that he did not recognize the validity of their ordinations (III N. 3 :62- 70). There is 

no statement of Jesus in the Book of Mormon to justify this claim. He did say, "Whoso cometh 

unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy 

Ghost" (III N. 4:50). He gave Nephi and others power to baptize by immersion after he ascended 

(III N. 5:21-26). He said, "There shall one be ordained among you" (III N. 8:32) to baptize and 

administer the bread and wine (III N. 8:37-40, 70; Mi. 2:1, 2). This does not imply that his work 

before A.D. 34 and Alma's authority to ordain and baptize about 147 B.C. (Mos. 9:46, 51) were 

invalidated.



THE DISCIPLES AND PEOPLE BAPTIZED; JESUS RETURNS, VER. 1-36 

3 Ne 9:2 And it was noised abroad among the people immediately, before it was yet dark, that the 

multitude had seen Jesus, and that he had ministered unto them, and that he would also shew himself on 

the morrow unto the multitude; 

During the night the word spread so that a very large number gathered the next day. Jesus had 

previously chosen as his twelve disciples (5:45), Nephi; Timothy, his brother whom he had raised 

from the dead; Jonas, his [Nephi'sJ son; Mathoni, and Mathonihah, his brother; Kumen, 

Kumenonhi, Jeremiah, Shemnon, Jonas, Zed- ekiah, and Isaiah (III N. 9:4). These proceeded to 

separate the multitude "into twelve bodies," and caused them to kneel down and "pray unto the 

Father, in the name of Jesus" (6, 7). When they arose, the disciples "ministered those same words 

which Jesus had spoken." Then they prayed "that the Holy Ghost should be given unto them" (10). 

3 Ne 9:11 And when they had thus prayed, they went down unto the water's edge, and the multitude 

followed them. 

"Nephi went down into the water, and was baptized," then he baptized the other eleven. When this 

was done "the Holy Ghost did fall upon them. ..and behold, they were encircled about as if it were 

fire" (14, 15). "Angels did come down out of heaven, and did minister unto them. And. ..behold, 

Jesus came and stood in the midst, and ministered unto them" (15, 16). He asked the multitude to 

kneel with his disciples and pray "unto Jesus, calling him their Lord and their God" (17, 19). 

Then Jesus "went a little way off" and prayed, thanking the Father for giving the Holy Ghost 

"because of their belief in me" (20) .Then he continued by asking "for them, and also for all those 

who shall believe on their words, that they may believe in me, that I may be in them as thou, 

Father, art in me, that we may be one" (23). 

Jesus looked Upon the group as they prayed "and his countenance did smile upon them, and. ..did 

shine upon them, and behold they were as white as the countenance, and also the garments of 

Jesus." This whiteness "did exceed all the whiteness, yea, even there could be nothing upon earth 

So white" (25, 26). 

3 Ne 9:28 And he turned from them again, and went a little way off, and bowed himself to the earth; 

and he prayed again unto the Father, saying, Father, I thank thee that thou hast purified these whom I 

have chosen, because of their faith. 

"I pray not for the world, but for those whom thou has given me out of the world" (30). 

Then Jesus "went again a little way off, and prayed. ..and tongue can not speak the words which 

he prayed, neither can be written by man" (32). But the people heard and understood. Then Jesus 

said to his disciples, "So great faith have I never seen among all the Jews; wherefore I could not 

show unto them so great miracles" (35). 

THE COMMUNION ADMINISTERED; JESUS TEACHES, VER. 37-73 

3 Ne 9:40 And it came to pass that he break bread again, and blessed it, and gave to the disciples to eat.



This is the second time in successive days that the Communion was served (8:28 ff). However, 

this was a much larger group of believers, many of whom had not partaken of the emblems of the 

new covenant. The disciples partook 0£ the bread first, then they gave it to the multitude. Then the 

wine was administered. It should be noted that these emblems were miraculously provided (43). 

After they had all partaken, Jesus promised him who partook that "his soul shall never hunger nor 

thirst, but shall be filled”. And "they were filled with the Spirit, and they did cry out with one 

voice, and gave glory to Jesus" (44, 45). 

Jesus then spoke to them as his Father had commanded him (46). He admonished them to search 

the words of Isaiah, for "when they shall be fulfilled, then is the fulfilling of the covenant which 

the Father hath made unto this people." He spoke of the gathering 0£ the remnants of Israel 

"scattered abroad upon the face of the earth. ..and they shall be brought to a knowledge of the Lord 

their God, who hath redeemed them" (48, 49). The remnant of Jacob should go forth among the 

unrepentant Gentiles, ''as a young lion among the flocks of sheep, who. ..both treadeth down and 

teareth in pieces, and none can deliver" (52, 53). (See also Jer. 4:7; Micah 5:7, 8.) 

3 Ne 9:54 And I will gather my people together, as a man gathereth his sheaves into the floor, for I will 

make my people with whom the Father hath covenanted, yea, I will make thy horn iron, and I will make 

thy hoofs brass. 

"I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth" 

(55). "The sword of my justice shall hang over them at that day, and except they repent, it shall 

fall upon them, saith the Father, yea, even upon all the nations of the Gentiles" (56). "I will 

establish my people, O house of Israel" (57). "I am he of whom Moses spake, saying, A prophet 

shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all 

things" (60). "All the prophets from Samuel. ..as many as have spoken, have testified of me" (62). 

(See the comments on I N. 7:45,46.) 

3 Ne 9:64 The Father having raised me up unto you first, and sent me to bless you, in turning away 

every one of you from his iniquities; and this because ye are the children of the covenant. 

The Nephites were the first people Jesus visited after his ascension. This was in partial fulfillment 

of God's covenant to Abraham, "In thy seed shall all the kindreds of the earth be blessed" (Gen. 

22:22; 26:4; 28:14). The Gentiles should be blessed by the "pouring out of the Holy Ghost" (III N. 

9:65). "Nevertheless, when they shall have received the fullness of my gospel, then if they shall 

harden their hearts against me, I will return their iniquities upon their own heads" (66). 

God would remember his covenant to gather Israel to their own "land of Jerusalem, which is the 

promised land unto them for ever" ( 67, 68). ( See Deut. 28, which tells of their blessings if 

obedient, otherwise their cursings. Also Deut. 8:18; 30:3-11; Isa. 49:1-6; 19-23; ,Ezek. 36:24-28.) 

ISAIAH'S PROPHECIES QUOTED; JESUS WARNS AND PROMISES, VER.74-106 

3 Ne 9:74 And then shall be brought to pass that which is written, Awake, awake again, and put on thy 

strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city, for henceforth there shall no 

more come into thee the uncircumcised and the unclean.



Then Jesus quotes much of Isaiah 52:1-15. "Ye have sold yourselves for naught; and ye shall be 

redeemed without money” (76; Isa. 52: 3). 

3 Ne 9:85 Then shall this covenant which the Father hath covenanted with his people, be fulfilled; and 

then shall Jerusalem be inhabited again with my people, and it shall be the land of their inheritance. 

Jesus then promised, "I give unto you a sign, that ye may know the time when these things shall be 

about to take place, that I shall gather in from their long dispersion, my people, O house of Israel, 

and shall establish again among them my Zion" (86). That sign was "when these things which I 

declare unto you, and which I shall declare unto you hereafter of myself, and by the power of the 

Holy Ghost. ..that they may know concerning this people. ..and shall come forth of the Father, 

from them unto you. ..when these works, and the work which shall be wrought among you 

hereafter, shall come forth from the Gentiles unto your seed, which shall dwindle in unbelief 

because of iniquity ...that the Gentiles. ..repent and come unto me, and be baptized in my name, 

and know of the true points of my doctrine, that they may be numbered among my people, O 

house of Israel; ...they may know that the work of the Father hath already commenced unto the 

fulfilling of the covenant which he hath made unto the people who are of the house of Israel" (87- 

93). 

This statement is long and involved. Reduced to a simpler form, it says: When my words and 

deeds among you (as recorded in the Book of Mormon), shall come forth through the Gentiles to 

your seed (Indians, Latin Americans, and others ) who have dwindled in iniquity, and the 

believing Gentiles learn the true points of my doctrine and are baptized and numbered among my 

people, you may know that the gathering has commenced, unto the fulfilling of my covenant to 

redeem Israel. "The Lord shall set his hand again the second time to recover the remnant of his 

people” ( Isa. 11:11). 

3 Ne 9:101 Yea, wo be unto the Gentiles, except they repent, for it shall come to pass in that day, saith 

the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots, and I will 

cut off the cities of thy land and throw down all thy strongholds; 

This is symbolic language which means that the Gentiles will be rendered impotent. They shall 

lose their cities and strongholds; their soothsayers and witchcraft shall be cut off. They shall have 

no more graven images, their groves (places of pagan worship) will be plucked up. Lyings, 

deceivings, envyings, strifes, priestcrafts, and whoredoms shall be done away. “I will execute 

vengeance and fury upon them, even as upon the heathen, such as they have not heard" (102-106).



THE GENTILES SHALL HELP BUILD THE NEW JERUSALEM, VER. 1-24 

3 Ne 10:1 But if they will repent, and hearken unto my words, and harden not their hearts, I will 

establish my church among them, and they shall come in unto the covenant, and be numbered among 

this the remnant of Jacob, unto whom I have given this land for their inheritance, and they shall assist 

my people, the remnant of Jacob; 

There are three conditions given affecting the promise to “establish my church": (1) The Gentiles 

must re-pent, (2) hearken to my words, and (3) harden not their hearts. When these conditions are 

met, God will move in restoring his church, and the Gentiles "shall assist my people, the remnant 

0£ Jacob" (1) Together they shall build "the New Jerusalem" (2). 

Some have interpreted this prophecy as meaning the North American Indians will build the city, 

and the Gentiles are to help them. Perhaps a better interpretation would be that the remnant of 

Jacob are those scattered sheep of the tribes of Israel that have lost their tribal identity by 

intermarriage. They are called Gentiles because they are not Jews. The patriarchal blessings given 

to many members of the church today indicate that their lineage is of Ephraim, the son of Joseph 

and the grandson of Jacob. The city, New Jerusalem, will be built by them, " And also, as many of 

the house of Israel as shall come" (2). 

3 Ne 10:4 And then shall the power of heaven come down among them; and I also will be in the midst, 

and then shall the work of the Father commence, at that day even when this gospel shall be preached 

among the remnant of this people. 

This clearly indicates that the city is not to be built as the product of man alone. God is to have a part in 

the process. He will move among all those of the dispersion, "even the tribes which have been lost" (5). 

He shall also move "among all nations, in preparing the way. whereby his people may be gathered home 

to the land 0£ their inheritance" (7) . 

The gathering is not to be in haste nor flight; "for I will go before them, saith the Father, and I will be 

their rearward" (8). 

3 Ne 10:16 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I 

have mercy on thee, saith the Lord thy Redeemer. 

He then assured the people that a flood "should no more go over the earth" as in the days of Noah 

(17; Gen.9:20). 

Verses 9 through 25 are the same as Isaiah 54. 

SEARCH THE WORDS OF n-IE PROPHETS, VER. 25-41 

3 Ne 10:25 No weapon that is formed against thee shall prosper; and every tongue that shall revile 

against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their 

righteousness is of me, saith the Lord.



Search these things diligently; for great are the words of Isaiah. For surely he spake as touching all 

things concerning my people which are of the house of Israel; therefore it must needs be that he 

must speak also to the Gentiles" (27,28). 

Jesus then admonished them to "write the things which I have told you, and according to the time 

and the will of the Father, they shall go forth unto the Gentiles" (30). The Nephites were faithful in 

the task of writing. It was considered a sacred responsibility with great possibility for the salvation 

of man to repent and be baptized (31). 

3 Ne 10:32 Search the prophets, for many there be that testify of these things. 

Paul wrote to Timothy: .'Study to show thyself approved unto God, a workman that needeth not to 

be ashamed, rightly dividing the word of truth" (11 Tim. 2:15). Jesus said to the Nephites: 

"Behold, other scriptures I would that ye should write, that ye have not" (III N. 10:33). Then he 

asked Nephi to “bring forth the record which ye have kept" (34). Jesus scanned his record and saw 

that the testimony of what Samuel, the Lamanite, said was incomplete. He had commanded 

Samuel to testify that when "the Father should glorify his name in me," through the resurrection, 

"that there were many saints who should arise from the dead, and should appear unto many, and 

should minister unto them" (36). The disciples admitted that Samuel had prophesied “according to 

thy words” (38). “How be it that ye have not written this thing?" Jesus then commanded that it 

should be written (41). 

It may seem strange that Jesus would notice this missing item. 

However, he had "commanded. ..that he [Samuel] should testify" of this event, and it was of some 

importance. Matthew recorded this event. "The bodies of the saints which slept, arose, who were 

many, and came out of the graves after his resurrection ...and appeared unto many" (Matt. 27:56, 

57). This is the only place in the Gospels where the word "saints" is used. Luke used it (Acts 9:13; 

26:10), and Paul made frequent reference to "saints" (Rom. 1:7; I Cor. 1:2). 

Since only Matthew records the raising of many saints after Jesus arose, it was important that 

Nephi's record should contain the account of Samuel's prophecy on this point. For "in the mouth of 

two or three witnesses shall every word be established" (11 Cor. 13:1). (See also Gen. 7:63.)

JESUS QUOTES THE PROPHETS, VER. 1-33 



3 Ne 11:1 And now it came to pass that when Jesus had expounded all the scriptures in one, which they 

had written, he commanded them that they should teach the things which he had expounded unto them. 

Perhaps the first verb "had expounded," should read harmonized or organized. He then 

commanded that they write the words he would quote as they had been given to the prophet 

Malachi. This prophet wrote about 397 B.C., and therefore his writings were not found on the 

brass plates which the Lehites had brought from Jerusalem 600 B.C. 

"Behold, I will send my messenger, and he shall prepare the way before me” (Mal. 3:1). This 

sounds as if it referred to John the Baptist, who was indeed a forerunner of the Lord Jesus (Matt. 

11: 10, 11). However, as we quote Malachi further, we see that it does not refer to Jesus' first 

coming. Malachi spoke of a time when "the Lord, whom ye seek, shall suddenly come to his 

temple" (III N. 11:4). There was nothing sudden about his appearance when he came as 

Bethlehem's babe. 

"But who may abide the day of his coming? and who shall stand when he appeareth?" (5; Mal. 3: 

2). History does not show that the times were unusually difficult when He came to Palestine. 

"Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old" 

(7; Mal. 3:4). Jesus' ministry was not pleasant to the Jews but rejected by them A.D. 34. "He came 

unto his own, and his own received him not" (John 1:11; Luke 13:34-36). 

3 Ne 11:11 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In 

tithes and offerings. 

The law of tithing is first mentioned in the Bible concerning the worship of Abram (Gen. 14:20; 

37-39), who paid tithes to Melchizedek, the high priest and "keeper of the storehouse of God." 

Moses was inspired of God to teach the law of tithing (Lev. 27:30-34; Num. 18:24-28; Deut. 12:6, 

11; 14:22, 28). 

"Bring ye all the tithes into the storehouse, that there may be meat in my house, and prove me now 

herewith” (III N. 11:13; Mal. 3:10), The Lord has said, "1 the Lord, am bound when ye do what I 

say" (D. and C. 81:3 b). We "prove" him by meeting all the conditions attached to his promises. 

The Lord has promised, I will "open you the windows of heaven, and pour you out a blessing." 

The attendant condition is to bring all the tithes. A token payment is not sufficient to bind the 

Lord. The attitude one holds toward his obligation in temporal matters makes a great difference. 

3 Ne 11:19 Then they that feared the Lord spake often one to another, and the Lord hearkened, and 

heard; and a book of remembrance was written before him for them that feared the Lord, and that 

thought upon his name. 

"The fear of the Lord is to hate evil" (Prov. 8: 13). “The fear of the Lord is the beginning of 

wisdom" (Prov. 9: 10). The righteous have no need to be afraid of their Lord. He is a God of love. 

Those who are moved by his Spirit will find fellowship as they meet together often. These "shall 

shine" and be spared when the Judgment I Day comes.



The wicked and the proud will not be able to stand, "but unto you that fear my name, shall the Son 

of righteousness arise with healing in his wings" (III N. 11 :22, 23) 

3 Ne 11:26 Behold, I will send you Elijah, the prophet, before the coming of the great and dreadful day 

of the Lord; 

He is the same as Elias in the New Testament. Matthew's Gospel identifies him as John the 

Baptist, the forerunner of the Christ (Matt. 17:10, 11). In the latter days he will be sent again as the 

restorer of all things (D. and C. 26:2 b) .Under the hands of an angel, who identified himself as 

John the Baptist, Joseph Smith, Jr., and Oliver Cowdery were ordained to the Aaronic priesthood 

(D. and C. 26:2 c, d; Church History, Vol. 1, pp. 34-36). 

Jesus went on to "expound all things, even from the beginning until the time that he should come 

in his glory" (III N. 11:30). Then he talked of the time of the end when the earth shall be changed, 

"even until the elements should melt with fervent heat" (31). This is to be followed by the “last 

day, when all people," kindreds, nations, and tongues "shall stand before God, to be judged of 

their works" (32). The righteous are to be resurrected to everlasting life, while evildoers go to the 

resurrection of damnation (33). (See comments on A. 19:28.)



THE CHURCH AND THE MISSION OF CHRIST, VER. 1-35 

3 Ne 12:1 And now there can not be written in this book, even a hundredth part of the things which 

Jesus did truly teach unto the people; but behold the plates of Nephi do contain the more part of the 

things which he taught the people; 

The plates of Nephi contained "the more part" or things considered most important to Mormon. 

John's Gospel states, "There are also many other things which Jesus did, the which, if they should 

be written everyone, 1 suppose that even the world itself could not contain the books that should 

be written" (John 21: 25). This is pure hyperbole, but illustrates well what Mormon had in mind. 

His purpose was "that they may be brought again unto this people, from the Gentiles" (III N. 

12:2). 

Before these words would reach the posterity of Lehi, they should experience first a trial of their 

faith. But those who believed would have greater things made manifest unto them, while those 

who rejected the gospel would come under condemnation (3, 4). 

Mormon, who abridged the plates, was about to put in his record all that he found on the plates of 

Nephi, "but the Lord forbid it" (5). 

3 Ne 12:6 And now I, Mormon, make an end of my sayings, and proceed to write the things which have 

been commanded me; therefore I would that ye should behold that the Lord truly did teach the people, 

for the space of three days; and after that he did shew himself unto them oft, and did break bread oft, and 

bless it, and give it unto them. 

This points out that Mormon considered Jesus' ministry to the Nephites a teaching mission. It also 

reveals that Jesus made repeated visits to them (8), and administered the Communion emblems on 

some of these several visits (6). 

"He did teach and minister unto the children" who had gathered, and blessed them so they could 

"speak unto their fathers great and marvelous things" (7). Even babies spoke marvelous things, 

which the historian and others were forbidden to write (9). 

3 Ne 12:13 And they who were baptized in the name of Jesus, were called the church of Christ. 

The disciples of Jesus went out on missions of preaching the things they had heard and seen, and 

baptizing the believers. Then they came together, "and were united in mighty prayer and fasting" 

(14; A. 4:6; 12:5). Jesus then appeared and asked, "What will ye that I shall give unto you?" The 

disciples wanted to know, "Tell us the name whereby we shall call this church; for there are 

disputations among the people concerning this matter" (III N. 12:16). Jesus rebuked them for 

disputing and told them, “Ye shall call the church in my name" (17-19). "If it so be that the 

c11urc11 is built upon my gospel," the Father will bless it (22). 

3 Ne 12:26 And my Father sent me that I might be lifted up upon the cross; and after that I had been 

lifted up upon the cross, I might draw all men unto me:



"That as I have been lifted up by men, even so should men be lifted up by the Father, to stand 

before me, to be judged of their works" (27). The drawing power of Christ is based on the love 

which caused him to give his own life (John 12:32,33). 

Paul puts this beautifully: "For scarcely for a righteous man will one die; yet peradventure for a 

good man some would even dare to die. But God commendeth his love toward us, in that, while 

we were yet sinners, Christ died for us” (Rom. 5: 7, 8). 

"I shall stand to judge the world" (III N. 13:29). The manner in which the judgment is to take 

place is not made clear in the scriptures, Since the sea, death ( the grave), and even hell shall give 

up their dead to be judged (Rev. 20:13), there shall be an immense throng to be "judged. 

..according to their works." There likely will be many involved in the judging process. Jesus said 

that the twelve apostles shall "sit upon twelve thrones, judging the twelve tribes of Israel" (Matt. 

19:28), It is not at all surprising that Jesus should also have part in determining rewards and 

punishments. Alma suggests that the individual will be able to do some judging of his own, for we 

shall "have a bright recollection of all our guilt" (A. 8: 101; Mn. 4:64). Jesus is also "to make 

intercession" for those who "come unto God by him" (Heb. 7:24). 

3 Ne 12:30 And he that endureth not unto the end, the same is he that is also hewn down and cast into 

the fire, from whence they can no more return, because of the justice of the Father: and this is the word 

which he hath given unto the children of men. 

At some point in history men will have to abide by the record they have made. If they have 

procrastinated the day of their salvation, they "can no more return." Justice will take precedence 

over mercy. Their final estate will be "that which they are willing to receive, because they were 

not willing to enjoy that which they might have received." "They must remain filthy still" (D. and 

C. 85:6 g, 8 b). "No unclean thing can enter into his kingdom" (III N. 12:31). "Now this is the 

commandment, Repent, ...be baptized ...that ye may be sanctified by the reception of the Holy 

Ghost" (33). "The works which ye have seen me do, that shall ye also do" (34).



MEN TO BE JUDGED BY THE WRITTEN WORD, VER. 1-11 

3 Ne 13:2 For behold, out of the books which have been written, and which shall be written, shall this 

people be judged, for by them shall their works be known unto men. 

Jesus had just admonished the disciples to "write the things which ye have seen and heard. .. write 

the works of this people" (1). "Out of the books which shall be written, shall the world be judged" 

(3). “Ye shall be judges of this people” (4). These twelve disciples shall sit to judge the Nephites 

and Lamanites, just as the twelve apostles shall judge the twelve tribes of Israel (Matt. 19:28). 

3 Ne 13:6 And verily I say unto you, Whatsoever things ye shall ask the Father, in my name, it shall be 

given unto you; therefore ask, and ye shall receive; knock, and it shall be opened unto you; for he that 

asketh, receiveth, and unto him that knocketh, it shall be opened. 

These promises are given over and over in the scriptures. They sound simple, but few people have 

found the key to divine favor. There are always conditions to such divine promises. 

A partial list of these conditions contains the following: 

1. Ask in faith I N. 4:13 

2. Ask not amiss II N. 3:65 

3. Ask in faith believing En. 1:24 

4. Whatsoever ye ask that is right Mos. 2:36; III N. 8:51 

5. Thou shalt not ask that which is contrary to my will H. 3:117 

6. Ask, doubting nothing Mn. 4:84 

7. Ask not that ye may consume it on your lusts Mn. 4:94 

8. Ask with a firmness unshaken Mn. 4:94 

9. Ask with a sincere heart Mi. 10:4, 5 

10. Ask with real intent Mi. 10:4, 5 

Jesus said, "My joy is great, even unto fullness, because of you, and also this [present] generation. 

..for none of them are lost" (III N. 13:7). He was saddened to know the fourth generation (A.D. 

400) would be "led away captive, even as was the son of perdition." This is likely a reference to 

Judas Iscariot, for Jesus went on to say that this type "will sell me for silver, and for gold" (9). 

He then ends his sayings, bidding his disciples to enter in at the strait gate and the narrow way 

"that leads to life" (11). 

THREE DISCIPLES DESIRE TO TARRY, VER. 12-53 

3 Ne 13:12 And it came to pass when Jesus had said these words, he spake unto his disciples, one by 

one, saying unto them, What is it that ye desire of me after that I am gone to the Father?



All but three answered, "We desire that after we have lived unto the age of man, that our ministry 

wherein thou hast called us, may have an end, that we may speedily come unto thee, in thy 

kingdom" (13). Jesus blessed them for this desire, and promised that when they "are seventy and 

two years old," they shall come and find rest (14). 

Then he turned to the other three and asked, "What will ye that I should do unto you?" They 

hesitated to ask him for their desire. "Behold, I know your thoughts, and ye have desired the thing 

which John, my beloved, ...desired of me" (17). 

When Joseph Smith and Oliver Cowdery, were working on the Book of Mormon, they discussed 

John 21:20-24, and wondered if John the Beloved tarried on the earth. They presented the matter 

to the Lord. A revelation was received through the Urim and Thummim, which is Section Seven. 

John asked for "power over death, that I may live and bring souls unto thee" .(D. and C. 7: 1b). 

His desire was granted. 

Jesus said to the three Nephite disciples, "Ye shall never taste of death, but ye shall live to behold 

all the doings of the Father" (18). Since life becomes a burden to so many after seventy-two years 

of living, the disciples may have wondered whether Jesus was really granting them a blessing. 

Perhaps the three disciples were also wondering, for Jesus said to them: (1) "Ye shall never endure 

the pains of death." (2) "Ye shall not have pain while ye shall dwell in the flesh," (3) "neither 

sorrow, save it be for the sins of the world," and (4) "When I shall come in my glory, ye shall be 

changed in the twinkling of an eye, from mortality to immortality" (19, 20). 

Jesus explained his reason for granting this unusual request, "Ye have desired that ye might bring 

the souls of men unto me, while the world shall stand" (21). "You shall be even as I am, and I am 

even as the Father" (22) .Doubtless this means that their bodies are immortal, for they were not to 

taste death (51). Yet the change was not complete (19, 27). Not all of the questions have been 

made clear, such as, Do they need food as we do? Do they get tired? and where do they dwell? 

The things which the Father has not revealed are not for us to know. 

The Lord long ago said, "The secret things belong unto the Lord our God; but those things which 

are revealed belong unto us and to our children for ever" (Deut. 29:29). 

3 Ne 13:24 And it came to pass that when Jesus had spoken these words, he touched every one of them 

with his finger, save it were the three who were to tarry, and then he departed. 

Once before Jesus touched the disciples, but then it was with his hand to confer upon them the 

Holy Ghost (8:70, 71). The record says, "The heavens were opened, and they were caught up;" 

The antecedent of "they" is not clear. Since the three were excluded from the touch, it is most 

likely that they were the ones who were caught up and "saw and heard unspeakable things" (25, 

49). Since these were to tarry and minister to men on earth for centuries, they would need a 

stronger testimony to sustain them than the nine who were to die at about the age of seventy-two 

(14). Paul wrote of "a man in Christ" [likely himself] who was "caught up to the third heaven" (II 

Cor. 12:2). He was not sure whether in this experience he was in the body or out of it. 

Mormon makes a similar statement concerning the persons "caught up." But it seemed to the three 

that it was "like a transfiguration," in which "they were changed from this body of flesh, into an 

immortal state, that they could behold, the thing!" of God" (27, 29). After this experience they 

went "forth upon the face of the land, and did minister unto all the people, uniting as many to the 

church as would believe in their preaching ; baptizing them" (29).



3 Ne 13:30 And as many as were baptized, did receive the Holy Ghost; and they were cast into prison 

by them who did not belong to the church. 

But “'the prisons could not hold them, for they were rent in twain, and they were cast down into 

the earth" (31). By the power of God the prisoners were delivered, and the persecutors -..could not 

dig-pits sufficient to hold them" (32). 

Other forms of persecution were practiced: Three times "they were cast into a furnace, and 

received no harm" (33). "Twice they were cast into a den of wild beasts" (34). Nevertheless, they 

continued to "preach the gospel of Christ unto all people upon the face of the land" (35). Many 

were converted (36). 

Mormon said he “was about to write the names" of those who were to tarry, "but the Lord 

forbade" (38). 

Mormon testified that he had seen the three, and added, “They will be among the Gentiles" and the 

Jews but would not be recognized (39, 40). ”When the Lord seeth fit in his wisdom, they shall 

minister unto all the scattered tribes of Israel. .. and shall bring out of them unto Jesus, many 

souls" (41). "They are as the angels of God" (42). Those who reject the words of Jesus and those 

whom he bath sent, would be better off had they not been born (47). 

3 Ne 13:50 But behold, since I wrote, I have inquired of the Lord, and he hath made it manifest unto 

me, that there must needs be a change wrought upon their bodies, or else it needs be that they must taste 

of death; 

But "this change was not equal to that which should take place at the last day; but there was a 

change wrought upon them, insomuch that Satan could have no power over them. ..that the powers 

of the earth could not hold them" (52). They were to remain in this transformed state "until the 

judgment day of Christ, and ...dwell with God eternally in the heavens" (53). 

This information gives considerable light on the phenomenon of life over death. While many 

unanswered questions remain, we know that the Lord prepared these men for the service they 

desired to do by such a change that old age, with attendant deterioration of mind and body, would 

not come to them. Neither Satan nor earthly powers would hinder their ministry. 

THE COVENANT WITH ISRAEL TO BE FULFILLED, VER. 54-62 

3 Ne 13:54 And now behold, I say unto you, that when the Lord shall see fit, in his wisdom, that these 

sayings shall come unto the Gentiles, according to his word, then ye may know that the covenant which 

the Father hath made with the children of Israel, concerning their restoration to the lands of their 

inheritance, is already beginning to be fulfilled; 

The words of the Lord through the prophets shall all be fulfilled, though some will say, "the Lord 

delays his coming" (55; II Pet. 3:4,8). This is wishful thinking on the part of those who are not 

preparing for his coming. Patience is a rare virtue, and its lack is often accompanied by 

discouragement, even backsliding. 

"When ye shall see these sayings coming forth among you, then ye need not any longer spurn [or 

reject] at the doings of the Lord, for the sword of his justice is in his right hand" (III N. 13:57).



"Wo unto him that shall deny the Christ and his works; yea, wo unto him that shall deny the 

revelations of the Lord," who shall say, "The Lord no longer worketh by revelation, or by 

prophecy, or by gifts, or by tongues, or by healings, or by the power of the Holy Ghost" (58, 59). 

This is plain language, and is heard today, not only of unbelievers in the gospel but from 

spokesmen of organized religions. 

"Ye need not any longer hiss, nor spurn, nor make game of the Jews, nor any remnant of the house 

of Israel, for behold the Lord remembereth his covenant unto them" (61). In 1948 Israel was 

formed into a nation and restored to part of the homeland. The Jews are gathering in as fast as 

practical, and have done wonders to make the land and industry sustain them.


LORD SPEAKS TO THE GENTILES, VER. 1-3 


3 Ne 14:1 Hearken, O, ye Gentiles, and hear the words of Jesus Christ, the Son of the living God, which 

he hath commanded me that I should speak concerning you, for, behold he commandeth me that I should 

write, saying, 

Mormon had been commanded by the Father that he should write to those who were not of the 

house of Israel. He pleads for them to turn “from your wicked ways." Specifically he mentioned 

their lyings, deceivings, whoredoms, secret combinations, idolatries, murders, priestcrafts, 

envyings, strifes, wickedness, and abominations" (2). 

While this prophecy points to the Gentiles of this era, the Nephites and Lamanites at times became 

very wicked and practiced the same kind of sins and crimes, as shown in the passages: Jb. 2:32, 

33, 37; A. 1:49; 16:19; H. 2:13. 

3 Ne 14:3 And come unto me, and be baptized in my name, that ye may receive a remission of your 

sins, and be filled with the Holy Ghost, that ye may be numbered with my people, who are of the house 

of Israel. 

This invitation to the Gentiles was accompanied by the offer that, by so doing, they could be numbered 

with the house of Israel as "my people." The Spirit of God poured into the hearts of mankind in every 

nation is the divine melting pot which erases national and racial- -boundaries. All men become one in 

Christ. In latter days the Lord has said, "Be one; and if ye are not one, ye are not mine'. (D. and C. 

38:6a). For God "hath made of one blood all nations of men for to dwell on all the face of the earth."



THE CHURCH SPREADS OVER ALL THE LAND, VER. 1-21 

4 Ne 1:1 And it came to pass that the thirty and fourth year passed away, and also the thirty and fifth, 

and behold the disciples of Jesus had formed a church of Christ in all the lands round about. 

This record was written by Nephi, the son of the disciple of Christ, and a great grandson of 

Helaman, the general. This was A.D. 36, and "the people were all converted unto the Lord, upon 

all the face of the land, both Nephites and Lamanites, and there were no contentions and 

disputations among them, and every man did deal justly one with another" (3). 

This period has been called the Golden Age of the Book of Mormon people. Nephi kept the 

records for 110 years (21, 22); then he gave them to his son, Amos, who kept them for 84 years 

(23; III N. 1:23). It seems that they produced very little historically for a period so rich in 

historical and spiritual lore. 

4 Ne 1:4 And they had all things common among them, therefore they were not rich and poor, bond and 

free, but they were all made free, and partakers of the heavenly gift. 

When the members of a community are bound together in Christian love, they will gladly share 

with each other. Jesus said the second greatest of the commandments was "Love thy neighbor as 

thyself" (Matt. 22:38). The problem arises when the Saints try to implement that love by an equal 

sharing of goods and services. In Palestine this was tried as a common storehouse, but again the 

guiding principals by which the society operated are lacking. 

And all that believed :were together, and had all things common; and sold their possessions and 

goods, and parted them to all men, as every man had need'. (Acts 2:44, 45). In referring to this 

group again, Luke, the author of Acts, adds, "Neither said any of them that aught of the things 

which he possessed was his own, but they had all things common'. (Acts 4:32) .No other New 

Testament writer mentions this system. 

Philo, Pliny the Elder, and Josephus connect the system with the Essenes. Philo refers to them as 

"voluntarily poor, ...with common purse, table, and wardrobe, deprecating marriage as threatening 

unity." 

Josephus implies that they sent offerings to the temple, but were excluded from the common court 

since they refused regular priestly ministrations. ...He numbers them at 4,000. ...It is generally, 

though not universally, agreed that the Qumran discoveries (Dead Sea Scrolls) relate to an Essene 

settlement. 

Ananias and Sapphira, who "sold a possession, and kept part of the price. ..of the land,” were 

rebuked by Peter: "While it remained, was it not thine own? And after it was sold, was it not in 

thine own power?" (Acts 5:1-4). Nowhere in the scriptures do we find Jesus commanding his 

disciples to divest themselves of all their possessions. The case of the "rich young ruler" is not 

stated as a principle, but is a specific case in which a religious youth was inclined to let riches rob 

him of eternal life. "Sell that thou hast" (Matt. 19:21) may have meant "all you possess,'. but might 

mean only his surplus. Ananias "sold a possession”, but he may have had others. His sin was in 

lying to God about the transaction. Nephi does not record any command by Jesus to sell all their 

possessions and put all the money received into the common treasury. He simply relates the 

situation as voluntarily entered into by the believers in Christ.



In the Restoration church this practice was a matter of concern to the church leaders. A group 

existed near Kirtland called "the family,” which operated on a common stock basis. When these 

people embraced the gospel, they wanted to continue this relationship. Lyman Wight was among 

these people. Joseph Smith, Jr., wrote, 

The plan of "common stock," which had existed in what was called "the family," whose members 

generally had embraced the everlasting gospel was readily abandoned for the more perfect law of 

the Lord; and the false spirits were easily discerned and rejected by the light of revelation. 

About four years later, Francis Porter, a Methodist, came from New York and inquired "whether a 

member of our church could move into this vicinity, and purchase lands, and enjoy his own 

possessions and property, without making them common stock." Joseph offered to sell him a 

nearby farm and said, "we had no common stock business among us; that every man enjoys his 

own property." Stewardship is not possible unless one has control of his own property (D. and C. 

42 :9b). 

4 Ne 1:6 And there were great and marvelous works wrought by the disciples of Jesus, insomuch that 

they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, 

and the deaf to hear; 

All of these miracles were done in the name of Jesus (7). 

"And the Lord did prosper them exceedingly, in the land." They rebuilt cities which had been 

burned, such as Zarahemla (9). "The people of Nephi did wax strong, and did multiply exceeding 

fast, and became an exceeding fair and delightsome people" (11). 

They quit following the "ordinances of the law of Moses, but they did walk after the 

commandments which they had received from their Lord and their God, continuing in fasting and 

prayer, and in meeting together oft, both to pray and to hear the word of the Lord" (13). And there 

was no contention among them (14). 

4 Ne 1:15 And it came to pass that the seventy and first year passed away, and also the seventy and 

second year; yea, and in fine, until the seventy and ninth year had passed away; yea, even an hundred 

years had passed away, and the disciples of Jesus, whom he had chosen, had all gone to the paradise of 

God, save it were the three who should tarry; 

Thus Nephi began his account A.D. 34 and passed over the years with scarcely any account 

given of the achievements or struggles of his people. "There was no contention in the land, 

because of the love of God which did dwell in the hearts of the people" (17). It seems almost that 

the historian found little to record, since there were no wars and divisions. Here was a situation 

where it could be said truly, "No news is good news." 

4 Ne 1:19 And surely there could not be a happier people among all the people who had been created by 

the hand of God: 

There were no envyings, strifes, tumults, whoredoms, lyings, murders, lasciviousness, and “no. 

..Lamanites, nor any manner of ites; but they were in one, the children of Christ, and heirs to the 

kingdom of God" (18, 20). "They were blessed and prospered, until an hundred and ten years had



passed away; ...and there was no contention in the land" (21). Right living brings happiness, a 

blessing which riches do not guarantee. 

DIVISIONS AND CLASSES ARISE, VER. 22-4.5 

4 Ne 1:22 And it came to pass that Nephi, he that kept the last record, (and he kept it upon the plates of 

Nephi,) died, and his son Amos kept it in his stead; and he kept it upon the plates of Nephi also; 

Amos kept the record for eighty-four years. At his death in A.D. 194, a small group "had revolted 

from the church, and took upon them the name of Lamanites" (23). 

Amos' son, also named Amos, kept the record on the plates of Nephi instead of his father (24). 

Two hundred years had passed away, and the second generation since the birth of Christ had 

passed away, "save it were a few" (25). Mormon wrote that the people "were spread upon all the 

face of the land, and that they had become exceeding rich, because of their prosperity in Christ" 

(26). 

As usually follows, this people "were lifted up in pride," which was evidenced by "the wearing of 

costly apparel and. .. fine pearls." And from this time forth their goods and substance were held 

"no more common among them, and they began to be divided into classes, and they began to build 

up churches unto themselves, to get gain, and began to deny the true church of Christ" (27, 28). 

In A.D. 210 there were many churches in the land. They professed to know Christ, but they denied 

much of his gospel, and "did administer that which was sacred unto him to whom it was forbidden, 

because of unworthiness" (29). This doubtless refers to the Communion. (See comment on III N. 

8:60.) 

4 Ne 1:31 And again, there was another church which denied the Christ; and they did persecute the true 

church of Christ; because of their humility, and their belief in Christ, and they did despise them, because 

of the many miracles which were wrought among them; 

They put the three disciples who tarried into prison, but they had such divine power that "the 

prisons were rent in twain," and they went out and continued ministering to the people. Then, 

seeing that their prisons would not hold the three disciples, they tried to kill these Nephites (34). 

And they were cast "into furnaces of fire" and "into dens of wild beasts," but no harm came to 

them from these efforts (35). 

"They did smite upon the people of Jesus; but the people of Jesus did not smite again" (37). In 

A.D. 231 "there was a great division among the people. ...They who rejected the gospel, were 

called Lamanites, and Lemuelites, and Ishmaelites." The true worshipers were called Nephites, 

Jacobites, Josephites, and Zoramites ( 39, 42, 41). The anti-Christ group taught their children to 

hate the children 0£ God (43-45). 

GADIANTONS SPREAD OVER ALL THE LAND, VER; 46-59 

4 Ne 1:47 And the more wicked part of the people did wax strong, and became exceeding more 

numerous than were the people of God.



They built up churches and adorned them with all manner of precious things. In A.D. 260 "the 

wicked part of the people began again to build up the secret oaths and combinations of Gadianton" 

(50), while those called Nephites became proud and vain because of their exceeding riches (51). 

In A.D. 300 the Nephites and the Lamanites had become exceeding wicked, one like unto another 

(53) The Gadiantons "spread over all the face of the land; and there were none that were righteous, 

save it were the disciples of Jesus" (54). 

Amos died A.D. 305, and his brother Ammoron kept the record in his stead (56). 

4 Ne 1:57 And it came to pass that when three hundred and twenty years had passed away, Ammoron, 

being constrained by the Holy Ghost, did hide up the records which were sacred; 

God had a purpose In making and protecting all the records which had been handed down from 

one generation to the next. He raised tip dependable servants to keep them from harm, even 

though few were interested in them. The purpose was "that they [the records] might come again 

unto the remnant of the house of Jacob, according to the prophecies and the promises of the Lord" 

(59).


Mormon Chapter 1 

MORMON KEEPS THE RECORDS, VER. 1-23 

Mormon 1:4 And when ye are of that age, go to the land of Antum, unto a hill, which shall be called 

Shim; and there have I deposited unto the Lord, all the sacred engravings concerning this people. 

Ammoron spoke these words to Mormon, a ten-year-old lad, about A.D. 321. Little is known of 

Ammoron, except that he was given custody of the sacred records by his brother, Amos (IV N. 

1:56). Ammoron was "constrained by the Holy Ghost" to hide the records (IV N. 1:57). Doubtless 

this same power moved upon him to select this boy. Mormon was to take from the hill Shim only 

the plates of Nephi (Mn. 1:5). He identifies himself as the son of Mormon and a descendant of 

Nephi. 

When he was eleven, he was taken by his father to the land southward, called Zarahemla. There he 

observed that "the whole face of the land" was covered by buildings, and the people were ''as 

numerous almost, as it were the sand of the sea" (7). 

Mormon 1:8 And it came to pass in this year, there began to be a war between the Nephites, who 

consisted of the Nephites and the Jacobites, and the Josephites, and the Zoramites; and this war was 

between the Nephites and the Lamanites, and the Lemuelites, and the Ishmaelites. 

This war was fought "in the borders of Zarahemla, by the waters of Sidon" (10). See the graph 

near Alma 13:67. The Nephites numbered over thirty thousand (11). They had 'many battles and 

eventually killed many Lamanites, causing them to withdraw. Four years of peace followed. 

Mormon 1:14 But wickedness did prevail upon the face of the whole land, insomuch that the Lord did 

take away his beloved disciples, and the work of miracles and of healing did cease, because of the 

iniquity of the people. 

When Mormon was fifteen years old, he "was visited of the Lord, and tasted, and knew of the 

goodness of Jesus" (16). He endeavored to preach unto this people, but was forbidden because the 

people "had willfully rebelled against their God" (17). "The beloved disciples" were taken away 

"because of the iniquity of the people" (14). 

"The Gadianton robbers, who were among the Lamanites, did infest the land," and the people hid 

their treasures in the earth, "and they became slippery, because the Lord had cursed the land" (19; 

H. 5:47, 48). 

Mormon 1:20 And it came to pass that there were sorceries, and witchcrafts, and magics; and the power 

of the evil one was wrought upon all the face of the land, even unto the fulfilling of all the words of 

Abinadi, and also Samuel the Lamanite. 

These three terms have much in common. Those who practice them all claim to have power and 

insight to control evil spirits. Abinadi prophesied that the people should eventually be driven and 

slain, and their flesh eaten by vultures, dogs, and wild beasts (Mos. 7:46-49). Samuel prophesied



of a time when their tools and riches which the people hid away would become slippery and they 

would lose them (H. 5:45- 48). 

The year Mormon was fifteen a war broke out between the Nephites and Lamanites. He said, 

"Notwithstanding I being young, was large of stature, therefore the people of Nephi appointed 

me that I should be their leader, or the leader of their armies" (22). In his sixteenth year, A.D. 326, 

he went forth at the head of an army of Nephites. 

THE WICKED SHALL SLAY THE WICKED, VER. 24-56 

Mormon 1:24 And it came to pass that in the three hundred and twenty and seventh year, the Lamanites 

did come upon us with exceeding great power, insomuch that they did frighten my armies; therefore 

they would not fight, and they began to retreat towards the north countries. 

The Nephites took possession of the city of Angola, and fortified it "with our mights" (26). In spite 

of their preparations, the Lamanites drove them out of' the city (26). They went into the land of 

David and were driven out to the land of Joshua, which was west by the seashore. Here they 

massed in one body, but the land "was filled with robbers and with Lamanites" (29). Heavy 

casualties occurred on both sides throughout the land. 

Aaron, king of the Lamanites, with 44,000, came against 42,000 Nephites, and was beaten and 

fled before Mormon. The Nephites began to repent, particularly as they saw the prophecies of 

Samuel being fulfilled; "for behold, no man could keep that which was his own" because of the 

thieves, robbers, murderers, and magic art in the land (34). 

Mormon 1:36 And it came to pass that when I, Mormon, saw their lamentations, and their mourning, 

and their sorrowing before the Lord, my heart did begin to rejoice within me, knowing the mercies and 

the long suffering of the Lord, therefore supposing that he would be merciful unto them, that they would 

again become a righteous people. 

He thought they might again become a righteous people. But this "joy was vain, for their 

sorrowing was not unto repentance" (37). Instead of coming "unto Jesus with broken hearts and 

contrite spirits," they cursed God and wished to die (38). Mormon said, "1 saw that the day of 

grace was past with them, both temporally and spiritually" (40). 

In A.D. 345, the Nephites fled to the land of Jashon. This brought them near the land where 

Ammoron had deposited the records in the hill Shim (43). Mormon made a full account of all the 

wickedness and abominations upon the plates of Nephi (45). "My heart has been filled with 

sorrow because of their wickedness, all my days" (46). 

"The people of Nephi again were hunted and driven." They fled "northward to the land which was 

called Shem" (47, 48). Here they fortified the city and gathered the Nephites. In A.D. 346 "they 

began to come upon us again" (50). 

Mormon 1:51 And it came to pass that I did speak unto my people, and did urge them with great 

energy, that they would stand boldly before the Lamanites, and fight for their wives, and their children, 

and their houses and their homes.



This effort was productive of good, for "they did stand with boldness against them," though it was 

30,000 Nephites against 50,000 Lamanites. The latter fled with Mormon's army in hot pursuit. 

They confronted the Lamanites again and won another battle (55). 

MORMON REFUSED TO LEAD UNREPENTANT NEPHITES, VER. 56-89 

Mormon 1:56 Nevertheless the strength of the Lord was not with us; yea, we were left to ourselves, that 

the Spirit of the Lord did not abide in us; therefore we had become weak, like unto our brethren. 

Nevertheless, they drove the Lamanites out and took possession of the lands of their inheritance. 

This, however, was only a temporary victory. Two years later they had to give up part of this land 

through a treaty .The Lamanites gave them the land northward, while they had all the land 

southward. Peace thus came to the land for ten years (60-63). Mormon knew this would not last, 

so he set his people to work "preparing their lands and their arms against the time of battle" (64). 

Mormon 1:65 And it came to pass that the Lord did say unto me, Cry unto this people, Repent ye, and 

come unto me and be ye baptized, and build up again my church, and ye shall be spared. 

The effort seemed fruitless, for "they did harden their hearts against the Lord their God" (67). 

In A.D. 360 King Aaron '.sent an epistle unto me, which gave unto me to know that they were 

preparing to come again to battle against us" (68). Mormon gathered his people '.at the land 

Desolation, to a city which was in the borders, by the narrow pass which led to the land 

southward" (69). “We did beat them, insomuch that they did return to their own lands again" (71). 

In A.D, 362 the Lamanites came down again to battle "We did beat them again, and did slay a 

great number of them, and their dead were cast into the sea" (72, 73 ). 

Mormon 1:74 And now because of this great thing which my people, the Nephites, had done, they 

began to boast in their own strength, and began to swear before the heavens, that they would avenge 

themselves of the blood of their brethren who had been slain by their enemies. 

They also swore by the heavens and by the throne of God that they would cut their enemies off 

from the face of the land (75). This was too much for Mormon, so he utterly refused to be their 

commander and leader, though he “had loved them, according to the love of God which was in 

me, with all my heart" (76, 77). Besides leading "them many times to battle, ...my soul had been 

poured out in prayer unto my God all the day long, for them; nevertheless, it was without faith" 

(77, 78) ...When they had sworn by all that had been forbidden them" to avenge themselves in 

battle, “the voice of the Lord came unto me, saying, Vengeance is mine, and I will repay" (80). 

These things caused Mormon to refuse “to go up against mine enemies; and I did even as the Lord 

had commanded me; and I did stand as an idle witness" (81). (See also A. 20:50-52; 21:13'5 ff.; D. 

and C. 95:6.) 

Mormon 1:82 Therefore I write unto you, Gentiles, and also unto you, house of Israel, when the work 

shall commence, that ye shall be about to prepare to return to the land of your inheritance;



Mormon turned his thoughts from his immediate problem of Lamanite and Nephite wars to the 

prophecies of the gathering of Israel to their homeland in the land of Jerusalem in Palestine, and 

the gathering of the Gentiles to the New Jerusalem which was to be built in the land of Missouri. 

(See III N. 9:58 ff.; II N. 6:2ff.) 

Mormon then addresses his writing to the twelve Jesus chose in Palestine, Who will judge the 

twelve tribes of Israel, as well as "the remnant of this people" Who shall be judged by the twelve 

disciples "whom Jesus chose in this land." These twelve disciples are to be judged by the twelve 

apostles (83, 84). "These things does the Spirit manifest unto me" (85). It was also revealed to 

Mormon "that the Jews, the Covenant people of the Lord, shall have other witness besides him 

whom they saw and heard, that Jesus whom they slew, was the very Christ, and the very God" 

(88). This "other witness" is the Book of Mormon. It shall playa part in the "convincing of the Jew 

and Gentile that Jesus is the Christ."



THE WAR CONTINUES; MORMON LEADS AGAIN, VER. 1-33 

Mormon 2:1 And now it came to pass that in the three hundred and sixty and third year, the Nephites 

did go up with their armies to battle against the Lamanites, out of the land of Desolation. 

The Nephites took the initiative and went against their enemies. In war strategy it has often been 

found that “the best defense is a good offense." The element of surprise and choice of terrain is 

thus with the attackers. However, the Nephites were more successful when they fought for the 

protection of their wives and children and their homeland. It was more important to have God 

.with them than to have a technical advantage (A. 20:50- 52). 

The Lamanites drove them back to the land of Desolation. While they were yet weary, a fresh 

army of Lamanites came against them and took possession of the city Desolation. The Nephites 

then fled to the city Teancum. Mormon said that their defeat was due to their going up unto the 

Lamanites. "The judgments of God will overtake the wicked; and it is by the wicked, that the 

wicked are punished" (6). 

The following year the Lamanites came against the Nephites in Teancum, but they were repulsed 

and driven back. 

Mormon 2:10 And when the Nephites saw that they had driven the Lamanites, they did again boast of 

their own strength: and they went forth in their own might, and took possession again of the city 

Desolation. 

Thousands were slain on both sides in the battle. The Nephites did not repent of their wickedness, 

and after the close of the year A.D. 366, the Lamanites came to battle against them. Mormon said 

it was impossible for one to tell or write an accurate account of the carnage which followed. 

"Every heart was hardened, so that they delighted in the shedding of blood continually. And there 

never had been so great wickedness among all the children of Lehi, nor even among all the house 

of Israel" (13, 14). 

The Lamanites had the larger army and took possession of the city, "and did take many prisoners, 

both women and children, and did offer them up as sacrifices unto their idol gods" (16). When the 

Nephites learned of these sacrifices, they were stirred to such great anger that they went against 

the Lamanites and drove them out of their lands (17). Some nine years passed before the 

Lamanites came again to do battle. In A.D. 375 they came "with all their powers; and they were 

not numbered because of the greatness of their number. And from this time forth did the Nephites 

gain no power over the Lamanites" (19, 20) .The Nephites were driven out of Desolation and took 

a stand in Boaz. On the second attack, "the Nephites were driven and slaughtered," and "their 

women and their children were again sacrificed unto idols" (22, 23). 

The Nephites fled, taking all the inhabitants of towns and villages with them. Seeing that the 

Lamanites "were about to overthrow the land," Mormon went to the hill Shim and took all the 

records Ammoron had hid there about A.D. 320 ( 25; Mn. 1:2). 

Mormon 2:26 And it came to pass that I did go forth among the Nephites, and did repent of the oath 

which I had made, that I would no more assist them; and they gave me command again of their armies; 

for they looked upon me as though I could deliver them from their afflictions.



Mormon let his heart overrule his head and started on a hopeless mission. He wrote, "I knew the 

judgments of the Lord which should come upon them; for they repented not of their 

iniquities"(27). The Nephites fled to the city of Jordan, and repulsed the first and second attempts 

of the Lamanites (28, 29) .All the towns and villages that the Lamanites overran were burned. In 

A.D. 380 the Lamanites came again to give battle. "We did stand against them boldy; but it was all 

in vain; for. ..great were their numbers" (32). The Nephites took flight again, but only the swift 

escaped (33). 

A MIGHTY NATION CAME TO DISASTER, VER. 34-54 

Mormon 2:35 But I, knowing that these things must surely be made known, and that all things which 

are hid must be revealed upon the house tops, and also that a knowledge of these things must come unto 

the remnant of these people, and also unto the Gentiles, which the Lord hath said should scatter this 

people, and this people should be counted as nought among them. 

So Mormon made a small abridgment, but was commanded not to make an extensive account, and 

thus cause too great sorrow (36). Then he addressed himself to Lehi's seed and to the Gentiles: 

"For I know that such will sorrow for the calamity of the house of Israel ..that this people had not 

repented” (36-38). His record is to come forth in the Lord's due time (39). "And behold they shall 

go unto the unbelieving of the Jews; ...that they may be persuaded that Jesus is the Christ, the Son 

of the living God" (41). Thus the Father may bring about his eternal purpose of restoring the Jews 

or all the house of Israel to the land of their inheritance (42). And also that the seed of this people 

may more fully believe his gospel, which shall go forth to them from the Gentiles (43). 

Mormon 2:44 For this people shall be scattered, and shall become a dark, a filthy, and a loathsome 

people, beyond the description of that which ever hath been amongst us; yea, even that which hath been 

among the Lamanites; and this because of their unbelief and idolatry. 

Already the Spirit of the Lord has ceased to strive with them, "and they are without Christ and 

God in the world, and they are driven about as chaff before the wind" (45). Once they were a 

delightsome people and had Christ for their shepherd, but now they are led about by Satan, ''as a 

vessel is tossed about upon the waves, without sailor anchor" or a rudder (46, 47). "The Lord hath 

reserved their blessings, which they might have received in the land, for the Gentiles who shall 

possess the land" (48). 

Mormon 2:49 But behold, it shall come to pass that they shall be driven and scattered by the Gentiles; 

and after they have been driven and scattered by the Gentiles, behold, then will the Lord remember the 

covenant which he made unto Abraham, and unto all the house of Israel. 

He will also remember the prayers of the righteous in their behalf (50). 

Mormon then appeals directly to the Gentiles: "0 ye Gentiles, how can ye stand before the power 

of God, except ye shall repent and turn from your evil ways!" “At his great command the earth 

shall be rolled together as a scroll” (III N. 11:31; lsa. 34:4). "Therefore repent ye, and humble 

yourselves before him, ...lest a remnant of the seed of Jacob shall go forth among you as a lion, 

and tear you in pieces" (Mn. 2:53, 54). (See III N. 9:51-55; Ps. 7:2; Mic. 5:8.)


THE FINAL BA1TLE AT CUMORAH, VER. 1-33 


Mormon 3:3 And I, Mormon, wrote an epistle unto the king of the Lamanites, and desired of him that 

he would grant unto us that we might gather together our people unto the land of Cumorah, by a hill 

which was called Cumorah, and there we would give them battle. 

Mormon wrote, "We did march forth to the land of Cumorah, and we did pitch our tents round 

about the hill Cumorah; and it was in a land of many waters, rivers, and fountains, and here we 

had hope to gain advantage over the Lamanites” (5). The gathering was completed when A.D. 384 

had passed away. Mormon was born about A.D. 309 and at 75 was past the age for effective 

fighting in hand-to-hand combat. His first concern was for the care of the sacred plates, which he 

had been commanded to keep from the Lamanites, who would destroy them (7). He buried all of 

them in the hill Cumorah, save a few which he gave to his son Moroni (8). (See Question Time, 

Herald House, 1955, p. 127.) 

When the Nephites saw the Lamanites marching toward them, they waited "with that awful fear of 

death which fills the breasts of all the wicked" (9). "They did fall upon my people with the sword, 

and with the bow, and with the arrow, and with the ax, and with all manner of weapons of war" 

(11). This man-to- man combat had all the savagery of wild animals. 

Mormon 3:12 And it came to pass that my men were hewn down, yea, even my ten thousand who were 

with me; and I fell wounded in the midst; and they passed by me that they did not put an end to my life. 

When the battle had ended, only twenty-four were left alive including Mormon and Moroni. A few 

escaped into the south countries, and a few Nephites had deserted to the Lamanites. From the top 

of hill Cumorah, Mormon viewed the battlefield the next day, and his "soul was rent with 

anguish." The slain of his people lay before him. He cried out in his anguish, "0 ye fair ones, how 

could ye have departed from the ways of the Lord!" (17, 18). "Behold if ye had not done this, ye 

would not have fallen" (19). "But behold, ye are gone, and my sorrows can not bring your return; 

and the day soon cometh that your mortal must put on immortality" (21). It is difficult for one who 

has not loved and suffered for a people as had Mormon to realize the burden of grief he carried as 

he wrote, "0 that ye had repented before this great destruction had come upon you" (23). 

Mormon 3:24 And now behold, I would speak somewhat unto the remnant of this people who are 

spared, if it so be that God may give unto them my words, that they may know of the things of their 

fathers; yea, I speak unto you, ye remnant of the house of Israel; and these are the words which I speak, 

Know ye that ye are of the house of Israel. 

Mormon is not thinking alone of the Nephites when he talked about those "who are spared," for it 

had been shown to him that the Nephites were doomed to destruction (2:20, 45; 3:1, 16). He 

included in this appeal all "of the house of Israel" (24). First, he said, "Ye must come unto 

repentance, or ye can not be saved" (25). Then, "Ye must lay down your weapons of war, and 

delight no more in the shedding of blood" (26). Third, they must "believe in Jesus Christ, that he is 

the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen 

again. ..and also in him is the sting of death swallowed up" (27). Fourth, that "he bringeth to pass 

the resurrection of the dead, whereby man must be raised to stand before his judgment seat" (28). 

Those found guiltless will dwell in his presence, and "sing ceaseless praises" (29). Then he returns



to his initial premise, "Repent, and be baptized" in Jesus' name and "lay hold upon the gospel of 

Christ" as found in the Book of Mormon and the Bible (30). He closes his appeal in these words: 

If it so be that ye do these things, "it shall be well with you in the day of judgment" (33). This ends 

the writings of the great prophet-general Mormon. His son, Moroni, finishes the record of 

Mormon and later writes his own message. 

WHICH HILL CUMORAH ? 

The fact that the Book of Mormon plates were found near Palmyra, New York, in 1823, has led to 

the assumption that this was the hill Cumorah in which Mormon hid the plates as described in 

Mormon 3:3-8. This is quite improbable: 

1. In A.D. 384 Mormon and the king of the Lamanites agreed to meet at the hill Cumorah 

for a final battle (Mn. 3: 2-6). 

2. Mormon had been a military leader since A.D. 327, when he was sixteen, (Mn. 1:23, 24), 

or fifty-seven years. He was therefore seventy-three. 

3. He hid all the records in the hill, "save it were these few plates which I gave unto my son 

Moroni" (Mn. 3:8). 

4. By treaty in A.D. 350 the Nephites got "the land northward; yea, even to the narrow 

passage which led into the land southward," and it was possessed by the Lamanites (Mn. 

1:60-62). 

5. Thirty years later, Mormon wrote "a small abridgment," hid the records in the hill 

Cumorah, and fought the final battle from this hill where two hundred and thirty thousand 

Nephites "were hewn down. ..yea, even all my people, save it were those twenty and four 

who were with me" (Mn. 2:32,36; 3:8,13-16). 

6. In A.D. 420 Moroni finished and sealed his record. There is no statement that he hid it 

with the other sacred plates in hill Cumorah. We are left to conjecture as to how long he 

lived and where he wandered. Since it was the angel Moroni who was sent to Joseph Smith 

and delivered the plates to him, it is probable that Moroni carried them from Central 

America to western New York. 

Thus the real hill Cumorah is undoubtedly in Central America, while its namesake is in 

western New York.



MORONI FINISHES MORMON'S RECORD, VER. 1-28 

Mormon 4:2 And now it came to pass that after the great and tremendous battle at Cumorah, behold, the 

Nephites who had escaped into the country southward, were hunted by the Lamanites, until they were all 

destroyed; and my father also was killed by them; and I, even remain alone to write the sad tale of the 

destruction of my people. 

In keeping with the instructions of his father, Moroni completed the abridgment of the larger 

plates of Nephi, and added a few things of his own. 

"Whether they will slay me, I know not"; his great concern was to finish his testimony and hide it 

in the earth. "And whither I go it mattereth not" (4). With the destruction of his people went his 

zest for living. “I have not friends, nor whither to go; and how long the Lord will suffer that I may 

live, I know not" (6). He was writing sixteen years after the great battle (7; 3:6). All his kinsfolk 

had been slain in battle, and he was alone. He would write more if there was room on the plates or 

if he had ore to make plates, but there was none. 

Mormon 4:8 And behold, the Lamanites have hunted my people, the Nephites, down from city to city, 

and from place to place, even until they are no more, and great has been their fall; yea, great and 

marvelous is the destruction of my people, the Nephites. 

"And. ..it is the hand of the Lord which hath done it" (9). This epitaph does not mean that God 

struck the blow which destroyed the nation, but that he permitted their enemies to prevail against 

them (2:6). 

When there were no more Nephites to kill, the Lamanites made war upon each other. "The whole 

face of this land is one continual round of murder and bloodshed; and no one knoweth the end of 

the war" (10). The only ones who "know the true God'. are the three "disciples of Jesus, who did 

tarry in the land until the wickedness of the people was so great that the Lord would not suffer 

them to remain with the people; and whether they be upon the face of the land, no man knoweth” 

(12). (See comment on III N. 13:12.) 

Close scrutiny of Jesus' promise does not show any evidence that they shall always stay on earth, 

but that their lives should be prolonged "until all things shall be fulfilled, according to the will of 

the Father" (III N. 13:18). This statement gives rise to much speculation; however, Moroni makes 

it clear that at the time of which he wrote, these three were not "to remain with the people" 

(Mn.4:12). It is certain that their ministry then would not be accepted (2:44,45). 

Some have testified that they have received spiritual ministry 0£ one or more messengers who 

seemed to vanish, and they have believed that it was quite probable that the ministry was by one or 

more of those who were not to "taste of death." If it had been consistent with God's plan, they 

would probably have identified themselves. Since they did not, we can only speculate. Moroni 

closes the reference to them by testifying, "My father and I have seen them, and they have 

ministered unto us" ( 13) . 

Mormon 4:14 And whoso receiveth this record, and shall not condemn it because of the imperfections 

which are in it, the same shall know of greater things than these.



Moroni then introduces him-self formally, "I am the son of Mormon, ...a descendant of Nephi; 

...who. hideth up this record unto the Lord; the plates thereof are of no worth, because of the 

commandment of the Lord (17). For he truly saith, that no one shall have them to get gain" (18). 

And further, "No one can have power to bring it to light, save it be given him of God" (19). "And 

blessed be him that shall bring this thing to light" (20). 

Mormon 4:21 Yea, it shall be brought out of the earth, and it shall shine forth out of darkness, and come 

unto the knowledge of the people: and it shall be done by the power of God; and if there be faults, they 

be faults of a man. 

This prophecy brings out some specific details of the coming forth of the record which the Lord 

directed should be written. It was to come "out of the earth"; or as Isaiah said, "Shall speak out of 

the ground, and her speech shall be low out of the dust" (Isa. 29:4, 14). This was no incidental find 

of an epitaph, but a book. "The Lord God shall bring forth unto you the words of a book; and they 

shall be the words of them which have slumbered" (Isa. 29:11). 

Here are specific correlations with the coming into use of the Book 0£ Mormon which fit into no 

other set of circumstances known to man. God directed its writing, he directed in its preservation, 

he revealed its hiding place, and it was translated "by the power of God" (21). 

Many book manuscripts are rejected by publishing houses because of limited appeal. More books 

fail to return a profit than succeed. 

Of each 1000 books published today 700 do not pay the costs of publication while only 200 bring 

a modest profit to the publisher and a small royalty to the authors. ...Of each 1000 books printed, 

650 are practically forgotten at the end of the first year, seldom being asked for at the book stores 

and libraries, while 150 are in slight demand for only three years. 

Because of its nature and from the later testimony 0£ the publisher, it is quite likely that this book 

manuscript was published only because three thousand dollars in cash was waiting for the 

completion of the five thousand copies ordered. 

Evidence that the Book of Mormon is what it claims to be are numerous and weighty. For our 

present purpose only two items will be introduced. The first one has to do with authorship. There 

is evidence that it is the work 0£ Some fifteen writers. If this is true, it cannot be the product of 

Joseph Smith, Jr. Note that the evidence here given is not based on personal opinion, but on 

scholarly research of still existing data. 

Dr. James Geikie, an outstanding scholar on languages and Bible literature, declared that the Book 

of Mormon impressed the reader (himself} that it was a compilation of ancient records, the 

product of many writers and certainly not the work of one man, nor of several men living 

contemporaneously and working, in collusion. He said that the application of recognized canons of 

literary criticism disproves any assumption that the Book of Mormon is ,a product of anyone 

man's work. 

Another line of evidence that the Book of Mormon was written by several men instead of coming 

from the mind of one individual writer is found in the following: Dr. McGavin quotes the work of 

T .W. Brookbank to the effect that the following authors used words which were peculiar to the 

books they wrote. While they are found frequently in the books named below, these same words 

are not found in any other book:

Nephi 

578 words 

Jacob 79 

Mosiah 205 

Alma 683 

Helaman 104 

III Nephi 207 

Mormon 60 

Ether 75 

Moroni 52 



Dr. McGavin adds this comment: 

The various writers of the book are thus individualized by their respective vocabularies. This 

personalized feature is complicated by the fact that Mormon abridged the large plates of Nephi 

while Moroni abridged the Jaredite history. During their labor as summarizing scribes their 

respective vocabularies were sure to overshadow the original writers, as they substituted their own 

words for similar words the original writers had used. 

"If there be faults, they be faults of man. But behold, we know of no fault" (Mn. 4:21, 22). No 

attempt is made here to excuse or to place the blame on others. The writers were not professional, 

and it is quite possible that their best efforts would not be good enough. As can be seen there are 

many grammatical errors, and some thoughts are crudely expressed. In editorial practice today, 

book manuscripts and magazine articles are read by from three to five competent editors before 

they are sent to the shop. One editor is not likely to catch all writing faults. 

Mormon 4:23 And he that saith, Shew unto me, or ye shall be smitten, let him beware lest he 

commandeth that which is forbidden of the Lord. 

This also has reference to the coming forth of the Book of Mormon. Joseph Smith was told by 

some that unless he let them see the golden plates they would not believe in his work. They tried 

to steal the plates and to harass the translators in all ways possible. But Joseph was commanded by 

the Lord not to show the plates, except to the witnesses as the Lord directed (D. and C. 5:3 a-c; 

The Story of the Church, Chapter VII, pp. 59-61). 

"And he that shall breathe out wrath and strifes against the work of the Lord. ..is in danger to be 

hewn down and cast into the fire; for the eternal purposes of the Lord shall roll on, until all his 

promises shall be fulfilled" (26). This prophecy was also literally fulfilled. "As the Lord liveth, he 

will remember the covenant which he hath made" (28). 

THE RECORD WILL COME FORTH,WHEN MIRACLES ARE SAID TO HAVE CEASED, VER. 

29-69 

Mormon 4:29 And he knoweth their prayers that they were in behalf of their brethren.



Moroni then mentions some of the marvelous things which resulted from the prayers and faith of 

the covenant- keeping people: they could remove mountains; cause the earth to shake and prisons 

to tumble; were immune to fiery furnaces, wild beasts, and poisonous serpents. Their prayers 

would be with those whom the Lord should choose to bring out of the earth the records, "and it 

shall come even as if one should speak from the dead" (30-34). 

Moroni then speaks of the conditions which will prevail when the Book of Mormon shall come 

forth: "It shall come in a day when the blood of the saints shall cry unto the Lord, because of 

secret combinations and the works of darkness." "When the power of God shall be denied, and 

churches become defiled" (35, 36). "It shall come in a day when there shall be heard of fires, and 

tempests, and vapors of smoke in foreign lands, ... wars and rumors of wars, and earthquakes, in 

divers places" (37). 

Mormon 4:39 There shall be murders and robbing, and lying, and deceivings, and whoredoms, and all 

manner of abominations, when there shall be many who will say, Do this, or do that, and it mattereth 

not, for the Lord will uphold such at the last day. 

Moroni then adds that, "It shall come in a day when there shall be churches built up that shall say, 

Come unto me, and for your money you shall be forgiven of your sins" (41). He said that the Lord 

had shown these things unto him (47). "For behold, ye do love money, and your substance, and 

your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, 

the sick and the afflicted" (50) 

Mormon 4:56 Behold the sword of vengeance hangeth over you; and the time soon cometh that he 

avengeth the blood of the saints upon you, for he will not suffer their cries any longer. 

Moroni then spoke to "those who do not believe in Christ" (57). "When the Lord shall come" and 

"the elements shall melt with fervent heat" and we shall "stand before the Lamb of God, then will 

ye say that there is no God? Then will ye longer deny the Christ. ..? Do ye suppose that ye shall 

dwell with him under a consciousness of your guilt?" (57-61). 

"Ye would be more miserable to dwell with a holy and just God, under a consciousness of your 

filthiness before him, than ye would to dwell with the damned souls in hell" (63). In a marvelous 

revelation received December 27, 1832, the Lord said, "Virtue loveth virtue; light cleaveth unto 

light" (D. and C. 85: 10 a). It would not be heaven for those who have "a bright recollection of all" 

their guilt. (See comment on A. 8:98.) 

Mormon 4:66 And again I speak unto you, who deny the revelations of God, and say that they are done 

away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and 

the interpretation of tongues. 

If one convinces himself that the power of revelation and other spiritual gifts are no longer given 

to men, he feels under no compulsion to accept that which the Lord gives for guidance and 

counsel. Then it will seem logical to him to say that God never has spoken, for being all wise and 

all powerful He would not vary. (See Comments on Jb. 3:11.) 

"For do we not read that God is the same yesterday, today, and for ever; for in him there is no 

variableness neither shadow of changing" (68). Men could not accept a God who would lie or



change or vary from time to time. It seems logical for people to believe that all things will 

continue as they have been. It is difficult to believe in something one has never experienced (II 

Pet. 3:3,4). 

AN OMNIPOTENT GOD TO JUDGE MEN, VER. 70-103 

Mormon 4:73 And they shall come forth, both small and great, and all shall stand before his bar, being 

redeemed and loosed from this eternal band of death, which death is a temporal death; 

Because Christ went through the experience of mortality, he bridged the gulf to eternal life by his 

resurrection. The phenomenon we call death was for Christ of short duration, hence temporal. Our 

stay in the grave will be of longer duration, but nonetheless temporal, because it will have an end 

in our resurrection to participate in eternal life. While all shall come forth from the grave (1 

Cor.15:22), not all shall be permitted to enter celestial glory to live with God. After the judgment, 

"he that is filthy, shall be filthy still" (Mn. 4:74). Death has no magic by which the wicked or 

filthy shall be transmuted into righteous and happy persons. 

Moroni again speaks of God's omnipotence. "By the power of his word, man was created of the 

dust of the earth." And by that same power "hath miracles been wrought" (78). Jesus Christ and 

the apostles did many miracles. God cannot cease to perform miracles "and yet be an 

unchangeable being" (79- 82). But the time may come when miracles shall cease because men 

have changed. When "they dwindle in unbelief, and depart from the right way," then God will 

withdraw his Spirit (83). 

Mormon 4:86 Go ye into all the world, and preach the gospel to every creature; and he that believeth 

and is baptized, shall be saved, but he that believeth not, shall be damned. 

"But without faith it is impossible to please him; for he that cometh to God must believe that he is, 

and that he is a rewarder of them that diligently seek him" (Heb. 11.6). "These signs shall follow 

them that believe" (Mn. 4:87; Mark 16:16). Signs through gifts and miracles are not given to 

convince doubters, but to confirm the believer (Mn. 4:88). 

Mormon 4:93 Doubt not, but be believing, and begin as in times of old, and come unto the Lord with all 

your heart, and work out your own salvation with fear and trembling before him. 

"Strip yourselves of all uncleanness; ask not that ye may consume it on your lusts" (94). "See that 

ye are not baptized unworthily." True repentance must precede baptism. No one should resolve to 

test the Lord by being baptized as an experiment to see if anything unusual will happen. The 

sacraments of God are not to be trifled with. 

"See that ye partake not of the sacrament of Christ unworthily" (95). This refers to those 

participating in the Communion who know they have not complied with the laws of preparation, 

and who do not fully intend to witness a willingness to "take upon them the name of thy Son 

[Christ], and always remember him and keep his commandments" (D. and C. 17:22d).



Mormon 4:98 And now behold, we have written this record according to our knowledge in the 

characters, which are called among us the reformed Egyptian, being handed down and altered by us, 

according to our manner of speech. 

Moroni adds, "If our plates had been sufficiently large, we should have written in the Hebrew; 

...and ...ye would have had no imperfection in our record" (99). "None other people knoweth our 

language. ..therefore he [God] hath prepared means for the interpretation thereof" (100). With the 

plates Joseph found an instrument called "Urim and Thummin" or "interpreters." Only seers were 

able to use them. Even then one needed to be spiritually attuned to receive the power to translate. 

Joseph therefore generally said, "The translation was done by the gift and power of God." 

Moroni closes the record by expressing the desire that "our brethren" should be restored "to the 

knowledge of Christ" (102).


Ether Chapter 1 

JAREDITE LINEAGE; LANGUAGE NOT CONFOUNDED, VER. 1-21 

Ether 1:2 And I take mine account from the twenty and four plates which were found by the people of 

Limhi, which is called the book of Ether. 

Mosiah was warned of the Lord to leave the land of Nephi. He led the Nephites to the land and 

people of Zarahemla. Here they discovered a large group who had come out of Jerusalem when 

Zedekiah, king of Judah, was carried captive to Babylon (O. 1:20 ff.). After a time, a group under 

Zeniff, "being overzealous to inherit the land of our fathers" (Mos. 6:6), left Zarahemla and went 

to the land of Lehi-Nephi. "The land of Nephi," and "the land of Lehi-Nephi" are used 

interchangeably as shown in these references: "Return to the land of Nephi"- O. 1:48; "Land of 

Nephi, or the land of our fathers' first inheritance"—Mos. 6:1; "Land of our fathers . . .land of 

Lehi-Nephi" - Mos. 6:7, 9. 

Mosiah wanted to know concerning the people who had left Zarahemla to "dwell in the land of 

Lehi-Nephi, or in the city of Lehi-Nephi"—Mos. 5:1, 2. The scouts wandered in their travels to the 

"land of Lehi-Nephi" Mos. 5:5. They met the "king . . . in the land of Nephi . . Mos. 5:8. 

The king said, Zeniff, who came up out of the land of Zarahemla to inhabit this land, which was 

the land of their fathers . . —Mos. 5:12. Before they got there was serious trouble among them, 

and many were killed. They returned to Zarahemla, recruited more of their brethren, and returned 

(Mos. 6: 2-6). 

This group was finally able to settle in the land and have it for an inheritance for twenty-two years, 

but later was put in bondage to the Lamanites (Mos. 6:13, 30). Since these people went back 

willfully, disregarding the Lord's warning, their bondage is not surprising. 

Limhi was their third king. During his reign he sent forty-three men to Zarahemla to obtain help 

that they might be delivered from bondage. They became lost in the wilderness, but found a land 

covered with buildings and the bones of men and beasts. They also found twenty-four plates of 

pure gold with engravings on them (Mos. 5:60-64; 9:166-170). These were translated by King 

Mosiah (Mos. 9:170). 

Moroni took this translation and abridged it to give an account of a people who came to the 

American continent between 2200 and 3000 B.C. Their leaders were Jared and his brother. The 

record goes back to the days of the creation and to Adam, but Moroni starts his account with the 

tower which was to reach "nigh unto heaven" (Gen. 11:3). The record previous to the tower can be 

obtained from the record which "is had among the Jews." (E. 1:3, 4). 

Ether 1:6 He that wrote this record was Ether, and he was a descendant of Coriantor; and Coriantor was 

the son of Moron; and Moron was the son of Ethem; and Ethem was the son of Ahah; and Ahah was the 

son of Seth; and Seth was the son of Shiblon; and Shiblon was the son of Com; and Com was the son of 

Coriantum; and Coriantum was the son of Amnigaddah; and Amnigaddah was the son of Aaron; and 

Aaron was a descendant of Heth, who was the son of Hearthom; and Hearthom was the son of Lib; and 

Lib was the son of Kish; and Kish was the son of Corum; and Corum was the son of Levi; and Levi was 

the son of Kim; and Kim was the son of Morianton; and Morianton was a descendant of Riplakish; and 

Riplakish was the son of Shez; and Shez was the son of Heth; and Heth was the son of Com; and Com 

was the son of Coriantum; and Coriantum was the son of Emer; and Emer was the son of Omer; and 

Omer was the son of Shule; and Shule was the son of Kib; and Kib was the son of Orihah, who was the 

son of Jared;



Mosiah's translation and Moroni's abridgment follow Ether's record closely. Ether then names 

twenty-nine of his ancestors, including Jared (6). "The Brother of Jared" plays an important part in 

the record but, for some unexplained reason, he remains anonymous. He was "a large and a mighty 

man, and . . . a man highly favored of the Lord" (8). Like Moses, the greatest of the Hebrew 

prophets (Acts 3:22; John 9:28), Jared had his brother to lean on in times of stress. When the Lord 

interfered with the tower building project and confounded the language of the people, they could 

not understand each other. Then they were scattered abroad "upon all the face of the land and unto 

every quarter of the earth" (Gen. 11:5; Mos. 12:22, 23). 

Jared told his brother to "cry unto the Lord, that he will not confound us" (8). The Lord had 

compassion "and Jared and his brother were not confounded" (9). Then they asked God for 

compassion in the same manner for their friends and their families, and this was granted. 

Then Jared thought of the Lord's plan to scatter them to the four quarters of the earth, and he asked 

his brother to inquire of the Lord if he were to drive them out of the land "whither we shall go" 

(12). Again the Lord had compassion and told them to "gather together thy flocks, both male and 

female, of every kind; and also of the seed of the earth of every kind, and thy family," and Jared 

and their friends and their families (16). Then they were to go "into the valley, which is 

northward" (17). 

Ether 1:18 And there will I meet thee, and I will go before thee into a land which is choice above 

all the land of the earth. 

Not only would they be led to a choice land, but "there will I bless thee and thy seed, and raise up 

unto me of thy seed, and of the seed of thy brother, and they who shall go with thee, a great 

nation" (19). "There shall be none greater ... upon all the face of the earth" (20). 

THEY PREPARE FOR A JOURNEY, VER. 22-67 

Ether 1:23 And they did also lay snares and catch fowls of the air, and they did also prepare a 

vessel, in which they did carry with them the fish of the waters; 

"They did also carry with them deseret" or honeybees. This gathering occurred in the valley of 

Nimrod, where "the Lord came down and talked with the Brother of Jared" from a cloud, where 

He could be heard but not seen (25-27). The Lord guided them into a wilderness "where there 

never had man been" (26). Here they built eight barges "in which they did cross many waters, 

being directed continually by the hand of the Lord" (28). 

Ether 1:30 And he had sworn in his wrath unto the Brother of Jared, that whoso should possess this land 

of promise, from that time henceforth and forever, should serve him, the true and only God, or they 

should be swept off when the fullness of his wrath should come upon them. 

"When they are ripened in iniquity," they shall feel his wrath (32, 33).



"Whatsoever nation shall possess it, shall be free from bondage, and from captivity, and from all 

other nations under heaven, if they will but serve the God of the land, who is Jesus Christ" (35). 

(See comments on Mos. 8:13.) 

The Lord led the group "forth even to that great sea which divideth the lands" (36). Here they 

dwelt in tents upon the seashore for four years. They called the place Moriancumer (37). "At the 

end of four years" the Lord "stood in a cloud and talked" to Jared's brother for three hours. He 

chastened him for his failure "to call upon the name of the Lord" (38, 39). 

Ether 1:41 And the Lord said unto him, I will forgive thee and thy brethren of their sins; but thou shalt 

not sin any more, for ye shall remember that my Spirit will not always strive with man; wherefore if ye 

will sin until ye are fully ripe, ye shall be cut off from the presence of the Lord. 

Then the Lord said, "Go to work and build, after the manner of barges which ye have hitherto 

built" (28, 43). These barges were small, and light upon the water like a fowl, were "tight .. . like 

unto a dish," and were peaked; the top and the doors were also watertight. Their length "was the 

length of a tree" (46). 

Some critics of the Book of Mormon have ridiculed this variable measure. They ask, "Which 

tree?" Accurate and standard weights and measures came into use by civilized men many centuries 

later than this. 

The most primitive system of measurement made use of certain parts of the body. . . . Among the 

Hebrews and other ancient peoples, the smallest unit of length seems to have been the finger, etsba 

(Jer. 52:21), four fingers making a handbreadth, tephah (I Kings 7:26), three handbreadths a span, 

zereth (Exod. 28:16), and two spans a cubit, ammah. 

Cruden's Concordance says a cubit is "the distance from the elbow bending inwards to the 

extremity of the middle finger, or about 18 inches" (p. 119). 

When the eight barges were completed, the brother of Jared asked the Lord about getting light and 

fresh air. They were instructed to make "a hole in the top thereof, and also in the bottom thereof." 

When they needed air they should "unstop the hole" (50). 

Ether 1:60 And it came to pass that the Brother of Jared, (now the number of the vessels which had been 

prepared, was eight,) went forth unto the mount, which they called the mount Shelem, because of its 

exceeding height, and did moulten out of a rock sixteen small stones; 

"They were white and clear, even as transparent glass." He then prayed: "Touch these stones, 0 

Lord, with thy finger, and prepare them that they may shine forth in darkness" (66). One of the 

great concerns he had was not to be in the dark as they went "forth across this raging deep" (65). 

STONES MADE LUMINOUS BY THE LORD'S FINGER, VER. 68-89 

Ether 1:69 And the vail was taken from off the eyes of the Brother of Jared, and he saw the finger of the 

Lord; and it was as the finger of a man, like unto flesh and blood; and the Brother of Jared fell down 

before the Lord, for he was struck with fear.



This caused him to fall down with fear. The Lord asked him to arise. "Why hast thou fallen?" He 

answered, "I saw the finger of the Lord, and I feared lest he should smite me; for I knew not that 

the Lord had flesh and blood” (7). Doubtless his fear grew out of such strictures upon human 

vision as were later given to Moses, “For there shall be no man among them see me at this time 

and live, for they are exceeding sinful” (Exod. 33:20; John 1:19; I Tim. 6:16). 

The Lord said, “Because of thy faith thou hast seen that I shall take upon me flesh and blood [the 

incarnation]; and never has man come before me with such exceeding faith as thou hast” (E. 1:72). 

Then the brother of Jared said, "Show thyself unto me" (73). 

Ether 1:76 And when he had said these words, behold the Lord shewed himself unto him, and said, 

Because thou knowest these things, ye are redeemed from the fall; therefore ye are brought back into my 

presence; therefore I shew myself unto you. 

I am he who was prepared from the foundation of the world to redeem my people. Behold, I am 

Jesus Christ. I am the Father and the Son" (77). This identification was treated in a marvelous 

revelation to the church May 6, 1833: "The Father and I are one; the Father because he gave me of 

his fullness; and the Son because I was in the world and made flesh my tabernacle, and dwelt 

among the sons of men" (D. and C. 90:1 b). (See further comments on Mos. 8:13.) 

"And 1, John, saw that he received not of the fullness at the first, but received grace for grace ... 

until he received a fullness" (D. and C. 90:2 a). 

"Seest thou that ye are created after mine own image? Yea, even all men were created in the 

beginning, after mine own image" 1:80). "This body, which ye now behold, is the body of my 

spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in 

the spirit, will I appear unto my people in the flesh" (81). 

Remember this was given over two thousand years before Jesus of Nazareth was born. It is 

difficult for us to comprehend that a spirit has a bodily form, yet Moroni assures us that it was "in 

the likeness of the same body, even as he showed himself unto the Nephites" (82). "And because 

of the knowledge of this man [brother of Jared], he could not be kept from beholding within the 

vail. . . . And he had faith no longer, for he knew, nothing doubting" (84, 85). But he was told that 

he should not permit this knowledge to go out unto the world "until the time cometh that I shall 

glorify my name in the flesh" (86). Write these things and seal them up, that no one can interpret 

them, for you shall write them in a language that cannot be read. "And behold, these two stones 

will I give unto thee, and ye shall seal them up also, with the things which ye shall write" (87, 88). 

Doubtless they were "interpreters" or Urim and Thummim and would be needed to "magnify to 

the eyes of men, these things which ye shall write" (89, 93; Mos. 5:72, 73). 

THE BROTHER OF JARED SHOWN THINGS TO COME, VER. 90-117 

Ether 1:90 And when the Lord had said these words, he shewed unto the Brother of Jared all the 

inhabitants of the earth which had been, and also all that would be; and the Lord withheld them not from 

his sight, even unto the ends of the earth; 

Since the Lord had promised that "if he would believe in him, that he could show unto him all 

things ... ; therefore the Lord could not withhold anything from him" (91).



"The Lord then commanded the Brother of Jared to go down out of the mount . . . and write the 

things which he had seen," but they were not to be given to "the world, until after Christ should 

show himself unto his people" (94, 95). 

Moroni then reflects, "And now, after that, they have all dwindled in unbelief, and there is none, 

save it be the Lamanites, and they have rejected the gospel of Christ; therefore I am commanded 

that I should hide them up again in the earth" (97). 

Ether 1:99 And he commanded me that I should seal them up; and he also hath commanded that I should 

seal up the interpretation thereof; wherefore I have sealed up the interpreters, according to the 

commandment of the Lord. 

The record shall not go to the Gentiles until they repent and "become clean before the Lord" (100). 

When "they shall exercise faith in me, . . . that they may become sanctified in me,' S I will unfold 

"unto them all my revelations" (101). "And at my command the heavens are opened and are shut; 

and at my word, the earth shall shake; and . . . the inhabitants thereof shall pass away, even so as 

by fire" (103). 

"For because of my Spirit, he shall know that these things are true; for it persuadeth men to do 

good; and whatsoever thing persuadeth men to do good, is of me" (106). "For behold, I am the 

Father, I am the light, and the life, and the truth of the ye may know that the work of the Father 

has commenced upon all the face of the land" (114). The covenant God made with Israel to gather 

them to the homeland and favor them is set forth in many places. "And then shall my revelations 

which I have caused to be written by my servant John, be unfolded" (113; Rev. 3:12; 7:14-17; 

14:6, 7; 18:2; 20:2-13; 1 N. 3:246-251; D. and C. go: 1 c) .



TRANSLATION AND WITNESSES OF THE RECORD, VER. 1-5 

Ether 2:1 And now I, Moroni, have written the words which were commanded me, according to my 

memory; and I have told you the things which I have sealed up; therefore touch them not, in order that 

ye may translate; for that thing is forbidden you, except by and by it shall be wisdom in God. 

This passage stresses two points: (1) Memory is often faulty, and allowances must be made. (2) 

How were they sealed? In the Wentworth letter, February, 1842, Joseph Smith, Jr., wrote: "The 

volume was something near six inches in thickness, a part of which was sealed."' 

Nephi wrote, "The book will be sealed by the power of God, and the revelation which was sealed, 

shall be kept in the book until the own due time of the Lord, that they may come forth: for, behold, 

they reveal all things from the foundation of the world unto the end thereof" (II N. 11:130). 

This throws but little light on the method of sealing, but that is not of much importance. Moroni 

wrote: "Touch them not, in order that ye may translate; for that thing is forbidden you, except by 

and by it shall be wisdom in God" (1). A simple device which would indicate the forbidden plates 

from the others would suffice. 

The seer who would get the privilege of translating the unsealed portion could show the plates to 

"those who shall assist to bring forth this work [the eight witnesses, see preface to Book of 

Mormon]; and unto three shall they be shown by the power of God" (2). (See II N. 8:6; 11:133.) 

"In the mouth of three witnesses shall these things be established." "All this shall stand as a 

testimony against the world, at the last day" (3). Men will have to answer finally not only for what 

they know but for what opportunities they had for knowing. "And this is the condemnation," said 

Jesus, "that light is come into the world, and men love darkness rather than light, because their 

deeds are evil" (John 3:19). 

Ether 2:4 And if it so be that they repent and come unto the Father in the name of Jesus, they 

shall be received into the kingdom of God. 

Those referred to here are the people who shall have the opportunity to hear and obey the fullness 

of the gospel, at the time these records are brought forth as "it shall be wisdom in God." 

Moroni then defended his right to speak on these matters. To those who would question his 

authority, he wrote, "For ye shall know that I have authority when ye shall see me, and we shall 

stand before God at the last day" (5).



THE BARGES CROSS THE OCEAN, VER. 1-19 

Ether 3:5 And it came to pass that when they had done all these things, they got aboard of their 

vessels or barges, and set forth into the sea, commending themselves unto the Lord their God. 

“These things" refer to putting one of the sixteen luminous stones in each end of each of the 

barges and storing the food and water prepared for the subsistence of man, beast, and fowl on the 

journey. It must have taken some faith for them to set out in these flat-bottomed boats without 

oars, sails, or engines. They trusted their lives to the mercies of God and to their inspired leaders. 

Had God not promised, A will bring you up again out of the depths of the sea, for the winds have 

gone forth out of my mouth" (1:57) ? 

So it was that when they set out on the sea, God caused a furious wind" to blow upon the "face of 

the waters, towards the promised land" (6). Many times they were "buried in the depths of the sea, 

because of the mountain waves . . . and terrible tempests" (7). But "there was no water that could 

hurt them," for their vessels "were tight like unto the ark of Noah" (8). 

Ether 3:10 And it came to pass that the wind did never cease to blow towards the promised 

land, while they were upon the waters; and thus they were driven forth before the wind; 

When the people saw that their barges were secure and the winds were blowing in their favor, 

"they did sing praises unto the Lord." Special mention is made of the brother of Jared who "did 

thank and praise the Lord all the day long," and when night came he "did not cease to praise the 

Lord" (11). "No monster of the sea could break them, neither whale that could mar them" (12). 

Ether 3:13 And thus they were driven forth, three hundred and forty and four days upon the 

water; and they did land upon the shore of the promised land. 

As soon as they "had set their feet upon the shores of the promised land," they bowed down and 

humbled "themselves before the Lord, and did shed tears of joy" (14). 

Then they went forth and "began to till the earth." 

Jared and his brother had children, and their friends were "about twenty and two souls," therefore 

"they began to be many" (18). 

"They were taught to walk humbly before the Lord; and they were also taught from on high" (19). 

THE PEOPLE CLAMORED FOR A KING, VER. 20-68 

Ether 3:21 And the Brother of Jared began to be old, and saw that he must soon go down to the 

grave; wherefore he said unto Jared, Let us gather together our people that we may number 

them, that we may know of them what they will desire of us before we go down to our graves. 

The people were summoned, but the total population figure was not revealed. The brother of Jared 

had twenty-two sons and daughters, Jared had four sons and eight daughters. The people's desire 

was that one of their sons be anointed king. This was grievous to Jared and his brother, and Jared's



brother replied, "Surely, this thing leadeth into captivity" (25-27). But Jared favored the idea, or 

perhaps consented to it, and asked them to select "even whom ye will" (28). Their choice was 

Pagag, the firstborn of the brother of Jared. However, Pagag refused the office, and the people 

wanted his father to constrain him; but "he commanded them that they should constrain no man to 

be their king" (30, 31). Then the people chose each of his brothers in turn; but they refused, as also 

did Jared's sons, except Orihah, and he was anointed king (33). During his reign the people 

"became exceeding rich" (31). Then Jared and his brother both died (35). 

Ether 3:36 And it came to pass that Orihah did walk humbly before the Lord, and did 

remember how great things the Lord had done for his father, and also taught his people how 

great things the Lord had done for their fathers. 

He "did execute judgment upon the land in righteousness all his days" (37). He had twenty-four 

sons and eight daughters (38, 39). 

He was followed on the throne by his son, Kib. His grandson, Corihor, rebelled against his father 

and "went over and dwelt in the land of Nehor." His children "became exceeding fair; wherefore 

Corihor drew away many people after him" (41). When he had gathered an army, he went to the 

land of Moron and captured the king, thus fulfilling the prophecy of the brother of Jared (42, 27). 

Thus Kib was a prisoner until he "became exceeding old" (44). In his old age he begat Shule, who 

was angry with his brother Corihor, the king. When Shule had grown to be a strong man, and "also 

mighty in judgment" (45), he found ore in the hill Ephraim, "and made swords out of steel" (see I 

N. 5:22 comments). He armed his followers, returned to Nehor, and restored his father, Kib, to the 

throne (46). Then Shule was given the kingdom and "did execute judgment in righteousness." His 

kingdom was expanded, and the people became "exceeding numerous" (48). 

Ether 3:50 And Corihor repented of the many evils which he had done; wherefore Shule gave him power 

in his kingdom. 

Noah, one of Corihor's sons, rebelled against Shule and Corihor. All his brothers and many people 

followed him. He gave battle to Shule, and won part of the land. In a second battle he captured 

Shule and carried him away to the land of Moron. As Noah was about to put Shule to death, "the 

sons of Shule crept into the house of Noah by night and slew him, and broke down the door of the 

prison, and brought out their father, and placed him upon his throne" (56). Thus the kingdom was 

divided between Shule and Cohor, the son of Noah. Soon Cohor gave battle to Shule "in which 

Shule did beat them, and did slay Cohor" (59). Then Nimrod, a son of Cohor surrendered the 

kingdom to Shule and gained favor with him. 

Ether 3:61 And also in the reign of Shule there came prophets among the people, who were sent from 

the Lord, prophesying that the wickedness and idolatry of the people was bringing a curse upon the land, 

and they should be destroyed, if they did not repent. 

"The people did revile against the prophets, and did mock them" (62). King Shule brought the 

revilers to judgment, and gave the prophets authority "that they should go whithersoever they 

would" (63).



"The people did repent of their iniquities and idolatries, and the Lord did spare them, and they 

began to prosper again in the land" (64). And there were no more wars in the days of Shule. His 

son, Omer, reigned in his stead. 

REBELLIONS AND SECRET COMBINATIONS, VER. 69-102 

Ether 3:73 And it came to pass that he begat sons and daughters, among whom were Esrom and 

Coriantumr; and they were exceeding angry because of the doings of Jared their brother, insomuch that 

they did raise an army, and gave battle unto Jared. 

The "doings of Jared" refers to his rebellion; and by flattery and "his cunning words" he gained 

half of Omer's kingdom, and his imprisoned father spent half his days serving in captivity (71). 

The brothers destroyed Jared's army and were about to destroy him, but he pleaded for his life and 

offered to give up his kingdom unto his father, Omer (75). They granted his wish; but he was not 

repentant very long, "for he had set his heart upon the kingdom, and upon the glory of the world" 

(77). 

Jared had a sympathetic and beautiful daughter, and she plotted to restore her father to the throne. 

Ether 3:82 And now therefore, let my father send for Akish, the son of Kimnor; and behold, I am fair, 

and I will dance before him, and I will please him, that he will desire me to wife; wherefore if he shall 

desire of thee that ye shall give unto him me to wife, then shall ye say, I will give her if ye will bring 

unto me the head of my father, the king. 

The plan was to gather all of Jared's kinsfolk into Jared's house, swear them to secrecy and to do 

as Akish desired. Anyone who divulged a confidence would lose his life (87, 88). Akish was 

pleased with Jared's daughter and set out to meet the terms of marriage. Years later in a similar 

plot, the daughter of Herodias danced to get the head of John the Baptist (Matt. 14:1-10) . 

Ether 3:92 And it came to pass that they formed a secret combination, even as they of old; which 

combination is most abominable and wicked above all, in the sight of God; 

These oaths came down from the days of Cain the murderer (Gen. 5:16) and were "kept up by the 

power of the devil" (E. 3:89, 90). 

"The Lord worketh not in secret combinations" (93). Moroni would not write more about these 

secret oaths which "are had among all people" and "have caused the destruction of this people" of 

Nephi. And any nation which upholds these secret combinations "shall be destroyed" (95). 

"The sword of the justice of the eternal God, shall fall upon you, to your overthrow and 

destruction, if ye shall suffer these things to be" (97). "For it is built up by the devil, who is the 

father of all lies" (100). 

Moroni was "commanded to write these things, that evil may be done away, and that the time may 

come that Satan may have no power upon the hearts of the children of men" (102).



A PROCESSION OF KINGS, INTRIGUES, AND WARNINGS, VER. 1-46 

Ether 4:3 And the Lord warned Omer in a dream that he should depart out of the land; wherefore 

Omer departed out of the land with his family, and traveled many days, and came over and 

passed by the hill of Shim, 

"Akish and his friends, . . . did overthrow the kingdom of Omer," but "the Lord was merciful unto 

Omer" and enabled him to escape with his family (2). 

They "came over by the place where the Nephites were destroyed" (4). Moroni was commenting 

on an event which had occurred many centuries before the Nephite nation came into existence. 

However, he had witnessed their destruction and could testify of this as a. historical fact. Omer 

with his daughters and in-law, and had him murdered while he sat upon his throne (7). Thus 

instead of the head of Omer, which Jared and his daughter connived to get, Jared himself paid for 

his wickedness with his life, and Akish reigned in his stead. 

Ether 4:8 And it came to pass that Akish began to be jealous of his son, therefore he shut him 

up in prison, and kept him upon little or no food, until he had suffered death. 

This angered Nimrah, a brother of the dead man, so that he gathered a small group and fled to 

Ablom, where they dwelt with Omer (10). By bribery the sons of Akish drew away the greater part 

of the people, and "there began to be a war" which lasted many years, "unto the destruction of 

nearly all the people of the kingdom" (13). Only thirty souls survived, in addition to those who 

fled to Omer. Omer was then restored in the land of his inheritance (14). His son, Emer, was the 

next king. He saw peace for two years, and then Omer died (16). 

Ether 4:18 And the Lord began again to take the curse from off the land, and the house of 

Emer did prosper exceedingly under the reign of Emer; 

In sixty-two years they became strong and very rich, having all manner of fruit, grain, silks, fine 

linen, gold, silver, and precious things (19). They also had "all manner of cattle, of oxen, and 

cows," of sheep, swine, goats, and other animals "useful for the food of man" (20). They also had 

horses, asses, elephants, cureloms, and cumoms, all useful to man, especially the last three named 

(21). 

These statements have caused much controversy. Many scientists question the evidence or 

attribute the culture to other ages. There are certain testimonies from men of science which give 

support and perhaps evidence that Moroni's account of the Jaredite culture is based on fact. 

As a matter of fact, ancient Andean weaving, as developed by the Incas, was one of the greatest 

arts the world has ever seen. We depend on silk and linen for our finest textiles. They did not 

know of the silkworm or of the flax plant. They had cotton and the soft wool of the Alpaca, but 

they also used the extremely fine and rare wool of the vicuna, the smallest American camel. . . . 

Examples of early Peruvian textiles amaze the beholder. Fine specimens may be seen in various 

museums of art in Boston, New York, and Washington. They are worthy of admiration as the 

finest specimens of Egyptian or Chinese weaving.,



"Their fine woollen cloths, especially with their rich embroidery, were pronounced equal to silk, 

from which it was not easy to distinguish them." 

Concerning the cloth of the ancient South Americans, Mr. Beasley says: 

Many contain nearly 300 weft yarns to the inch. Mr. Crawford in order to obtain exact information 

of the fineness of the weft in a fragment of tapestry, found it was impossible to count the weft with 

the testing lens ordinarily used in textile analysis. It was necessary to clamp an inch of cloth on the 

platform of a dissecting microscope and pick off the weft yarn with a needle. The operation took 

three hours and a half.— 

Saints' Herald. June 12, 1948, page 566. 

Roy Weldon, in an article in the Saints' Herald for June 19, 1948, quotes several sources: 

Dr. Alfred S. Romer, after referring to various finds in the southwestern part of the United States, 

concludes: "There is strong evidence that horses, two genera of camels, a mammoth, the sloth 

Norlhrotherium, two extinct genera of 'antelopes,' and the giant 'ca" Felix alrox existed in the 

southwest in comparatively modern post-Pleistocene times'' 

(The American Aborigines, by Jenness, 1933, page 72). 

The American Encyclopedia says: "Its fossil remains [horse] have been so frequently found, 

especially in the southern and western states and inSouth America, and have been so carefully 

examined by competent paleontologists, that no doubt can remain of the former existence of the 

horse on the American continent, -it the same time with the mastodon, and that man was probably 

his companion" (Article, "Horse"). 

Some of the drawings, made with colors, the weather of ages has not erased, show huge 

palanquins on great beasts which somewhat resemble our elephants. There may have been great 

sloths, but they tend to indicate that ancient man had tamed some of the bigger animals.— Anciew 

Cities of America's Gobi. 

While these evidences many not be accepted as conclusive, they strongly suggest that further 

archaeological research may be convincing. 

Ether 4:23 And Emer did execute judgment in righteousness, all his days, and he begat many 

sons and daughters; and he begat Coriantum, and he anointed Coriantum to reign in his stead. 

Four peaceful years later he died, after having seen "the Son of righteousness" (24). This refers to 

Christ (11 N. 11:73; 111 N. 11:23). In Malachi 4:2, he is called the Sun of righteousness, "sun" 

being a symbol of great light. 

"Coriantum did walk in the steps of his father, and did build many mighty cities, and did 

administer that which was good unto his people, in all his days" (25). His childless wife died at the 

age of one hundred and two years. He then married "a young maid, and begat sons and daughters." 

He lived until he was one hundred and forty-two. His son, Com, reigned in his stead for a period 

of forty-nine years (29). 

During Com's reign the people were very wicked. His son, Heth, took up the secret plans of old, 

slew his father, and reigned in his stead (30, 31). Prophets came to warn the people that a great 

famine would cause their destruction. The people cast them out and threw them into pits to perish 

(32, 33).



Ether 4:34 And it came to pass that they did all these things according to the commandment of the 

King Heth. 

The rains ceased to fall, and there was "a great dearth upon the land . . . and there came forth 

poisonous serpents" upon all the land (35). Their flocks fled south toward the land called 

Zarahemla by the Nephites. "The Lord did cause the serpents ... should pursue them no more, but 

that they should hedge up the way, that the people could not pass" (38). 

The people followed their flocks "and did devour the carcasses of them which fell by the way" 

(39). "When the people saw that they must perish, they began to repent" (40). 

Ether 4:41 And it came to pass that when they had humbled themselves sufficiently before the Lord, he 

did send rain upon the face of the earth, 

The wicked king, Heth, and all his household perished in the famine. Shez, a descendant of Heth, 

"began to build up again a broken people" (43). "He remembered what the Lord had done in 

bringing Jared and his brother across the deep; and he did walk in the ways of the Lord" (44). 

Shez's oldest son, also named Shez, rebelled, but he was struck down for his wealth by a robber, 

which brought peace again to his father (45). King Shez built many cities, and the people again 

"spread over all the face of the land" (46). 

PROPHETS REJECTED AND THE PEOPLE SUFFERED, VER. 47-115 

Ether 4:48 And it came to pass that Riplakish did not do that which was right in the sight of the Lord, for 

he did have many wives and concubines, and did lay that upon men's shoulders which was grievous to 

be borne; yea, he did tax them with heavy taxes; and with the taxes he did build many spacious 

buildings. 

Shen lived to a great age, and when he died his son, Riplakish, became king (47). He erected "an 

exceeding beautiful throne; and he did build many prisons" for tax dodgers (49). He used prison 

labor to "obtain all his fine work" in gold. Those who refused to labor he put to death (50). 

After forty-two years of his reign, the people rose in rebellion. Riplakish was killed, and his 

descendants were driven out of the land. Many years passed before Morianton, a descendant of 

Riplakish, gathered "an army of outcasts, and went forth and gave battle unto the people" which 

lasted many years, and thus established himself as king. He eased the people's burden and gained 

favor in their eyes. 

Ether 4:55 And he did do justice unto the people, but not unto himself, because of his many whoredoms; 

wherefore he was cut off from the presence of the Lord. 

Morianton built up many cities, and the people prospered. In his old age he begat Kim, who succeeded 

him on the throne. In the eighth year of Kim's reign, Morianton died (56, 57). Kim did not 

reign in righteousness, and his brother overthrew him and kept him in captivity all his days. While 

in captivity he begat sons and daughters. When he died his son "Levi did serve in captivity" for 

forty-two years (59, 60). He made war on the king of the land and obtained the throne for himself 

(61).



His son, Corom, was the next king, and he "did that which was good in the sight of the Lord, all 

his days." When he died, his son "Kish reigned in his stead". (63) No mention is made of the kind 

of reign he gave. Lib succeeded him, and lie "also did that which was good in the sight of the 

Lord" (64, 65). During Lib's reign "the poisonous serpents were destroyed, wherefore they [the 

people] did go into the land southward, to hunt food . .. for the land was covered with animals of 

the forest." Lib himself "became a great hunter" (66, 67). They built "a great city by the narrow 

neck of land" (68). The land southward became a game preserve (69). 

Ether 4:70 And the whole face of the land northward was covered with inhabitants; and they were 

exceeding industrious, and they did buy and sell, and traffic one with another, that they might get gain. 

They worked all manner of ore—gold, silver, iron, brass, and other metals which they dug out of 

the earth. Large heaps of earth were left after they dug the ore (71). 

They had silks, fine twined linen, and all manner of cloth to make garments. They made many 

"tools to till the earth, both to plow and to sow, to reap, and to hoe, and also to thrash." They 

hitched their animals to some of them (73-75). They made "all manner of weapons of war" (76). 

Ether 4:78 And never could be a people more blessed than were they, and more prospered by the hand of 

the Lord. 

Lib lived many years and was succeeded by his son, Hearthom, who reigned twenty-four years 

before he was overthrown. He lived in captivity "the remainder of his days" (82, 83). Four more of 

his descendants served in captivity: Heth, Aaron, Amnigaddah, and Coriantum. His son "Com 

drew away half of the kingdom" over which he reigned forty-two years. He went to battle against 

King Amgid, and after many years Com gained power over the remainder of the kingdom (86, 87). 

Ether 4:88 And in the days of Com there began to be robbers in the land; and they adopted the old plans, 

and administered oaths after the manner of the ancients, and sought again to destroy the kingdom. 

Prophets came again and warned of the destruction of that great people unless they should repent. 

The people rejected them, and the prophets fled to Com for protection. 

In the king's old age he begat Shiblom, who reigned in his stead (92). His brother rebelled against 

Shiblom, and a great war followed. The brother of Shiblom "caused that all the prophets who 

prophesied of the destruction of the people, should be put to death" (94). They had said that there 

should be a calamity, such destruction "as never had been upon the face of the earth" (95). "Their 

bones should become as heaps of earth upon the face of the land, except they should repent" (96). 

They did not repent, and there began to be wars and contentions, famines and pestilences, such as 

had never been known (97); then the people began to repent, and "the Lord did have mercy on 

them" (98). 

Shiblom was slain, and Seth (probably his son) was brought into captivity. Ahah, his son, obtained 

the kingdom. He did "all manner of iniquity" (100, 101). Ethem, a descendant of Ahah, succeeded 

him on the throne, but he was a wicked man. The prophets came again, but the people hardened 

their hearts. "The prophets mourned and withdrew" (104). Moron was the next king and a wicked 

one (105, 106).



A rebellion arose because of the secret combination led by "a mighty man" who obtained half of 

the kingdom. Moron overthrew him. Then arose another "mighty man" who captured Moron and 

held him in captivity the rest of his days (107-110).His Son, Coriantor, "dwelt in captivity all his 

days." During his time many prophets again came to the people, warning of God's Judgment and 

utter destruction. They said "God would send or bring forth another people to possess the land" 

(111-113). Coriantor was the father of Ether (115). Ether was the last great prophet of the 

Jaredites, and he prepared the history of that nation.



MORONI WRITES ON THE POWER OF FAITH, VLR. 1-41 

Ether 5:2 And Ether was a prophet of the Lord; wherefore Ether came forth in the days of Coriantumr, 

and began to prophesy unto the people, for he could not be restrained because of the Spirit of the Lord 

which was in him; 

Coriantumr was king over all the land" (I). He seems not to have been of the royal line. The 

prophecies of Ether did not vary from those of former prophets: repent, turn unto God, or be 

destroyed (3). 

Moroni exhorts the people to believe in God, as they could then ''with surety hope for a better 

world." Hope, which comes of faith, anchors the souls of men (4). "I would show unto the world 

that faith is things which are hoped for and not seen" (6). "Dispute not because ye see not, for ye 

receive no witness until after the trial of your faith, for it was by faith that Christ showed himself 

unto our fathers, after he had arisen from the dead" (7). "Ye may also have hope, and be partakers 

of the gift, if ye will but have faith" (10). 

Moroni lists several of the historic achievements of faith: "They of old were called after the holy 

order of God" and "the law of Moses given" (11). Alma and Amulek "caused the prison to tumble 

to the earth" (14; A. 10:76-79). Nephi and Lehi "wrought the change upon the Lamanites" (E. 

5:15; H. 2:82 ff.). Ammon and his brethren "wrought so great a miracle among the Lamanites . .. 

even those who were before Christ, and also them who were after" (E. 5:16). "The three disciples 

obtained a promise that they should not taste of death" (17). 

Ether 5:18 And neither at any time hath any wrought miracles until after their faith; wherefore they first 

believed in the Son of God. 

"There were many whose faith was so exceeding strong even before Christ came, who could not 

be kept from within the vail, but truly saw with their eyes the things which they had beheld with 

an eye of faith" (19). For instance, as shown in this record, the brother of Jared had such faith in 

God "that when God put forth his finger, he could not hide it from the sight of the Brother of 

Jared" (20). Nor could the Lord "withhold anything from his sight; wherefore he showed him all 

things" (21). 

By faith "my fathers have obtained the promise that these things should come unto their brethren 

through the Gentiles" (22). "These things" refer to the records in the Book of Mormon. To the 

Hebrews, all who were not Israelites or Jews were classed as Gentiles. 

Ether 5:23 And I said unto him, Lord, the Gentiles will mock at these things because of our weakness in 

writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in 

writing; 

"All this people ... could speak much .. .and . . . write but little, because of the awkwardness of our 

hands" (2-4). The Brother of Jared was an exception, for "the things which he wrote were mighty 

even as thou [Lord] art, unto the overpowering of man to read them" (25). 

The Lord answered, "Fools mock, but they shall mourn; and my grace is sufficient for the meek." 

"If men come unto me, I will show unto them their weakness" (27). "If they humble themselves 

before me, and have faith in me, then will I make weak things become strong unto them” (28).



“Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope, 

and charity, bringeth unto me the fountain of all righteousness" (29). 

Moroni said, "0 Lord, thy righteous will be done, for I know that thou workest unto the children of 

men according to their faith; for the Brother of Jared said unto the mountain Zerin, Remove, and it 

was removed" (30; Jb. 3:7; Matt. 21:19). "I also remember that thou hast said that thou hast 

prepared a house for man; yea, even among the mansions of thy Father" (32). "And now I know 

that this love which thou hast had for the children of men, is charity; wherefore, except men shall 

have charity, they can not inherit that place which thou hast prepared in the mansions of thy Father 

(34). Wherefore, I know by this thing which thou hast said, that if the Gentiles have not charity, 

because of our weakness, that thou wilt prove them, and take away their talent ... and give it unto 

them who shall have more abundantly" (35). 

Ether 5:36 And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, 

that they might have charity. 

Moroni was much concerned because of the imperfections of their records (Mn. 97-99). He did 

not want to be responsible for the stumbling or blindness of the Gentiles which might cause them 

to reject the record in the latter days (I N. 3:182-187). 

The Lord answered, "If they have not charity, it mattereth not unto thee, thou hast been faithful" 

(E. 5:37). "And because thou hast seen thy weakness, thou shalt be made strong" (38). 

"And now 1, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, 

until we shall meet before the judgment seat of Christ, where all men shall know that my garments 

are not spotted with your blood; and then shall ye know- I have seen Jesus, and that he hath talked 

with me face to face" (39, 40). "And now I would commend you to seek this Jesus of whom the 

prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus 

Christ, and the Holy Ghost, which beareth record of them, may be, and abide in you for ever. 

Amen" (41). This beautiful benediction came naturally from the lips of this gentle, holy man.


ETHER ' S PROPHECIES REJECTED, VER. 1-24 


Ether 6:2 For behold, they rejected all the words of Ether; for he truly told them of all things, from the 

beginning of man; and that after the waters had receded from off the face of this land, it became a choice 

land above all other lands, a chosen land of the Lord; 

That Ether should have learned of the flood is not strange, but that the deluge had covered "the 

face of this land" is rather challenging. Genesis clearly indicates that water covered the whole 

earth, and it did "destroy all flesh in which is the breath of life from under heaven; everything that 

is on earth shall die" (Gen. 6:17, R.S.V.; 8:22, I.V.). Some scientists and Bible scholars call the 

record of the worldwide flood a myth. 

The difficulties involved in the assumption of a universal deluge are now generally acknowledged 

by biblical scholars. Not only would the laws of hydrostatics be violated in the accumulation of 

such a great mass of water, but the climate of the globe would have been changed, making it 

impossible for animals to exist even in the ark. . . . But the story of such a flood can neither be 

verified nor disproved historically, and consequently its value must lie in the moral and spiritual 

lessons it is designed to teach.' 

There are some good reasons why the scriptural accounts should not be brushed aside. Josephus 

wrote, 

Now the sons of Noah were three—Shem, Japhet, and Ham, born one hundred years before the 

deluge. . . . After this they were dispersed abroad on account of their languages, and went out by 

colonies everywhere. . . . There were some also who passed over the sea in ships, and inhabited 

the islands . 

The opinions of other scholars follow: 

Siguenza . . . conjectured that . . . [they] left Egypt for America shortly after the confusion of 

tongues . . . . Clavigero considers it proven by the native flood-myths and traditions of foreign 

origin that the Americans are descendants of Noah. He quotes the [Toltec] tradition of Votan, who 

is declared to have been closely connected with Babel-builders. 

According to the common version of the Mexican flood-myths, Coxcox and his wife Xochiquetzal 

were the only human beings who escaped from the great Deluge which covered the face of the 

earths 

The frequent appearance of the Mosaic law, the fall, the deluge, even the virgin birth of 

Quetzalcoatl, and the numerous ceremonies, all have copious evidence of Hebrew derivation as 

revealed in the Bible. 

There cannot be a doubt, with those who have studied the history of that people, that the Toltecs 

had a clear and distinct knowledge of the universal deluge, of the confusion of tongues, and of the 

dispersion of the people; and even pretended to give the names of their first ancestors who were 

divided from the rest of the families upon that universal dispersions 

These sources all support the statement of the prophet Ether that "this land . . . a chosen land of the 

Lord" (2) was visited by the universal deluge. And furthermore, Ether was given to know that this 

land "was the place of the New Jerusalem, which should come down out of heaven" (3). Enoch's 

city will come down and become united with the New Jerusalem to form Zion. 

"There shall be my tabernacle, and it shall be called Zion; a new Jerusalem. And the Lord said 

unto Enoch, Then shalt thou and all thy city meet them there; and we will receive them into our



bosom; .. . and there shall be mine abode, and it shall be Zion, which shall come forth out of all 

the creations which I have made; and for the space of a thousand years shall the earth rest" (Gen. 

7:70-72). 

"Remember the everlasting covenant, which I made unto thy father Enoch; that when men should 

keep all my commandments, Zion should again come on earth" (Gen. 9:21). 

Ether also saw "the Jerusalem from whence Lehi should come; after it should be destroyed, it 

should be built up again, and become a holy city of the Lord" (E. 6:4). 

"A New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph,.. for 

as Joseph brought his father down into the land of Egypt, the Lord brought a remnant of the seed 

of Joseph out of the land of Jerusalem . that they should perish not" (6, 7). 

Ether 6:10 And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is 

they whose garments are white through the blood of the lamb; and they are they who are 

numbered among the remnant of the seed of Joseph, who were of the house of Israel. 

"And then also cometh the Jerusalem of old; and the inhabitants thereof, blessed are they, for they 

have been washed in the blood of the Lamb" (11). They were "scattered and gathered in from the 

four quarters of the earth, and from the north countries" (12). 

Moroni then records that he was about to write more of Ether's prophecies but was forbidden. The 

people "esteemed him as nought, and cast him out, and he hid himself in the cavity of a rock by 

day, and by night he went forth viewing the things which should come upon the people" (14). 

"There began to be a great war among the people, for there were many who rose up who were 

mighty men, and sought to destroy Coriantumr, by their secret plans of wickedness" (16). And 

having studied all the arts of war, Coriantumr gave battle. Many were slain by the sword of those 

secret combinations fighting against Coriantumr. Much blood was shed by the king's forces (17- 

20). 

The reader will conclude that this part of the Book of Ether consists only of naming leaders and 

telling who won the battles. Remember, however, that this is an abridgment of a larger record 

which covers a period of sixteen hundred, or more likely twenty-four hundred, years. 

Ether 6:21 And in the second year, the word of the Lord came to Ether, that he should go and 

prophesy unto Coriantumr, that if he would repent, and all his household, the Lord would give unto 

him his kingdom, and spare the people, 

“Otherwise they should be destroyed, . . . save it were himself and he should only live to see . . . 

another people receiving the land for their inheritance" (22). 

But they did not repent, the wars continued, and Ether saved his life by hiding in the cavity of the 

rock (24). 

CORIANTUMR FIGHTS MANY BATTLES, VER. 25-71 

Ether 6:27 Now there began to be a war upon all the face of the land, every man with his band, 

fighting for that which he desired.



Shared gave battle unto Coriantumr in the third year and beat him, bringing him into captivity. But 

in the fourth year the sons of Coriantumr beat Shared "and did obtain the kingdom again unto their 

father" (26). 

Soon they were fighting Shared and his army again. This battle in the valley of Gilgal lasted three 

days (29, 30). Coriantumr's army beat him and pursued him to the plains of Heshlon. In the next 

battle, Shared drove them back to the valley of Gilgal (31, 32). 

They soon were locked in combat again in the valley, and Shared was defeated and killed. But 

Coriantumr was wounded in his thigh and "did not go to battle again for the space of two years, in 

which time all the people upon all the face of the land were shedding blood, and there was none to 

restrain them" (33, 34). 

Ether 6:35 And now there began to be a great curse upon the land, because of the iniquity of the people, 

in which, if a man should lay his tool or his sword upon the shelf, or upon the place whether he would 

keep it, and behold, upon the morrow, he could not find it, so great was the curse upon the land. 

A people without morals or faith in God live in desperation and continual suspense. These men 

had to. keep their hands on the things they wanted to possess "and every man kept the hilt of his 

sword thereof in his right hand, in the defense of his property and his own life, and of his wives 

and children" (36). 

Two years after Shared's death, his brother Gilead gave battle to Coriantumr and was defeated. 

Coriantumr pursued "him to the wilderness of Akish" (37). There they fought again "and many 

thousands fell by the sword" (38). Gilead attacked at night and "slew a part of the army of 

Coriantumr, as they were drunken" (39). He then went "to the land of Moron, and placed himself 

upon the throne of Coriantumr" (40). 

During the next two years both armies recruited more strength to continue the struggle. However, 

Gilead was "murdered .. . as he sat upon his throne" by the high priest (41-42). Then Lib, "a man 

of great stature, more than any other man among all' the people," murdered the high priest in a 

secret pass and obtained the kingdom. Coriantumr gave battle to Lib in the land of Moron and was 

wounded in his arm. Lib fled to the seashore, and there the battle was renewed (44-47). This time 

Coriantumr fled to the wilderness of Akish, then on to the plains of Agosh, and as they went 

Coriantumr took all the people with him. Here he slew Lib. But Lib’s brother, Shiz, took up the 

battle with such success that "there went a fear of Shiz throughout all the land. . . . He sweepeth 

the earth before him," they said (51-54). 

Now all the people "began to flock together in armies" (55). They chose one side or the other. 

There were no neutrals. 

Ether 6:57 And so great and lasting had been the war, and so long had been the scene of bloodshed and 

carnage, that the whole face of the land was covered with the bodies of the dead; 

None were free to bury the dead, "so swift and speedy was the war." They left the bodies of "men, 

women, and children strewed upon the face of the land" (58). Shiz had sworn vengeance and 

pursued relentlessly for three days. "So terrible was the destruction among the armies of Shiz, that 

the people began to be frightened, and began to flee before the armies of Coriantumr" (63). "They 

fled to the land of Corihor, and swept off the inhabitants before them, all they that would not join 

them" (64).



Coriantumr gathered his armies at the hill Comnor in the valley of Shurr. There he "did sound a 

trumpet unto the armies of Shiz, to invite them forth to battle" (66). He came forth twice but was 

driven back. On the third engagement, Shiz smote Coriantumr and "gave him many deep wounds" 

(69). He fainted from the loss of blood and was carried away as though he were dead (70). The 

losses on both sides were so great that Shiz commanded his army not to pursue (71). 

THE , END OF A GREAT NATION, VER. 72-109 

Ether 6:72 And it came to pass when Coriantumr had recovered of his wounds, he began to 

remember the words which Ether had spoken unto him; 

“He saw that there had been slain by the sword already nearly two millions of . . . mighty men, 

and also their wives and their children. He began to repent of the evil which he had done." He saw 

that the words of the prophets had been "fulfilled, thus far, every whit, and his soul mourned, and 

refused to be comforted" (73, 74). 

He wrote an epistle to Shiz offering to give up the kingdom if he would spare the people. Shiz 

answered "that if he would give himself up, that he might slay him with his own sword, that he 

would spare the lives of the people" (75, 76). 

This only increased the anger of the people on both sides, and another battle ensued. "When 

Coriantumr saw that he was about to fall, he fled again before the people of Shiz" and came to the 

waters of Ripliancum. Here "Cortantumr was wounded again, and he fainted with the loss of 

blood" (79, 81). But his armies "did press upon the armies of Shiz, that they beat them." They fled 

southward to Ogath (82). Coriantumr's armies took their stand at the hill Ramah. Here in four 

years they gathered all the people, "save it was Ether" (84, 85). They armed men, women, and 

children, and fought all day without either side conquering. When they retired to their camps, "a 

howling and a lamentation for the loss of the slain" did "rend the air exceedingly" (88). The next 

day and night was very similar. Then Coriantumr wrote to Shiz again, desiring that lie would not 

come again to battle, but take the kingdom and spare the lives of the people (91). 

But the Spirit of the Lord had ceased to strive with them, and Satan had full control, so they 

resumed the battle. They fought the next day, slept on their swords, and continued the battle the 

next morning. The historian said, "They were drunken with anger, even as a man who is drunken 

with wine" (94). They slept on their swords that night and resumed the battle the next day. By 

night there were only fifty-two of Coriantumr's people left, and sixty-nine of the people of Shiz. 

They again slept on their swords and fought the next clay. By night Shiz had thirty- two men left 

and Coriantumrhad twenty-seven. 

Ether 6:98 And it came to pass that they ate and slept, and prepared for death on the 

morrow. 

"They were large and mighty men, as to the strength of men" (99). After three hours of fighting, 

they all were faint from the loss of blood. After a little rest and renewed strength, Coriantumr and 

his men fled, but Shiz arose and swore in his wrath that he would slay Coriantumror perish (101). 

He pur- Sued and overtook them the next clay. When all had fallen but the two leaders, Shiz 

fainted. Coriantumr leaned on his sword and rested a little, then beheaded Shiz. 

Coriantumr fell exhausted to the earth. Then the Lord told Ether, "Go forth" (107). He went forth 

and saw that the destruction of the race was complete, except for Coriantumr, who lingered for a



time, as Ether had prophesied. He finished his records and hid them where the people of Limhi 

found them. Ether's last words were, "Whether the Lord will that I be translated, or that I suffer the 

will of the Lord in the flesh, it mattereth not, if it so be that I am saved in the kingdom of God" 

(109).


Moroni Chapter 1 

INTRODUCTION AND PURPOSE , OF THE BOOK, VER. 1-4 

Moroni 1:3 And I, Moroni, will not deny the Christ; wherefore, I wander whithersoever I can, for 

the safety of mine own life. 

When Moroni had finished writing the last two chapters of the book bearing his father's name and 

abridging the Jaredite record (Ether), he thought his work was finished. But he faced an uncertain 

and lonely existence. Having reason to believe that all the records engraved on the golden plates 

would be preserved and come into the hands of the remnant of the house of Jacob's seed, including 

the American Indian (IV N. 1:57-59), he felt it would be well to write some more. He hoped it 

would be of worth to his Lamanite brethren (Mi. 1:4).



CHRIST GAVE AUTHORITY TO CONFER THE HOLY GHOST, VER. 1-3 

Moroni 2:1 The words of Christ, which he spake unto his disciples, the twelve whom he had chosen, 

as he laid his hands upon them. 

After addressing the disciples directly so that no others might think he was extending this power to 

other disciples than the twelve he had chosen, he directed them how to confirm new members. "Ye 

shall call on the Father, in my name, in mighty prayer (2); and after ye have done this, ye shall 

have power that on him whom ye shall lay your hands, ye shall give the Holy Ghost. - 

As a result of the laying on of the hands of the ministers, and the prayer, the right to receive as 

well as "give the Holy Ghost" is conferred. The clause "for thus do mine apostles" has caused 

some to feel that the twelve disciples had the same commission and authority as the twelve 

apostles in Palestine. But this is hardly justified, and this is the only time that Jesus makes a 

comparison of the two councils of twelve in the Book of Mormon (See comment III N. 5:44). 

Christ made more than one appearance to the Nephites, but this power was conferred "at the time 

of his first appearing." And then only the twelve heard it, for "the multitude heard it not" (3).

THE MANNER OF ORDAINING, VER. 1-3 



Moroni 3:1 The manner which the disciples, who were called the elders of the church, ordained priests 

and teachers. 

Moroni was directed to explain these important ordinances in plain, direct words for the benefit of 

future generations and particularly for the Lamanites (1:4). 

After calling on the Father in the name of Jesus Christ and laying hands on the candidate, the one 

officiating shall say, "In the name of Jesus Christ I ordain you to be a priest, to preach repentance 

and remission of sins through Jesus Christ, by the endurance of faith on his name to the end. 

Amen." (2). If the candidate is to be ordained a teacher, the word "teacher" is substituted where the 

word "priest" is used (2). 

Men are to be thus ordained "according to the gifts and callings of God unto men." Those ordained 

need not expect that they shall instantly be endowed with gifts or talents or duties not inherent in 

their natural abilities and in the office to which they are called. However, Christ and his earthly 

representatives can see the potentialities in ordained men who place themselves at God's direction 

and disposal. 

Paul made this clear when he wrote to Timothy, his "son" and fellow-minister (II Tim. 1:2; Rom. 

16:21), when he exhorted him: "Study to show thyself approved unto God, a workman that 

needeth not to be ashamed, rightly dividing the word of truth" (II Tim. 2:15). 

Moroni stressed not only that the manner of ordaining was primarily by prayer, but one was 

ordained "by the power of the Holy Ghost, which was in them" (Mi. 3:3). This throws a great 

responsibility on those officiating. Unless they are moved upon by that Spirit, they go through a 

form which is technically proper but is not accompanied by the power and assurance which carries 

divine authority (D. and C. 17:12).



MANNER OF ADMINISTERING THE COMMUNION, VER. 1-4 

Moroni 4:1 The manner of their elders and priests administering the flesh and blood of Christ 

unto the church: 

This chapter deals only with the prayer on the bread, which is typical of Christ's body or flesh. The 

blessing on the wine is in Chapter 5. 

Moroni bears testimony that the method is true or correct "according to the commandments of 

Christ." Either "the elder or priest did minister it" (2). 

Those officiating "did kneel down with the church, and pray to the Father in the name of Christ" 

(3). There is no command to "face the altar" when praying. The direction frequently given by 

those officiating is a matter of reverence or courtesy in not turning one's back on the altar or 

Eucharist. 

The prayer on the bread which is here quoted was likely given first when the ordinance was 

instituted in Palestine. It was not recorded, however, until Moroni engraved it on his plates. It is 

the same as recorded in D. and C. 17:22 d.



PRAYER OF BLESSING ON THE WINE, VER. 1-3 

Moroni 5:1 The manner of administering the wine. 

This is the shortest chapter in the Book of Mormon, and might well be considered a part of 

Chapter 4. 

"Behold, they took the cup, and said (2). Undoubtedly "the common cup" was first used in 

administering the wine in Palestine and America as a symbol of "the blood of thy Son which was 

shed for them" (3). When the laws of this and other countries made it unlawful to use the 

"common cup" for public use, many contended for the form and forgot that the symbol was in the 

wine rather than the cup. Our covenant to "always remember" Christ's sacrifice and "witness unto 

thee, 0 God, the eternal Father, that they do always remember him" is just as valid when we drink 

from the individual cup, if we do it sincerely, as if drunk from a larger common cup. (See comments 

on III N. 8:60.)

THE SACRAMENT OF BAPTISM, VER. 1-9 



Moroni 6:3 And none were received unto baptism, save they took upon them the name of Christ, 

having a determination to serve him to the end. 

Moroni mentions that the elders, priests, and teachers were baptized only after they had 

demonstrated that they were ready or worthy to enter into the covenant of a new or changed life. 

They were to witness their worthiness by coming "forth with a broken heart and a contrite spirit," 

and witness unto the church that they had truly repented of all their sins (2). There were no 

allowances for a reservation of secret sins or for a trial run. They must be determined to give their 

whole lives to the service of Christ (3). (See Mn. 4:95.) 

Two results of baptism were evidenced: (1) They "were wrought upon and cleansed by the power 

of the Holy Ghost," and (2) "were numbered among the people of the church of Christ" (4). 

Moroni 6:6 And the church did met together oft, to fast and to pray, and to speak one with another 

concerning the welfare of their souls: and they did meet together oft to partake of bread and wine, in 

remembrance of the Lord Jesus; 

This quality of life should produce a righteous, prosperous, and happy people in any age, and 

throughout a lifetime. Too many Saints get "weary in well-doing." Support and safety lie in 

frequent fellowship with the Christ's children. Fasting is neither easy nor pleasant, but it is one 

way of keeping our bodies under control of the Spirit of God. Our conversation should dwell 

continually on the things having to do with the welfare of our souls. They "did meet together oft to 

partake of bread and wine." How frequently this sacrament was observed is not told. The Lord 

spoke to the church in A.D. 1887 and said, "Whether it be upon the first Lord's day of every 

month, or upon the Lord's day of every week . . . with sincerity of heart and in purity of purpose in 

remembrance of Jesus Christ . . . it is acceptable to God" (D. and C. 119:5 b). 

"They were strict to observe that there should be no iniquity among them" (7). Those who were 

condemned by three witnesses, who did not confess and repent, were no longer numbered among 

the people of Christ. However, sincere repentance, with real intent, should be forgiven times 

without limit (8). 

Moroni is here relating some of the conditions which produced the ideal community known by us 

as "the Golden Age of the Nephites," following Christ's visits here in America. 

"And their meetings were conducted by the church after the manner of the workings of the Spirit, . 

. . whether to preach or exhort, or to pray, or to supplicate, or to sing, even so it was done" (9). 

Herein lies the secret of their success. Similar instruction has been given to the latter-day church: 

"The elders are to conduct the meetings as they are led by the Holy Ghost, according to the 

commandments and revelations of God" (D. and C. 17:9). No one can claim to be so led if what he 

says or does is not in harmony with the laws and revelations of God. "To the law and to the 

testimony; if they speak not according to this word, it is because there is no light in them" (Isa. 

8:20). This is "the consistency test" to be applied to all our teachings and doings.


THE FRUITS OF RIGHTEOUSNESS, VER. 1-18 


Moroni 7:4 And now my brethren, I judge these things of you because of your peaceable walk with 

the children of men; for I remember the word of God, which saith, By their works ye shall know 

them; for if their works be good, then they are good also. 

Moroni writes the words his father spoke to the people as they were gathered in their synagogue 

(1). (See comments on A. 11:22 regarding the synagogue.) 

He addressed his remarks "unto you that are of the church .. . and that have obtained a sufficient 

hope, by which ye can enter into the rest of the Lord" (3). Jesus once promised, "Come unto me, 

all ye that labor . . . and I will give you rest" (Matt. 11:29). But his very next words are: "Take my 

yoke upon you, and learn of me . . . and ye shall find rest unto your souls; for my yoke is easy and 

my burden is light" (Matt. 11:30). Most often he talks of taking up a cross and serving. The life of 

a disciple involves yokes, crosses, and burdens, but the soul of the laborer can find rest in this life 

and in the next. 

An evil man cannot produce good works; even his gift or prayer with wrong intent profiteth 

nothing (Mi. 7:5). For if his gift is given grudgingly, he might as well have retained it (7). His 

prayer without "real intent of heart" profiteth nothing, for God will not receive it (8). 

Mormon then likens an evil man to a bitter fountain. The water it gives forth is bitter. So it is also 

with those who serve the devil (9). 

Moroni 7:10] Wherefore, all things which are good, cometh of God; and that which is evil, cometh 

of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth 

and enticeth to sin, and to do that which is evil continually. 

However, the opposite is also true. "That which is of God, inviteth and enticeth to do good 

continually and is inspired of God" (11). Then Mormon warned his people not to judge wrongfully 

and accept the enticings of the devil for those of God (12) . It is given unto us to judge. Jesus said, 

"Judge not unrighteously, that ye be not judged" (Matt. 7:2). The King James Version omits 

"unrighteously." Mormon assured his people that they would "know with a perfect knowledge, as 

the daylight is from the dark night. For behold, the Spirit of Christ is given to every man, that they 

may know good from evil" (13, 14). Righteous jud,(,merit is therefore possible, for "everything 

which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift 

of Christ" (14). 

Mormon then explained, "For after this manner doth the devil work, for he persuadeth no man to 

do good, no not one" (16). Then he cautions, "See that ye do not judge wrongfully; for with that 

same [kind of] judgment which ye judge, ye shall also be judged" (17). "Search diligently in the 

light of Christ, that ye may know good from evil" (18). While a perfect knowledge was promised 

(13), it was based on the premise that men have the Spirit, to which each is entitled. 

THE POWER WHICH COMES BY FAITH, VER. 19-36 

Moroni 7:20 And now I come to that faith, of which I said I would speak; and I will tell you the way 

whereby ye may lay hold on every good thing.



“God knowing all things, being from everlasting to everlasting, behold he sent angels to minister 

unto the children of men, to make manifest concerning the coming of Christ" (21). The concept of 

angels coming as ministering spirits is set forth also in the Epistle to the Hebrews. 

"To which of the angels said lie at any time, Sit on my right hand, until I make thine enemies thy 

footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of 

salvation?" (Heb. 1:13, 14). Note the inclusiveness of the language. Not an angel (as in Rev. 

14:6), but all angels are engaged in the work of salvation. 

The prophets have declared that Christ should come, and through him "there should come every 

good thing" (Mi. 7:2124). After he came, "Men also were saved by faith in his name; and by faith, 

they become the sons of God" (25). (See also Rom. 8:14-17.) 

Mormon then testifies to the promise made by Christ, "Whatsoever thing ye shall ask the Father in 

my name, which is good, in faith believing that ye shall receive, behold it shall be done unto you" 

(Mi. 7:26). There are two important conditions emphasized here: (1) that the thing asked for is 

good for us, and (2) that we believe that we shall receive. 

Moroni 7:27 Wherefore, my beloved brethren, hath miracles ceased, because Christ hath ascended 

into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy 

which he hath upon the children of men; 

Mormon had already recorded a reason why God had -ceased to be a God of miracles" (Mn. 4:76- 

83), and that reason was given as "because that they [mankind] dwindle in unbelief, and depart 

from the right way." Jesus did not forget his disciples when he had finished his earthly mission. In 

his wonderful prayer recorded by John, lie said, "I have finished the work thou gayest me to do. . . 

. Keep through thine own name those whom thou halt given me. . .. I pray not that thou shouldest 

take them out of the world, but that thou shouldest keep them from the evil" (John 17:4, 11, 15). 

Mormon continued and referred to Christ: "For he hath answered the ends of the law, and he 

claimeth all those who have faith in him . . . wherefore he advocateth the cause of the children of 

men" (Mi. 7:28). 

Mormon thus assured the people that miracles had not ceased, "neither have angels ceased to 

minister unto the children of men. For behold, they are subject unto him, to minister according to 

the word of his command" (30, 31). 

This may seem like the repetition of an accepted truth to many readers; but remember that it is 

incredulous to most "Christians" and to all non-Christians. Those who have the Book of Mormon 

should witness of this truth that angels do serve Christ today, and that "the office of their ministry 

is, to call men unto repentance, and to fulfill and to do the work of the covenants of the Father 

which he bath made unto the children of men" (32). Then Mormon makes this appeal: "Repent all 

ye ends of the earth, and come unto me and be baptized in my name, and have faith in me, that ye 

may be saved" (36). 

THE NEED FOR CHARITY, VER. 37-53 

Moroni 7:37 And now my beloved brethren, if this be the case that these things are true which I 

have spoken unto you, and God will shew unto you with power and great glory at the last day, that 

they are true; and if they are true, has the day of miracles ceased?



This emphasizes again that miracles have not ceased nor has the ministering of angels nor has the 

Holy Spirit been withheld nor shall they be "so long as time shall last, or the earth shall stand, or 

there shall be one man upon the face thereof to be saved" (40). For it is by faith that these things 

are done. They shall never cease except it is "because of unbelief," and "no man can be saved, . . . 

save they shall have faith in his name" (42). It is because of this faith that men "shall have hope 

through the atonement of Christ and the power of his resurrection, . .. unto life eternal" (47). 

Moroni 7:48 Wherefore, if a man have faith, he must needs have hope; for without faith there can 

not be any hope. 

Both of these qualities are available to the one who is "meek and lowly of heart" but to none else 

(49). Such a man confesses "that Jesus is the Christ" and has charity, for without that "he is 

nothing" (50). Charity is the paragon of virtue, the aggregate of all Christian characteristics. 

"Charity is the pure love of Christ, and it endureth for ever" (52). Since the Book of Mormon gave 

this definition in 1830, charity has been interpreted as Christian love and has been so translated in 

many modern versions of the New Testament (see I Cor. 13:1, R.S.V.). 

Mormon closed his sermon in the synagogue by admonishing his brethren: "Pray unto the Father 

with all the energy of heart, . . . that ye may become the sons of God, that when he [Christ] shall 

appear, we shall be like him" (Mi. 7:53; I John 3:2).



LITTLE CHILDREN Do NOT NEED BAPTISM, VER. 1-35 

Moroni 8:5 For if I have learned the truth, there have been disputations among you concerning the 

baptism of your little children. 

Mormon wrote to his son soon after Moroni was called to the priesthood (1), rejoicing that "Christ 

bath . . . called you to his ministry" (2). 

He assured Moroni that he was praying continually for him that God "will keep you through the 

endurance of faith oil his name to the end" (3). 

The Book of Mormon is not clear as to the office to which Moroni was called, nor the time and 

circumstances of that calling. He was an officer in his father's army, having command of a corps 

of ten thousand men at the battle of Cumorah. He and his father were among the twenty-four 

survivors of that battle (Mn. 3:13, 14). He was considered worthy of trust and was given direction 

to complete the record and protect the plates (W. M. 1:1; Mn. 3:8). 

Moroni was the messenger who came to Joseph Smith, Jr., on September 21, 1823, in the night 

visions and told him of the plates and of the divine purpose for them (Church History, Vol. 1, pp. 

12-16; D. and C. 26:2 a; 110:20 a). 

Mormon revealed that the main object of his epistle was to discuss "the gross error" (Mi. 8:6) in 

the disputations among the Nephites about which he had grieved exceedingly (4). He had inquired 

of the Lord about the matter, and was presenting "the words of Christ, your Redeemer," which he 

had received by the Holy Ghost (7, 8). 

Moroni 8:9 Behold, I came into the world not to call the righteous, but sinners to repentance; the whole need no 

physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; 

wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of 

circumcision is done away in me. 

Jesus declared that he "came into the world not to call the righteous, but sinners to repentance"; 

likewise he reasoned that "the whole need no physician, but they that are sick" (9; Luke 5:31, 32). 

From time immemorial men seem to have been attracted to the forms and ceremonies of worship, 

rather than to the true spirit in the doctrines of Christ. The fact that many Christians, even in this 

enlightened age, still baptize infants and small children shows why Mormon was commanded to 

write on this subject so many centuries ago (A.D. 385-400). ''I know that it is solemn mockery 

before God, that ye should baptize little children" (10). This is strong language. It is based on clear 

principles of doctrine and does not refer to all children but to little children. In A.D. 1831 the Lord 

made it plain that he meant only those who had not arrived at the age of accountability, which is 

eight years (D. and C. 68:4 b; 16:6 d; Gen. 17:11). (See comments on III N. 8:12 concerning this 

and blessing children.) 

Moroni 8:11 Behold I say unto you, that this thing shall ye teach, repentance and baptism unto those 

who are accountable and capable of committing sin; yea, teach parents that they must repent and be 

baptized, and humble themselves as their little children, and they shall all be saved with their little 

children: and their little children need no repentance, neither baptism.



Parents need not weep, nor be baptized for their infants who died without baptism. "Baptism is 

unto repentance" for the "remission of sins" (12; Acts 2:38). "But little children are alive in Christ, 

even from the foundation of the world" (Mi. 8:13). Not just from the crucifixion (A.D. 33), but 

from the beginning of time. Otherwise this would indict God as being partial; "also a changeable 

God, and a respecter of persons" (13). If such an indictment were sustained, it would rob God of 

mercy, omniscience, and deity. 

Mormon then condemns one who thoughtlessly accepts such a doctrine as being "in the gall of 

bitterness, and in the bonds of iniquity; for he had neither faith, hope, nor charity" (15). 

Mormon then adds something quite significant, but it might be misinterpreted. "Should he be cut 

off {die} while in the thought, he must go down to hell." Some have interpreted similar statements 

to mean that "God would send a man to hell who even expressed such a thought." Our heavenly 

Father has said that men shall be punished and rewarded for their own deeds or works and not for 

their thoughts. It is quite likely that Mormon is saying that a man who would labor under the 

"gross error" that God would send an infant or little child to hell because his parents had not had 

him baptized would not love God nor serve him. Therefore that in man's ultimate destiny, and 

perhaps in this life also, he would suffer the pangs of hell. "Wo be unto him that shall pervert the 

ways of the Lord after this manner" (17). 

Moroni 8:20 Little children can not repent; wherefore it is awful wickedness to deny the pure 

mercies of God unto them, for they are all alive in him because of his mercy. 

A person must have a consciousness of guilt and have moral judgment to be able to repent. This is 

not innate in a little child, but depends on physical and spiritual growth. To say that lie cannot be 

saved without baptism, which is for remission of sin, is to deny "the mercies of Christ, and setteth 

at naught the atonement of him, and the power of his redemption" (21). 

Moroni 8:25 For behold that all little children are alive in Christ, and also all they that are without the 

law. 

The same principle holds with the heathen nations, or those who have never had any opportunity 

to learn and to obey the gospel, as to children who have not reached the age of accountability. A 

just God would not require them to obey a law or any commandments which they knew nothing 

about. Hence "the power of redemption cometh on all them that have no law; . . . unto such 

baptism availeth nothing" (26). To put them through a ceremony called "baptism" "is mockery 

before God ... and putting trust in dead works" (27). 

Mormon closes his epistle with a summary statement of Christ's doctrine on all these matters he 

had discussed. (1) "The first-fruits of repentance is baptism; and (2) baptism cometh by faith, unto 

the fulfilling the commandments." (3) This step "bringeth remission of sins," which will produce 

"meekness, and lowliness of heart." (4) Then "cometh the visitation of the Holy Ghost . . . with 

hope and perfect love." (5) This "love endureth by diligence unto prayer, until the end shall come, 

when all the saints shall dwell with God" (29). 

Moroni 8:30 Behold, my son, I will write unto you again if I go not out soon against the Lamanites. 

Mormon was born about A.D. 309-311, and was living a precarious and dangerous life. Moroni 

records that his father was hunted and destroyed by the Lamanites about A.D. 400 (Mn. 4:2, 7).



Just how long before his death the epistle was written cannot be determined. He indicates that it 

was while the struggle with the Lamanites was still undecided, for he might have to go to battle 

again. 

"The pride of this [Nephite] nation ... hath proven their destruction" (31). Only repentance can 

save them. "Pray for them, my son" (32). "I fear lest the Spirit hath ceased striving with them" 

(33). They seemed not to want any power from God and "were denying the Holy Ghost." After 

"rejecting so great a knowledge, my son, they must perish soon" (34).



MORMON ' S LAST EPISTLE TO MORONI, VER. 1-28 

Moroni 9:1 My beloved son, I write unto you again, that ye may know that I am yet alive, but I write 

somewhat that which is grievous. 

He first mentions "a sore battle with the Lamanites, in which we did not conquer" (2). He does not 

say that the Nephites were defeated. There was no quarter asked nor given. Both sides had 

resolved on a war of extermination. "We have lost a great number of our choice men." The three 

men named, Archeantus, Luram, and Emron, were doubtless personal friends known to Moroni; 

however, this is the only mention of them in the Book of Mormon. 

Mormon then wrote of his fear that the Lamanites would destroy his people, "for they do not 

repent, and Satan stirreth them Lip continually to anger, one with another" (3). However, Mormon 

was "laboring with them continually," speaking "the word of God" with sharpness at times and at 

times in mildness. But they seemingly "have no fear of death; and they have lost their love, one 

towards another," wanting only "blood and revenge" (4, 5). 

Moroni 9:6 And now my beloved son, notwithstanding their hardness, let us labor diligently; for if 

we should cease to labor, we should be brought under condemnation; for we have a labor to perform 

whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness, and rest out 

souls in the kingdom of God. 

The wantonness of the people was no excuse for ministers of the gospel not trying. Only when 

God's servants have done the best they can do should 'they be satisfied (Ezek. 3:17-21). 

He next wrote of their sufferings. The Lamanites captured many prisoners from "the tower of 

Sherrizah." They killed the men and fed their flesh to their wives and children (7-9). 

But the Nephites of Moriantum were-even worse. They raped the Lamanite girl prisoners, then 

murdered them in a most cruel manner, and even devoured their flesh "like unto wild beasts . for a 

token of bravery" (11). 

Moroni 9:12 O my beloved son, how can a people like this, that are without civilization; (and only a 

few years have passed away, and they were a civil and a delightsome people;) but O my son, how 

can a people like this, whose delight is in so much abomination, how can we expect that God will 

stay his hand in judgment against us? 

Mormon related another inhuman atrocity. The women and girls who were left in Sherrizah with a 

few pro-' visions were robbed of their food supply by the Lamanites and the army of Zenephi. As 

these people went out to forage for food, the old women would faint and die from hunger (15). 

"The army which is with me, is weak; . . . and as many as have fled to the army of Aaron [the 

Lamanite king, Mn. 1:31-34] have fallen victims to their awful brutality" (16). Scared traitors were 

not needed nor respected by Aaron. 

Moroni 9:17 O the depravity of my people! they are without order and without mercy.



Mormon had ceased to be the general of an army. "I can not any longer enforce my commands" 

(18). "They are without principle, and past feeling; and their wickedness doth exceed that of the 

Lamanites" (21). He could not in good conscience intercede for them with God. But he was commending 

Moroni to God's care, that he be spared to witness the final destiny of the people (22, 23). 

"We know that many of our brethren have dissented over unto the Lamanites" (25). They were 

trying to save their lives by deserting, but this seemed to be a cowardly and futile effort (see verse 

16). 

This epistle is not a pretty story, but it is the duty of the historian to face life as it is and record it 

for those who will follow them. What a sad end for a once great people! (12). 

Moroni 9:26 Wherefore, write somewhat a few things, if thou art spared; and I should perish and not see 

thee; but I trust that I may see thee soon; for I have sacred records that I would deliver up unto thee. 

Mormon had given only "these few plates" to Moroni at first (Mn. 3:7-9). His epistle shows his 

concern for the ones he had kept. He knew his death was imminent and that his son had the best 

chance for survival (Mi. 8:30; 9:1, 26). 

Mormon was conscious of the depressing nature of this epistle and pleaded with Moroni to "be 

faithful in Christ." He prayed that Christ's "sufferings and death.... his mercy and long suffering, 

and the hope of his glory, and of eternal life . rest in your mind for ever" (27). He also reminded 

his son that Christ had even shown his pierced body "unto our fathers." Then this grand old 

prophet-general closes his last message with a beautiful benediction: "And may the grace of God 

the Father, whose throne is high in the heavens, and our Lord Jesus Christ, who sitteth on the right 

hand of his power, until all things shall become subject unto him, be, and abide with you for ever. 

Amen" (28). What a glorious faith shines through this prayer from a man who had suffered so 

much, and even now was facing a violent death!



MORONI’S EXHORTATION TO THE LAMANITES, VER. 1-31 

Moroni 10:3 Behold, I would exhort you that when ye shall read these things, if it be wisdom 

in God that ye should read them, that ye would remember how merciful the Lord hath been 

unto the children of men, from the creation of Adam, even down until the time that ye shall 

receive these things, and ponder it in your hearts. 

Moroni writes the closing chapter of the book bearing his name. It is addressed to the Lamanites, 

and was written 420 years "since the sign was given of the coming of Christ." He planned to "seal 

up these records, after I have spoken a few words by way of exhortation unto you" (2). The plates 

received by Joseph Smith, Jr., in A.D. 1827 were partly sealed (Church History, Vol. 1, p. 19; 

Preface to the Book of Mormon, page iii; Story of the Church, p. 55; Wentworth letter; I N. 3:248- 

252; E. 1:88, 92-100). The method of sealing part of the Book of Mormon plates was never 

disclosed. 

Moroni 10:5 And if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will 

manifest the truth of it unto you, by the power of the Holy Ghost; and by the power of the Holy Ghost, 

ye may know the truth of all things. 

Moroni's exhortation was given to the Lamanites, and they were to "ask God, the eternal Father, in 

the name of Christ, if these [written] things are not true" (4) - Latter Day Saints are inclined to 

give this promise of spiritual assurance a universal application. Why not, since "God is no 

respecter of persons; but in every nation he that feareth him, and worketh righteousness, is 

accepted with him" (Acts 10:34, 35). 

Moroni then offers more reasons for accepting the records as true: "Whatsoever thing is good, is 

just and true; wherefore, nothing that is good demeth the Christ, but acknowledgeth that he is" 

(Mi. 10:6). This testimony of the Christ is the central purpose of the bringing forth of the Book of 

Mormon. The preface reads, "To the convincing of the Jew and Gentile that Jesus is the Christ." 

Moroni 10:7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort 

you, that ye deny not the power of God; for he worketh by power, according to the faith of the children 

of men, the same to-day and to-morrow, and for ever. 

The apostle Paul supports this: "No man can say that Jesus is the Lord, but by the Holy Ghost" (I 

Cor. 12:3). Moroni continued by saying, "I would exhort you, that ye deny not the power of God; 

for he worketh by power, according to the faith of the children of men" (Mi. 10:7). For those who 

say that God finished his earthly ministry with Christ's ascension, and had it put in a book there is 

no promise. "Faith is the assurance of things hoped for.... But without faith it is impossible to 

please him; for he that cometh to God must believe that he is, and that he is a rewarder of them 

that diligently seek him" (Heb. 11:1, 6). 

In a day when church leaders are explaining that the spiritual gifts (I Cor. 12:1-11) were done 

away with or ceased A.D. 100, there was need of such exhortation: "Deny not the gifts of God, for 

they are many" (Mi. 10:8). "There are different ways that these gifts are administered; but it is the 

same God who worketh all in all; and they are given by the manifestations of the Spirit of God 

unto men, to profit them" (9). He then refers specifically to these gifts. (See Mi. 10:10, 11.)



Moroni 10:12 And all these gifts come by the Spirit of Christ; and they come unto every man severally, 

according as he will. 

The adverb "severally" does not have the connotation of "several" but the opposite. It here means, 

"separately, one at a time." Moroni gave the assurance that "all these gifts which are spiritual, 

never will be done away, even as long as the world shall stand" (14). But there must be faith, hope, 

and charity, or "ye can in no wise be saved" (15). 

Moroni 10:18 And now I speak unto all the ends of the earth, that if the day cometh that the power and 

gifts of God shall be done away among you, it shall be because of unbelief. 

This danger is stressed by many writers in the Book of Mormon (I N. 3:134; 4:16; 11 N. 11:72-83; 

A. 16:153; 21:9-12; H. 2:161; 5:108; III N. 7:28, 31; 9:35; Mn. 1:15; 2:44; E. 1:97). This may 

sound to the investigator of the Restoration message like playing a record with a stuck needle. 

However, that this came in an age of unbelief in a God of action and power gives evidence of 

God's love and wisdom in presenting this additional scriptural witness that Jesus is the Savior of 

mankind. 

"If this be the case" (that the spiritual gifts have ceased), wrote Moroni, "there shall be none that 

doeth good, no not one" (19). This challenging statement really says that as long as there remains 

on earth one good man of genuine faith in Christ, "he shall work by the power and gifts of God" 

(20). 

Moroni 10:22 And I exhort you to remember these things; for the time speedily cometh that ye shall 

know that I lie not, for ye shall see me at the bar of God, and the Lord God will say unto you, Did I not 

declare my words unto you, which were written by this man, like as one crying from the dead? 

Many will not take seriously the warnings of the prophets, until it is too late to help themselves. 

But they are accountable for their opportunities to know as well as for their knowledge. Moroni's 

words are to be brought forth from the ground and at the bar of judgment their truth will be 

certified. "God shall show unto you, that that which I have written is true" (26). 

Moroni 10:28 And awake, and arise from the dust, O Jerusalem; yea, and put on thy beautiful garments, 

O daughter of Zion, and strengthen thy stakes, and enlarge thy borders for ever, that thou mayest no 

more be confounded, that the covenants of the eternal Father which he hath made unto thee, O house of 

Israel, may be fulfilled. 

Thus Moroni begins a quotation of thoughts found in Isaiah 52:1, 2. "Yea, come unto Christ, and 

be perfected in him, and deny yourselves of all ungodliness" (29). He continued his appeal to the 

Israelites of Jerusalem, "Love God with all your might, mind, and strength, then is his grace 

sufficient for you. Then are ye sanctified in Christ by the grace of God, through the shedding of 

the blood of Christ, which is in the covenant of the Father, unto the remission of your sins" (29, 

30). 

Israel has actually arisen from the dust since its establishment as a nation in A.D. 1948. (See the 

comments on II N. 5:19; and III N. 13:54.) She has strengthened her stakes and enlarged her 

borders (28). As yet no noticeable movement has been evidenced of their coming "unto Christ"



(29). Her Zionism is largely, if not entirely, political and social. In God's way and time this will 

change, and his covenants with the house of Israel will all be fulfilled (28). 

"And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body 

shall reunite, and I am brought forth triumphant through the air, to meet you before the pleasing 

bar of the great Jehovah" (31). 

BY WAY OF TESTIMONY 

It seems quite likely that the actual length of time used in translating the Book of Mormon was not 

over ninety days. Oliver Cowdery began his work as secretary to the prophet Joseph Smith on 

April 7, 1829. The work done previously by Martin Harris, Emma Smith, and the Whitmers on 

116 pages of foolscap was lost and never recovered. 

On October 21, 1848, Oliver Cowdery testified, A wrote, with my own pen, the entire Book of 

Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it 

by the gift and power of God, by the means of the Urim and Thummim."' 

The title page was filed with the clerk of the United States District Court in northern New York on 

June 11, 1829. The actual date that the translation was completed is not recorded. David Whitmer 

testified that the translation "was finished about July."' Cowdery made a copy of the whole 

manuscript after that before it was put in the hands of the printer. "Mr. John H. Gilbert of Palmyra, 

New York, who claims to have set the type," testified that "the manuscript was put in our hands in 

August."' 

I have spent the major part of sixteen months on this commentary. I am convinced that it was 

humanly impossible for Joseph Smith to have composed and dictated the Book of Mormon in 

ninety days. He must have worked "by the gift and power of God." 

Accept the challenge given by Moroni (10:4, 5): "When ye shall receive these things, I would 

exhort you that ye would ask God, the eternal Father, in the name of Jesus Christ, if these things 

are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will 

manifest the truth of it unto you, by the power of the Holy Ghost."

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