A Plethora of Plates

(A Teaching Perspective)

Written and compiled by

Paul Nolan Hyde

Parrish Press
Orem, Utah

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Copyright © 2010; 2015 by Paul Nolan Hyde, Ph.D.
All rights reserved.

First Electronic Edition Copyright © 2015

Parrish Press, Orem, Utah
1842 South 50 East
Orem, Utah 84058

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 Contents

1.0 The Brass Plates of Laban

1.3 The Language of the Plates of Brass
1.4 The Contents of the Brass Plates: Family Records
1.5 The Contents of the Brass Plates: The Words of the Prophets
1.5.33 The Writings of Joseph
1.5.34 The Writings of Isaiah
1.5.35 The Writings of Jeremiah
1.5.36 The Writings of Zenos
1.5.37 The Writings of Zenock
1.5.38 The Writings of Neum
1.5.39 The Writings of Ezias
1.5.40 The Law and the Writings of Moses
1.5.41 The Book of Job
1.6 Destiny of the Brass Plates
2.0 Whether of Gold, Silver, or Copper, It Is the Same
3.0 The Large Plates of Nephi
4.0 The Small Plates of Nephi
5.0 The Plates of Mormon
6.0 The Plates of Moroni
7.0 The Plates of Ether
8.0 Summary

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 Sequential Listing of Scriptures Cited in
“A Plethora of Plates”

1.3.1—Mormon 9:30–36 1.5.36.28—Jacob 4:13–18 4.12—Jacob 7:26–27

1.3.9—1 Nephi 1:1–3 1.5.36.34—Jacob 6:1–4 4.15—Enos 1:12–18
1.3.13—1 Nephi 3:14–20 1.5.36.39—Alma 33:2–11 4.22—Jarom 1:1–2
1.3.21—Omni 1:12–19 1.5.36.47—Helaman 15:7–14 4.23—Jarom 1:13–15
1.3.30—Mosiah 1:1–7 1.5.37.1—Alma 33:15–17 4.26—Omni 1:1–3
1.4.1—1 Nephi 3:1–4 1.5.37.1—Alma 34:7 4.27—Omni 1:4–8
1.4.7—1 Nephi 6:1–3 1.5.38.1—1 Nephi 19:10 4.32—Omni 1:9
1.4.8—Alma 10:2–4 1.5.39.1—Helaman 8:19–20 4.33—Omni 1:10–11
1.4.13—Jarom 1:1 1.5.40.1—1 Nephi 4:10–18 4.36—Omni 1:23–25
1.4.14—Omni 1:1–2 1.5.40.11—1 Nephi 5:10–11 4.39—Words of Mormon 1:9–11
1.4.17—Omni 1:18 1.5.40.12—1 Nephi 19:20–23 4.44—D&C 3:3–10
1.4.18—Mosiah 25:1–4 1.5.40.16—2 Nephi 5:5–10 4.53—D&C 10:38–45
1.4.23—3 Nephi 5:20–22 1.5.40.23—2 Nephi 5:15–16 5.2—Mosiah 28:17–19
1.4.29—Title Page, Book of 1.5.40.26—2 Nephi 25:23–27 5.5—Ether 1:1–5
Mormon, paragraph two 1.5.40.31—Jacob 4:3–6 5.9—Alma 24:17–19
1.5.1—1 Nephi 3:19–20 1.5.40.36—Jarom 1:11–12 5.12—Alma 35:12–13
1.5.4—1 Nephi 5:10–15 1.5.40.38—Mosiah 2:1–4 5.15—Alma 43–1–3
1.5.11—1 Nephi 13:19–29 1.5.40.42—Mosiah 3:13–15 5.18—Helaman 2:10–14
1.5.22—1 Nephi 19:18–21 1.5.40.46—Alma 25:13–16 5.23—3 Nephi 5:8–20
1.5.26—Mosiah 1:2–7 1.5.40.52—3 Nephi 1:23–25 5.35—4 Nephi 1:19–23
1.5.33.1—2 Nephi 3:1–5 1.5.40.56—3 Nephi 9:16–22 5.40—Mormon 1:1–5
1.5.33.6—1 Nephi 4:1–2 1.5.40.63—3 Nephi 15:2–10 5.46—Mormon 2:16–18
1.5.33.8—Alma 46:23–27 1.5.41.5—2 Nephi 1:13–18 5.50—Mormon 3:16–22
1.5.34.1—1 Nephi 22:1–3 1.5.41.12—Job 10:15–22 5.59—Mormon 5:8–14
1.5.34.5—2 Nephi 4:12–16 1.5.41.17—Job 19:23–27 5.66—Mormon 7:8–10
1.5.34.10 –2 Nephi 6:2–5 1.6.3—1 Nephi 5:17–19 5.70—Words of Mormon 1:1–2
1.5.34.13—2 Nephi 11:2–8 1.6.6—Helaman 37:1–12 6.2—Mormon 8:1–6
1.5.34.21—2 Nephi 25:1–8 2.1—1 Nephi 18:22–25 6.7—Mormon 8:12–17
1.5.34.22—Jacob 4:14 2.5—Mosiah 8:7–9 6.13—Mormon 9:30–35
1.5.34.30 –3 Nephi 23:1–3 3.1—1 Nephi 9:1–6 6.20—Ether 12:23–29
1.5.35.1—Jeremiah 1:1–2 3.7—1 Nephi 19:1–5 6.28—Title Page, Book of Mormon,
1.5.35.4—Jeremiah 25:1–4 3.13—Jacob 3:13–14 paragraph two
1.5.35.8—Jeremiah 36:1–4 3.14—Jarom 1:14 6.31—Moroni 1:1–4
1.5.35.12—Jeremiah 52:1–11 3.16—Words of Mormon 1:3–7 7.6—Ether 1:1–2
1.5.35.23 –1 Nephi 5:10–13 3.22—3 Nephi 5:8–20 7.9—Ether 1:3–5
1.5.35.28—Helaman 8:19–22 3.34—Mormon 3:9–12 7.12—Ether 2:8–12
1.5.35.32—1 Nephi 7:11–15 3.38—Mormon 4:16–23 7.18—Ether 3:17–20
1.5.35.37—Jeremiah 37:1–5 3.42—Mormon 5:1–2 7.22—Ether 3:21–24
1.5.36.1 –1 Nephi 19:8–17 3.44—Mormon 6:5–6 7.27—Ether 8:18–21
1.5.36.12—3 Nephi 10:15–17 4.3—2 Nephi 5:28–34 7.32—Ether 13:13:1–3
1.5.36.16—1 Nephi 10:11–15 4.7—1 Nephi 19:4 7.37—Ether 13:13–14
1.5.36.21—1 Nephi 15:4–12 4.8—Jacob 1:1–4 7.40—Ether 15:32–34

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 Alphabetic Listing of Scriptures Cited in
“A Plethora of Plates”

1 Nephi 1:1–3—1.3.9 4 Nephi 1:19–23—5.35 Jeremiah 25:1–4—1.5.35.4

1 Nephi 10:11–15—1.5.36.16 Alma 10:2–4—1.4.8 Jeremiah 36:1–4—1.5.35.8
1 Nephi 13:19–29—1.5.11 Alma 24:17–19—5.9 Jeremiah 37:1–5—1.5.35.37
1 Nephi 15:4–12—1.5.36.21 Alma 25:13–16—1.5.40.46 Jeremiah 52:1–11—1.5.35.12
1 Nephi 18:22–25—2.1 Alma 33:15–17—1.5.37.1 Job 10:15–22—1.5.41.12
1 Nephi 19:10—1.5.38.1 Alma 33:2–11—1.5.36.39 Job 19:23–27—1.5.41.17
1 Nephi 19:1–5—3.7 Alma 34:7—1.5.37.1 Mormon 1:1–5—5.40
1 Nephi 19:18–21—1.5.22 Alma 35:12–13—5.12 Mormon 2:16–18—5.46
1 Nephi 19:20–23—1.5.40.12 Alma 43–1–3—5.15 Mormon 3:16–22—5.50
1 Nephi 19:4—4.7 Alma 46:23–27—1.5.33.8 Mormon 3:9–12—3.34
1 Nephi 19:8–17—1.5.36.1 D&C 10:38–45—4.53 Mormon 4:16–23—3.38
1 Nephi 22:1–3—1.5.34.1 D&C 3:3–10—4.44 Mormon 5:1–2—3.42
1 Nephi 3:1–4—1.4.1 Enos 1:12–18—4.15 Mormon 5:8–14—5.59
1 Nephi 3:14–20—1.3.13 Ether 1:1–2—7.6 Mormon 6:5–6—3.44
1 Nephi 3:19–20—1.5.1 Ether 1:1–5—5.5 Mormon 7:8–10—5.66
1 Nephi 4:10–18—1.5.40.1 Ether 1:3–5—7.9 Mormon 8:12–17—6.7
1 Nephi 4:1–2—1.5.33.6 Ether 12:23–29—6.20 Mormon 8:1–6—6.2
1 Nephi 5:10–11—1.5.40.11 Ether 13:13:1–3—7.32 Mormon 9:30–35—6.13
1 Nephi 5:10–13—1.5.35.23 Ether 13:13–14—7.37 Mormon 9:30–36 —1.3.1
1 Nephi 5:10–15—1.5.4 Ether 15:32–34—7.40 Moroni 1:1–4—6.31
1 Nephi 5:17–19—1.6.3 Ether 2:8–12—7.12 Mosiah 1:1–7—1.3.30
1 Nephi 6:1–3—1.4.7 Ether 3:17–20—7.18 Mosiah 1:2–7—1.5.26
1 Nephi 7:11–15—1.5.35.32 Ether 3:21–24—7.22 Mosiah 2:1–4—1.5.40.38
1 Nephi 9:1–6—3.1 Ether 8:18–21—7.27 Mosiah 25:1–4—1.4.18
2 Nephi 1:13–18—1.5.41.5 Helaman 15:7–14—1.5.36.47 Mosiah 28:17–19—5.2
2 Nephi 11:2–8—1.5.34.13 Helaman 2:10–14—5.18 Mosiah 3:13–15—1.5.40.42
2 Nephi 25:1–8—1.5.34.21 Helaman 37:1–12—1.6.6 Mosiah 8:7–9—2.5
2 Nephi 25:23–27—1.5.40.26 Helaman 8:19–20—1.5.39.1 Omni 1:10–11—4.33
2 Nephi 3:1–5—1.5.33.1 Helaman 8:19–22—1.5.35.28 Omni 1:1–2—1.4.14
2 Nephi 4:12–16—1.5.34.5 Jacob 1:1–4—4.8 Omni 1:12–19—1.3.21
2 Nephi 5:15–16—1.5.40.23 Jacob 3:13–14—3.13 Omni 1:1–3—4.26
2 Nephi 5:28–34—4.3 Jacob 4:13–18—1.5.36.28 Omni 1:18—1.4.17
2 Nephi 5:5–10—1.5.40.16 Jacob 4:14—1.5.34.22 Omni 1:23–25—4.36
2 Nephi 6:2–5—1.5.34.10 Jacob 4:3–6—1.5.40.31 Omni 1:4–8—4.27
3 Nephi 1:23–25—1.5.40.52 Jacob 6:1–4—1.5.36.34 Omni 1:9—4.32
3 Nephi 10:15–17—1.5.36.12 Jacob 7:26–27—4.12 Title Page, Book of Mormon,
3 Nephi 15:2–10—1.5.40.63 Jarom 1:1—1.4.13 paragraph two—1.4.29
3 Nephi 23:1–3—1.5.34.30 Jarom 1:11–12—1.5.40.36 Title Page, Book of Mormon,
3 Nephi 5:20–22—1.4.23 Jarom 1:1–2—4.22 paragraph two—6.28
3 Nephi 5:8–20—3.22 Jarom 1:13–15—4.23 Words of Mormon 1:1–2—5.70
3 Nephi 5:8–20—5.23 Jarom 1:14—3.14 Words of Mormon 1:3–7—3.16
3 Nephi 9:16–22—1.5.40.56 Jeremiah 1:1–2—1.5.35.1 Words of Mormon 1:9–11—4.39

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 A Plethora of Plates
(A Teaching Perspective by Paul Nolan Hyde, Ph.D.)

0.0 The coming forth of the Book of Mormon in the spring of 1830 was not only an act of God the
eternal Father at the dawn of the Dispensation of the Fullness of Time, but it was also the culmi-
nation of a process begun in the days of Joseph, the son of Jacob, who was sold into Egypt by his
brethren. From that seemingly insignificant first step a tradition emerged, with regard to family
records, that continued for two millennia. A set of brass plates initiated by Pharaoh’s vice-regent
established a pattern of record keeping that would be perpetuated in subsequent generations until
the whole history of a covenant people would be preserved for the children of men that they might
come to know for themselves the truths of Heaven, the veracity of the atoning sacrifice of the Lord
Jesus Christ, and the hope of salvation through willing obedience to the principles and ordinances of
the Gospel. The example set by Joseph would be the catalyst that would provide humanity with the
blessings of eternity, even as many as will.

1.0 The Brass Plates of Laban

1.1 The earliest records noted in the Book of Mormon were preserved upon what have come to be
known as the Brass Plates of Laban. This is a bit of a misnomer, inasmuch as Laban was hardly more
than a caretaker for the record that eventually became the inspiration of obedience for the family of
Lehi. Around the year 600 BC, according to our present calendaring system, the man Lehi, a resi-
dent of land of Judea, became convinced that the words of the prophets of Israel, particularly those
of the prophet Jeremiah, indeed reflected the intentions of the Lord God of Israel with regard to the
inhabitants of the city of Jerusalem. The city, together with the Temple of Solomon, was going to
suffer utter ruin at the hands of the Nebuchadnezzar and his Babylonian troops. Lehi sought for
further light and knowledge on the matter and found grace in the eyes of the Lord. He and his
family were commanded to depart from the land of Judea and seek refuge in a place that would be
shown them after they had proven themselves faithful to the mind and will of God. Lehi’s family was
eventually joined by Ishmael and his family, together with Zoram, a servant of aforementioned
Laban, as they embarked into the desert wilderness south and west of the city of Jerusalem. This
cadre of the faithful would eventually be led away to a promised land a half a world away.
1.2 Lehi’s entourage prepared themselves for their rather lengthy journey in every practical way.
As a result, they were able to endure eight years in the Arabian peninsula without suffering irrepar-
able loss. After sojourning by the sea for a short time at the southern extremity of that vast desert,
they way their way eastward across the great ocean sea until they arrived on the western shores of
what is now known as South America. There they began to prosper materially. Unfortunately, there
were portions of their small community that incited rebellion against the guidance of Lehi and his
divinely appointed heir, Nephi. The two parties separated and engaged in one form of warfare or
another for the subsequent one thousand years. The final battles between the Lamanites and the
Nephites, took place in the latter half of the fourth century after the birth of the Lord Jesus Christ.
The result of those conflicts was the termination of the Nephites who had ostensibly been the more

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righteous of the two. The righteousness of the Nephites had for the most part been facilitated
because they had with them a collection of brass plates that aided them in acceptable worship before
God the Father. These plates were obtained in the early days of the flight of Lehi and his family from
the city of Jerusalem.

1.3 The Language of the Plates of Brass

1.3.1 In his lament about the inadequacy that he felt about finishing his father’s work, the prophet
Moroni provided a clue as to the nature of the language in which the records of the Nephites were
preserved.
Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words.
Condemn me not because of mine imperfection, neither my father, because of his imperfection,
neither them who have written before him; but rather give thanks unto God that he hath made
manifest unto you our imperfections, that ye may learn to be more wise than we have been. 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. And if our plates had been sufficiently large we should have written in Hebrew;
but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye
would have had no imperfection in our record. But the Lord knoweth the things which we have
written, and also that none other people knoweth our language; and because that none other
people knoweth our language, therefore he hath prepared means for the interpretation thereof.
And these things are written that we may rid our garments of the blood of our brethren, who have
dwindled in unbelief. And behold, these things which we have desired concerning our brethren,
yea, even their restoration to the knowledge of Christ, are according to the prayers of all the saints
who have dwelt in the land. (Mormon 9:30–36)
1.3.2 Moroni was writing some four hundred years after the birth of the Lord Jesus Christ. His
father, his friends, his comrades in arms had all perished in the final conflict between the Lamanites
and the Nephites. We do not know the year that Moroni was born, but if we assume that Mormon
married some time during his mid-twenties, his son may have come into the world about the year
335. Moroni, then would have been just shy of his 50th year of mortality during the battle at the hill
Cumorah and about 65 years of age as he wrote the concluding two chapters of the book concerning
his father’s life. He would then be about 86 years of age when he wrote his last upon the plates,
421 years after the birth of the Savior. Moroni knew that no one of his generation would ever read
his words as mortals, but he had every confidence that there would come a time when the entire
earth would have an opportunity to contemplate that which he and his father had transcribed upon
the plates.
1.3.3 The son of Mormon warned his readers to be wary regarding their criticism of the text of
his father’s work. This represents only one of the many times that Moroni cautioned the readers of
the Book of Mormon to be careful how they regarded the testimonies that had been preserved of the
Nephite dealings with their God. He was painfully aware of the great difficulty that there was in
making the characters upon so small and delicate a surface, especially for men who had been pri-

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marily trained as military men rather than as literati. We have been fortunate indeed that plates
devised by Mormon have not been subjected to the sort of academic scrutiny that exists in our day.
Faithless analysis is no analysis at all.
1.3.4 The written language of the Nephite people differed somewhat from their spoken
language. We may not, at present, understand completely the advantages associated with preserving
their records in what they called “reformed Egyptian”, but they successfully did so for more than a
thousand years. As is the case with all forms of communication, written or verbal, the symbols used
change over time. We may speculate at length about the origins of “reformed Egyptian”; perhaps it
was an idiom developed by Joseph the son of Jacob or any one of a number of Israelite exiles
dwelling in that foreign land. However it came to be, it had been successfully codified upon the
Plates of Brass which Lehi and his family took with them at the time they fled the city of Jerusalem
about the year 600 BC. This became their primer in the preservation of their permanent records. We
are not privy as to the nature of any further developments of the writing system during the thousand
years that the Nephites used it, except that Moroni states that it did change and apparently for that
reason, Moroni sensed that the whole book might be criticized as a result. This would have been
particularly true when comparing the writings preserved upon the Small Plates of Nephi with that
which Mormon and Moroni had produced upon their own plates.
1.3.5 We may argue at length about the properties of the Nephite written language that derived
from Hebrew and those that derived from Egyptian. At present we do not know how the Hebrew
written language was used among the Nephites. A dialect of spoken Hebrew was certainly current
among them so long as there were devoted parents who were willing to correctly perpetuate the
language among their children. The fact of the matter is that we know little or nothing regarding the
system, even though some of the individual characters have been preserved in the records of The
Church of Jesus Christ of Latter-Day Saints. Scholars have supposed that one of the great advantages
of “reformed Egyptian” was that a great deal of information could be condensed into a small number
of characters and, thus, a relatively small space. Rationally speaking, the denser the linguistic repre-
sentation of complex intellectual concepts becomes, the more difficult the translation process or even
the reading process becomes. Mormon and Moroni may have supposed that they had correctly
represented the history of their forefathers, but there was always the possibility that they might have
misread some of the ancient inscriptions. Moroni simply states that in nothing should the Lord or
his teachings be brought into question.
1.3.6 Moroni had long since learned of the existence of the “interpreters”, the Urim and
Thummim, which had been preserved among the Nephites for centuries. We do not know precisely
who fabricated the breastplate, the piece of armor upon which were mounted the instruments of
translation, but it seems likely that Mormon was the man. We can only surmise as to how and why
Mormon would think their proximity to him was important to him as he compiled his own work.
Perhaps the differences between the early written records and the latter inscriptions were greater than
we have heretofore supposed. Perhaps Mormon was perfectly aware as to how his plates would
ultimately be translated and was inspired to create a place of safety for the two stones. It seems clear
that Moroni wore his father’s armor after the latter’s demise, and certainly used the interpreters as he
made his synopsis of the plates of Ether. The process of translating the plates into English involved

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the wearing of the breastplate, leaving the hands free to manipulate the various plates of the record.
The depository that held Mormon’s plates for fourteen hundred years also was the receptacle of the
breastplate and the accompanying Urim and Thummim, suggesting that the depository was some-
what larger than the usual artistic conception. As an aside and contrary to popular conception, the
sword of Laban was not included with the plates and the breastplate. This instrument was ensconced
in the larger repository within the hill Cumorah itself.
1.3.7 The Book of Mormon was written in order to provide a means whereby the posterity of
the Nephites and the Lamanites might have an opportunity to know of the faith of their fathers,
receive the teachings of Christ, and then come unto him in humility and peace. That singular
opportunity would eventually be the means of bringing millions upon millions of the children of
Lehi into the fold of Christ, both from among the living and from among the dead. The cry of
Mormon and Moroni for the children of Lehi to repent and be baptized would echo up and down
the corridors of time as the fullness of the Gospel would be taken into all of the world and into the
innermost recesses of the world of spirits.
1.3.8 Once the restoration of the Church and Kingdom of God had taken place, faith, repen-
tance, and saving ordinances having been performed according to the righteousness of the children
of men, the teachings of the Lord Jesus Christ would be taken into all of the world. Of particular
interest, however, would be the posterity of Lehi, to whom the record of their fathers would be
taken. Those among the Gentiles who had accepted the truth of the Gospel and the writings to be
found in the pages of the Book of Mormon would be inspired to immediately resort to the
descendants of the covenant people, which they did soon after the establishment of the Church.
1.3.9 At the very beginning of his smaller record, Nephi treats this conjoining of Egyptian and
Hebrew in his father’s recorded language.
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. 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 Nephi 1:1-3)
1.3.10 Nephi’s motivation for committing his life’s story to writing in part revolved around his
association with the God of Heaven. In every dispensation God the eternal Father and His Son Jesus
Christ have commissioned their servants, the prophets, seers, and revelators, to testify of the prin-
ciples of salvation in both spoken and written word. Some of these have come down to modern
times as the scriptural accounts contained in the Old and New Testaments. These two volumes were
compiled from various writings which had been preserved from the original writers. The Book of
Mormon was also derived from a vast collection of writings preserved from the days of Nephi until
the time that Mormon was commanded by the Lord to synthesize them into the volume which we
possess today.

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 1.3.11 When Lehi and his family had first arrived in the land promised to them, Nephi was
commanded to take of the abundant metals available to him and make plates upon which he was to
record the affairs of his people, including the detailed account previously written by his father. He
kept that record for approximately twenty years, calling his writings the Plates of Nephi. At the end
of that twenty year period, the Lord commanded Nephi to make another record which would speci-
fically preserve the spiritual history, or the religious life of the family. Nephi was obedient to that
commandment and produced the record from which the above citation is taken, which is usually
referred to as the Small Plates of Nephi. The first record and all ensuing secular additions to that
record are generally called the Large Plates of Nephi, in reference to their number rather than their
physical dimensions. Mormon would initially use the Large Plates of Nephi as the resource for his
own composition. When he eventually discovered these Small Plates, he physically appended them
to his own collection of plates because of his delight in them and the whisperings of the Spirit of
God who commended the notion to him.
1.3.12 Nephi has confidence in his own writings for several reasons, not the least of which is
the fact that he had lived those experiences about which he was writing. In addition he had the Large
Plates which in some respects constitutes his “journal”, written as a first-person primary document.
He could be accurate in producing the Small Plates thirty years after the fact because he had been
accurate in the first instance when he had produced the Large Plates in that earlier period of his life.
His testimony should commend his practice to us in our own record-keeping, that we might have a
history as accurate as his because we were diligent from day to day recording our thoughts and
experiences.
1.3.13 During the preparations to travel to the western hemisphere, the prophet Lehi was com-
manded to retrieve a family heirloom that was in the keeping of a man named Laban, a distant
relative of both Lehi and Ishmael. Lehi’s four sons were sent back to the city of Jerusalem by divine
commandment. Laman, the eldest son of Lehi, was initially unsuccessful of obtaining the Brass
Plates, Laban being a rather grasping sort of fellow who would not relinquish his control over them.
Laman returned to his three brothers utterly defeated. Nephi, the youngest of the siblings, responds
to his brother’s fatalism.
But Laman fled out of his presence, and told the things which Laban had done, unto us. And we
began to be exceedingly sorrowful, and my brethren were about to return unto my father in the
wilderness. But behold I said unto them that: As the Lord liveth, and as we live, we will not go
down unto our father in the wilderness until we have accomplished the thing which the Lord hath
commanded us. Wherefore, let us be faithful in keeping the commandments of the Lord; 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. And all this he hath done because of the commandments of the Lord. For he
knew that Jerusalem must be destroyed, because of the wickedness of the people. For behold, they
have rejected the words of the prophets. Wherefore, if my father should dwell in the land after he
hath been commanded to flee out of the land, behold, he would also perish. Wherefore, it must
needs be that he flee out of the land. 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; And also that we may
preserve unto them the words which have been spoken by the mouth of all the holy prophets,

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 which have been delivered unto them by the Spirit and power of God, since the world began, even
down unto this present time. (1 Nephi 3:14–20)
1.3.14 Laman and Lemuel’s tolerance for opposition is lacking. If Nephi’s elder brothers could
not perceive the value of the Brass Plates to their immediate family and then to their posterity, they
would consider the risk of their lives for the record to be an act of foolishness. To Laman, the book
appears to be hardly more than a tome of ancestors’ names; he does not even understand the value of
the Plates as a primer for his children, that they might learn how to read and write properly. The
scriptural value was apparently beyond him as well. That his father thought them worthwhile was
clear, but he could foresee no personal impact upon him, and therefore the Plates were not worth the
trouble involved in obtaining them. This had been his stance ever since the moment that Lehi had
asked him to take the responsibility of retrieving the Plates. The threat against his life by the keeper
of the record had fully justified his initial fears. He and Lemuel proposed an end to the matter,
having given their all.
1.3.15 Nephi testifies to his brethren that their father and the Lord had not sent them to fail;
they had sent them to succeed. Therefore it was incumbent upon them to exhaust every possible
avenue to do what had been commanded of them. They simply had not discovered what they should
do in order to be successful. But they had learned for themselves that casting lots may not have been
the best approach.
1.3.16 Father Lehi had been faithful in doing all that had been required of him thus far, includ-
ing the abandonment of all of his material wealth. Should not his sons follow that stellar example
and do everything that was within their power to do? Perhaps, Nephi suggests, the Lord had
required the abandonment of the family wealth just for this very purpose, that it might be used to
persuade Laban to relinquish the plates. Laban certainly was not concerned for the literary value of
the book; he was not the sort of sentimentalist who perceived the Plates as a family treasure; he was
interested solely in its material value. That is why he accused Laman of being a robber.
1.3.17 Lehi had learned for himself the degree of wickedness into which the Jews had inun-
dated themselves. He had been instructed in these matters by the prophets of his day and by the
Lord’s own voice. He had read an account of their sins and abominations as recorded in the book
that he had seen in vision. He was obedient to the commandments of the Lord in every detail
because he understood the consequences of disobedience. Shortly before his death, he would receive
another revelation wherein he would witness for himself the doleful effects of persistence in sin.
1.3.18 If Lehi had remained in the land of Jerusalem after his interview with God, he would
have been rejecting the word of the Lord just as surely as the Jews when they rejected the words of
the prophets. The consequences of his actions would have physically placed him in harm’s way when
the advancing armies of the Babylonians descended upon the city and the nation. In addition,
inasmuch as Lehi had enjoyed the confidence of the Lord God of Israel, refusal to obey would have
endangered his eternal prospects as well. He would have “perished” in every way possible.
1.3.19 The elder brothers of Nephi were short-sighted, they could not perceive the liabilities
they were inflicting upon their children without first obtaining a stabilizing influence by which one
generation might communicate its wisdom to another. We are the aggregate of those who went
before us. Our wisdom and intelligence are built upon that which has been transmitted to us

11
through the centuries by our ancestors. As one wisely said long ago, “Those who fail to learn the
lessons of history, are doomed to repeat them”. The Brass Plates not only would provide the content
by which the posterity of Lehi could progress, they also provided the means by which they would be
able to communicate their own wisdom many generations into the future. We need only look at the
fate of the Mulekites to perceive the folly of not looking beyond one’s own time.
1.3.20 The record contained upon the Brass Plates was apparently comprehensive. The
prophecies of the seers and revelators of the House of Israel had been preserved upon the Plates. The
writings of Moses, Joseph, and scores of others back to the time of Noah would have been included
as well. And what of the Antediluvians? Would not their Book of Remembrance, or goodly portions
of that sacred record been inscribed as well? This was not only a treasure of the house of Joseph and
his children; this was an unrivaled treasure pertaining to the righteous in every generation. We may
yet look upon its pages in wonder.
1.3.21 The linguistic value of the Brass Plates would be confirmed several centuries later when
as remnant of the Nephite peoples fled the land of Lehi-Nephi northward through the narrow strip
of wilderness into region which had come to be known as the land of Zarahemla. There they found a
remnant of the court of king Zedekiah of Judea who had nearly perished because of internal
dissention. Although when they left the land of Jerusalem they spoke the same sort of Hebrew as
Lehi and his family, because of their lack of training materials, they had lost much of what they had
once known. They had lost a great portion of their culture as well which Mosiah, the leader of the
Nephites, was able to restore to them. Amaleki, one of the last persons to write upon the Small Plates
of Nephi, describes this series of events.
Behold, I am Amaleki, the son of Abinadom. Behold, I will speak unto you somewhat concerning
Mosiah, who was made king over the land of Zarahemla; for behold, he being warned of the Lord
that he should flee out of the land of Nephi, and as many as would hearken unto the voice of the
Lord should also depart out of the land with him, into the wilderness— And it came to pass that
he did according as the Lord had commanded him. And they departed out of the land into the
wilderness, as many as would hearken unto the voice of the Lord; and they were led by many
preachings and prophesyings. 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. And they discovered a people, who were called the people of
Zarahemla. 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. Behold, it came to pass that Mosiah discovered that the
people of Zarahemla came out from Jerusalem at the time that Zedekiah, king of Judah, was
carried away captive into Babylon. 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. And at the time that Mosiah discovered them, they had
become exceedingly numerous. Nevertheless, they had had many wars and serious contentions,
and had fallen by the sword from time to time; and their language had become corrupted; and
they had brought no records with them; and they denied the being of their Creator; and Mosiah,
nor the people of Mosiah, could understand them. But it came to pass that Mosiah caused that
they should be taught in his language. And it came to pass that after they were taught in the

12
 language of Mosiah, Zarahemla gave a genealogy of his fathers, according to his memory; and they
are written, but not in these plates. And it came to pass that the people of Zarahemla, and of
Mosiah, did unite together; and Mosiah was appointed to be their king. (Omni 1:12–19)
1.3.22 If our proposed chronology be correct, then Amaleki would have been born in the year
270 BC and would have been about fifty years of age at the time of the exodus from the land of
Nephi to the land of Zarahemla. He would have witnessed the entire reign of Mosiah 1 and perhaps
as much as six years of the reign of King Benjamin.
1.3.23 We are not told how long this journey took, but if subsequent attempts are any indica-
tion, it was a long and arduous experience, fraught with danger and privation. One wonders if the
faithful who followed Mosiah used the Liahona in their travels. It is certain that Mosiah and his
companions would have carried away with them all of the artifacts of the Nephite people together
with the vast collection of plates that had been produced during the more than 350 years since
Nephi began the Large Plates called by his name. As has been demonstrated before, if the Liahona
was employed during their escape from the land of Nephi, Mosiah 1 would have had to continually
admonish his people in much the same fashion that Nephi had counseled with his family. Hope-
fully, they were more tractable than Laman and Lemuel and their party.
1.3.24 We do not know precisely when the land of Zarahemla was settled. We are certain, how-
ever, that the Mulekites had arrived in the Americas about the year 580 BC and perhaps somewhat
earlier. We do not know if the land of Zarahemla was named such because of the man, Zarahemla,
who greeted Mosiah or whether the man was named Zarahemla because of a similar tradition
followed by the Nephites to have their kings take the name of “Nephi” upon themselves in honor of
the son of Lehi who had preserved them from all of the enemies. As it will be seen, the Mulekites
had lost their religion and their language such that they could not even read their own inscriptions
made generations earlier. They were in an unhappy state of affairs and the appearance of an
enlightened and educated people who had it in their power to restore them to their former state was
welcomed indeed.
1.3.25 Lehi departed from the land of Jerusalem six hundred years before the birth of the Lord
Jesus Christ, a fact that is mentioned repeatedly in the text of the Book of Mormon. Nephi tells us
that this occurred during the first year of the reign of Zedekiah. By all accounts, the destruction of
the city of Jerusalem took place in the eleventh year that Zedekiah wore the crown of the Kingdom
of Judah; that is to say, 591 BC. Scholars laboring without the benefit of the Book of Mormon have
proposed a wide variety of dates for the destruction of Jerusalem by the Babylonians, none of which
can muster the authority accompanying the testimony of those who were there.
1.3.26 One wonders how the Mulekites were led from the land of Judea to the Americas by the
“hand of the Lord” Were they aware of the guidance? Had they a prophet among them? We have no
record of the journey and thus no specific detail as to what transpired. We are not told which wilder-
ness is meant, and there is a plethora to choose from. Lehi and his family traveled in the wilderness
to the south of Jerusalem, into the vast wastes of the Arabian peninsula. They set sail into the Indian
Ocean, voyaging south and then eastward through the southern Pacific Ocean until they reached the
northern shoreline of what is now called South America. It is unlikely that Mulek and his entourage
followed that same path. As other scholars have long since concluded, it is probable that those who

13
escaped the wrath of Nebuchadnezzar fled westward across the Sinai, through Egypt and northern
Africa. How they acquired ships to sail the Atlantic we are not told, the details undoubtedly lost
through the Mulekites’ failure to preserve much of their history. Although there have been many
sites recommended, it is likely that the Mulekites landed somewhere on the northeastern shores of
what is now South America. When Lehi and his family arrived at the land which they called Boun-
tiful on the shores of southern Arabia, they encountered the “many waters” of the Indian Ocean,
which they called Irreantum”. Some scholars have attempted to equate those waters with the “great
waters” mentioned here, suggesting that Mulek and his people followed essentially the same path as
Lehi and his party. There is no warrant for this proposal. By the same token, however, an argument
could be made that the Mulekites followed the same track as did the Jaredites many centuries before
when they traveled to their promised land from the Tower of Babel. It seems reasonable to accept
the latter proposal over the former inasmuch as the Mulekites came in contact with the Nephites
first rather than the Lamanites. Had the Mulekites followed the same wind and ocean currents as
Nephi’s ship, they probably would have arrived near the place that Lehi first established his family.
Yet, there was no contact between the Mulekites and the posterity of Lehi for nearly four hundred
years. It seems likely, then, that the Mulekites traveled westward, rather than eastward, across the
“great waters”, settling in a land which was separated from both the Nephites and the Lamanites by a
strip of almost impenetrable wilderness.
1.3.27 And thus we see the wisdom of the Lord having commanded Lehi to send his sons back
to Jerusalem to obtain the Brass Plates from Laban. Had Nephi failed to obtain the records, the pos-
terity of Lehi would have suffered the same fate; they would have lost their language, their faith, and
what natural affection they had for each other.
1.3.28 The Mulekites had been bereft of a standard for language education for four centuries
and the changes in the speech patterns would have been substantial. If modern linguists have really
discovered the forces that bring about change in spoken language, we may conclude that while the
vocabulary may have changed some, given the new environment in the Americas, most of the
changes would have been phonetic, the manner in which they articulated their words. Once Mosiah
perceived what the phonetic differences were, it would have been a relatively simple matter to restore
the Mulekites to their mother tongue.
1.3.29 There were far more Mulekites than there were Nephites. One wonders at the motiva-
tion at having Mosiah be their king. Mosiah certainly was not of any royal or priestly lineage. He
was gifted, to be sure, and had been the means of restoring the Mulekites to a degree of their heri-
tage. He also had made available the Brass Plates by which the Mulekites could reinstate proper
temple worship among themselves. Had there been any among those who traveled with Mulek who
were of the tribe of Levi, who were priests of Aaron? We do not know, we cannot say. Certainly, in
the religious arena, the Nephites were far more advanced by having among them bearers of the
Melchizedek Priesthood. Yet, one wonders at the great wars and contentions that the Mulekites as a
people had endured. Were they war-weary? Did they recognize the deleterious effects of factional-
ism? Were they then willing to have a respite from all of the political wrangling that had plagued
their society for generations by selecting a wise man to be their king who had no outward agenda
involving the royalist feelings of the Mulekites? One wonders if these sentiments, which were put to

14
rest for a time with the selection of Mosiah, would rise again to distress the people. We may have to
conclude that much of the political turmoil between the kingmen and the freemen has its roots in
the original contentions that prevailed among the Mulekites.
1.3.30 King Benjamin, the son of the man Mosiah who was made the first king over the
combined community of the Nephites and the people of Zarahemla, taught his sons the benefit of
the Brass Plates and Lehi’s personal facility with the language of the Egyptians.
And now there was no more contention in all the land of Zarahemla, among all the people
who belonged to king Benjamin, so that king Benjamin had continual peace all the remainder of
his days. And it came to pass that he had three sons; and he called their names Mosiah, and
Helorum, and Helaman. And he caused that they should be taught in all the language of his
fathers, that thereby they might become men of understanding; and that they might know
concerning the prophecies which had been spoken by the mouths of their fathers, which were
delivered them by the hand of the Lord. 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. For it were not
possible that our father, Lehi, could have remembered all these things, to *have taught them to his
children, except it were for the help of these plates; for he having been taught in the language of
the Egyptians therefore he could read these engravings, and teach them to his children, that
thereby they could teach them to their children, and so fulfilling the commandments of God, even
down to this present time. I say unto you, my sons, were it not for these things, which have been
kept and preserved by the hand of God, that we might read and understand of his mysteries, and
have his commandments always before our eyes, that even our fathers would have dwindled in
unbelief, 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. O my sons, I would that ye should remember that
these sayings are true, and also that these records are true. 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.
And now, my sons, I would that ye should remember to search them diligently, that ye may profit
thereby; and I would that ye should keep the commandments of God, that ye may prosper in the
land according to the promises which the Lord made unto our fathers. (Mosiah 1:1–7)
1.3.31 Plainly put, Benjamin had seen to it that his sons were training in reading and writing
Reformed Egyptian, a gift that allowed them to peruse the history of their people and the writings of
the prophets of God who had guided the Nephites spiritually. There is no more effective way for a
man to become a man of understanding, save he have the Heavens opened to him in vision.
1.3.32 The Plates of Brass had not only served as the authoritative source by which the Law of
Moses was observed in its fullness among the Nephites, it also served as the primer by which the
written language of the people was preserved. For a thousand years the language remained constant
because of the faithful adherence the Nephites gave to that holy book. Not only would the people
have suffered ignorance in the absence of the Brass Plates, they also would have fallen quickly into
apostasy, a state of unbelief in the which they would have perished.

15
 1.3.33 Nephi and Enos specifically refer to the great blessings that came into their lives because
their respective fathers had taught them how to read and write Reformed Egyptian. As other Nephite
prophets have testified, this was no easy task. As to the spoken language of the Nephites we know
but little, although originally it was a dialect of Hebrew. Moroni clearly states that both the spoken
and written languages changed over time, the latter have been adapted because of alterations in the
former. It is a matter of record that since the days of Adam and Eve, the faithful have felt the divine
responsibility to teach their children to read and write in the languages in which their sacred records
were preserved.
1.3.34 The injunction to read and study the writings of the prophets, seers, and revelators is
not simply a commandment to be academically sound. The knowledge and power that comes when
we draw upon the experiences of the past, serves as a spiritual bastion for even those who may have
had the Heavens opened unto them. No one is exempt from becoming familiar with those things
which the Lord in His wisdom has had His servants preserve. Not only could Benjamin’s three sons
see the effects of illiteracy in the lives and circumstances of their brethren the Lamanites, but they
were not so far removed from their grandfather’s time that they would not have been quite familiar
with the degenerate circumstances that their fellow countrymen in the land of Zarahemla were in
when Mosiah 1 first came in among them. The Mulekites had not only lost the facility to maintain a
constancy of their written and spoken language, they had lost their faith. They knew they were
descendants of Jewish kings, but they could recall little if any of their religion. The blessing of having
their language and their rituals restored to them had such an extraordinary impact on their society
that they made Mosiah 1 their king in the place of Zarahemla himself. It is doubtful that Zarahemla
ever regretted his abdication.
1.3.35 Benjamin assures his sons that as surely as the various collections of plates are before
their eyes, just so certainly are the words written upon them a sure reflection of that which had really
taken place. These were not fabrications, but an accurate history of the relationship between the
House of Israel and their God, and between their immediate Nephite ancestors and the God of
Heaven. Benjamin can bear his testimony as to the truthfulness of those things upon the plates
because he had read them himself and had received a fervent witness borne by the power of the Holy
Ghost to his soul of their veracity.
1.3.36 King Benjamin had encouraged his sons all of their lives to read the records that were
before them, both secular and religious. Benjamin knew, however, that the time remaining to him in
mortality was short and that he would no longer be around to prompt them. “Remember” to study;
“remember” to take regular spiritual substance into their lives. For the Nephites, there would never
be true prosperity without obedience to the principles and ordinances of the Gospel of Christ,
without living by every word that proceeds forth from the mouth of God.
1.3.37 We have suggested throughout this section of our text that the creation of “reformed
Egyptian” was probably initiated by Joseph the son of Jacob who was sold into Egypt by his breth-
ren. This also implies that the fabrication of the Brass Plates was also a project of Joseph, or perhaps
a copy of that which he had originally made. It is clear that the particular copy obtained by Nephi
and his brethren pertained to the family of Joseph, and undoubtedly Lehi could lawfully request
possession of the work from Laban who had somehow become its curator. Both Lehi and Ishmael

16
were direct descendants of Joseph, as was Laban. Ishmael descended from Ephraim, Joseph’s younger
son; Lehi and Laban from the elder, Manasseh. All linguistic considerations aside, the Brass Plates
would prove to be of inestimable value to the Lehi’s entourage and posterity.

1.4 The Contents of the Brass Plates: Family Records

1.4.1 Other than serving as a language primer for the posterity of Lehi and Ishmael, the Brass Plates
also served the cultural and religious needs of the small colony. The content of the plates established
their identity with the past, who they were and where they came from. This knowledge would
undoubtedly been lost had the people not had a resource from which they could refresh their
collective memory from time to time. From the very beginnings of the text, the Book of Mormon
relates what were considered to be the benefits of having the Brass Plates among them. The first
blessing to be obtained by the retrieval of the plates was an accounting of Lehi’s ancestry. After
failing to impress his elder sons with the importance of returning to Jerusalem, Lehi inspired his
youngest son with the task.
AND it came to pass that I, Nephi, returned from speaking with the Lord, to the tent of my
father. 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. For
behold, Laban hath the record of the Jews and also a genealogy of my forefathers, and they are
engraven upon plates of brass. Wherefore, the Lord hath commanded me that thou and thy
brothers should go unto the house of Laban, and seek the records, and bring them down hither
into the wilderness. (1 Nephi 3:1-4)
1.4.2 We do not know where Nephi went to offer up the desires of his heart in behalf of his
brethren. Did he have his own separate quarters where he might have some privacy or did he go into
the wilderness a short distance? We may not know at this point, but suffice it to say that Nephi had
learned for himself what it was like to be as his father was. Lehi had petitioned the Lord regarding
the people of Jerusalem, his people; Nephi had done the same. Lehi had received a commission from
the Lord; now Nephi, too, was under a covenant with stipulations and promises.
1.4.3 Nephi perceived the importance of the genealogical record, perhaps because he under-
stood the importance of the hereditary blessings that had been promised since the foundation of the
House of Israel. An individual’s faith, his motivation for doing difficult things, in part has to do with
his view of himself in connection with the rest of his society and the world of men in general. The
Brass Plates would in large measure provide that cultural identity.
1.4.4 Nephi was promised that if he were obedient to the voice of the Lord that he and his
posterity would be blessed. The difference between Nephi and his two older brothers was that he
had learned for himself, through prayer, that Lehi’s voice was as the voice of the Lord. Nephi would
become a ruler and a teacher of his brethren because he had first been subject to divine authority and
a student of the mind and will of God through his father. This is the way the Kingdom of God is
established and prospered and there is no other way to obtain true happiness in this life. The task
would not be easy. The trip through the wilderness from the tent of Lehi to the city of Jerusalem was

17
certainly in excess of two hundred miles and may have been considerably more. The task must have
taken close to a month, at best, to accomplish that which had been asked of them to do, the majority
of the time in grueling travel through a parched and merciless land.
1.4.5 Why Laban was in possession of the Brass Plates we may not know. Many students of the
Book of Mormon have postulated opinions, but none with any degree of certainty. We will discover,
however, that Laban, though also a resident of Jerusalem, was in exile as was Lehi and his family.
Neither had inheritance in Judea inasmuch as they were both of the family of Joseph. Lehi was of the
tribe of Manasseh, but we are not informed as from which of the two sons of Joseph Laban was
descended. That he was a wealthy, arrogant, and acquisitive aristocrat from one of the tribes of
Joseph we may easily discern. The Brass Plates was a true Book of Remembrance, of family history
and that which made the family possible, the covenants and principles of salvation and exaltation.
1.4.6 The instructions from the Lord to Lehi regarding the acquisition of the Brass Plates could
not have been clearer. It is intriguing that the Lord chose to send four young men in their late teens
and early twenties to accomplish such an extraordinarily important task. A moment’s reflection,
however, would reveal that the Lord God of Heaven has in these latter days frequently assigned
similarly difficult and essential tasks to the same age group.
1.4.7 Once the Brass Plates had been retrieved from Jerusalem, Lehi discovered, in some detail,
the relationship that he had with the patriarch who had inherited the rights of the firstborn in the
days of Jacob. Lehi immediately copied out into his own personal record that which he had learned
from his perusal of the plates. Nephi later notes the following.
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. For it sufficeth
me to say that we are descendants of Joseph. And it mattereth not to me that I am particular to
give a full account of all the things of my father, for they cannot be written upon these plates, for I
desire the room that I may write of the things of God. (1 Nephi 6:1–3)
1.4.8 Nephi had already begun to compile a vast daily record of his life and ministry which,
when once committed to metal plates, became known as the Large Plates of Nephi. Lehi also kept of
an account of his proceedings, although we do not know the kind of medium that he used to
preserve his history. It is clear, however, that Nephi was concerned for its durability inasmuch as he
felt it was necessary to copy his father’s history on to the Large Plates of Nephi when he first began
the Large Plates. In the citation above, we are reading here from that part of his record which is
commonly referred to as the Small Plates of Nephi. The Small Plates of Nephi were dedicated to the
spiritual affairs of Nephi and his people, the manner in which they were led and guided by the spirit
in their view of themselves and their brethren. Again, the complete record of Lehi had already been
preserved on the Large Plates and, given the limited space which Nephi had, he was loath to dupli-
cate much of this history, as spiritually motivated as it may have been. Inasmuch as Nephi had
already transferred the genealogy of his father’s family on to the Large Plates, he did not think it
necessary to transcribe it to the Small Plates. Therefore we have little of the genealogical information
gleaned from the Brass Plates in the present text of the Book of Mormon. In a later account of the

18
ministry of Alma the younger and his companion Amulek, the latter addresses the inhabitants of the
city of Ammonihah with the following introduction to himself.
I am Amulek; I am the son of Giddonah, who was the son of Ishmael, who was a descendant
of Aminadi; and it was the same Aminadi who interpreted the writing which was upon the wall of
the temple, which was written by the finger of God. And Aminadi was a descendant of Nephi,
who was the son of Lehi, who came out of the land of Jerusalem, who was a descendant of Manas-
seh, who was the son of Joseph who was sold into Egypt by the hands of his brethren. And behold,
I am also a man of no small reputation among all those who know me; yea, and behold, I have
many kindreds and friends, and I have also acquired much riches by the hand of my industry.
(Alma 10:2–4)
1.4.9 More than five hundred years after Lehi and his entourage left the city of Jerusalem, his
posterity was still able to pinpoint their direct relationship with their distant ancestors. Amulek
introduces himself in terms that the people of Ammonihah would understand. We may conclude
that a vast majority of the people in the city knew of Amulek’s father, and many probably were
acquainted with Ishmael. The legendary Aminadi would have been a name that everyone knew or it
would have been non-sense to even mention him in his discourse.
1.4.10 We know nothing of what was written by the finger of the Lord on the occasion referred
to above nor may we speculate with any confidence about why it needed interpreting. There is
obviously no direct connection between the interpretation made by Daniel of the writing made by
the finger of the Lord on the wall of King Belshazzar’s palace some five centuries before and the one
spoken of here. Whether this was the temple in the city of Zarahemla, the land of Nephi, or some
other place, we cannot say.
1.4.11 Again, Amulek mentions those members of his lineage that would have significance to
his audience. By means of the Brass Plates, Lehi and his family learned that they were direct descen-
dants from the loins of Joseph. This is the only place in the Book of Mormon where Lehi is declared
to be a descendant of Joseph through his son Manasseh. There is a long-standing tradition in the
Church of Christ in this dispensation that Ishmael, Lehi’s friend whose family joined the prophet in
the wilderness, was a descendant of Joseph through the younger son, Ephraim. We have no reason to
doubt that tradition.
1.4.12 While Amulek’s ancestry was notable, his own personal visibility was quite high in the
city of Ammonihah and environs. His personal wealth caused him to be held in high esteem; his
charisma had brought him into a rather lofty station among the people.
1.4.13 The preservation of genealogical information had not ended with the inclusion of Lehi’s
lineage into his personal record or with Nephi’s copying of his father’s record on to his Large Plates.
An emphasis on the continuing importance of family associations is depicted by later writers upon
the Small Plates of Nephi, a record that had not been intended for such content.
Now behold, I, Jarom, write a few words according to the commandment of my father,
Enos, that our genealogy may be kept. (Jarom 1:1)
1.4.14 The original intent and purpose of the Small Plates had been to preserve the more plain
and precious teachings previously recorded on the Large Plates of Nephi and those specifically

19
beneficial revelations and commentary that Nephi and his successors received afterwards. Enos, the
son of Nephi’s brother Jacob, followed suit in his account, recording his extraordinary exchange
between himself and the God of Heaven. Jarom’s observations, however, suggest that whether due to
the number of blank plates remaining in Nephi’s collection or a lack of new material, the son of
Enos had little to say. Yet it is clear that the preservation of his relationship to Lehi qualified as one
of those plain and precious things to which his ancestors referred. Throughout the book of Omni,
the various contributors seem to partake of the attitude taken by Omni himself.
Behold, it came to pass that I, Omni, being commanded by my father, Jarom, that I should
write somewhat upon these plates, to preserve our genealogy— Wherefore, in my days, I would
that ye should know that I fought much with the sword to preserve my people, the Nephites, from
falling into the hands of their enemies, the Lamanites. 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.
(Omni 1:1–2)
1.4.15 The preservation of genealogy was a worthy goal, but that was not the nature of the ori-
ginal commandment given by Nephi to his brother Jacob. It is clear from the text of his own book,
however, that Jarom thought that the genealogy of the family was one of the major purposes for his
own inscription (see previous citation). It is interesting, however, that while Omni and Chemish
make no mention of prophecies and revelations as being part of their duty to the records, Amaron
and Abinadom, the son of Chemish, do
1.4.16 We are not privy to the specific nature of Omni’s wickedness but it would seem to be at
least a neglect of the ordinances of the Law of Moses. Given his status as a warrior, continually in the
field with the Nephite armies, his observance of the Law may have been seriously wanting in his
opinion. Some scholars have suggested that the life of a warrior may not have been conducive to a
spiritual life and that was the source of his guilt, that he may have felt himself as belonging to a
disreputable class. This, however, is probably an overstatement of the facts. We have only to point to
Captain Moroni, Lehi, Helaman, Teancum, and a host of others to demonstrate that a man in the
defense of his people can still be a spiritual giant.
1.4.17 The cultural insistence upon perpetuating the genealogies of the covenant family appears
in a separate society from that of the Nephites. We recounted above the history between the people
of Mosiah who fled from the land of Nephi to the land of Zarahemla about two hundred years
before the birth of the Lord Jesus Christ. The man Zarahemla who rejoiced at the coming of Mosiah
and his people, was a descendant of king Zedekiah, he who had ruled the kingdom of Judah at the
time that Nebuchadnezzar and his army destroyed the city of Jerusalem and the Temple of Solomon.
Once Mosiah and Zarahemla were able to communicate with one another, the latter informed the
former of his relationship to the House of Israel.
But it came to pass that Mosiah caused that they should be taught in his language. And it
came to pass that after they were taught in the language of Mosiah, Zarahemla gave a genealogy of
his fathers, according to his memory; and they are written, but not in these plates. (Omni 1:18)
1.4.18 The genealogy of Zarahemla was eventually inserted upon the Large Plates of Nephi
rather than upon the Small Plates from which we have just quoted. By the time Mosiah came in

20
contact with Zarahemla about 220 BC, Zarahemla’s direct lineage back to Mulek would have prob-
ably involved no more than fifteen or twenty names. Zarahemla was a direct descendant of Mulek
the only surviving son of king Zedekiah of Judah, as is recounted in the book of Mosiah. The gather-
ing spoken of in the following citation is brought about by the first Mosiah’s grandson, also called
Mosiah, who was the son of king Benjamin.
And now king Mosiah caused that all the people should be gathered together. Now there
were not so many of the children of Nephi, or so many of those who were descendants of Nephi,
as there were of the people of Zarahemla, who was a descendant of Mulek, and those who came
with him into the wilderness. And there were not so many of the people of Nephi and of the
people of Zarahemla as there were of the Lamanites; yea, they were not half so numerous. And
now all the people of Nephi were assembled together, and also all the people of Zarahemla, and
they were gathered together in two bodies. (Mosiah 25:1-4)
1.4.19 As Mosiah’s father, King Benjamin, had gathered the inhabitants of the land of Zara-
hemla together in order to present them with an everlasting covenant in Jesus Christ, so also did
Mosiah gather his people together. The conference was called that the people might be one in their
history, that they might be fully informed regarding the various factions that had sprung from
Zeniff’s colony that had left Zarahemla some eighty years before. Alma and Limhi’s people were
before them; the priests of Noah and the Lamanites were yet in the wilderness.
1.4.20 When king Mosiah 1 first discovered the Mulekites in the land of Zarahemla the people
were in a state of abject ignorance regarding their religion and their language. The original settlers of
Zarahemla were so grateful for having been restored to a sense of cultural identity that they joined
with the Nephites in appointing Mosiah to be the first king of this united people. The importance of
Mosiah 1 as king is enormous, given the fact that Mulek had been one of the sons of King Zedekiah,
he who had been king of Judea when Lehi left Jerusalem nearly four hundred years before. It is
interesting that this unified people, however, still continued to distinguish themselves according to
which party they had descended from. The Nephites were in the minority.
1.4.21 The demographic ratio between the Lamanites and the combined peoples of Zarahemla
is easy to understand. What is difficult to derive is an actual number of inhabitants. Was the popula-
tion of the land of Zarahemla in the thousands or in the tens of thousands? We do not know, but it
would appear that the community was relatively small or they would not have been able to gather
together to hear from their king with any degree of ease if they numbered in the hundreds of thou-
sands or in the millions.
1.4.22 As was noted above, it is interesting to observe that after nearly a hundred years of unity,
when the inhabitants of the land came together they assembled themselves according to their lineage,
whether Nephite or Mulekite. Perhaps we should be no more surprised at this genealogical division
among the people any more than the familial organization that took place at the conference called by
King Benjamin some four or five years earlier.
1.4.23 Mormon himself took some pride in his own ancestry, even though he does not provide
his readers with an extended account.

21
 I am Mormon, and a pure descendant of Lehi. I have reason to bless my God and my Savior
Jesus Christ, that he brought our fathers out of the land of Jerusalem, (and no one knew it save it
were himself and those whom he brought out of that land) and that he hath given me and my
people so much knowledge unto the salvation of our souls. Surely he hath blessed the house of
Jacob, and hath been merciful unto the seed of Joseph. And insomuch as the children of Lehi have
kept his commandments he hath blessed them and prospered them according to his word.
(3 Nephi 5:20–22)
1.4.24 Mormon was not ignorant of the fact that there would come a day in which the Nephite
civilization would come to an end. He may have already known that it would come in his own day.
Yet for all of the prospects of annihilation looming on the horizon, Mormon was conscious of the
marvelous and magnificent events that had transpired among his people during their thousand year
sojourn in the promised land. Millions of souls had been received into the paradise of God because
of the labors of the servants of God who lived among them. In addition, the future held promise as
well; the coming forth of the Nephite history to the world would be the means of brings tens of
millions more into the fold of Christ. Had Lehi and his family remained in the land of Jerusalem, no
doubt that family line would have ended in the havoc perpetrated upon the Jews by the Babylonians.
Even if they had survived, their lot would not have been much different than that which befell the
rest of the House of Israel who remained in the land. Lehi’s family had been set apart in an unknown
land, preserved and protected by the hand of God, and given every opportunity, generation after
generation, to accept the fullness of the Gospel of the Lord Jesus Christ. Mormon had every reason
to be grateful.
1.4.25 It is difficult to determine exactly what Mormon has in mind here when he says that he
was a pure descendant of Lehi. Of one thing we may be certain, he is not referring to his personal
character as being “pure”; our prophet/historian was painfully aware of his own short-comings and
labored throughout his life to please God in all that he did. It seems unlikely that he would have
been declaring that none of his ancestry had derived from Lamanite or Mulekite blood; he was also
painfully aware of the great distress and bloodlettings that had come when his people had indulged
in that sort of thinking. It is most likely that he was suggesting that his direct ancestors, one way or
another, had always associated with those to whom the principles of truth and light were of greatest
importance, that they all had been disciples of Jesus Christ, that they had all been Nephites in the
sense that Jacob had defined them
1.4.26 Other remnants of the House of Israel had been given equal opportunities for eternal
life and salvation as they were led away from Palestine into the four quarters of the earth. Jesus had
been quite explicit about them when he visited with the Nephites at the Temple in Bountiful. One
day their written records will come forth unto the children of men, testifying of the goodness of God
and the pure love of His Son. Joseph was the first-born son of Jacob and Rachel who was sold into
slavery by his brethren. While in Egypt, he and his wife gave birth to two sons, Ephraim and Manas-
seh. Lehi was a scion of the elder son Manasseh; Ishmael was a descendant of Ephraim. Thus, the
colonists who came to the western hemisphere six centuries before the birth of Christ represented the
entire tribe of Joseph.

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 1.4.27 The book of Ether, the account of the Jaredite nation that was preserved on the 24 gold
plates discovered by the men of Limhi, is notable for its genealogical material. This is true even
though this genealogical detail was first redacted by the prophet Ether and then many centuries later
by Moroni. Moroni must have considered the information to be of utmost importance to his
readers.
1.4.28 In the simplest of terms, we may look to Mormon’s son, Moroni, who devotedly
adhered to the guidance and instruction that he received from his father. Perhaps the most illumi-
nating aspect of this is manifested in the name of the book itself. This was not a product of
Mormon’s vanity to have his religious history named after himself. The title was generated by his son
who composed what we now have as the Title Page of the Book of Mormon.
1.4.29 It is fascinating to contemplate the readiness with which the Book of Mormon is
received by the posterity of Lehi and his sons when they are presented with it. The proselyting of
Latin America has been gloriously facilitated by the record of the ancient Americans as it has come
forth in these latter days. The Title Page of the Book of Mormon testifies as to why this is so.
Which is to show unto the remnant of the House of Israel what great things the Lord hath
done for their fathers; and that they may know the covenants of the Lord, that they are not cast off
forever. (Title Page, Book of Mormon, paragraph two)
1.4.30 The abridgments of the various records demonstrate and articulate the blessings that
have been promised the posterity of the ancient inhabitants of this hemisphere. The term remnant is
certainly in reference to that portion of the House of Israel whose ancestors were brought to the
American hemisphere by the hand of God. Other remnants may be tacitly included as well. Some of
the ancient traditions of the indigenous inhabitants of the Americas reflect truths that have been
transmitted through the ages, but the great body of reveal light and knowledge once delivered to
their ancestors has been lost through apostasy and neglect. The Book of Mormon provides its readers
with an understanding of the spiritual greatness which once permeated the western hemisphere, and
promises that that same greatest may be restored to a lost and fallen people if they will but turn to
that God who blessed their ancestors. The promises made to Lehi and Nephi were patriarchal; that is
to say, their children were to be given an opportunity to receive all that they had in their day, not-
withstanding the many intervening centuries of depravity and wickedness. The principles and ordi-
nances of the Gospel of the Lord Jesus Christ which have been taught unto the faithful since the
earliest scenes that transpired in the Garden of Eden. In addition there are the specific blessings
given to Lehi, Nephi, and other holy men regarding their posterity. Once a civilization has fallen
into ruin, it is easy for the remnants of that once glorious people to continually think of themselves
as an abased and unexaltable people. The Book of Mormon provides the promises of restoration, of
gathering, of enlightenment, of salvation and exaltation.

1.5 The Contents of the Brass Plates: The Words of the Prophets.

1.5.1 In addition to the family records preserved upon the Brass Plates, the children of Lehi would
be blessed by the words of the prophets that had been recorded there as well. The plates constituted

23
a considerable library of the writings of the servants of God, some of them unknown to the modern
world of scholarship until the coming forth of the Book of Mormon. Nephi was somewhat informed
as to the extent of the material that was to be found on the Brass Plates. He tells his elder brothers,
before their second attempt to persuade Laban to relinquish the plates into their father’s care, that
the record is invaluable.
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; 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 Nephi 3:19–20)
1.5.2 The elder brothers of Nephi were short-sighted, they could not perceive the liabilities
they were inflicting upon their children without first obtaining a stabilizing influence by which one
generation might communicate its wisdom to another. We are the aggregate of those who went
before us. Our wisdom and intelligence are built upon that which has been transmitted to us
through the centuries by our ancestors. As one wisely said long ago, “Those who fail to learn the
lessons of history, are doomed to repeat them”. The Brass Plates not only would provide the content
by which the posterity of Lehi could progress, they also provided the means by which they would be
able to communicate their own wisdom many generations into the future. We need only look at the
fate of the Mulekites to perceive the folly of not looking beyond one’s own time.
1.5.3 The record contained upon the Brass Plates was apparently comprehensive. The prophe-
cies of the seers and revelators of the House of Israel had been preserved upon the Plates. The
writings of Moses, Joseph, and scores of others back to the time of Noah would have been included
as well. And what of the Antediluvians? Would not their Book of Remembrance, or goodly portions
of that sacred record been inscribed as well? This was not only a treasure of the house of Joseph and
his children; this was an unrivaled treasure pertaining to the righteous in every generation. We may
yet look upon its pages in wonder.
1.5.4 Once the plates were brought to Lehi in the wilderness, the patriarch revealed to his sons
the enormous value of the record that they had just obtained.
And after they had given thanks unto the God of Israel, my father, Lehi, took the records
which were engraven upon the plates of brass, and he did search them from the beginning. And he
beheld that they did contain the five books of Moses, which gave an account of the creation of the
world, and also of Adam and Eve, who were our first parents; And also a record of the Jews from
the beginning, even down to the commencement of the reign of Zedekiah, king of Judah; And
also the prophecies of the holy prophets, from the beginning, even down to the commencement of
the reign of Zedekiah; and also many prophecies which have been spoken by the mouth of
Jeremiah. And it came to pass that my father, Lehi, also found upon the plates of brass a genealogy
of his fathers; wherefore he knew that he was a descendant of Joseph; yea, even that Joseph who
was the son of Jacob, who was sold into Egypt, and who was preserved by the hand of the Lord,
that he might preserve his father, Jacob, and all his household from perishing with famine. And
they were also led out of captivity and out of the land of Egypt, by that same God who had pre-
served them. (1 Nephi 5:10–15)

24
 1.5.5 Undoubtedly Lehi knew of some of the contents of the Brass Plates because he uses that
knowledge to help convince his sons that it was important for them to return to Jerusalem and
approach Laban for the acquisition of them. Nephi also knew that the Plates contain the command-
ments of God and that they were vital to the future spiritual prosperity of his descendants. Whether
he knew that as a result of his father’s teachings or whether he was aware of that fact because of
direct revelation, we do not know.
1.5.6 There are long and tortuous arguments by the learned men of the world regarding the
composition of the Pentateuch, the five books of the Lawgiver Moses. Most of them fall flat when
one considers that Lehi is reviewing these writings over a hundred years before they were supposed
by these scholars to have been compiled. All opinions to the contrary aside, there are numerous evi-
dences that demonstrate that the first five books of the Bible were penned in their totality by the
prophet Moses himself. That those original writings have been manipulated somewhat and grie-
vously mistranslated in several instances is freely admitted. Errors in transmission and the residual
machinations of wicked men ought not to distract us from the truth of the matter. It would by an
interesting exercise to compare the writings of Moses as contained on the Brass Plates with the texts
of the King James version and the inspired version which has come to light in our own day. We
might easily believe that the saints of God would be most gratified by the comparison. Inasmuch as
the Brass Plates contain the earliest known manuscript of the books of Moses, the details of the
creation of the earth and of Adam and Eve are undoubtedly far more explicit and detailed than that
with which the world is currently familiar.
1.5.7 When did the record of the Jews begin? Would this have including the writings of their
great Patriarch, Judah the son of Jacob? Were there any of the posterity of Judah who compiled
records of any kind from the time of Moses until the days of King David who was himself of that
illustrious tribe? We might point to the story of Ruth which had been preserved, in which is
recorded the experiences of David’s ancestors in the lands of Moab and Bethlehem. Some of David’s
writings are preserved in the Psalms; the Proverbs are attributed to his most wise son Solomon.
Could the writings of the prophets Nathan and Gad be found in the record of the Jews which was
engraved upon the Plates of Brass? Did the record of the Jews begin after the separation of Solo-
mon’s realm into the Kingdom of Judah and the Kingdom of Israel? These are difficult questions to
be sure, but we must consider the material with which Lehi and his family would have most familiar
as they ponder the Plates in the wilderness.
1.5.8 Perhaps we would find the writings of Ahijah, Shemaiah, Oded, Azariah, Hanani, Jehu,
Elijah, Micaiah, Jahaziel, Eliezer, and Elisha inscribed with the record of the Jews. Certainly the
writings of Obadiah, Joel, Hosea, Jonah, Amos, Isaiah, Micah, Nahum Jeremiah, Zephaniah, and
Habakkuk would have appeared upon the Plates. The writings of Daniel and Ezekiel were probably
not available to the compilers of the Brass Plates inasmuch as these men were ensconced in the land
of Babylon at the time. Nor could there be any mention of Esther for the same reason. Neither
would any of the writings of Haggai, Zechariah, Nehemiah, Ezra, or Malachi be found there inas-
much as these great prophets, seers, and priests lived after the time of Lehi’s exodus from Jerusalem.
Little, if any, of the later Greek influence would be found in the record of the Jews preserved upon
the Brass Plates.

25
 1.5.9 The Brass Plates contained the five books of Moses, the record of the Jews, the writings of
the prophets who lived before the time of Lehi’s departure from Jerusalem, and his personal gene-
alogy. One wonders as to whom the Plates really pertained, notwithstanding the fact that Laban had
them in his possession.
1.5.10 Joseph was the firstborn son of Jacob and his second wife Rachel. Because of grievous
transgression on the part of Reuben, the firstborn son of Jacob and his first wife Leah, Joseph was
given the patriarchal birthright of the House of Israel. This deference to a younger sibling deeply
disturbed ten of his brethren and, as a result of their jealousy, he was sold into slavery. Joseph even-
tually found prominence in the household of Potipher, and then in the Egyptian prison, and finally
in the Kingdom of Pharaoh. He was instrumental in preserving the lives of his family because of his
singular authority among the Egyptians. Joseph testified to his brethren, after the death of Jacob,
that they ought not to expect any reprisals from him, notwithstanding the great injustices that they
had done him. He viewed the whole matter as part of the economy of God by which he was to be
instrumental in preserving the lives of his family and in fulfilling the prophecies of both himself and
his father. We may look upon that episode in Joseph’s life with the same assurance of God’s inter-
vention as we do when we witness the exodus from Egypt by the hand of Moses. The miracles may
not seem as obvious, but they are there.
1.5.11 Given the degree to which the ancient prophets are cited in the text of the Book of
Mormon, it seems clear that the scriptural record contained on the Brass Plates was quite extensive.
During the interview with the angel sent by God to explain the essence of his father’s dream, Nephi
saw that the latter day Gentiles would carry a book with them as they journeyed to meet with his
posterity.
And I, Nephi, beheld that the Gentiles that had gone out of captivity were delivered by the
power of God out of the hands of all other nations. And it came to pass that I, Nephi, beheld that
they did prosper in the land; and I beheld a book, and it was carried forth among them. And the
angel said unto me: Knowest thou the meaning of the book? And I said unto him: I know not.
And he said: Behold it proceedeth out of the mouth of a Jew. And I, Nephi, beheld it; and he said
unto me: The book that thou beholdest is a record of the Jews, which contains the covenants of
the Lord, which he hath made unto the house of Israel; and it also containeth many of the prophe-
cies of the holy prophets; 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; wherefore, they are of great worth unto the Gentiles. And the
angel of the Lord said unto me: Thou hast beheld that the book proceeded forth from the mouth
of a Jew; and when it proceeded forth from the mouth of a Jew it contained the fulness of the
gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the
truth which is in the Lamb of God. Wherefore, these things go forth from the Jews in purity unto
the Gentiles, according to the truth which is in God. And after they go forth by the hand of the
twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that
great and abominable church, which is most abominable above all other churches; for behold, they
have taken away from the gospel of the Lamb many parts which are plain and most precious; and
also many covenants of the Lord have they taken away. And all this have they done that they
might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of

26
 the children of men. Wherefore, thou seest that after the book hath gone forth through the hands
of the great and abominable church, that there are many plain and precious things taken away
from the book, which is the book of the Lamb of God. And after these plain and precious things
were taken away it goeth forth unto all the nations of the Gentiles; and after it goeth forth unto all
the nations of the Gentiles, yea, even across the many waters which thou hast seen with the
Gentiles which have gone forth out of captivity, thou seest—because of the many plain and
precious things which have been taken out of the book, which were plain unto the understanding
of the children of men, according to the plainness which is in the Lamb of God—because of these
things which are taken away out of the gospel of the Lamb, an exceedingly great many do stumble,
yea, insomuch that Satan hath great power over them. (1 Nephi 13:19–29)
1.5.12 Against all odds, every American nation who lifted up the banner of independence and
freedom was successful in fending off the nations from which they had ethnically originated. We
may blithely point to political machinations, military miracles, and brilliant statesmanship as the
instruments by which the American colonies gained their liberty, but it was the hand of God the
eternal Father who made all of these marvelous events possible.
1.5.13 The central question being addressed by this part of Nephi’s Vision is how could a
people who had completely rejected the Gospel of salvation and the God of this land who is Jesus
Christ, every be brought back to a point where they might become subjects of redemption. The
records which had been kept which would have immediately revealed to the descendants of Laman
and Lemuel of their religious heritage had been hidden up by Mormon and Moroni that they might
be preserve. Had the Lamanites discovered the cache of historical records they would have destroyed
them. The promise had been given to many of the righteous posterity of Lehi that the records would
be preserved so that at a later date, the Lamanites would have the fullness of the Gospel presented to
them anew. The introduction of the Bible to the indigenous inhabitants of the American continent
was but one step in a series of events that would lead them to believe the truth of Heaven and their
own divine destiny.
1.5.14 Nephi might have correctly surmised the nature of the book he saw among the gentiles.
He himself had been instrumental in obtaining a book for the benefit of his posterity and the pos-
terity of his brethren when he acquired the Brass Plates from Laban. However, he does not let his
speculations get in the way of revelation.
1.5.15 Many have understandably concluded that “the Jew” spoken of was Ezra, a scribe and
priest who lived during the middle of the fifth century BC. He is credited by historians and Jewish
tradition as being the instrument by which the Jewish canon was established after the Babylonian
Captivity. He is definitely the writer of Chronicles, Ezra, and Nehemiah. Some scholars attribute to
Ezra the editorship of Esther, Ezekiel, Daniel, and the Twelve Prophets. Ezra was, in many aspects, a
man like unto Moses the Lawgiver. The Bible is the published remnant of the record and history of
the Jews. The Brass Plates had many portions in common with the Old Testament, even though it
was a record initiated and maintained by descendants of Joseph, he who had been sold into Egypt by
his brethren. As it will be seen, the materials contained in Old Testament account were inferior to
that contained on the Brass Plates. One may wonder why that would be the case until one realizes
that the Brass Plates had been unaffected by the Babylonian destruction of Jerusalem and the trials

27
and tribulations connected with the Captivity. The record on the Brass Plates was far more com-
plete. Also, there was some deliberate degradation of the Old Testament record perpetrated by igno-
rant and uninspired men from the time of Ezra to the time when the book appeared among the
gentiles who swarmed into the Americas from western Europe.
1.5.16 If our assumption regarding Ezra the priest be correct, that he is the “Jew” spoken of
from whose mouth the book came, then we might conclude that he was one of the greatest of the
Lord’s prophets. Since the book, in the beginning, contained the fullness of the Gospel of Jesus
Christ, Ezra could have been as devout as any disciple who has ever lived. Undoubtedly he was a
man like unto Jacob, the brother of Nephi, whose views of the life of Christ were so vivid that he
was counted by his father, Lehi, as one whose testimony of the Savior was like unto that of the
Twelve Apostles. Jacob lived more than five hundred years before the birth of Christ, Ezra nearly the
same, yet they were cut from the same bolt of cloth theologically. Why Ezra’s Christianity is not
more clearly stated in his writing is the subject of the next part of Nephi’s vision. The testimony of
the Twelve Apostles was, in large measure, a confirmation of that which Ezra had written of the
Savior and that the principles of salvation were true.
1.5.17 When, precisely, did the material contained in the record of the Jews become available
to the gentiles? We may point to Paul and the other Apostles of his day as the ones who dissemina-
ted the Gospel of Jesus Christ to the Greeks and Romans. Most scholars have concluded that those
were the first instances of the Gospel having been taken from the House of Israel into the nations of
the earth. However, within a century after Ezra great scriptural compilation had taken place, all that
had been preserved by the priest was translated into Greek, the remnant of which we call today the
Septuagint. Would that have constituted an early instance of the record of the Jews being made
available to the Gentiles?
1.5.18 Whatever may have happened between the time of Ezra and the ministry of the Twelve
Apostles, the disciples of Jesus clearly revealed the essence of the Gospel of Christ to all peoples who
would hearken to their voice, regardless of their ethnicity. The implication of this verse is that the
record of the Jews was still replete with much of that which constitutes the fullness of the Gospel of
Jesus Christ. By using this record in their ministries, the Apostles were able to convert many thou-
sands of the covenant people to the Church of Christ. The formation of the great and abominable
church takes place after the Apostles introduce the record of the Jews in its purity to the gentiles of
their day. It is that church which destroyed the Gospel clarity of the text by removing many portions
of what we would call the source of Old Testament record.
1.5.19 The deletion of Christianity from the ancient records produced by Ezra and his asso-
ciates was a deliberate act and not simply a matter of ignorance or mislaid materials through time.
The antipathy between the Church of Christ and Judaism as religions led to the latter’s attempt to
distance themselves from the disciples of Jesus, even to the point of discarding material from their
sacred record that was far too explicit regarding the Messiah and his ministry among the covenant
people. The Councils held at Jamnia in AD 90 and then at Tiberias in AD 130 were undoubtedly
proactive attempts to make the distinction between Jew and Christian stark enough that even a Gen-
tile could perceive it. By this act, the leadership of the Jews enrolled themselves in the ranks of the
great and abominable church of the devil. As apostasy engulfed the Primitive Church of Christ

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during second century AD, vying sectarian Christians disavowed many legitimate accounts of the life
and teachings of Jesus Christ and the Apostles and edited others which seemed spurious in their own
benighted eyes. Again, all of these attempts were designed to promote or maintain power, wealth,
prestige, and self-gratification.
1.5.20 We may easily point to the New Testament and declare that this is indeed the book of
the Lamb of God. Yet, in the vision which Nephi experienced, it is the record of a Jew that is speci-
fically called by the angel the book of the Lamb of God. In other words, there was a time when the
Old Testament narrative was as clear about the coming Messiah as the New Testament is about his
mortal ministry. Certainly the contents of the Book of Mormon prior to the birth of the Lord Jesus
Christ would be indicative of the kind of clarity involved in that earlier unexpurgated text.
1.5.21 The Gentiles as a whole are handicapped by their understanding of the Gospel of Christ
and of the teachings of the prophets because of an absence of material. Those purposeful elisions
were intended to produce ambiguity, introducing confusion where there had once been clarity,
apparent contradiction where there had once been textual harmony. Thus, one may perused the
sixty-six books of the Bible and produce a variety of theologies which for all intents and purposes
seem to agree with the narration which remains between the covers of the sacred scriptures. One
need only look at the sectarian diversity within Judaism and Christianity to realize how effective
Lucifer’s ploy has been.
1.5.22 In his own soliloquy regarding his efforts to establish the doctrine of Christ, Nephi tes-
tifies of the witness given by the ancient prophets whose writings were to be found upon the Brass
Plates.
And I, Nephi, have written these things unto my people, that perhaps I might persuade them
that they would remember the Lord their Redeemer. Wherefore, I speak unto all the house of
Israel, if it so be that they should obtain these things. For behold, I have workings in the spirit,
which doth weary me even that all my joints are weak, for those who are at Jerusalem; for had not
the Lord been merciful, to show unto me concerning them, even as he had prophets of old, I
should have perished also. And he surely did show unto the prophets of old all things concerning
them; and also he did show unto many concerning us; wherefore, it must needs be that we know
concerning them for they are written upon the plates of brass. (1 Nephi 19:18–21)
1.5.23 Nephi had seen the ultimate destruction of his people, but knew that a portion of his
posterity would survive. His counsel to remember the Lord Jesus Christ pertained to all those who
would follow him. Their happiness in time and in eternity hinged upon their ability to fully keep the
covenants made through the ordinances of the Gospel of Christ, to take upon themselves the name
of Christ, to observe his commandments in their daily lives, and to remember him always.
1.5.24 The Book of Mormon was written as “Another Testament of Christ” for the primary
benefit of the descendants of Lehi. The promises received by the ancient prophets of the Americas
were dependent upon their records surviving and being made available to their posterity. Nephi had
been told that the preserved records of his people would also be made available to the Gentiles. It is
also clear that Nephi suspected that his writings would also be made available to the entire House of
Israel one day and for that reason addressed himself to all of the House of Israel.

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 1.5.25 Lehi and Nephi were perfectly aware that the city of Jerusalem would soon be destroyed
by the Babylonians. They knew just as assuredly as Jeremiah and the other prophets had known
what was about to transpire. Lehi would relate to his family the open vision which he had of the
destruction of their homeland. Nephi does not describe in detail any visions that he may have had
regarding the fall of the Kingdom of Judah and of the ravishing of the city, but his spiritual knowl-
edge regarding their fate and of the horrors which were about to descend upon them distressed him
deeply. His sentiments were similar to those of any man who is aware of having just escaped a vio-
lent and painful death.
1.5.26 Nephi saw his developing circumstances clearly as a fulfillment of prophecies which he
found written upon the Plates of Brass. It is a wonderful but startling experience to suddenly come
face to face with the foreknowledge of God and that of His chosen servants. King Benjamin also
commended the reading of the teachings to be found on the Brass Plates to his sons shortly before
his own death.
And it came to pass that he had three sons; and he called their names Mosiah, and Helorum,
and Helaman. And he caused that they should be taught in all the language of his fathers, that
thereby they might become men of understanding; and that they might know concerning the
prophecies which had been spoken by the mouths of their fathers, which were delivered them by
the hand of the Lord. 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. For it were not possible that our father,
Lehi, could have remembered all these things, to have taught them to his children, except it were
for the help of these plates; for he having been taught in the language of the Egyptians therefore he
could read these engravings, and teach them to his children, that thereby they could teach them to
their children, and so fulfilling the commandments of God, even down to this present time. I say
unto you, my sons, were it not for these things, which have been kept and preserved by the hand
of God, that we might read and understand of his mysteries, and have his commandments always
before our eyes, that even our fathers would have dwindled in unbelief, 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. O my sons, I would that ye should remember that these sayings are true, and also that
these records are true. 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. And now, my sons, I would that ye
should remember to search them diligently, that ye may profit thereby; and I would that ye should
keep the commandments of God, that ye may prosper in the land according to the promises which
the Lord made unto our fathers. (Mosiah 1:2–7)
1.5.27 Plainly put, Benjamin had seen to it that his sons were training in reading and writing
Reformed Egyptian, a gift that allowed them to peruse the history of their people and the writings of
the prophets of God who had guided the Nephites spiritually. There is no more effective way for a
man to become a man of understanding, save he have the Heavens opened to him in vision.

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 1.5.28 The Plates of Brass had not only served as the authoritative source by which the Law of
Moses was observed in its fullness among the Nephites, it also served as the primer by which the
written language of the people was preserved. For a thousand years the language remained constant
because of the faithful adherence the Nephites gave to that holy book. Not only would the people
have suffered ignorance in the absence of the Brass Plates, they also would have fallen quickly into
apostasy, a state of unbelief in the which they would have perished.
1.5.29 Nephi and Enos specifically refer to the great blessings that came into their lives because
their respective fathers had taught them how to read and write Reformed Egyptian. As other Nephite
prophets have testified, this was no easy task. As to the spoken language of the Nephites we know
but little, although originally it was a dialect of Hebrew. Moroni clearly states that both the spoken
and written languages changed over time, the latter have been adapted because of alterations in the
former. It is a matter of record that since the days of Adam and Eve, the faithful have felt the divine
responsibility to teach their children to read and write in the languages in which their sacred records
were preserved.
1.5.30 The injunction to read and study the writings of the prophets, seers, and revelators is
not simply a commandment to be academically sound. The knowledge and power that comes when
we draw upon the experiences of the past, serves as a spiritual bastion for even those who may have
had the Heavens opened unto them. No one is exempt from becoming familiar with those things
which the Lord in His wisdom has had His servants preserve. Not only could Benjamin’s three sons
see the effects of illiteracy in the lives and circumstances of their brethren the Lamanites, but they
were not so far removed from their grandfather’s time that they would not have been quite familiar
with the degenerate circumstances that their fellow countrymen in the land of Zarahemla were in
when Mosiah 1 first came in among them. The Mulekites had not only lost the facility to maintain a
constancy of their written and spoken language, they had lost their faith. They knew they were
descendants of Jewish kings, but they could recall little if any of their religion. The blessing of having
their language and their rituals restored to them had such an extraordinary impact on their society
that they made Mosiah 1 their king in the place of Zarahemla himself. It is doubtful that Zarahemla
ever regretted his abdication.
1.5.31 Benjamin assures his sons that as surely as the various collections of plates are before
their eyes, just so certainly are the words written upon them a sure reflection of that which had really
taken place. These were not fabrications, but an accurate history of the relationship between the
House of Israel and their God, and between their immediate Nephite ancestors and the God of
Heaven. Benjamin can bear his testimony as to the truthfulness of those things upon the plates
because he had read them himself and had received a fervent witness borne by the power of the Holy
Ghost to his soul of their veracity.
1.5.32 Benjamin had encouraged his sons all of their lives to read the records that were before
them, both secular and religious. Benjamin knew, however, that the time remaining to him in mor-
tality was short and that he would no longer be around to prompt them. “Remember” to study;
“remember” to take regular spiritual substance into their lives. For the Nephites, there would never
be true prosperity without obedience to the principles and ordinances of the Gospel of Christ,
without living by every word that proceeds forth from the mouth of God.

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1.5.33 The Writings of Joseph

1.5.33.1 We have assumed, undoubtedly correctly, that the format and language of the Brass Plates
were established by Joseph the son of Jacob. We have also suggested that the Brass Plates in the
possession of Lehi’s kinsman, Laban, may very well have been originally fabricated by the vice-regent
of Egypt. In any event, the prophecies of Joseph were to be found on the Brass Plates. Nephi cites
Lehi’s final counsel to Joseph, the youngest of his sons. Clearly Lehi had the writings and prophecies
before him on the Brass Plates.
AND now I speak unto you, Joseph, my last-born. Thou wast born in the wilderness of mine
afflictions; yea, in the days of my greatest sorrow did thy mother bear thee. 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 forever, if it so be that ye shall keep the
commandments of the Holy One of Israel. And now, Joseph, my last-born, whom I have brought
out of the wilderness of mine afflictions, may the Lord bless thee forever, for thy seed shall not
utterly be destroyed. For behold, thou art the fruit of my loins; and I am a descendant of Joseph
who was carried captive into Egypt. And great were the covenants of the Lord which he made unto
Joseph. Wherefore, Joseph truly saw our day. And he obtained a promise of the Lord, that out of
the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel; not
the Messiah, but a branch which was to be broken off, nevertheless, to be remembered in the cove-
nants of the Lord that the Messiah should be made manifest unto them in the latter days, in the
spirit of power, unto the bringing of them out of darkness unto light—yea, out of hidden darkness
and out of captivity unto freedom. (2 Nephi 3:1–5)
1.5.33.2 If Jacob had been born during some of the most difficult times of Lehi’s journeyings
in the Arabian peninsula, the birth of Joseph took place under the most adverse of circumstances,
perhaps in the midst of the Empty Quarter as they traveled eastward from Nahum. In conjunction
with the physical sufferings of the family in the wilderness was the continual carping of those who
should have known better. Laman and Lemuel should have been pillars of faithfulness, but were not.
They brought deep sorrow into the lives of those around them.
1.5.33.3 There could have been no greater temporal blessing given to a remnant of the House
of Israel than that which Lehi and his family had received as an inheritance. The blessings of this
land have always been conditional. Keeping the commandments of God is the only way to find
security in this life. Keeping those same commandments will ensure the perpetuation of the blessings
through every generation.
1.5.33.4 The promise given to Joseph concerning his posterity is an interesting one. Nephi
knew that there would come a time when his righteous posterity would be completely destroyed
while the posterity of his wicked brothers would continue. The blessings given to Sam and Zoram
were tied directly to those given to Nephi. Nothing is said of Jacob’s posterity, though we know that
they were eventually numerous. Joseph is given the promise that his posterity would be preserved in
any and all circumstances. In this sense, his blessings were like unto the promises given to Laman
and Lemuel regarding their children.

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 1.5.33.5 Lehi’s blessings from his ancestor Joseph were through Joseph’s eldest son, Manasseh.
Modern authors, authorities of The Church of Jesus Christ of Latter-day Saints, have declared that
Ishmael and his family were linked to Joseph through Ephraim. Thus, the land of inheritance was
given to the remnant of Joseph as the families of Lehi and Ishmael intermarried. The covenants
entered into by Joseph encompassed the blessings of the Patriarchal Order, the spiritual blessings due
to the firstborn of every family who has sought for the blessings of Heaven. Abraham, Isaac, and
Jacob were, in their turn, the benefactors of this Priesthood as they sought to bless the nations to
which they had been sent by the Lord. In Jacob’s family, this particular blessing should have fallen to
Reuben, the firstborn son of Jacob’s first wife, Leah. He, however, disqualified himself from being an
administrator of the priesthood through immoral conduct, and the keys of the Patriarchal Priesthood
were passed on to the firstborn son of Jacob’s second wife, Rachel, the eleventh child born into the
House of Israel, Joseph.
1.5.33.6 As part of the marvelous covenants the Lord God of Israel made with Joseph the son
of Jacob, involved the long term success of his posterity, that like the posterity of Abraham, they
would be the means by which the entire earth would be blessed. With the combining together of
remnants from the tribes of Ephraim and Manasseh, the descendants of Joseph became a viable
branch that was carried from Jerusalem to the Americas. Thus, for a time, Lehi, Ishmael, and their
families became that righteous branch transplanted into the most fertile portion of the Lord’s
vineyard, as Zenos would say. Lehi, Nephi, Jacob, and others were familiar with the life and ministry
of the Lord Jesus Christ many hundreds of years before his birth through the gift and power of per-
sonal revelation. In this sense, the true Messiah was manifested to them. That righteous branch con-
tinued, primarily among the Nephites, by means of the prophets who preserved the religious history
of the inhabitants of the Americas. They, too, knew the Lord and rejoiced in his coming, testifying
to the people that they must repent and accept the principles and ordinances of salvation that they
might receive him at his coming, whether in the flesh or in the world of spirits.. The implication of
Joseph’s prophecy was that these righteous would have to be brought forth out of darkness, apostasy
and rebellion which seems to effect almost every generation to one degree or another. And thus the his-
tory of the Nephites and the Lamanites reads as we have it in the Book of Mormon. With the destruc-
tion of the Nephites in the latter part of the fourth century AD, the inhabitants of the Americas, the
descendants of Joseph, fell once again into a grievous darkness of ignorance and sin. With the
coming forth of the records of the ancient inhabitants of the Americas, once again the descendants of
Joseph began to have the light of Celestial day shine upon them. The Father and the Son manifested
themselves to Joseph Smith and others, and the work of reclaiming the House of Israel began in
earnest. Great effort has been made in this dispensation to carry the principles of salvation to the
descendants of Joseph who was sold into Egypt, as the Gospel has been preached in every nation in
the Americas, bringing them out of darkness into light, out of captivity unto freedom. Nephi makes
a brief commentary on the writings of Joseph in the succeeding chapter to the one cited above.
AND now, I, Nephi, speak concerning the prophecies of which my father hath spoken, con-
cerning Joseph, who was carried into Egypt. For behold, he truly prophesied concerning all his
seed. And the prophecies which he wrote, there are not many greater. And he prophesied concern-
ing us, and our future generations; and they are written upon the plates of brass. (1 Nephi 4:1–2)

33
 1.5.33.7 In an earlier part of his narrative, Nephi comments at great length upon his father’s
vision of the Tree of Life, thereby providing his posterity with added insights into the nature of reve-
lation and the richness of the prophetic gift. Here Nephi is as taken with the writings of Joseph as his
father had been and chooses to elaborate on his father’s observations to his family regarding Joseph’s
clear understanding of the future of his posterity throughout the world.
1.5.33.7 Joseph’s posterity ultimately will be found in every corner of the earth, scattered there
by various means, guided and protected by the hand of God because of the promises made to Jacob’s
son. Joseph’s writings are as expansive as Isaiah’s and like the observations of that latter prophet,
applicable to the remnants of his posterity throughout time. For that reason, Nephi and others filled
with the spirit of God could see themselves depicted in the words of their progenitor. Once again we
see the inestimable value of the Brass Plates in the hands of the family of Lehi.
1.5.33.8 Captain Moroni, the leader of the Nephite armies in the land of Zarahemla in the first
century before the birth of Christ, makes reference to blessings that had been promised to Joseph by
his father. No doubt these were easily cited because of their inclusion upon the Brass Plates. Joseph
himself was instrumental in having his fathers words preserved because he knew that they were true.
Moroni said unto them: Behold, we are a remnant of the seed of Jacob; yea, we are a rem-
nant of the seed of Joseph, whose coat was rent by his brethren into many pieces; yea, and now
behold, let us remember to keep the commandments of God, or our garments shall be rent by our
brethren, and we be cast into prison, or be sold, or be slain. Yea, let us preserve our liberty as a
remnant of Joseph; yea, let us remember the words of Jacob, before his death, for behold, he saw
that a part of the remnant of the coat of Joseph was preserved and had not decayed. And he said—
Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of
my son be preserved by the hand of God, and be taken unto himself, while the remainder of the
seed of Joseph shall perish, even as the remnant of his garment. Now behold, this giveth my soul
sorrow; nevertheless, my soul hath joy in my son, because of that part of his seed which shall be
taken unto God. Now behold, this was the language of Jacob. And now who knoweth but what
the remnant of the seed of Joseph, which shall perish as his garment, are those who have dissented
from us? Yea, and even it shall be ourselves if we do not stand fast in the faith of Christ. (Alma
46:23–27)
1.5.33.9 We must assume that Moroni understood from the beginning that his token would
evoke a deep and abiding historical tradition, that he was well aware of Joseph’s coat when he rent
his own. Lehi’s family represented a tiny fragment of the posterity of Manasseh and Ishmael’s family
a tiny fragment of Ephraim’s posterity. Even combined as they were in marriage, they constituted an
extremely small portion of the whole of the house of Joseph.
1.5.33.10 Jacob’s observations regarding Joseph’s coat and the interpretation given are not to
be found in the records prepared by the hand of Moses, at least in their present form. Clearly,
Moroni is drawing upon ancient records available to him, no doubt from those preserved upon the
Brass Plates. Certainly the posterity of Lehi and Ishmael qualify as a preserved remnant which ful-
fills, in part, the prophecy made by Jacob. Remnants of the tribe of Ephraim have been found scat-
tered throughout the world outside of the western hemisphere in far greater numbers than the tribe
of Manasseh, which seems to be confined primarily to the indigenous inhabitants of the Americas. If

34
Joseph had children by Aseneth, other than Ephraim and Manasseh, or if he had posterity by another
wife, their names and history have not been preserved. If by “perish” Jacob means that there would
be portions of Joseph’s posterity that would be completely disassociated from the covenant people
without any understanding of their origins, then we may state with confidence that his prophecy has
been fulfilled in large measure.
1.5.33.11 A goodly number of Joseph’s posterity would remain faithful, identified with the
covenants of Abraham, Isaac, and Joseph, for many generations, particularly during the thousand
years of Nephite civilization. Hundreds of thousands of saints who pertained to the house of Joseph,
perhaps even millions, passed through this life successfully, by adhering to the principles of salvation
and exaltation. This has become spectacularly true in these latter days.
1.5.33.12 The scattering of Israel is generally thought of as one of the effects of the wars fought
in the land of Palestine. Many members of the northern tribes of Israel, those who were conquered
by the Assyrians about the year 721 BC, were subsequently scattered throughout Europe, as the
main body of the Kingdom of Israel travelled toward the “north countries”. Among those who
mingled with the original inhabitants of those lands were many of the tribe of Ephraim and were
ultimately lost to themselves, forgetting or perhaps forsaking the covenants and traditions of their
fathers. Moroni speculates here that there may be similar sorts of disintegration of the “coat” of
Joseph when dissenters like the Zoramites, the Amlicites, and others have resorted to the Lamanites.
Certainly Amalickiah and his cohorts fell into that category. By association we might extrapolate the
eventual destruction of the Nephites at the Hill Cumorah as another aspect of that disintegration
suggested by Moroni.

1.5.34 The Writings of Isaiah

1.5.34.1 The most oft quoted prophet in the text of the Book of Mormon is Isaiah, particularly in
association with the teachings of Nephi and Jacob. After quoting chapters 48 and 49 of Isaiah,
Nephi attempts to answer the questions regarding the teachings of that prophet that have come into
the minds and hearts of his elder brethren.
AND now it came to pass that after I, Nephi, had read these things which were engraven
upon the plates of brass, my brethren came unto me and said unto me: What meaneth these things
which ye have read? Behold, are they to be understood according to things which are spiritual,
which shall come to pass according to the spirit and not the flesh? And I, Nephi, said unto them:
Behold they were manifest unto the prophet by the voice of the Spirit; for by the Spirit are all
things made known unto the prophets, which shall come upon the children of men according to
the flesh. Wherefore, the things of which I have read are things pertaining to things both temporal
and spiritual; for it appears that the house of Israel, sooner or later, will be scattered upon all the
face of the earth, and also among all nations. (1 Nephi 22:1–3)
1.5.34.2 As it will be remembered, the main reason that Nephi had cited these particular chap-
ters from Isaiah was to persuade Laman and Lemuel and other members of the family that there
would be a Messiah, one who would be sent by God the Father to redeem His children. From the
outset, Nephi’s older brothers had grave doubts about the prophecies that had been made by

35
Jeremiah and their father, that the city of Jerusalem would be destroyed and the Jews carried off to
Babylon in the same fashion that the northern Kingdom of Israel had been ravaged by the Assyrians.
It would seem that the questions being raised were attempts to undermine Nephi’s argument that
these chapters should be interpreted literally. No doubt the brothers perceived them only as spiritual
issues, to be interpreted metaphorically, rather than outward events of human history. Nephi’s
brothers were unwilling to accept the notion of a literal gathering of scattered Israel; so, therefore,
they questioned the application of Isaiah chapter 49 to their special circumstances, now that they
were half a world away from their homeland, a journey that had taken them a decade to complete.
1.5.34.3 The fact of the matter was that the writings of Isaiah could not be understood at all
without the influence and direction of the Holy Ghost. In that sense, the prophecies were, indeed,
spiritual in every way. But the words of the prophets are not one thing or the other, either of the
spirit or of the flesh, they are spiritual insights into the temporal world in which we live. God and
His servants are neither Platonists nor Aristotelians. Mortal experience only has meaning or value
when the eternal implications of temporal life are understood clearly. That comprehension can only
take place through the power of the spirit.
1.5.34.4 Nephi testified that all that had been seen in the immediate past with the Kingdoms
of Israel and Judah were mere harbingers to that which would eventually befall them. The scattering
would be as complete as disintegration of a death body, the elements of a corpse having been
reduced to dust and blown into every quarter of the earth. Their having been guided to the land of
their inheritance in the Americas was but one of a countless number of separations between Palestine
and the covenant people.
1.5.34.5 Shortly after the death of Lehi, Nephi found himself at odds with his elder brethren
once again and in order to help them comprehend the significance of their spiritual and temporal
experiences in the promised land, he thought to refer again to the teachings of the prophet Isaiah.
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. And it came to
pass that he died, and was buried. And it came to pass that not many days after his death, Laman
and Lemuel and the sons of Ishmael were angry with me because of the admonitions of the Lord.
For I, Nephi, was constrained to speak unto them, according to his word; for I had spoken many
things unto them, and also my father, before his death; many of which sayings are written upon
mine other plates; for a more history part are written upon mine other plates. And upon these I
write the things of my soul, and many of the scriptures which are engraven upon the plates of
brass. For my soul delighteth in the scriptures, and my heart pondereth them, and writeth them
for the learning and the profit of my children. Behold, my soul delighteth in the things of the
Lord; and my heart pondereth continually upon the things which I have seen and heard. (2 Nephi
4:12–16)
1.5.34.6 Lehi knew that his term of mortality was drawing to a close and that he would no
longer have direct contact with his children. He perceived the great trials and tribulations which
awaited all of his posterity and in some respects was powerless to do anything about what they would
choose to do. What he could do, he did. By the power of the Patriarchal Order by which he himself
had once been blessed, he comforted his children and his grandchildren. He blessed them in spite of

36
all that they had performed against him. There was sorrow in Lehi’s heart, but there was no bitter-
ness, only a great love for whom the Lord God had provided for him, by whom his own eternal
blessings would be realized.
1.5.34.7 Laman and Lemuel, of course, did not consider the admonitions as being from the
Lord, but rather from their younger brother whom they loathed. The sons of Ishmael were of the
same mind as Laman and Lemuel for they undoubtedly felt that they had been marginalized in the
family. It was quite likely that after the death of Lehi the sons of Ishmael were the oldest members of
the company.
1.5.34.8 We are not told in what way the older brothers had offended the Lord, but clearly
something was amiss in their conduct. Given the older brothers penchant for merry-making, perhaps
they were cutting short the time allotted for mourning the death of their patriarch. The children of
Israel mourned the loss of Moses for thirty days. Nephi frequently refers to the Large Plates of Nephi
which were far more detailed in their account of the daily activities of the family.
1.5.34.9 At the instruction of the Lord, Nephi had fabricated this second set of plates on which
would be recorded extractions from the Large Plates which reflected the spiritual life of the commu-
nity. For that reason, the teachings of Lehi and Jacob are included in Nephi’s narrative throughout.
Additionally, Nephi felt impressed to include the writings of many of the prophets whose records
had been preserved upon the Plates of Brass. Hence, the lengthy citations from the writings of
Joseph and Isaiah. A strong motivation stirred Nephi. With the death of his father, Nephi more than
ever, understood the temporary nature of mortality. We are here for a short time, and then we pass
on to another experience isolated from the world of men. How can one counsel his posterity in
absentia? By revelation, Nephi knew that sooner or later, his descendants would not only suffer the
effects of apostasy, but also the possibility of extinction. Could that not be postponed or ameliorated
somehow? Nephi hoped that by preserving his thoughts and feelings that he might have a lasting
effect upon those whom he loved with all of his heart.
1.5.34.10 Nephi’s mind is not only drawn to the scriptures which lay before him in the Brass
Plates, but also to the many revelations which he had received throughout his life. He had com-
mitted these to writing as well and could review them from time to time. Nephi commends that
practice to his children. Nephi’s younger brother, Jacob, also resorts to the teachings of Isaiah to help
his friends and family comprehend that their circumstances in the mountains of the land of Nephi
had been foreseen and that eventually all of the scattered remnants of the House of Israel would be
gathered in from the lands to which they had been dispersed.
Behold, my beloved brethren, I, Jacob, having been called of God, and ordained after the
manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look
as a king or a protector, and on whom ye depend for safety, behold ye know that I have spoken
unto you exceedingly many things. Nevertheless, I speak unto you again; for I am desirous for the
welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has
been. For I have exhorted you with all diligence; and I have taught you the words of my father;
and I have spoken unto you concerning all things which are written, from the creation of the
world. And now, behold, I would speak unto you concerning things which are, and which are to
come; wherefore, I will read you the words of Isaiah. And they are the words which my brother has

37
 desired that I should speak unto you. And I speak unto you for your sakes, that ye may learn and
glorify the name of your God. And now, the words which I shall read are they which Isaiah spake
concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house
of Israel. And there are many things which have been spoken by Isaiah which may be likened unto
you, because ye are of the house of Israel. (2 Nephi 6:2–5)
1.5.34.11 Jacob had been called by revelation and by the laying on of hands by Nephi, who was
at that time the one who bore the keys of the Kingdom in that part of the world. As has been
mentioned before, the only priesthood possible for the Nephites to have possessed was the Melchize-
dek Priesthood, inasmuch as they pertained to the family of Joseph rather than that of Levi. But
since bearers of that greater priesthood could function in any role of the Aaronic or Levitical Priest-
hood, they were able to abide by the requirements of the Law of Moses which was in effect among
them. Thus, both Jacob and Joseph were priests and teachers unto the people.
1.5.34.12 Although we may not know the particulars of Jacob’s curriculum among his people,
but it would seem clear that there were two primary sources. First, there had been the teachings of
the prophet, seer, and revelator who had been responsible for bringing the family out of the impend-
ing destruction of Jerusalem into the safety of the promised land. Second, there was the body of
doctrine that could be found inscribed upon the Brass Plates. Lehi and Nephi had both taught from
that volume and Jacob was just as diligent in his labors to do the same. Much of the history of the
world had already been shared with the Nephites beginning with the creation and the fall and con-
tinuing with the record of the covenants peoples from Adam and Eve to the latest developments
among the members of the House of Israel.
1.5.34.13 Jacob is making commentary in the words of a prophet who had lived some two
hundred years before his day. The clarity of the writings of Isaiah is so vivid to the Nephites, that it
is a fairly easy task to illustrate the prophetic power of the spirit which rested down upon him as he
wrote. The Nephites could see their circumstances recorded; as time passed they would perceive the
fulfillment of more of his prophecies in their own lives and in the lives of those around them. Before
embarking upon the rather length citation from the writings of the prophet Isaiah, Nephi provides,
in part, his rationale for including so much from the Brass Plates upon his own Small Plates.
And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words.
For I will liken his words unto my people, and I will send them forth unto all my children, for he
verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I
have seen him; wherefore, I will send their words forth unto my children to prove unto them that
my words are true. Wherefore, by the words of three, God hath said, I will establish my word.
Nevertheless, God sendeth more witnesses, and he proveth all his words. Behold, my soul delight-
eth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of
Moses been given; and all things which have been given of God from the beginning of the world,
unto man, are the typifying of him. And also my soul delighteth in the covenants of the Lord
which he hath made to our fathers; yea, my soul delighteth in his grace, and in his justice, and
power, and mercy in the great and eternal plan of deliverance from death. And my soul delighteth
in proving unto my people that save Christ should come all men must perish. For if there be no
Christ there be no God; and if there be no God we are not, for there could have been no creation.

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 But there is a God, and he is Christ, and he cometh in the fulness of his own time. And now I
write some of the words of Isaiah, that whoso of my people shall see these words may lift up their
hearts and rejoice for all men. Now these are the words, and ye may liken them unto you and unto
all men. (2 Nephi 11:2–8)
1.5.34.14 Although it is not always wise to do so, sometimes circumstances dictate pointing out
the follies of men as they attempt to foist their uninspired conclusions upon an unsuspecting world.
For many years biblical scholars have proposed the division of the book of Isaiah into parts based on
content, style, and historicity. Euphemistically referred to as the “Isaiah problem”, these divisions
create portions commonly known as “Second Isaiah”, “Third Isaiah”, and so forth. All of these seg-
ments are assigned to different authors and times, some as late as the fourth century before the birth
of Christ. The foolishness of these purportedly wise men is revealed in the fact that those various
portions of the prophet’s writings which have been disputed were all included on the Brass Plates of
Laban, a work compiled before 600 BC. Isaiah chapters 2 through 14 are included in the same work
as Isaiah 48 through 52, thus dispelling any possibility of diverse authorship in different dispen-
sations. In a phrase, there never was an “Isaiah problem”. The issues raise by the “evidence” arrayed
in support of the false propositions must be dealt with in another fashion. Actually a little common
sense, coupled with a modest understanding of the prophet’s craft, will suffice.
1.5.34.15 Nephi has been forthcoming in his account of the revelations that he had received
regarding the coming forth of the mortal Messiah and of the events leading up to the Second Com-
ing and the Millennial reign. Nephi here testifies that he can perceive in the writings and teachings
of Isaiah and his brother Jacob that they, too, have been graced with similar, if not precisely the same
revelations. For this reason he is motivated to include their writings and teachings with his own that
Nephi’s posterity might know and understand that their ancestor was not alone in his views of
eternity. As will be seen, Nephi brings together these three witnesses to help his children accept the
notion that it is possible for men to know the future with exacting detail. Ironically, it is this lack of
faith in the principles of continuous revelation that has brought scholars to the cusp of their accep-
tance of the “Isaiah problem” mentioned above. Their lack of faith includes their belief that God
Himself cannot know what any one individual will do at any given time. This, of course, demon-
strates an even far greater lack of faith in the atoning sacrifice of the Lord Jesus Christ which, though
it transpired in the Meridian of Time, satisfied the demands of justice for personal sin from the days
of Adam and Eve until the Final Judgment at the end of the temporal existence of the earth.
1.5.34.16 Once one obtains a true witness regarding the life and ministry of the Son of God,
the types and shadows that have been given of him are brought into sharp focus. One can easily see
in the ordinances of the Law of Moses the anticipated sacrifice of the Firstborn for the sins of man-
kind. One can also perceive in the writings of all of the holy prophets from the beginning of time,
this same witness, that the Son of God will come into the world to redeem mankind from death and
hell. A prophet, by definition, is one who testifies of the atoning sacrifice of Christ and of his ulti-
mate victory over debilitating effects mortality and the consequences that accompany the sins of
mankind. The prophet’s testimony, like the atonement, transcends both time and place.

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 1.5.34.17 The covenants constitute the invitation that the Father has made to His children
through His Son that they may ultimately return to His presence through obedience to the prin-
ciples and ordinances of the Gospel of Jesus Christ, the promise of eternal life and exaltation.
1.5.34.18 Nephi’s ministry to his people focuses on the atoning sacrifice of the Messiah, that
they might rejoice in the midst of their difficulties. There is justice, mercy, compassion, and the
power to bring salvation into the lives of as many as will chose to live. Those divine characteristics
instill hope and confidence in the hearts and minds of the children of men, that they might look up
from their fallen and depraved condition to a redemption from all ills, physical and spiritual. With-
out the hope of redemption through Christ, all men will, whether in the flesh or in the spirit,
eventually sink into the slough of despond.
1.5.34.19 There are double-hinged principles articulated here. God, Nephi testifies, is the quint-
essential Savior. If there is no salvation, there is no God. The creation is the quintessential mani-
festation of God’s power and the object of His powers of salvation. Why create something that is not
salvageable? That would imply a flaw in the character of God which, by definition, cannot be.
Therefore, because we are self-aware, and aware of that which surrounds us, those things which are
worthy of redemption, we may know of the existence of God and of the eventual salvation of all who
choose to be saved.
1.5.34.20 Nephi’s motivation for citing as much of the writings of Isaiah as he does, is to prove
to his posterity the reality of the coming of the Lord Jesus Christ into the world in order to provide
redemption of all men. Nephi is certain that in the writings of Isaiah, his posterity may perceive their
entire history as he has. On perceiving within the prophet’s writings their own history, the Nephites
might then anticipate that the blessings which devolve upon them as a remnant of the House of
Israel will come unto the entire House of Israel in the process of time. That being the case, those
same promises would also be extended to the Gentiles as well. Thus, all of the blessings which God
had prepared for the benefit of His children will be made available to every man, woman, and child
who has ever or who will ever come into mortality. The natural product of having faith in Christ is
to have hope for one’s own salvation; having an assurance that our hope is justified through an
awareness of the Father’s pleasure in our righteous conduct, produces a deep and abiding desire to
have those around us receive those same blessings. That noble desire is called charity, the perfect love
that motivated the Savior in his quest to bring salvation and exaltation into the lives of the children
of God.
1.5.34.21 After quoting more than twelve chapters from the writings of the prophet Isaiah,
Nephi begins to address some of the problems with understanding Isaiah. It is interesting to note,
however, that those who are blessed with a testimony of the Lord Jesus Christ have little difficulty
understanding the words of Isaiah.
Now I, Nephi, do speak somewhat concerning the words which I have written, which have
been spoken by the mouth of Isaiah. For behold, Isaiah spake many things which were hard for
many of my people to understand; for they know not concerning the manner of prophesying
among the Jews. For I, Nephi, have not taught them many things concerning the manner of the
Jews; for their works were works of darkness, and their doings were doings of abominations.
Wherefore, I write unto my people, unto all those that shall receive hereafter these things which I

40
 write, that they may know the judgments of God, that they come upon all nations, according to
the word which he hath spoken. 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, never-
theless they are plain unto all those that are filled with the spirit of prophecy. But I give unto you a
prophecy, according to the spirit which is in me; wherefore I shall prophesy according to the plain-
ness which hath been with me from the time that I came out from Jerusalem with my father; for
behold, my soul delighteth in plainness unto my people, that they may learn. 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. But behold, I, Nephi,
have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at
Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto
my children concerning the judgments of God, which hath come to pass among the Jews, unto my
children, according to all that which Isaiah hath spoken, and I do not write them. But behold, I
proceed with mine own prophecy, according to my plainness; in the which I know that no man
can err; 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. Wherefore, they are of worth unto the children
of men, and he that supposeth that they are not, unto them will I speak particularly, and confine
the words unto mine own people; for I know that they shall be of great worth unto them in the
last days; for in that day shall they understand them; wherefore, for their good have I written
them. (2 Nephi 25:1–8)
1.5.34.22 Prophecy, in and of itself, is not a difficult proposition. Prophecy is the fervent wit-
ness of the divinity of Jesus of Nazareth as the Christ, the Son of the living God, the Redeemer of all
mankind, even as many as will. Prophecy, because it is a witness, is patently clear, a straightforward
rendition of the heart and mind of the prophet as moved upon by the Holy Ghost. There are some
peoples, some nations, kindreds, and tongues, who because of the covenants of God, are privileged
to have living prophets among them. The House of Israel is one of the most notable among the
covenant peoples. Because of the promises of God to men like Abraham, Isaac, and Jacob, whenever
the Lord determines to initiate a new era of open revelation He will begin with those who are the
posterity of righteous men as these three were. As is frequently the case, the descendants of righteous
men are not naturally righteous, but are self-willed and disobedient, straying far from the principles
and ordinances which their exemplary patriarchs accepted and lived. How does one bestow eternal
blessings upon a recalcitrant and stiff-necked people? With regard to the children of Israel who lived
in Isaiah’s day and thereafter, the policy of the Lord was to give those who rebelled against truth and
light precisely what they wanted. The prophet Jacob, Nephi’s younger brother, clearly articulated
one of the reasons why the prophecies of Isaiah pose difficulties for modern readers.
But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and
killed the prophets, and sought for things that they could not understand. Wherefore, because of
their blindness, which blindness came by looking beyond the mark, they must needs fall; for God
hath taken away his plainness from them, and delivered unto them many things which they can-

41
 not understand, because they desired it. And because they desired it God hath done it, that they
may stumble (Jacob 4:14)
1.5.34.23 Nephi chose not to instruct his people the means by which they could comprehend
the writings of Isaiah out of a deep and abiding concern that by so doing he would introduce them
to the corruptions which defined the society that the Lord had destroyed by the hand of the
Babylonians.
1.5.34.24 Rather than to explain the process by which Isaiah devised his writings, Nephi chose
to summarize particular principles underlying the prophecies. In this case, he simply testified that the
words of Isaiah will eventually apply to all people in every time and place, both to the House of
Israel and to the nations of the Gentiles. The resurrected Christ would teach essentially the same
thing about Isaiah’s writings when he appeared to the gathered Nephites at the Temple in the land
of Bountiful.
1.5.34.25 Nephi’s practice of likening the scriptures unto his people was not a clever teaching
technique, but rather an application of the fundamental purpose behind Isaiah’s compositions. They
were originally written to be “likened” by all those to whom those writings came. This, of course,
implies that Isaiah knew exactly what he was doing. Our inability to comprehend how the prophet
accomplished this glorious effect should not dissuade us from pursuing our own likening process.
Nephi’s procedure essentially follows this same track. His people may not understand the manner of
prophesying among the Jews, but they did understand how Nephi prophesied. The son of Lehi then
continued by presenting how he understood Isaiah in light of his own experiences, in conjunction
with the open visions that he had received since the time that his family had departed into the wil-
derness from the city of Jerusalem. Nephi’s commentary should not be taken as a definitive exposi-
tion of Isaiah’s writings; it simply represents one facet of all that might be observed, given the
number of peoples and eras Isaiah wrote for.
1.5.34.26 The nature of Isaiah’s prophecies being such that they can be understood in a variety
of settings, according to the circumstances of the people unto whom they came, it is no wonder that
the Jews were able to understand the writings of the prophets and then selectively choose those
things which they desired to believe. Those writings which the Jews perceived as condemning them
could be shunted off by them as applying to another time, place, and people.
1.5.34.27 Again, without inculcating his children in the techniques by which Isaiah devised his
prophecies, Nephi explained in some detail the consequences reaped by the Jews for their rebellions
against the Lord God of Israel. Nephi’s practice was rather like a man who instructs his family from
a book written in another tongue without teaching them the language itself. Because Nephi had
lived in the land of Judea, he understood all of the allusions and innuendos employed by Isaiah as he
presented his prophecy.
1.5.34.28 There comes a time in the life of any faithful student of the scriptures that he begins
to perceive himself in the writings of the ancients. This may happen as one comprehends the univer-
sality of a principle of the Gospel of Christ. It may happen as events unfold in his world which are
undeniable fulfillments of predictions made by the prophets. Nephi knows that his own perception
and interpretation of Isaiah is in large measure governed by his particular circumstances, both spiri-
tual and temporal. He does assure his readers, however, that as time passes, every man will compre-

42
hend that Isaiah’s gift of prophecy transcends time and location, and that at some point he will see
himself, his time and place, reflected in the teachings of the ancient prophets, and particularly in
those of Isaiah.
1.5.34.29 One of Nephi’s chief concerns has been that his posterity would have some trouble
in believing in the principle of revelation in general and in the applicability of Isaiah to themselves in
specific. He therefore confines himself to demonstrating how Isaiah may be likened unto them,
rather than take on the larger task of showing how Isaiah may serve as a revelator to a vast panoply of
peoples, places, and times. By clearly explaining Isaiah in Nephite and Lamanite terms, Nephi hoped
to instill faith in the hearts and minds of his posterity throughout the next thousand years and then
in the latter days as they would be able to observe the writings of Isaiah fulfilled before their very
eyes.
1.5.34.30 No doubt the most compelling recommendation to read the writings of the prophet
Isaiah came from the Lord Jesus Christ during the time that he taught the Nephites gathered to the
temple in the city of Bountiful shortly after his resurrection from the dead.
And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment
I give unto you that ye 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. And all things that he spake have been and
shall be, even according to the words which he spake. (3 Nephi 23:1–3)
1.5.34.31 The Savior had spent much of the second day of his visit among the Nephites
instructing them in principles to be found in the writings of the prophet Isaiah, particularly in
chapters 52 and 54 of that book. It should be observed that Jesus deemed it unnecessary to refer to
the 53rd chapter Isaiah, that which contained as clear a description of the atoning sacrifice and of
Christ’s final moments on the cross as can be found in prophetic literature.
1.5.34.32 The western mind has some difficulty comprehending the prophecies of Isaiah, in
part because our records of the history of the House of Israel are much too fragmentary. Large seg-
ments of the children of Israel were carried off as the result of war; other remnants were led into
other parts of the world by the hand of the Lord. We do have some notion of that which transpired
among the Jews, during and after the Babylonian captivity. We also have a substantive account of
the posterity of Lehi for the thousand years they preserved their records here in the Americas. Of the
many other fragments of the House of Israel we know little or nothing. The prophet Isaiah, how-
ever, was a gifted seer who comprehended the work of the Lord God among His people wherever
they might be found, and incorporated his visions of them into his writings. There will come a day,
in the which we will be more informed, when we will perceive perfectly why Isaiah wrote his prophe-
cies precisely as he did. We will be far more appreciative in those days. The Savior’s command to the
Nephites was not a passing suggestion. It was important to the disciples of Christ to know that their
circumstances had literally been foreseen and recorded long before they transpired. Having confi-
dence in the ability of a man to know that which lies in the future constitutes the heart and soul of a
testimony of the atonement, the resurrection, and the salvation of mankind.

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 1.5.34.33 Both the history and the destiny of the House of Israel are woven into the writings of
the prophet Isaiah. Inasmuch as remnants of the House of Israel had been scattered all over the face
of the earth, Isaiah could not possibly have referred to the posterity of Abraham, Isaac, and Jacob
without treating some aspect of the nation into which the Israelites were led.

1.5.35 The Writings of Jeremiah

1.5.35.1 We have proposed elsewhere that the prophet Jeremiah was born in the city of Anathoth
about 3222 years after Adam and Eve departed from the Garden of Eden, or about the year 661 BC.
We have also suggested that his ministry may have begun some thirty years later, at the time he
would have been able to begin functioning as a priest in the Aaronic priesthood, a service that would
be rendered throughout his life because of his birthright in the tribe of Levi. This probably would
have been in the Adamic year 3252, or about the year 631 BC. As he testifies in his own record:
The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of
Benjamin: To whom the word of the LORD came in the days of Josiah the son of Amon king of
Judah, in the thirteenth year of his reign. (Jeremiah 1:1–2)
1.5.35.2 The teachings and revelations of the prophet cover a period of no less than forty years
and the text of his prophecies have been assembled together in not quite chronological order. This
portion, however, begins when he was about thirty years old, about 3252 after Adam and Eve left
the Garden of Eden, or about the year 631 BC.
1.5.35.3 Josiah was one of the great kings of Judah, a scion of David, and an ancestor of the
Lord Jesus Christ. He began to rule the kingdom after the assassination of his father in the Adamic
year 3239, or about 644 BC. Under Josiah’s lead, a great reformation took place among the children
of Israel. In this task he was aided by the prophet Jeremiah. The sites that had been dedicated to the
gods of the Gentiles and heathens were destroyed, not only within the boundaries of the tribal inher-
itance of Judah, but throughout the land of Palestine. During his reign the city of Jerusalem became
the focus of religious life, particularly the Temple which he had restored to its former glory. The
Passover celebration was once more brought to the forefront of the minds and hearts of the covenant
people. Josiah died in the valley of Esdraelon while opposing the invading forces of Pharaoh. He was
deeply mourned by his people. The thirteenth year of Josiah’s reign corresponds to the dates given
for the beginning of Jeremiah’s ministry given in the paragraph immediately above.
1.5.35.4 In the 25th chapter of Jeremiah the prophet provides another significant temporal
marker for his ministry.
The word that came to Jeremiah concerning all the people of Judah in the fourth year of
Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Bab-
ylon; The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabi-
tants of Jerusalem, saying, From the thirteenth year of Josiah the son of Amon king of Judah, even
unto this day, that is the three and twentieth year, the word of the LORD hath come unto me,
and I have spoken unto you, rising early and speaking; but ye have not hearkened. And the LORD

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 hath sent unto you all his servants the prophets, rising early and sending them; but ye have not
hearkened, nor inclined your ear to hear. (Jeremiah 25:1–4)
1.5.35.5 The fourth year of the reign of Jehoiakim or Eliakim began 3274 years after our first
parents were driven from the Garden of Eden, or about the year 609 BC. We also learn here that the
first year of Nebuchadnezzar’s reign began at the same time.
1.5.35.6 The thirteenth year of the reign of Josiah began 3252 years after our first parents were
driven from the Garden of Eden, or about the year 631 BC. As we have indicated earlier, this was
the beginning of the prophet’s ministry. Twenty-three years later would take us to the Adamic year
3275, or about the year 608 BC. From our previous calculations, we have established 3274 (609 BC)
as the date of the prophecy. We have noted these little discrepancies before having to do with the
month during a particular year when a king began his reign and how the years thereafter were calcu-
lated. For our purposes we have settled on the earlier date of 3274 (609 BC) as marking Jeremiah’s
23rd year as a prophet.
1.5.35.7 Jeremiah was not the only prophet to serve during this particular time frame. We
know that Obadiah possibly served during this time and father Lehi most certainly was called while
Jeremiah cried repentance to the inhabitants of Jerusalem. There were many others who have not as
yet been named.
1.5.35.8 In the 36th chapter of Jeremiah, the prophet relates another event that takes place in
the fourth year of the reign of Jehoiakim, the son of Josiah.
And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this
word came unto Jeremiah from the LORD, saying, Take thee a roll of a book, and write therein
all the words that I have spoken unto thee against Israel, and against Judah, and against all the
nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that
the house of Judah will hear all the evil which I purpose to do unto them; that they may return
every man from his evil way; that I may forgive their iniquity and their sin. Then Jeremiah called
Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the
LORD, which he had spoken unto him, upon a roll of a book. (Jeremiah 36:1–4)
1.5.35.9 The reign of Jehoiakim began 3270 years after our first parents were driven from the
Garden of Eden, or about the year 613 BC. The fourth year would have been in the Adamic year
3274, or about the year 609 BC. It is clear that this chapter was composed about the same as the
previous one cited immediately above. Both are out of chronological order with the many of the
chapters that surround them.
1.5.35.10 This particular roll would be sent up to the king and his household and would even-
tually be cut up and burned. We may assume that Jeremiah had his own personal copies of all of the
revelations that he had received during his ministry and that he used his personal records to compile
the book that is spoken of here. After the first was destroyed, Jeremiah would have a second copy
made that would serve as a witness against Jehoiakim and his family. For their failure to hearken to
the voice of the Lord and that of His servants, the royal court would lose what status that it had
enjoyed and the dynasty would fail. We may only vainly speculate how much of the current version
of Jeremiah’s writings were included on these two rolls. Chapters 1 through 26 have been recom-

45
mended, as well as chapters 46 through 51. As we have noted before, Jeremiah’s writings are not in
precise chronological order.
1.5.35.11 The act of composing the scroll and presenting it to the king was another attempt to
cry repentance to a fallen people who were on the cusp of being utterly destroyed by their enemies.
Jeremiah undoubtedly dictated all of the revelations that he had received from the Lord by reading
aloud those that he had written down previously in his own records. Baruch copied the whole down
in his own hand. It is likely that much of this material was inserted into the Brass Plates. This would
have taken place about eight years before Lehi and his family departed from the city of Jerusalem.
One wonders if Lehi himself had any part in the preservation of Jeremiah’s writings or in having
them incised upon the Brass Plates that had been entrusted to Laban.
1.5.35.12 In Jeremiah 52 another aspect of the prophet’s timeframe is revealed.
Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years
in Jerusalem. And his mother’s name was Hamutal the daughter of Jeremiah of Libnah. And he
did that which was evil in the eyes of the LORD, according to all that Jehoiakim had done. For
through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out
from his presence, that Zedekiah rebelled against the king of Babylon. And it came to pass in the
ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadrezzar
king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built
forts against it round about. So the city was besieged unto the eleventh year of king Zedekiah. And
in the fourth month, in the ninth day of the month, the famine was sore in the city, so that there
was no bread for the people of the land. Then the city was broken up, and all the men of war fled,
and went forth out of the city by night by the way of the gate between the two walls, which was by
the king’s garden; (now the Chaldeans were by the city round about:) and they went by the way of
the plain. But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the
plains of Jericho; and all his army was scattered from him. Then they took the king, and carried
him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon
him. And the king of Babylon slew the sons of Zedekiah before his eyes: he slew also all the princes
of Judah in Riblah. Then he put out the eyes of Zedekiah; and the king of Babylon bound him in
chains, and carried him to Babylon, and put him in prison till the day of his death. (Jeremiah
52:1–11)
1.5.35.13 Zedekiah was born 3260 years after Adam and Eve departed from the Garden of
Eden. He ascended to the throne of his nephew in the year of Adam 3281. His reign came to an end
with the destruction of Jerusalem in 3292. Zedekiah was the last king of Judah before the Babylonian
captivity. He was named Mattaniah by his parents, Josiah and Hamutal, but was renamed Zedekiah
by Nebuchadnezzar at the age of twenty-one. When Zedekiah proved unsatisfactory during the
eleventh year of his reign, most of the sons of the king were put to death as he stood with them, then
the king of Babylon had Zedekiah’s eyes thrust out. One of his sons had escaped the vengeance of
Nebuchadnezzar, however, and with a group of supporters eventually crossed the ocean to settle in
the land of Zarahemla. These Jewish colonists have been traditionally called the Mulekites. It was
among the people of Mulek that the sole survivor of the Jaredite civilization, Corinatumr, lived out
his last days. More than three hundred years later, the Nephites fleeing from the Lamanites would

46
come in contact with the Mulekites in Zarahemla and the two peoples would become a single
nation.
1.5.35.14 Eliakim, or as Necho the king of Egypt would have called him, Jehoiakim, had some
rather notable righteous ancestors, including his own father Josiah. Before him, only Hezekiah and
Azariah improved the spiritual atmosphere of the kingdom of Judah. The rest of the kings were
either of dubious moral value to the inhabitants of the kingdom of Judah or were outright apostates.
Jehoiakim, however, did not follow the righteous example of the great kings, but succumbed to the
same temptations as his wicked predecessors. So also Zedekiah.
1.5.35.15 In the eighth year of his rule of the kingdom of Judah, Zedekiah forsook the oath
that he had made with the king of Babylon. Nebuchadnezzar then returned to besiege the city of
Jerusalem and within in three years had reduced it to rubble. The first act of the Babylonian cap-
tivity had come to a close. It would be seventy years before the posterity of the inhabitants of the
Jerusalem would be allowed to return to their homeland.
1.5.35.16 According to the writings of Daniel the prophet, Nebuchadnezzar took a large part of
the vessels of the Temple at Jerusalem when he subdued Jehoiakim (or Eliakim) in the year of Adam
3273. The second looting of the Temple took place during the short reign of Jehoiachin in 3281.
There would be a third when Jerusalem fell in the eleventh year of the reign of king Zedekiah. The
ninth year of Zedekiah’s rule would have been about 3290 since Adam and Eve were exiled from the
Garden of Eden, or about the year 593 BC.
1.5.35.17 The eleventh year of the reign of king Zedekiah would have been, according to our
chronological calculations, about the 3292nd year after our first parents departed from the Garden
of Eden. In modern calendars this would have been about the year 591 BC. Most modern scholars
have settled upon 587 or 589 BC; we have no need to argue the point.
1.5.35.18 The siege was completed and after the two years hardly anything was left of the stores
within the city. Other ancient documents in concert with the writings of Jeremiah, suggest that
during the two years that Pharaoh attempted to break the siege against the city but for his pains was
utterly defeated by the Babylonians.
1.5.35.19 Once a breach had been made in the walls, the defenders sought to escape by any
means possible. The king fled eastward as he was able, into the valley of the Jordan River. He ulti-
mately was unsuccessful, being soon thereafter captured by Nebuchadnezzar’s troops. It would
appear that the soldiers who accompanied the king no longer found it expedient to defend their
sovereign. While the siege of Jerusalem progressed, Nebuchadnezzar apparently was elsewhere to the
north. Zedekiah and the majority of his family were transported to the king of Babylon at Riblah in
the land of Hamath.
1.5.35.20 At least one of the sons of Zedekiah escaped into the wilderness with a cadre of his
servants. Mulek must have been a child or an infant in arms when his entourage made their way
westward through Egypt to the west coast of Africa. From thence they apparently crossed the wide
expanse of the Atlantic ocean, arriving on the eastern shores of the western hemisphere shortly after
Lehi and his family arrived on the southwest coast of the promised land. Mulek and his people
settled in a land that came to be known as Zarahemla, a fertile area just south of the narrow neck of
land that divided the land northward from the land southward. While dwelling in this place, the

47
Mulekites came in contact with the last of the Jaredites, Coriantumr, who dwelt with them nine
months before he died. Neither colony knew of the other until the Nephites, under the direction of
their leader Mosiah, fled northward from their enemies, through the wilderness, about 220 years
before the birth of the Lord Jesus Christ. The Mulekites were duly impressed by the knowledge and
quality of character of the Nephites and in short order made Mosiah their king. These two groups
eventually became one people. Hence the ancient inhabitants of America were partly of the tribes of
Joseph and Judah.
1.5.35.21 In chapters 40 through 43 of Jeremiah, the prophet relates some of the aftermath of
the decisive war between the kingdom of Judah and the Babylonians. After the destruction of Jeru-
salem and the Temple of Solomon, the king of Babylon established a man by the name of Gedaliah
to be governor over the land of Judah. Jeremiah chose to live with Gedaliah in the city of Mizpah.
Within a few short months, however, a royalist movement in the land led by Ishmael, slaughtered
Gedaliah and those assembled with him and the land once again succumbed to chaos. Jeremiah
counseled the leader of another faction of the army to remain faithful and true to the king of Bab-
ylon and he and the people would be spared. Johanan, however, fled to Egypt taking as many of the
people that he could gather up, including Jeremiah and Baruch the prophet’s servant, friend, and
scribe. This appears to have transpired in the same year as the destruction of Jerusalem, or about 591
BC. Tradition holds that Jeremiah died in Egypt.
1.5.35.22 In the midst of this political and military conflict between Zedekiah and Nebuchad-
nezzar, the prophet Lehi of the tribe of Manasseh, is called by the Lord to flee from the city into the
wilderness to the south of Jerusalem. So far as we can tell, father Lehi first sensed the concern for the
safety and survival of the city of Jerusalem and of the Temple of Solomon about the year 602 BC.
1.5.35.23 The Lord commanded Lehi that his four sons were to return to Jerusalem in order to
obtain the plates of Brass that had been entrusted to Laban for safe keeping. This task they even-
tually achieved, returning to their father with the record and Laban’s servant who had decided to
join their party.
And after they had given thanks unto the God of Israel, my father, Lehi, took the records
which were engraven upon the plates of brass, and he did search them from the beginning. And he
beheld that they did contain the five books of Moses, which gave an account of the creation of the
world, and also of Adam and Eve, who were our first parents; And also a record of the Jews from
the beginning, even down to the commencement of the reign of Zedekiah, king of Judah; And
also the prophecies of the holy prophets, from the beginning, even down to the commencement of
the reign of Zedekiah; and also many prophecies which have been spoken by the mouth of
Jeremiah. (1 Nephi 5:10–13)
1.5.35.24 Undoubtedly Lehi knew of some of the contents of the Brass Plates because he uses
that knowledge to help convince his sons that it was important for them to return to Jerusalem and
approach Laban for the acquisition of them. Nephi also knew that the Plates contain the command-
ments of God and that they were vital to the future spiritual prosperity of his descendants. Whether
he knew that as a result of his father’s teachings or whether he was aware of that fact because of
direct revelation, we do not know.

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 1.5.35.25 There are long and tortuous arguments by the learned men of the world regarding
the composition of the Pentateuch, the five books of the Lawgiver Moses. Most of them fall flat
when one considers that Lehi is reviewing these writings over a hundred years before they were
supposed by these scholars to have been compiled. All opinions to the contrary aside, there are
numerous evidences that demonstrate that the first five books of the Bible were penned in their
totality by the prophet Moses himself. That those original writings have been manipulated somewhat
and grievously mistranslated in several instances is freely admitted. Errors in transmission and the
residual machinations of wicked men ought not to distract us from the truth of the matter. It would
by an interesting exercise to compare the writings of Moses as contained on the Brass Plates with the
texts of the King James version and the inspired version which has come to light in our own day. We
might easily believe that the saints of God would be most gratified by the comparison
1.5.35.26 When did the record of the Jews begin? Would this have including the writings of
their great Patriarch, Judah the son of Jacob? Were there any of the posterity of Judah who compiled
records of any kind from the time of Moses until the days of King David who was himself of that
illustrious tribe? We might point to the story of Ruth which had been preserved, in which is
recorded the experiences of David’s ancestors in the lands of Moab and Bethlehem. Some of David’s
writings are preserved in the Psalms; the Proverbs are attributed to his most wise son Solomon.
Could the writings of the prophets Nathan and Gad be found in the record of the Jews which was
engraved upon the Plates of Brass? Did the record of the Jews begin after the separation of Solo-
mon’s realm into the Kingdom of Judah and the Kingdom of Israel? These are difficult questions to
be sure, but we must consider the material with which Lehi and his family would have most familiar
as they ponder the Plates in the wilderness. Lehi’s first experiences with the God of Heaven took
place during the first year of the reign of King Zedekiah. We discover later that it was a little over six
hundred years before the birth of Christ that Lehi’s family departed from Jerusalem. The destruction
of Jerusalem by the Babylonians therefore took place in the eleventh year of the reign of Zedekiah, or
about the year 591 BC.
1.5.35.27 Perhaps we would find the writings of Ahijah, Shemaiah, Oded, Azariah, Hanani,
Jehu, Elijah, Micaiah, Jahaziel, Eliezer, and Elisha inscribed with the record of the Jews. Certainly
the writings of Obadiah, Joel, Hosea, Jonah, Amos, Isaiah, Micah, Nahum Jeremiah, Zephaniah,
and Habakkuk would have appeared upon the Plates. The writings of Daniel and Ezekiel were prob-
ably not available to the compilers of the Brass Plates inasmuch as these men were ensconced in the
land of Babylon at the time. Nor could there be any mention of Esther for the same reason. Neither
would any of the writings of Haggai, Zechariah, Nehemiah, Ezra, or Malachi be found there inas-
much as these great prophets, seers, and priests lived after the time of Lehi’s exodus from Jerusalem.
Little, if any, of the later Greek influence would be found in the record of the Jews preserved upon
the Brass Plates. Certainly not all of the prophecies of Jeremiah would be found on the Plates of
Brass, inasmuch as Lehi and his family departed from Jerusalem before Jeremiah had finished his
labors.
1.5.35.28 Nephi the son of Helaman cites the prophecies of Jeremiah when his own prophecies
are doubted by the people of Zarahemla. Obviously, the writings of the prophet were available to

49
him because they had been incised upon the Brass Plates prior to Lehi’s departure from the city of
Jerusalem.
And now I would that ye should know, that even since the days of Abraham there have been
many prophets that have testified these things; yea, behold, the prophet Zenos did testify boldly;
for the which he was slain. And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah,
(Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we
know that Jerusalem was destroyed according to the words of Jeremiah. O then why not the Son
of God come, according to his prophecy? And now will you dispute that Jerusalem was destroyed?
Will ye say that the sons of Zedekiah were not slain, all except it were Mulek? Yea, and do ye not
behold that the seed of Zedekiah are with us, and they were driven out of the land of Jerusalem?
But behold, this is not all— Our father Lehi was driven out of Jerusalem because he testified of
these things. Nephi also testified of these things, and also almost all of our fathers, even down to
this time; yea, they have testified of the coming of Christ, and have looked forward, and have
rejoiced in his day which is to come. (Helaman 8:19–22)
1.5.35.29 We should probably assume that the prophets whom Nephi mentions by name are
those who lived after the times of both Abraham and Moses. The greatest witness given by this bevy
of prophets to the people of Zarahemla was that of Jeremiah, inasmuch as there was no question in
anyone’s mind that Jerusalem had been destroyed by the Babylonians after Lehi’s departure, the
existence of the Mulekites having sealed that witness. Since the prophet clearly saw the future on that
occasion, what was to keep him from seeing the ministry of the Son of God before it took place?
1.5.35.30 Jeremiah had testified to the people of Judah that their stance with the Egyptians
would bring about the destruction of the city of Jerusalem and the Temple. It was this impending
destruction and captivity of the Jews that motivated Lehi’s exodus into the wilderness of the Arabian
peninsula. Laman, Lemuel, and others of Lehi’s company did not believe that the nation could be
destroyed under the circumstances and much of the continual bickering during the journey to the
promised land was founded in their incredulity. Both Lehi and Nephi received revelations regarding
the destruction of the city and the Babylonian captivity, but these visions were not externally
confirmed until the peoples of Zarahemla and Nephi came together three hundred years later.
1.5.35.31 Lehi had testified of the sins of the people of Jerusalem, for the which he was vilified
and mocked. When he bore witness of the coming Messiah, however, they were enraged and sought
to take his life. The entire corpus of Nephi’s record constitutes a memoir of the prophet’s convic-
tions regarding the coming of the Son of God into the world to bring about the redemption and
salvation of men. The testimonies of those who wrote upon the Small Plates of Nephi are no less
replete with their witness of the Christ. Mormon’s redaction of the records of the Nephites demon-
strates repeatedly that the Nephites were, for the most part, a Christian nation that looked forward
to the life and ministry of Jesus with unquenchable faith. The times when the Nephites faltered in
their progress transpired when they were engaged in practices that diminished their sensitivity to the
whisperings of the spirit of God, when they were blinded and deafened by their own wickedness.
1.5.35.32 Just as an aside, in reference to the scriptural accounts of Jeremiah’s life, we should
probably refer to an event in the prophet’s experiences that appears in the early pages of the Book of
Mormon that is frequently misinterpreted. The sons of Lehi made a second trip from the wilderness

50
to Jerusalem, the purpose of which was to retrieve the family of Ishmael. On their return to Lehi, the
older brothers of Nephi rebelled against the instructions that they had received and plotted against
his life. The young prophet was stalwart and conformed his siblings by reminding them of the
blessings that they had already received for having been obedient.
Yea, and how is it that ye have forgotten what great things the Lord hath done for us, in
delivering us out of the hands of Laban, and also that we should obtain the record? Yea, and how
is it that ye have forgotten that the Lord is able to do all things according to his will, for the
children of men, if it so be that they exercise faith in him? Wherefore, let us be faithful to him.
And if it so be that we are faithful to him, we shall obtain the land of promise; and ye shall know
at some future period that the word of the Lord shall be fulfilled concerning the destruction of
Jerusalem; for all things which the Lord hath spoken concerning the destruction of Jerusalem must
be fulfilled. For behold, the Spirit of the Lord ceaseth soon to strive with them; for behold, they
have rejected the prophets, and Jeremiah have they cast into prison. And they have sought to take
away the life of my father, insomuch that they have driven him out of the land. Now behold, I say
unto you that if ye will return unto Jerusalem ye shall also perish with them. And now, if ye have
choice, go up to the land, and remember the words which I speak unto you, that if ye go ye will
also perish; for thus the Spirit of the Lord constraineth me that I should speak. (1 Nephi 7:11–15)
1.5.35.33 May we suggest that neither Laman nor Lemuel had mentioned anything of the visit
which they had received from the angel of God? Perhaps the fact that they were beating their
younger brothers to death at the time may have had something to do with their reticence. Had they
shared their viciousness with the sons and daughters of Ishmael? Unlikely. It was nothing to be
proud of. The fact that Nephi was bringing this sordid episode to their attention must have deeply
disturbed them, particularly when they were attempting to impress at least two of the daughters of
Ishmael. Had the elder brothers been forthcoming in describing the success that they had experi-
enced with regard to the obtaining of the Brass Plates from Laban? Again, highly unlikely, inasmuch
as they had not been particularly illustrious in their conduct at the time. They had lingered outside
the walls of Jerusalem waiting for Nephi to accomplish the errand upon which all of them had been
sent. Additionally, they had not yet gained a witness that the adventure had been worth the effort
involved, save that which their “foolish” father had expressed when he finally held them in his hands.
1.5.35.34 Nephi had testified to his older brothers before in this vein, after they had failed in
their first attempts to obtain the plates. They had numerous scriptural witnesses that what Nephi
said was true. They had personal experiences which should have convinced them that both Lehi and
Nephi were inspired men. Laman and Lemuel were consciously choosing to ignore all that the Lord
had done for them and was able to do for them, primarily because they chaffed at their younger
brother’s words, resenting his seemingly unquenchable enthusiasm for doing those things which had
been commanded of them.
1.5.35.35 Nephi bears his testimony to his brethren regarding the land of promise and that
they would, as a consequence of their faith, obtain that land as an inheritance for their posterity.
There would come a time when they would know for a certainty that the city of Jerusalem and
environs had indeed been destroyed. Lehi would have a vision to that effect, one which he would
unhesitatingly share with his children. This revelation came once Lehi and his family had arrived at

51
the promised land and after they had begun to appreciate the wondrous blessings which had come
into their lives. They may have been more receptive to Lehi’s prophecies by that point, at least while
he lived. The perfect proof of the destruction of Jerusalem would come many generations later when
the Nephites finally came in contact with the remnants of a people who had fled the city at the very
hour of destruction; a people who would also make their way to the promised land by divine
intervention.
1.5.35.36 The inhabitants of Jerusalem and environs had ripened in iniquity, filled with all
manner of abominations. Their rejection of the prophets, seers, and revelators of God was a reflec-
tion of their rejection of the Lord God Himself. Nephi’s candor with his brethren and members of
Ishmael’s family is remarkable. His clarity is unequivocal. They cannot rejoin a fallen society without
suffering the effects of its imminent destruction. To return to Jerusalem at that hour would be tanta-
mount to returning to Sodom or Gomorrah after judgment had been levied against those two
wicked cities. Consider Lot’s wife who did no more than to turn herself about to look upon that
which had once been her home. Laman and the others were free, if they really believed their own
press, to return to Jerusalem, but Nephi testifies to them that they will directly suffer the conse-
quences for having done so. One might observe that if the rebels were free to return, why not just
allow them to do so? Why make all of this fuss with those who would be recalcitrant during their
entire lifetimes and would pass that truculence on to their posterity? Clearly the survival of the
colony depended upon all of the members of both families making the journey. It was just as vital as
were the possession of the Brass Plates and the opportunity for Lehi’s sons to have spouses. There-
fore, the Spirit of the Lord moved Nephi to be rather forceful in his arguments, just as he had been
persuaded that the death of Laban was in the best interests of everyone concerned (see 4.10–18).
1.5.35.37 In the midst of this rather sobering reproof, Nephi makes mention of the prophet
Jeremiah, that he had been imprisoned by the Jews a short time before. According to our under-
standing of the chronology of both the Book of Mormon and the history of the kingdom of Judah,
this would have been during the first year of the reign of king Zedekiah. We have pinpointed this
year to have been about 602 BC. Most scholars of the Book of Mormon have reference the imprison-
ment of the prophet that is recorded in Jeremiah 37 in conjunction with Nephi’s aside in 1 Nephi 7.
This clearly cannot be the case as the text of Jeremiah reveals.
And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom
Nebuchadrezzar king of Babylon made king in the land of Judah. But neither he, nor his servants,
nor the people of the land, did hearken unto the words of the LORD, which he spake by the
prophet Jeremiah. And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the
son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the LORD our God for
us. Now Jeremiah came in and went out among the people: for they had not put him into prison.
Then Pharaoh’s army was come forth out of Egypt: and when the Chaldeans that besieged
Jerusalem heard tidings of them, they departed from Jerusalem. (Jeremiah 37:1–5)
1.5.35.38 Zedekiah ascended the throne of the kingdom of Judah 3281 years after Adam and
Eve were expelled from the Garden of Eden, or about the year 602 BC. Zedekiah and his court were
a bad lot. The events of this chapter transpired toward the end of Zedekiah’s reign. By the time that
Zedekiah became king of Judah, Jeremiah had been an active prophet for nearly thirty years. Few

52
had ever taken the servant of the Lord God of Israel seriously, except as an annoyance. We may only
speculate about Zedekiah’s motivation for asking anything of the God of Jeremiah. It seems likely,
however, that Zedekiah wished to mortify Jeremiah because the Pharaoh of Egypt was come north to
confront Nebuchadnezzar in order to break the siege of Jerusalem by the Babylonians. Jeremiah
would be cast into prison for treason against Zedekiah because he testified that the Chaldeans would
overwhelm the Egyptians and eventually destroy the city of Jerusalem. This whole scene between the
Pharaoh and Nebuchadnezzar took place a year or two before the fall of the city of Jerusalem, about
the Adamic year 3290, or about 593 BC.
1.5.35.39 Nephi’s confrontation with his brethren took place about nine years before Jeremiah
was put into prison by Zedekiah. We must conclude, then, that Jeremiah had been cast into prison
before, an event that was not formally recorded in the records of the kingdom of Judah as we pres-
ently have them, but it was noted by Nephi.

1.5.36 The Writings of Zenos

1.5.36.1 In our discussion regarding the writings of Jeremiah in the Book of Mormon, we cited a
passage from Helaman that not only testified of the inclusion of the writings of Isaiah and Jeremiah
on the Brass Plates, but also those of other prophets whose names are presently unique in the scrip-
tures, confined as they are to the text of the Book of Mormon; Nephi the son of Helaman cites from
the testimonies of Zenos, Zenock, and Ezias to prove his points to the people of Zarahemla. Surely
their works must have been incised upon the plates retrieved by Nephi and his brethren from the
hands of Laban. Nephi the son of Lehi bears his personal witness of the coming of the Messiah by
quoting some of the same sources.
And behold he cometh, according to the words of the angel, in six hundred years from the
time my father left Jerusalem. And the world, because of their iniquity, shall judge him to be a
thing of naught; wherefore they scourge him, and he suffereth it; and they smite him, and he
suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his
long-suffering towards the children of men. And the God of our fathers, who were led out of
Egypt, out of bondage, and also were preserved in the wilderness by him, yea, the God of Abra-
ham, and of Isaac, and the God of Jacob, yieldeth himself, according to the words of the angel, as
a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be
crucified, according to the words of Neum, and to be buried in a sepulchre, according to the
words of Zenos, which he spake concerning the three days of darkness, which should be a sign
given of his death unto those who should inhabit the isles of the sea, more especially given unto
those who are of the house of Israel. For thus spake the prophet: The Lord God surely shall visit all
the house of Israel at that day, some with his voice, because of their righteousness, unto their great
joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by
fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains
which shall be carried up. And all these things must surely come, saith the prophet Zenos. And the
rocks of the earth must rend; and because of the groanings of the earth, many of the kings of the
isles of the sea shall be wrought upon by the Spirit of God, to exclaim: The God of nature suffers.
And as for those who are at Jerusalem, saith the prophet, they shall be scourged by all people,

53
 because they crucify the God of Israel, and turn their hearts aside, rejecting signs and wonders, and
the power and glory of the God of Israel. 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. 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. Yea, then will he remember the
isles of the sea; yea, and all the people who are of the house of Israel, will I gather in, saith the
Lord, according to the words of the prophet Zenos, from the four quarters of the earth. Yea, and
all the earth shall see the salvation of the Lord, saith the prophet; every nation, kindred, tongue
and people shall be blessed. (1 Nephi 19:8–17)
1.5.36.2 Some scholars have gone so far as to suggest that Lehi left Jerusalem for the last time
on the date upon which Jesus would be born exactly six hundred years later. That, perhaps, is an
unnecessary conceit. The first mention of this timetable takes place in conjunction with Lehi’s
teaching of his family after he had completed his account of the Vision of the Tree of Life. Although
Lehi had been taught by an angelic being in his vision, there is nothing in the narrative suggesting
that the six hundred year revelation had come to Lehi in the same fashion. Nephi makes a clear
distinction between those things which his father experienced in the Vision of the Tree of Life and
those things which he had learned through the power and influence of the spirit of God. In Nephi’s
account of his interview with the angel and the Vision, he testifies of the birth of Christ, but nothing
is mentioned of a precise timeframe in which those things would transpire. The question remains
then, what was the setting in which an angel revealed to Lehi or Nephi that item of information.
One might also wonder whether that exact period of time had been revealed to one of the prophets
whose record was inscribed upon the Plates of Brass. In that case, Nephi might be referring to an
angelic revelation which would have been included in that sacred record.
1.5.36.3 The temporal sufferings of Jesus Christ during his mortal ministry were, in part,
simply a matter of having lived upon a fallen world, associating with men and women who had
partaken of the spirit of a telestial world. It is not of this common lot of mankind that Nephi is
speaking. It is the peculiar viciousness directed at the Savior because he was recognized as the Son of
God. The abuses of the last few hours of his life reflected the loathing of that fallen angel, Lucifer of
old, whose rebellion against the authority of God separated him forever from the bastions of light
and truth. Every vile and unseemly thing which Satan could inspire men to do was perpetrated upon
Jesus in an attempt to distract him from the office which he was performing for the souls of the
children of God on the earth. Jesus, however, was not to be intimidated or deterred from that which
he had been sent to earth to accomplish. The “loving kindness” and “long-suffering” of the Christ
manifested itself in his suffering for sin. No personal considerations were entertained during those
hours as he paid the price for the individual sins of mankind. The irony of this entire scene is the
fact that as Jesus was suffering for the iniquity of men, Satan was taking advantage of the weaknesses
caused by those very sins to whip the wicked into a frenzy yearning for fratricide.
1.5.36.4 To know the truth from God is a wonderful thing. It nourishes the soul, delights the
mind and heart of those who peruse it implications. To have before us the testimonies of ancient
Apostles and prophets constitutes a treasure immeasurable. The Book of Mormon, the Doctrine and

54
Covenants, and the Pearl of Great Price only adds to our enjoyment. The promise that there are yet
many other servants of God whose records have been preserved and will one day be directly available
should thrill the heart of every righteous man who has ever felt the power of the spirit of the Lord.
The expectation that we will one day take the hand of these great messengers of the Kingdom in
fellowship is an expectation almost inexpressible.
1.5.36.5 The prophet Zenos was particularly gifted in articulating that which he had seen in
vision. The joys and sufferings of the Nephites at the time of the death of Jesus Christ are clearly
prophesied here. They enjoyed the company of the Savior, heard his voice and beheld his face, but
they also passed through a series of terrifying destructions before his appearance among them.
1.5.36.6 Zenos not only saw the temporal trials and tribulations which would come upon the
children of Israel at the time of the death of Christ, he also noted that most of them would be
suffering a degree of apostasy, their kings referring to the “god of nature” rather than the “god of
heaven” This view is completely consistent with the Allegory of Zenos wherein the attempts of the
master of the vineyard to have his scattered trees bring forth good fruit generally failed. Apostasy is
the natural resting state of humanity.
1.5.36.7 At this point in his prophecy, Zenos turns to the fate of the Jews in Jerusalem at the
time of the Savior’s death. Within a hundred years after the crucifixion of Jesus Christ, the city of
Jerusalem would be utterly destroyed and the nation or kingdom of the Jews will have ceased to
exist. They had eyes to see, but chose not to perceive the power of God that was manifested among
them by the mortal Messiah. They had ears to hear, but chose to ignored those teachings which
would have brought them happiness and peace. They had hearts that were capable of receiving the
truth, but they chose to harden themselves until they were past feeling.
1.5.36.8 The entire generation that rejected Jesus as the Christ was reduced to penury almost in
an instant. We do not have a complete accounting of the scattering of the Jews during the first cen-
tury after Christ’s birth, but if the truth were known, we would discover that no matter where they
went, no matter how far and undiscovered a country they may have resorted to try to find solace,
their nefarious deeds followed them and drove them into the dust with sorrow and great remorse.
The sufferings of their posterity during the last two thousand years are but faint echoes of the
tribulations of their fathers.
1.5.36.9 The Jews of Jesus’ day have long since found themselves in the world of spirits where
they have continued to anguish over their lot in time and in eternity. But there is respite, testifies
Zenos, a time when the principles and ordinances of the Gospel of Jesus Christ will once again be
offered to them and they will prove to be somewhat more receptive. Their salvation in that day will
depend in large measure upon their willingness and ability to put away their anger and despair. Any
hope that the Jews might have for redemption will come as their posterity receives the truths that
they once rejected. The promises made to Abraham, Isaac, and Jacob will be fulfilled among the Jews
and they will be blessed with the rest of the House of Israel.
1.5.36.10 The Diaspora has not been an effect felt only among the Jews, but one which has
scattered the entire house of Israel. The children of Jacob are to be found among every nation,
kindred, tongue, and people. For that reason, the gathering of Israel will be carried out in every cor-
ner of the earth. The faithful will be taught the principles of eternity and they will receive all of the

55
saving ordinances of the Gospel of Jesus Christ at the hands of the servants of God who have been
authorized to exercise the power of the priesthood in their behalf. Zenos’ Allegory speaks of the
grafting that will take place in the latter days and Jacob himself explains the importance of having a
sincere heart and a contrite spirit in that day.
1.5.36.11 All the nations of the earth will be blessed because of the children of Israel which will
be among them. Abraham was promised that all the nations of the earth would be blessed because of
his own posterity, and the gathering in the latter days will, in large measure, be a manifestation of
the fulfillment of that promise. The prophet Jeremiah declared that the gathering of the last days
would be of such a grand nature that the children of Israel would consider it more wonderful than
the exodus from Egypt.
1.5.36.12 Both Zenos and Zenock received specific revelations regarding those who would be
ensconced upon the western hemisphere because, in part, of their direct relationship to the family of
Lehi. Mormon points out this very fact as he relates the coming of the resurrected Lord Jesus Christ
to the Nephites in the city of Bountiful.
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. Yea, the prophet Zenos did testify of these things,
and also Zenock spake concerning these things, because they testified particularly concerning us,
who are the remnant of their seed. Behold, our father Jacob also testified concerning a remnant of
the seed of Joseph. And behold, are not we a remnant of the seed of Joseph? And these things
which testify of us, are they not written upon the plates of brass which our father Lehi brought out
of Jerusalem? (3 Nephi 10:15–17)
1.5.36.13 No doubt Mormon had access to all of the records of the Nephites, including the
Plates of Brass, and had perused them all. Thus, he could speak as an eminent authority of that
which the ancient prophets of Israel had said regarding the signs surrounding the death of the Lord
Jesus Christ and the significance of them.
1.5.36.14 The prophets that had been raised up among the posterity of father Lehi were no less
explicit in their teachings. Men like Samuel the Lamanite could not have been more exacting in their
testimonies regarding the fate of the wicked and the blessings that would befall those who were more
righteous. In terms of the timeframe in which Nephi the son of Nephi lived, there were many
prophecies made to the which Mormon referred but did not articulate. Mormon had expressed his
desire to write more of Nephi’s ministry but was constrained by the amount of material available to
him and the lack of space which he had upon his own plates (see 7.17).
1.5.36.15 One of the primary reasons that the writings of Zenos and Zenock were preserved
upon the Brass Plates was because they were members of Joseph’s family, and the great ancestors of
father Lehi and probably of Ishmael as well. Zenos was slain for his testimony of the Lord Jesus
Christ. Zenock undoubtedly suffered martyrdom because of his faith and testimony of Jesus Christ,
but nothing of his demise is recorded in the scriptures currently in our possession.
1.5.36.16 Those who familiarize themselves with the text of the Book of Mormon have become
immediately aware of the great allegory of Zenos quoted in full by Jacob, the brother of Nephi. It is

56
certain that this prophetic literary piece could be found on the Brass Plates. Lehi himself was appar-
ently taken with the allegory.
And it came to pass after my father had spoken these words he spake unto my brethren con-
cerning the gospel which should be preached among the Jews, and also concerning the dwindling
of the Jews in unbelief. 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. Yea, even my father spake much concerning the Gentiles, and also concerning
the house of Israel, that they should be compared like unto an olive-tree, whose branches should
be broken off and should be scattered upon all the face of the earth. Wherefore, he said it must
needs be that we should be led with one accord into the land of promise, unto the fulfilling of the
word of the Lord, that we should be scattered upon all the face of the earth. And after the house of
Israel should be scattered they should be gathered together again; or, in fine, after the Gentiles had
received the fulness of the Gospel, the natural branches of the olive-tree, or the remnants of the
house of Israel, should be grafted in, or come to the knowledge of the true Messiah, their Lord and
their Redeemer. And after this manner of language did my father prophesy and speak unto my
brethren, 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. (1 Nephi 10:11–15)
1.5.36.17 To what extent did Lehi teach his family regarding the Gospel of the Lord Jesus
Christ? Was it merely a travelogue indicating how that sublime set of divine principles would be dis-
seminated throughout the world? No such generalization would have had any bearing whatsoever
upon the lives of those who were to inherit the western hemisphere. Lehi taught his children of the
principles of faith in Christ and of repentance from personal sin. He taught them regarding the
atoning sacrifice of the Lord and how salvation from death and hell would be brought about among
all of the children of men. He told his posterity about the ordinances of baptism and the laying on of
hands for the Gift of the Holy Ghost, and all other performances which have been and will be
required in order for men and women to be exalted in the Celestial Kingdom of God. As a warning
to his own children, he testified that the Jews, though a portion of the covenant family of Abraham,
Isaac, and Jacob, would fall away from the truth because of their rejection of Jesus Christ, that what
little light and truth which still remained among them would fade away, leaving them an isolated
and despised people. In their wickedness they would plot against the life of their Messiah, and for
their lack of spiritual sensitivity they would rejoice in his death, further cutting themselves off from
the blessings of eternity. Lehi also bore witness that Jesus would rise from the dead and through the
auspices of the Holy Ghost all the nations of the earth would come to a knowledge of the God of
Israel. Lehi was not an itinerate escaping from the marauding hordes of the Babylonians; he was a
living prophet of God, a seer non pareil, a revelator of eternal truths which never had been conceived
by the mind of man without divine assistance.
1.5.36.18 It is clear from this passage that Lehi had become quite conversant with the Allegory
of Zenos which had been preserved upon the Brass Plates of Laban. The tame olive tree was likened
unto the House of Israel, and in the time of Lehi and his family, the Kingdom of Judah in particular.
The Gentiles too were compared to an Olive tree, but one that was wild with a lack of cultivation.
Zenos prophesied regarding the wasting away of the covenant people and the manner which the God

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of Heaven proposed to save the better part of those children of Abraham, Isaac, and Jacob and the
promises made unto their fathers. The Diaspora or scattering of Israel was designed to give the pro-
mises an opportunity to take root in a place outside of Palestine. The grafting in of the branches of
the wild tree testified of the Lord’s intention to preserve the fundamental principles of salvation in
the hearts and minds of the Gentiles once the Israelites in the promised land had rejected the truth
and light that had been placed before them in the person of His Son.
1.5.36.19 Part of the fulfillment of the prophecies which had been uttered by the servants of
God had to do with the transporting of Lehi and his family to the Americas. That land had been
dedicated to those who would be led by the hand of the Lord to inherit it. As they would soon
discover for themselves, they could only be led to the promised land when they were in harmony
with each other. Whenever they rebelled against their father, Nephi, or the Lord, the posterity of
Lehi were left unto themselves and were at risk of annihilation. Therefore they must needs be, at all
times, in “one accord” that they might make progress. Their continual lack of internal harmony led
to the family spending eight years in the wilderness of Arabia attempting to conclude a journey that
should have only taken them a few months. For that irrational disharmony, the posterity of Lehi
nearly drowned in the depths of the great sea. Had it not been for the faithfulness of Nephi, his
determined commitment to perform all that the Lord God had given him to do, the family might
have perished completely in any number of places along their route.
1.5.36.20 In the scattering of Israel is prefigured the death and decomposition of the mortal
body. In the gathering of Israel may be seen the promise of immortality through the resurrection of
the Lord Jesus Christ. In the Allegory of Zenos, the branches of the wild tree, the Gentiles, prosper
for a time, drawing strength from the covenants given to the ancient patriarchs. Eventually, however,
there would come a time when the scattered branches would be gathered back to the mother tree,
and the Gentile branches would be grafted into the various scions of the original tree hidden through-
out the world. The premortal promise of a Messiah, a Redeemer, would come to the knowledge of
the entire population of the earth, regardless of their ancestry. The prophesied gathering of scattered
Israel is now currently under way. What a rich storehouse of teaching the Large Plates of Nephi must
contain, if the snippets which Nephi includes here in the Small Plates are any indication.
1.5.36.21 After Nephi’s interviews with the angel of the Lord, he returned to his brethren who
were disputing among themselves regarding the things that their father had taught them.
And now I, Nephi, was grieved because of the hardness of their hearts, and also, because of
the things which I had seen, and knew they must unavoidably come to pass because of the great
wickedness of the children of men. And it came to pass that I was overcome because of my afflic-
tions, for I considered that mine afflictions were great above all, because of the destruction of my
people, for I had beheld their fall. And it came to pass that after I had received strength I spake
unto my brethren, desiring to know of them the cause of their disputations. And they said:
Behold, we cannot understand the words which our father hath spoken concerning the natural
branches of the olive-tree, and also concerning the Gentiles. And I said unto them: Have ye
inquired of the Lord? And they said unto me: We have not; for the Lord maketh no such thing
known unto us. Behold, I said unto them: How is it that ye do not keep the commandments of
the Lord? How is it that ye will perish, because of the hardness of your hearts? Do ye not remem-

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 ber the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith,
believing that ye shall receive, with diligence in keeping my commandments, surely these things
shall be made known unto you. Behold, I say unto you, that the house of Israel was compared
unto an olive-tree, by the Spirit of the Lord which was in our father; and behold are we not broken
off from the house of Israel, and are we not a branch of the house of Israel? (1 Nephi 15:4–12)
1.5.36.22 Nephi had witnessed the entire destruction of his posterity at the hands of the poster-
ity of his brethren. He had watched the spirit of inspiration wane in the lives of the righteous until
only wickedness and mayhem remained. The seeds of the fall of the children of Lehi were visible in
the lives of his two older brothers. There was little he could do for them. Nephi was understandably
depressed by the open vision that he had experienced of the future of his family. He was undoubt-
edly physically drained by the tremendous spiritual experience as well. For a period of time he was
not in a position to be a benefit to his family. This disputation, however, probably continued in
Lehi’s tent, the brothers attempting to interpret their father’s word by the light of their own under-
standing. A bootless exercise.
1.5.36.23 The word “disputations” is somewhat charged, being more negative in its semantic
value than “reasoning” or “discussing”. The primary meaning of “puto” in Latin has to do with “throw-
ing, casting, driving, and casting”. One wonders why Laman and Lemuel chose not to ask their
father directly what he meant. One wonders why they were willing to accept Nephi’s offer to help
them comprehend the Allegory. Lehi had taught his family earlier regarding the Allegory of the
Olive Tree, about which Nephi gives but a truncated account. Whether the disputations arose
because of this initial instruction or from subsequent teachings we do not know because of the
terseness of Nephi narration. Lehi and Nephi had already received open visions of the future history
of their posterity. They knew that their journey would take them half a world away from where they
were presently encamped. They knew, without question, the significance of the various “natural
branches” which were taken into the various parts of the vineyard. These were remnants of the
House of Israel, as Lehi and his family constituted a remnant of the covenant people, who were
being separated from the “mother tree” planted in the land of Canaan. The despised Gentiles were
to be the means by which those scattered portions would be gathered again. Laman and Lemuel’s
cultural biases were hindering their ability to grasp the Allegory in all of its aspects.
1.5.36.24 The response of the brothers to the question as to whether or not they had prayed for
understanding can be properly read with just a bit of sarcasm in their tone. An embarrassing ques-
tion, this. The simplest of all solutions is the one not thought of, or rather, the one not attempted
because of its “anti-intellectual” flavor. For men whose minds are grounded in the material things of
this fallen world, prayer seems a bit silly. Therefore, what is required is humility, like that of a little
child. Undoubtedly Nephi had expressed himself before in this matter. The softening of his own
heart had come as the result of fervent prayer regarding the value of his father’s visions and dreams.
Laman and Lemuel had been frequently rebuked by a series of beings, both temporal and divine,
because of the hardness of their hearts and their unwillingness to humble themselves that they might
be guided and directed by the Spirit of God. Unwilling to accept their chastisement with good grace,
they simply became cynical. “God will not tell us, unworthy creatures, anything; you and father are
the only ones who are so blessed!”

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 1.5.36.25 The specific commandments had to do with personal prayer, although there were no
doubt other problems in the lives of Laman and Lemuel that were hindering their spiritual progress.
Disobedience to the law of God is followed by an unwillingness to approach His throne in prayer.
There is an uneasiness in the hearts of the wicked that fears light and truth. The hardness of one’s
heart is not directly caused by sin, but rather by a willful avoidance of the consequences of sin. We
have a tendency to inure ourselves against the suffering of our souls which disobedience invariably
brings. The inuring is best described as a hardening of the heart.
1.5.36.26 We are not privy to exactly when the Lord uttered these words to the family cited in
the passage above, but the fact that Nephi is reminding his brothers of that previous counsel would
suggest that it had happened openly. It may have very well been part of a revelation to one of the
ancient prophets whose writings were preserved upon the Brass Plates. Lehi had taken time to share
much of what had been recorded there with his children. Nephi may simply be reminding them of
the time when that commandment had been discussed.
1.5.36.27In the Allegory of the Olive Tree, the dying portions of the Tree were to be pruned
away and burned. The brothers may have been concerned that the escape from Jerusalem, their
having been cut off from the tame olive tree, was merely a preamble to be burned in the wilderness.
Nephi pointed out that there were other branches aside from the ones that were going to be
destroyed in the fire. These were the “young and tender” branches which were to be placed in the
nethermost parts of the vineyard to be nourished and cared for. The complaint of the older brothers
had been that all that was good and profitable was being left behind in Jerusalem and that they were
going to perish in the wilderness (see 2.11). Nephi assures them that this would not be the case.
1.5.36.28 Jacob, the brother of Nephi quotes the entire Allegory of Zenos in his writings in
order to explain how a people who once having rejected the Son of God could ever be established
again as a covenant people.
Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for
the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and
of things as they really will be; wherefore, these things are manifested unto us plainly, for the salva-
tion of our souls. But behold, we are not witnesses alone in these things; for God also spake them
unto prophets of old. But behold, the Jews were a stiffnecked people; and they despised the words
of plainness, and killed the prophets, and sought for things that they could not understand. Where-
fore, because of their blindness, which blindness came by looking beyond the mark, they must
needs fall; for God hath taken away his plainness from them, and delivered unto them many
things which they cannot understand, because they desired it. And because they desired it God
hath done it, that they may stumble. 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. But behold, according
to the scriptures, this stone shall become the great, and the last, and the only sure foundation,
upon which the Jews can build. And now, my beloved, how is it possible that these, after having
rejected the sure foundation, can ever build upon it, that it may become the head of their corner?
Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get
shaken from my firmness in the Spirit, and stumble because of my over anxiety for you. (Jacob
4:13–18)

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 1.5.36.29 The Jews did not mind having prophets among them so long as those holy men
spoke in veiled language, cloaking the truth of God in deeply complex metaphorical terms. Nephi
had not taught his people the manner of the prophesying of the Jews because he preferred clarity and
plainness over obfuscation. In this verse Jacob also gives a clear definition as to what constitutes
truth. It is that which reflects absolute reality, whether past, present, or future. There are those today
who, like Korihor of old, attempt to persuade the minds of men that truth is relative, that what may
be certain for one man may be a base falsehood to another. This, of course, is merely the posturing
of an anti-Christ. Those who partake of this spirit will ultimately find themselves upon the wide
expanse of eternity with neither rudder nor sail.
1.5.36.30 One wonders if Jacob’s caution to his people had come about because some among
them desired to have the truth be a little more rhetorically flexible. Jacob clearly declares the fate of
those who entertain this notion in a serious way. The Gospel of Jesus Christ should not be viewed as
some sort of intellectual endeavor. One modern prophet, seer, and revelator spoke of this sort of
meandering as being in the thick of thin things. The principles of salvation are simple, easy to be
understood, filled with hope and charity. Of course, with clarity comes the command to live up to
that which one understands. If comprehension can be put off for a while because of the obtuseness
of the prophet, so much the better for those presently unwilling to conform their personal conduct
to some standard higher than the groveling lusts of a fallen world. When a man sent from God
begins the cry of repentance to an unwilling people, almost immediately and almost invariably they
seek to take his life. The Jews present the archetypal study in such truculence.
1.5.36.31 Jacob’s citation of the Allegory of Zenos is ostensibly an attempt to demonstrate how
the Jews, as a covenant people, could ever hope to obtain salvation having once rejected the Lord
God of Israel in the person of Jesus of Nazareth. The Allegory answers the question as to how endur-
ing the promises of God are when once made to his servants. If a generation, fully aware of what it is
doing, were to abandon the faith of their fathers, would there ever be an opportunity for the children
of those apostates to have the Gospel of Christ extended to them? Our minds and hearts tell us that
in the eternal scheme of things there must be such an opportunity. The intriguing thing about the
Allegory is that it answers a far more important question for Jacob and his family. The prophets,
seers, and revelators of the Nephites had seen in vision that there would come a time when the
Nephite civilization would cease to exist, destroyed by the terrible hatred embodied in the ranks of
the Lamanites. The blood line of the Nephites, however, would continue among the Lamanites and
thus Jacob and Nephi had a vested interest as to what would happen to their seed. Were the trans-
gressions of Laman and Lemuel and the perennial hatred of their posterity so great that no one of
their descendants would ever be brought to a knowledge of the plan of salvation? This question is
answered directly by the Allegory and, by analogy, the initial question regarding the Jews is also
resolved.
1.5.36.32 The name, person, and ministry of the Lord Jesus Christ is the only means in time
and in eternity whereby the inhabitants of this earth may find redemption from death and hell, the
only means by which they can find peace and comfort, the only means by which they can be recon-
ciled to God the Eternal Father. Scholars frequently point to Psalm 118:22 (“The stone which the
builders refused is become the head stone of the corner”) and Isaiah 28:16 (“Therefore thus saith the

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Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a
sure foundation: he that believeth shall not make haste”) as the probable citations to which Jacob
was referring, but as we have seen many times before, the Brass Plates contained the writings of
many prophets whose names are not included in the text of the Old Testament.
1.5.36.33 Again, the central question has to do with the redemption of a covenant people who
had, en masse, rejected the light and truth of Heaven and made their apostasy a matter of cultural
tradition. How can the promises made to Abraham, Isaac, and Jacob be fulfilled if multiple genera-
tions of their posterity rejected the Spirit of the Lord? The same is true of those promises made to
Lehi, Nephi, and Jacob.
1.5.36.34 The role of a prophet and revelator is a cooperative one with those for whom he has
charge. Both the teacher and the student must be filled with the Spirit of God if any lasting effect is
to transpire in the lives of the people. Jacob has already been deeply shaken by the pride and lascivi-
ousness of the Nephites, but here hopes that the repentance process is far enough along that they will
all be comforted by his words and those of the prophet Zenos. He then relates at length the allegory.
Jacob adds his own testimony regaring Zenos in the next chapter.
And now, behold, my brethren, as I said unto you that I would prophesy, behold, this is my
prophecy—that the things which this prophet Zenos spake, concerning the house of Israel, in the
which he likened them unto a tame olive-tree, must surely come to pass. And the day that he shall
set his hand again the second time to recover his people, is the day, yea, even the last time, that the
servants of the Lord shall go forth in his power, to nourish and prune his vineyard; and after that
the end soon cometh. 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! And the world shall be burned
with fire. And how merciful is our God unto us, for he remembereth the house of Israel, both
roots and branches; and he stretches forth his hands unto them all the day long; and they are a
stiffnecked and a gainsaying people; but as many as will not harden their hearts shall be saved in
the kingdom of God. (Jacob 6:1–4)
1.5.36.35 Jacob has prepared himself to bear fervent testimony regarding the Allegory of Zenos.
He knows that it is true because of the revelations of Christ with which he has been blessed. Jacob,
like Nephi and Lehi before him, have seen in vision the entire history of the Nephite and Lamanite
peoples. They knew that the prophecies of Isaiah dealt directly with their posterity and now Jacob
testifies that the prophecies of Zenos did the same.
1.5.36.36 The first general gathering of the House of Israel took place under the direction of
Moses and Aaron as the children of Israel were led out of Egypt after generations of slavery. The
second gathering of Israel is to transpire near the Second Advent of the Lord Jesus Christ, at the time
of his coming in glory to rule as the Messiah for a thousand years. Jacob instructs his readers that the
second gathering is treated in the latter verses of the Allegory of Zenos in which the master of the
vineyard pruned his vineyard for the last time with the aid of his servants.
1.5.36.37 The world, that is to say those who have partaken of the spirit and substance of this
fallen world to the point where they no longer hearken to the voice of God, will be separated from
among the righteous. This has been illustrated in the Allegory of Zenos when the “most bitter”

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branches, the “bad” are pruned from the olive trees and are burned. This is the fate of the wicked;
they will have no place among the righteous but will spend an enormous amount of time elsewhere.
1.5.36.38 Notwithstanding the bitter fruit produced by the various trees representing Israel and
its scattered remnants, the Lord of the vineyard was faithful to those original covenants and did all
within His power to provide an opportunity for the trees to be viable and productive. If the trees
produced evil fruit, it was the choice of the various generations of the House of Israel, those who
chose to be stiff-necked and gainsaying.
1.5.36.39 Others of the prophets of God among the Nephites also quote Zenos in order to
inspire the people to greater obedience to the principles and ordinances of the Gospel of the Lord
Jesus Christ. Alma the younger cites Zenos in order to demonstrate to the Zoramites that they did
not need a synagogue in order to worship God
And Alma said unto them: Behold, ye have said that ye could not worship your God because
ye are cast out of your synagogues. But behold, I say unto you, if ye suppose that ye cannot wor-
ship God, ye do greatly err, and ye ought to search the scriptures; if ye suppose that they have taught
you this, ye do not understand them. Do ye remember to have read what Zenos, the prophet of
old, has said concerning prayer or worship? For he said: Thou art merciful, O God, for thou hast
heard my prayer, even when I was in the wilderness; yea, thou wast merciful when I prayed con-
cerning those who were mine enemies, and thou didst turn them to me. Yea, O God, and thou
wast merciful unto me when I did cry unto thee in my field; when I did cry unto thee in my
prayer, and thou didst hear me. And again, O God, when I did turn to my house thou didst hear
me in my prayer. And when I did turn unto my closet, O Lord, and prayed unto thee, thou didst
hear me. Yea, thou art merciful unto thy children when they cry unto thee, to be heard of thee and
not of men, and thou wilt hear them. Yea, O God, thou hast been merciful unto me, and heard
my cries in the midst of thy congregations. Yea, and thou hast also heard me when I have been cast
out and have been despised by mine enemies; yea, thou didst hear my cries, and wast angry with
mine enemies, and thou didst visit them in thine anger with speedy destruction. And thou didst
hear me because of mine afflictions and my sincerity; and it is because of thy Son that thou hast
been thus merciful unto me, therefore I will cry unto thee in all mine afflictions, for in thee is my
joy; for thou hast turned thy judgments away from me, because of thy Son. (Alma 33:2–11)
1.5.36.40 We cannot be certain of the degree to which the Zoramites entertained the reading
of the records to be found on the Brass Plates. It is certain that they did not accept the writings of all
of the holy prophets from the days of Lehi down to the time of Alma and his brethren. Zoram had
apparently adopted certain passages from the writings of Moses and others in order to prop up his
own separatist doctrines, but had rejected anything having to do with the promised Messiah. Alma
will be quite pointed in his criticism of this studied negligence. Zenos was a prolific writer whose
teachings would have been almost common knowledge among the Nephites.
1.5.36.41 The simple conclusion to be drawn here is that Zenos testified that his fervent prayer
was heard by God even though he had made his petition while in the midst of a wild and desolate
place. No doubt Zenos found himself in the middle of a desolation because his enemies had driven
him out from among them, a notion that could not been completely lost of the poor Zoramites who

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had been driven out of the synagogues. Alma’s point is that they, too, could pray effectively in the
wilderness.
1.5.36.42 We may not know the precise extremity Zenos was suffering when he prayed in his
cultivated field, but it may have been a blessing that he sought for the fruitfulness thereof, perhaps in
a time of famine, a common occurrence in his day and age.
1.5.36.43 In his list of personal sanctuaries, Zenos testifies that he found solace while praying
with his family. Other than the injunction to pray frequently in the home, Zenos may have experi-
enced difficulties involving his wife and children that motivated his petitions to God. Each succeed-
ing place of worship has been more confined and more “civilized”, demonstrating that the nature of
the place to pray is not nearly as important as the attitude with which one seeks out the Father.
1.5.36.44 It is in the nature of the communion between God and man that prayer becomes
effectual. If prayer is no more than a matter of pride in one’s rhetoric, the loftiness and grandeur of
one’s vocabulary together with the sweetness of the rhythm and sound, the petitioner will only want
to pray in public. His personal, private prayers will be wanting in scope and sincerity. Prayer is most
effective when it springs from the innermost sanctuaries of the heart. God the Father must be wor-
shipped in spirit and truth. Most likely these were not vocal utterances; Zenos would have been far
too modest for emotional outbursts that a literal interpretation would imply.
1.5.36.45 Of course, we have no historical record that describes the trials and tribulations through
which the prophet Zenos passed, save for that which he had preserved in his own writings. We should
probably assume, however, that it did not differ in type and intensity from the sufferings of the saints
in every dispensation.
1.5.36.46 The record of Zenos must have inspired hope in the hearts of the Zoramites, who other-
wise felt themselves to be damned by the prejudice of their brethren. As they hearkened to the words
of the prophet testifying of his experiences with prayer in the wilderness, in his field, in his home
and closet, they must have begun to realize that they, too, could worship God outside of the syna-
gogue. Just at this moment of burgeoning faith, the second doctrinal issue is introduced. If they have
accepted Zenos’ testimony regarding the nature of prayer, they would also have to accept his testi-
mony regarding the coming of the Messiah, the Son of God.
1.5.36.47 In his testimony against the Nephites in the city of Zarahemla, the prophet Samuel
commends the conduct of the repenting Lamanites.
And behold, ye do know of yourselves, for ye have witnessed it, that as many of them as are
brought to the knowledge of the truth, and to know of the wicked and abominable traditions of
their fathers, and are led to believe the holy scriptures, yea, the prophecies of the holy prophets,
which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and
repentance bringeth a change of heart unto them— Therefore, as many as have come to this, ye
know of yourselves are firm and steadfast in the faith, and in the thing wherewith they have been
made free. And ye know also that they have buried their weapons of war, and they fear to take
them up lest by any means they should sin; yea, ye can see that they fear to sin—for behold they
will suffer themselves that they be trodden down and slain by their enemies, and will not lift their
swords against them, and this because of their faith in Christ. And now, because of their stead-
fastness when they do believe in that thing which they do believe, for because of their firmness

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 when they are once enlightened, behold, the Lord shall bless them and prolong their days, not-
withstanding their iniquity— Yea, even if they should dwindle in unbelief the Lord shall prolong
their days, until the time shall come which hath been spoken of by our fathers, and also by the
prophet Zenos, and many other prophets, concerning the restoration of our brethren, the Laman-
ites, again to the knowledge of the truth— Yea, I say unto you, that in the latter times the pro-
mises of the Lord have been extended to our brethren, the Lamanites; and notwithstanding the
many afflictions which they shall have, and notwithstanding they shall be driven to and fro upon
the face of the earth, and be hunted, and shall be smitten and scattered abroad, having no place for
refuge, the Lord shall be merciful unto them. And this is according to the prophecy, that they shall
again be brought to the true knowledge, which is the knowledge of their Redeemer, and their great
and true shepherd, and be numbered among his sheep. Therefore I say unto you, it shall be better
for them than for you except ye repent. (Helaman 15:7–14)
1.5.36.48 The posterity of the people of Ammon had lived among the Nephites in the land of
Zarahemla for more than seventy years. Thousands of other Lamanite converts had dwelt among the
Nephites after their conversion. The Nephites were not unfamiliar with the faithfulness of the
Lamanites to the Gospel of the Lord Jesus Christ.
1.5.36.49 Anyone who had lived in the land of Zarahemla would have been familiar with the
long-standing commitment of the Ammonites to the principles of righteousness. The children and
grand-children of those brought into the fold by the sons of Mosiah were stellar examples of the
effect of righteous traditions in the lives of good men and women.
1.5.36.50 The first covenant had been entered into by the people of King Lamoni and his
father at the time their brethren came upon them to destroy the faithful. There were subsequent
bodies of men who entered into the same oath of non-aggression. Although we may easily point to
the 2,000 stripling warriors who volunteered to join the Nephites in their battle against the forces of
Amalekiah and Ammoron, we should probably accept them as being exceptions to the rule. Most of
the children of the people of Ammon entered into the covenant of their fathers. Thus, even fifty
years after the great war against Amalekiah had ended, the people of Ammon were still noted for
their oath.
1.5.36.51 Mormon had said much the same thing of the people of Ammon when they were
received into the land of Zarahemla as brethren of the Nephites. These faithful people had engen-
dered at least two generations of faithful saints, and were well-known throughout the land of Zara-
hemla. For this capacity to completely repent from their sins, the Lamanites would continue to be
preserved.
1.5.36.52 The nod at Zenos by Samuel is probably in reference to the allegory of Zenos that is
related in the writings of Jacob. It is doubtful that Samuel would have had access to the Small Plates
of Nephi, but he certainly would have had access to the scriptures contained on the Brass Plates.
Many of the Lamanites had received the fullness of the Gospel and in Samuel’s day were faithfully
observing to do all that the Lord God of Israel required of them. During the 200 years of prosperity
and tranquility that would reign after the visit of the Savior to those who had survived the great
destruction, all of the inhabitants of the land would live in accordance to the principles of happiness.
Eventually, however, all of those who professed any kinship with the faithful would be destroyed,

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leaving only those who considered themselves Lamanites to continue in the land. The posterity of
those who survived the destruction at the hill Cumorah would be those who would be given the
blessing of having the truth revealed to them in the latter days by the text of the Book of Mormon
and the influence of the Holy Ghost.
1.5.36.53 As to the period of time between the destruction of the Nephites and the arrival of
the Gentiles we have little information as to how the Lamanites fared in the land. More than a
thousand years would pass with little or no history committed to writing. From what we can discern
from the indigenous peoples who remain, however, wars and destructions were frequent and severe.
The history of the Lamanites since the arrival of the Gentile nations in this hemisphere has been
tragic and brutal. Samuel’s description of their condition during this time cannot be more accurate
in general terms.
1.5.36.54 Many millions of the posterity of father Lehi have been edified by the power of the
priesthood, and they have received all of the blessings that have ever been available to the faithful
saints in any dispensation. Many hundreds of millions more will yet receive those same blessings.

1.5.37 The Writings of Zenock

1.5.37.1 In previous citations regarding Zenos, we discovered that Zenock was another of the
prophets of the Lord God of Israel whose prophecies were engraved upon the Brass plates. He was
undoubtedly of the loins of Joseph, either through Ephraim or Manasseh because Mormon testifies
that he was one of the grand progenitors of their race. Zenock and Zenos are cited by Alma and
Amulek in order to help the poverty-stricken Zoramites in the land of Antionum to believe in the
coming of the Son of God to redeem mankind.
For it is not written that Zenos alone spake of these things, but Zenock also spake of these
things— For behold, he said: Thou art angry, O Lord, with this people, because they will not
understand thy mercies which thou hast bestowed upon them because of thy Son. And now, my
brethren, ye see that a second prophet of old has testified of the Son of God, and because the
people would not understand his words they stoned him to death. (Alma 33:15–17)
My brother has called upon the words of Zenos, that redemption cometh through the Son of
God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that
these things are true. (Alma 34:7)
1.5.37.2 The records of both Israelite prophets had been preserved upon the Brass Plates brought
by Lehi and his family from Jerusalem to the Americas. We do not know the precise circumstances
which generated this fervent prayer on the part of this Israelite prophet, but the history of the cove-
nant people is filled with countless opportunities for such a rebuke. Again, we are not privy to the
situation within the community of Israelites which precipitated the martyrdom of the prophet Zenock.
If he were stoned by the people in accordance with their perverted misunderstanding of the prophet’s
teachings, they may have condemned him for heresy. Stoning was established in the Law of Moses to
deal with heresy, particularly heresy that involved pagan forms of worship.

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 1.5.37.3 We may see in the history of the Nephites that certain apostates were aware of and
desired to destroy the righteous through their misinterpretation of the Law. It is clear, for instance,
that Sherem sought to wrest the leadership of the people of Nephi from Jacob by making his very
accusation against the Lord’s servant. We might surmise that something similar was arrayed against
Zenock as he attempted to teach the principles of Christianity to a people who were unwilling to
exercise faith or repent of their sins.

1.5.38 The Writings of Neum

1.5.38.1 As far as can be seen, the reference in 1 Nephi 19:10 is the only citation attributed to the
Israelite prophet Neum.
And the God of our fathers, who were led out of Egypt, out of bondage, and also were
preserved in the wilderness by him, yea, the God of Abraham, and of Isaac, and the God of Jacob,
yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to
be lifted up, according to the words of Zenock, and to be crucified, according to the words of
Neum, and to be buried in a sepulchre, according to the words of Zenos, which he spake concern-
ing the three days of darkness, which should be a sign given of his death unto those who should
inhabit the isles of the sea, more especially given unto those who are of the house of Israel.
(1 Nephi 19:10)
1.5.38.2 Some scholars have suggested that the can also be spelled as Nehum, Nechem, Nahum,
or even Nehemiah in its full form. Although the temptation is great to do so, we may not say with
certainty that Neum and the minor prophet Nahum are the same person. There is nothing in the
current version that we have of Nahum’s writings which would reflect the fact that the Messiah was
to be crucified. This could, however, be the result of elisions made by the Jews in the purge of Chris-
tian themes from their scriptures, during the first century following the death of Jesus.
1.5.38.3 To know the truth from God is a wonderful thing. It nourishes the soul, delights the
mind and heart of those who peruse it implications. To have before us the testimonies of ancient
Apostles and prophets constitutes a treasure immeasurable. The Book of Mormon, the Doctrine and
Covenants, and the Pearl of Great Price only adds to our enjoyment. The promise that there are yet
many other servants of God whose records have been preserved and will one day be directly available
should thrill the heart of every righteous man who has ever felt the power of the spirit of the Lord.
The expectation that we will one day take the hand of these great messengers of the Kingdom in
fellowship is an expectation almost inexpressible.

1.5.39 The Writings of Ezias

1.5.39.1 Ezias was another ancient prophet who is mentioned only once in the scriptures (see
Helaman 8:20), but clearly he was a man of great faith who testified of the coming of the Son of
God into the world.

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 And now I would that ye should know, that even since the days of Abraham there have been
many prophets that have testified these things; yea, behold, the prophet Zenos did testify boldly;
for the which he was slain. And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah,
(Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we
know that Jerusalem was destroyed according to the words of Jeremiah. O then why not the Son
of God come, according to his prophecy? (Helaman 8:19–20)
1.5.39.2 Some scholars have suggested that Ezias might possibly be equated with Esaias, a con-
temporary of Abraham who was blessed by the latter. If our supposition be correct, that Nephi’s list
of prophets lived after the days of both Moses and Abraham, Ezias would be another prophet who
pertained to the House of Israel rather than one who did not.

1.5.40 The Law and the Writings of Moses

1.5.40.1 At the time that Nephi and his brethren were attempting to retrieve the Brass Plates, the
prophet was confronted with a disturbing dilemma. It had become increasingly clear that obtaining
the record was going to be a difficult task. When Nephi was presented with an opportunity to gain
access to the plates at the expense of Laban’s life he felt a great hesitancy to take his enemy’s life.
And it came to pass that I was constrained by the Spirit that I should kill Laban; but I said in
my heart: Never at any time have I shed the blood of man. And I shrunk and would that I might
not slay him. 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. And it
came to pass that the Spirit said unto me again: Slay him, for the Lord hath delivered him into thy
hands; Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that
one man should perish than that a nation should dwindle and perish in unbelief. And now, when
I, Nephi, had heard these words, I remembered the words of the Lord which he spake unto me in
the wilderness, saying that: Inasmuch as thy seed shall keep my commandments, they shall prosper
in the land of promise. 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. And I also knew that the law
was engraven upon the plates of brass. And again, I knew that the Lord had delivered Laban into
my hands for this cause—that I might obtain the records according to his commandments. There-
fore 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 Nephi 4:10–18)
1.5.40.2 The struggle that Nephi had at this moment in his life would set him apart from all
those around him. In some respects he found himself in much the same situation morally as Abra-
ham when the Patriarch was commanded by God to offer up his only son Isaac upon an altar at
Mount Moriah. Abraham knew for himself the great tribulations associated with human sacrifice in
general and the offering of one’s own children in particular. His father Terah had attempted his life
by way of the priest of Elkenah. Nephi had been taught that the taking of another’s life was contrary
to the will of God; the Law of Moses had been quite specific about that commandment. His imme-
diate hesitancy is a reflection of the wonderful manner in which Nephi had been taught by his parents.

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 1.5.40.3 The argument of the Spirit is one that does not change. The Lord God of Israel
wanted Laban ushered into a place where he could do no more damage to himself or to anyone else.
Nephi is to be an executioner rather than a murderer. There are those, however, in the simplicity of
their understanding of the mind and will of God who do not hesitate to condemn both Nephi and
God for what is about to happen. Nephi first hesitates to kill Laban because he has never done any-
thing like that before. We ought to remember that Nephi is probably no older than sixteen years of
age. Upon reflecting upon his experiences with Laban, Nephi remembers that without question
Laban is an apostate, a thief, and a murderer.
1.5.40.4 Notwithstanding the justifications that Nephi can provide for himself as to why Laban
should be killed, the Spirit of the Lord refocuses Nephi’s mind and heart upon the task at hand. It is
not because that Laban is an apostate, thief, or murderer that his life is forfeit; it is because the
drunken man has been weighed in the balance and found wanting. The Lord has decreed his death.
Any other approach to the taking of Laban’s life would be injurious to Nephi’s soul.
1.5.40.5 The Lord slays; Nephi does not slay. The Lord has righteous purposes which the mind
of a young man could not fathom at this early time in his life. Nephi has “good” reasons for taking
Laban’s life, but they are not the Lord’s reasons. The Spirit reminds Nephi that the future of his
father’s posterity hangs in the balance. Laban stands in the way of the Lord’s righteous purposes with
regard to His covenant people, with those who are willing to obey Him. Without the Brass Plates,
the entire purpose for the which Lehi and his family have been chosen will be frustrated.
1.5.40.6 Nephi is led along in his thinking by the Spirit of God so that his motivation for
taking Laban’s life is more in harmony with that of the Lord. Laban should die, not because he has
been rude and abusive to Nephi and his brethren, but because he was not willing to do the Lord’s
will. Were the truth to be known, we most certainly would discover that Laban’s recalcitrance to
deliver up the Brass Plates had to do as much with his antipathy towards God as it did in his
antipathy toward Lehi and his family. Lehi is desirous to keep the commandments of God as is
Nephi. And, like every righteous man who has ever lived upon the earth, they desire that their
endless posterity do the same. All of the blessings extended to Lehi and Nephi are based on obedi-
ence to the law of God. Obedience could not be accomplished in ignorance or forgetfulness. Hence,
the inestimable value of the Brass Plates which Laban in his wickedness had withheld from the
covenant people.
1.5.40.7 Principles of general goodness might be adequately communicated from generation by
good people. The commandments of the Lord in the days of Lehi and his family included all of the
rituals and timely sacrifices associated with the Law of Moses. No one could possibly have trans-
mitted the minutia associated with that set of carnal commandments through one generation, much
less the dozens that might be required in the process of time.
1.5.40.8 The Plates of Brass contained the genealogical records of Lehi family, as interesting
and informative as that might be. It also contained the words of the prophets from the beginning, a
reflection of the Lord God’s dealings with His servants. But most importantly, the Plates contained
the entire Law of Moses which would preserve the posterity of Lehi in righteousness for more than
six hundred years.

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 1.5.40.9 Nephi recognizes that Laban is not prostrate before him so that he might take revenge,
or that he might make a preemptive strike against that which Laban might do in the future. Laban is
there because of the Brass Plates, prostrate so that he might be dealt with in an appropriate fashion,
so that record of the Jews might come to be in the possession of those whom God the Father willed
should have it.
1.5.40.10 Thus the deed was done with the rationale of the Lord God of Israel in the forefront.
Had Nephi killed Laban with any other motive in his heart, he would have eventually withered from
guilt and despair. He might have become like unto his own murderous brothers. He might have
contemplated taking their lives, especially when they became as vicious and persecuting as Laban had
been. The Lord through His Spirit guided Nephi in all that he did so that when difficult acts were
required of the young man, he was not destroyed by mistaken notions or misconduct of any kind.
1.5.40.11 When the sons of Lehi returned to their father in the wilderness, the family imme-
diately perused the Brass Plates in some detail as to their contents.
And after they had given thanks unto the God of Israel, my father, Lehi, took the records
which were engraven upon the plates of brass, and he did search them from the beginning. And he
beheld that they did contain the five books of Moses, which gave an account of the creation of the
world, and also of Adam and Eve, who were our first parents; (1 Nephi 5:10–11)
1.5.40.12 Lehi and Nephi would continually cite from the record of Moses in their attempts to
encourage the family to press forward in their travels in faith and unity. Nephi in particular found
great solace in the writings of Isaiah and Moses.
For behold, I have workings in the spirit, which doth weary me even that all my joints are
weak, for those who are at Jerusalem; for had not the Lord been merciful, to show unto me con-
cerning them, even as he had prophets of old, I should have perished also. And he surely did show
unto the prophets of old all things concerning them; and also he did show unto many concerning
us; wherefore, it must needs be that we know concerning them for they are written upon the plates
of brass. Now it came to pass that I, Nephi, did teach my brethren these things; and it came to
pass that I did read many things to them, which were engraven upon the plates of brass, that they
might know concerning the doings of the Lord in other lands, among people of old. And I did
read many things unto them which were written in the books of Moses; 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; for I did liken all scriptures unto us, that it might be for our profit
and learning. (1 Nephi 19:20–23)
1.5.40.13 Lehi and Nephi were perfectly aware that the city of Jerusalem would soon be
destroyed by the Babylonians. They knew just as assuredly as Jeremiah and the other prophets had
known what was about to transpire. Lehi would relate to his family the open vision which he had of
the destruction of their homeland. Nephi does not describe in detail any visions that he may have
had regarding the fall of the Kingdom of Judah and of the ravishing of the city, but his spiritual
knowledge regarding their fate and of the horrors which were about to descend upon them distressed
him deeply. His sentiments were similar to those of any man who ia aware of having just escaped a
violent and painful death.

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 1.5.40.14 Nephi saw his developing circumstances clearly as a fulfillment of prophecies which
he found written upon the Plates of Brass. It is a wonderful but startling experience to suddenly
come face to face with the foreknowledge of God and that of His chosen servants.
1.5.40.15 Perhaps at this point it would be well to review the original chapter divisions that
appeared in the First Edition of the Book of Mormon in order to explain the division which appears
here between verses 21 and 22 of the current format. In doing so, we ought not to disparage the
efforts of any, neither the composers of the First Edition nor those who attempted with the current
format to make the text more readily accessible to the students of the Book of Mormon. Chapter I
related those events which brought about the escape from Jerusalem by Lehi and his family together
with the retrieval of the Brass Plates from Laban. Chapter II recounted the invitation of the family of
Ishmael to join Lehi on his journey to the promised land, together with his accounting of the Vision
of the Tree of Life. Chapter III narrates Nephi’s own experiences with the messengers of God and
the Vision of the Tree of Life and other revelations. Chapter IV contains Nephi’s explanation of the
Vision to his older brothers. Chapter V contains a short history of the company’s travels in the wil-
derness, their eventual arrival in the promised land, and Nephi’s teachings to his brethren from the
Brass Plates, particularly the archetypal aspects of Moses’ experiences in the wilderness, together with
the writings of men like Zenos who apparently had seen his posterity in some detail.
1.5.40.16 After suffering at the hands of his elder brethren, Nephi and those associated with
them sought to gain formal independence from their oppressions by escaping into the mountain east
of the original settlement of the land of Lehi on the western shores of the Americas. There they
established a flourishing community in the land that they called Nephi. In their journeying, they
took with them all of the religious artifacts with which they had been blessed since departing from
the city of Jerusalem, including the Brass Plates.
And it came to pass that the Lord did warn me, that I, Nephi, should depart from them and
flee into the wilderness, and all those who would go with me. 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. And all those who would go with me were those who believed in the warnings and the
revelations of God; wherefore, they did hearken unto my words. And we did take our tents and
whatsoever things were possible for us, and did journey in the wilderness for the space of many
days. And after we had journeyed for the space of many days we did pitch our tents. And my
people would that we should call the name of the place Nephi; wherefore, we did call it Nephi.
And all those who were with me did take upon them to call themselves the people of Nephi. And
we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all
things, according to the law of Moses. (2 Nephi 5:5–10)
1.5.40.17 Notwithstanding the daily attempts to subvert his leadership, many of which im-
pinged upon his life, Nephi was willing to continue to do his best to guide and bless the company as
a whole. Nephi’s departure from the land of their first inheritance came as the result of a direct
commandment from the Lord.
1.5.40.18 Nephi, Sam, and Nephi had taken wives from among the daughters of Ishmael and
had begun having children of their own. It would appear that the separation of the Nephites from

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the Lamanites took place at a time when Jacob and Joseph were still quite young. The same should
probably be concluded about the marital status of the daughters of Lehi and Sariah, that they were
still quite young. The marriages that had taken place between the families of Lehi and Ishmael, had
primarily been between the sons of Lehi and the daughters of Ishmael. This is the first mention of
Nephi’s sisters. We are not certain as to when they were born, but it seems likely that they came into
the world under similar circumstances as had Jacob and Joseph and about the same period of time.
We have no indication as to the nature or timing of the death of Sariah. Apparently there were other
members of the company who accepted the leadership of Nephi and accepted his divine appoint-
ment to teach the truth. Were these individuals children of those who had rejected Nephi as the prophet,
seer, and revelator? We do not know, but their departure certainly would have added to the hatred
which Laman and his party felt toward Nephi. They could have only concluded, given their mental
state, that those people must have been kidnapped; they surely would not have left on their own.
1.5.40.19 The nature of the journey to the land of Nephi had to be difficult enough to per-
suade the Lamanites not to follow after their brethren. The flight would have been swift and danger-
ous; none of the company could have managed their sojourn had they not been strengthened by the
power of the Lord God of Israel. In a literal fashion Nephi’s humble prayer as answered as his path
was cleared before him and the way of his enemies was hedged up. The Lord through Nephi put as
much distance and wilderness as was possible between the righteous and the wicked. On the one hand
was the strength of the Nephites to travel with little children and women a great distance through
difficult territory; on the other was the determination of the warriors of the Lamanites to follow after
those who had, in their opinion, “robbed” them of a portion of their means and dominion. This
journey into the wilderness might have been affected by merely leaving their first encampment in the
land. Everything in the Americas at that time was certainly desolate and inhabited with nothing but
wild animals. It is most likely that part of the wilderness involved mountainous terrain.
1.5.40.20 Nephi would have no more referred to the place where they settled as the land of
Nephi any more than Mormon would have called his collection of plates by his own name. In the
latter case, the name of the Book of Mormon was given by Mormon’s son, Moroni. The tenderness
of the feelings that his people had for Nephi were just as poignant as the son had for his father.
1.5.40.21 Even though Nephi was guided and directed in all that he did by the hand of God,
his family and friends perceived him to be their deliverer from sorrow and oppression and thus
honored him in numerous ways as a result. One may only imagine, and that faintly, the great
humility which came into the heart and mind of Nephi, knowing that he was honored by his people
because he had honored God the Father.
1.5.40.22 Although Nephi chooses not to give a detailed account of their observance of the
Law of Moses, it must certainly was the case that they followed the Law in all of their dealings with
one another. This strict conformity to the Law of Moses would continue among the righteous until
the resurrected Lord Jesus Christ would declare to the faithful that it had been fulfilled in him. We
may rightly assume that the Nephites conscientiously obeyed the letter of the Law of Moses in all of
their dealings one with another. It would have constituted their civil law as well as their theological
law. By the observance of the statutes we may understand that the Nephites observed the times and
seasons that had been established by Moses. They would have observed to offer up sacrifices and

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celebrate the timely feasts appointed to them. The commandments is certainly in reference to the
totality of the Law of Moses, but more specifically to the ongoing principle of revelation that was
among them. Continuous revelation would be their salvation, and inasmuch as they hearkened to
the counsel given to them from God through Nephi, they would prosper.
1.5.40.23 Having been firmly settled in the land of Nephi, the righteous men and women of
Lehi’s posterity continued to observe all that pertained to the Law of Moses, including the building
of Temple unto the Most High God. This could only have been accomplished by referring to the
record of Moses and subsequent prophets whose writings could be found on the Brass Plates.
And I did teach my people to build buildings, and to work in all manner of wood, and of
iron, and of copper, and of brass, and of steel, and of gold, and of silver, and of precious ores,
which were in great abundance. 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; for they were
not to be found upon the land, wherefore, it could not be built like unto Solomon’s temple. But
the manner of the construction was like unto the temple of Solomon; and the workmanship
thereof was exceedingly fine. (2 Nephi 5:15–16)
1.5.40.24 Nephi does not directly tell us if the materials by which he raised the first buildings
in the land of Nephi included stone. Many scholars have assumed so because of the great number of
stone building to be found in ancient America. Most of the visible monolithic structures, however,
do not date back to Nephi’s time. If the Nephite buildings were made of timber, which seems likely
under the circumstances, little would remain two and one-half millennia later. Nephi had become
expert in the shaping of wood as part of his experience in constructing the ship. When Lehi’s com-
pany first arrived in the promised land, they found gold, silver, and copper in great abundance,
together with other unnamed ores. Apparently in the land of Nephi, iron was found in abundance,
together with other minerals, which made the forging of iron and copper alloys possible. Again,
Nephi’s understanding of metals served him in good stead as the little community attempt to
provide for itself. All of the necessary tools and implements required for such a frontier settlement
were available through Nephi’s knowledge and wisdom in these matters.
1.5.40.25 Nephi’s Temple may have differed in major ways, depending on the kinds of
material which were available to him. Given the smaller population of the Nephite nation at the
time, it may have been that cut stone was not the primary building material. Furthermore, the books
of Moses are quite explicit regarding the manner in which the Tabernacle in the wilderness was
constructed. In some respects, the permanent Temple in Jerusalem was merely a stone rendition,
twice the dimensions of the original Tabernacle made from wood and skins. The Temple of Solo-
mon was one designated for uses pertaining to the Law of Moses and the ordinances of the Aaronic
Priesthood. There are indications, however, that that edifice also had some provisions for the ordi-
nances of the Melchizedek Priesthood, although they would have been limited in scope. The
Nephites performed the sacrifices and other ordinances of the Levitical law under the auspices of the
Melchizedek Priesthood, and no doubt enjoyed the blessings of the higher priesthood as well. Their
temple would have reflected those greater blessings. One wonders, with the abundance of gold,
silver, copper, and iron what precious materials were lacking in the building of the temple in the

73
land of Nephi. The first item that comes to mind is the cedar wood which was used to line the
interior of Solomon’s Temple. Certain kinds of woven cloth and animal pelts may not have had their
counterparts in the promised land at the time Nephi constructed the House of the Lord.
1.5.40.26 Nephi and his followers knew precisely what the intent of the Law had been when it
was given to the House of Israel in the days of Moses. They knew also that the whole of Jacob’s
posterity was to observe the Law until the times and seasons were changed at the time of the mortal
ministry of the Lord Jesus Christ.
For we labor diligently to write, to persuade our children, and also our brethren, to believe in
Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we
can do. 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;
wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith;
yet we keep the law because of the commandments. And we talk of Christ, we rejoice in Christ, we
preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our chil-
dren may know to what source they may look for a remission of their sins. Wherefore, we speak
concerning the law that our children may know the deadness of the law; and they, by knowing the
deadness of the law, may look forward unto that life which is in Christ, and know for what end
the law was given. And after the law is fulfilled in Christ, that they need not harden their hearts
against him when the law ought to be done away. (2 Nephi 25:23–27)
1.5.40.27 In their efforts to teach the people in their own communities, recording detailed
accounts of their ministries, the Nephite prophets preserved their witness of the Savior, a witness
that eventually would bear testimony in all the world. The testimony of the Nephites was that there
is no other name under heaven by which men can be saved than that of Jesus Christ. It seems almost
impossible that any honest man could find anything other than that testimony within the pages of
the Book of Mormon. The atonement of Jesus Christ makes reconciliation possible, as we take upon
ourselves the covenants of God, through faith in Jesus Christ, repentance from all sin, and accep-
tance of all of the saving ordinances that have been established by the will and word of God the Eter-
nal Father. No true disciple of Jesus Christ can believe that there is any aggregate of activities or
performances that can bring us to God without the intercession of the Lord Jesus Christ. Grace does
come, however, after all we can do to invoke that grace. They are simple acts, indeed, well within
our abilities as mortal beings, thus once again manifesting the mercy of our God.
1.5.40.28 We are not given graphic details as to how the Nephites observed the Law of Moses,
but we must assume that one of the principle reasons for the sons of Lehi’s return to Jerusalem to
acquire the Brass Plates from Laban was so they could have a perfect description as to how they
should keep the Law of Moses. The sacrifices that were offered in the wilderness and then later at the
Temple in the lands of Nephi and Zarahemla were done under the auspices of the Melchizedek
Priesthood, the Aaronic priesthood not pertaining to either of the tribes to which Lehi and Ishmael
belonged. There would be several attempts by apostates among the Nephites to reject the ordinances
pertaining to the Law of Moses. The righteous Nephites, however, meticulously observed the Law
until after the visit of the resurrected Christ. Fulfillment of the Law did not transpire among the
faithful until the Savior’s atoning sacrifice was complete.

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 1.5.40.29 The Law of Moses was a lesser law pointing toward a greater law; that is, the Gospel
of the Lord Jesus Christ. As Paul the Apostle would write later to the Hebrews, the Law of Moses,
together with the lesser priesthood by which it was administered, was given to the Israelites because
of transgression. The children of Israel had rejected the fullness of the Gospel of Christ at the foot of
Mount Sinai. The Nephites observed the Law of Moses because that was the commandment of the
Father to them. The effect for which that Law was designed was meaningless to the Nephites inas-
much as they already enjoyed the fullness of truth promised to those who would keep the prepara-
tory Gospel.
1.5.40.30 Nephi himself knows of his own redemption from sin and death, has absolute confi-
dence in the atonement of Jesus Christ. Yet, for him that is not sufficient. His eternal happiness can-
not be complete without those same blessings coming to those whom he loves. It is intriguing that
there were some among the Nephites who balked a bit when the Law was no longer to be observed
by them. Jesus himself had to command them directly.
1.5.40.31 Jacob, the brother of Nephi, observes that the keeping of the Law of Moses had
beneficial effects on the hearts and minds of the people of Nephi.
Now in this thing we do rejoice; and we labor diligently to engraven these words upon
plates, hoping that our beloved brethren and our children will receive them with thankful hearts,
and look upon them that they may learn with joy and not with sorrow, neither with contempt,
concerning their first parents. 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 com-
ing; and not only we ourselves had a hope of his glory, but also all the holy prophets which were
before us. Behold, they believed in Christ and worshiped the Father in his name, and also we
worship the Father in his name. And for this intent we keep the law of Moses, it pointing our
souls to him; and for this 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. 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. (Jacob 4:3–6)
1.5.40.32 Jacob and the other Nephite prophets wrote so that truth would ultimately triumph
over tradition. Both the Lamanites and the Nephites suffered under the weight of the mistakes and
prejudices of their ancestors. One of the major purposes of their writings was to present the teach-
ings of Christ in such a way so as to stir up faith in the hearts of their posterity. When the time came
for the Gospel of Christ to be revealed to them, the children of the Lamanites should not look upon
their direct ancestors with distain. Nor should the descendants of the Nephites look with distain
upon the failure of their ancestors to maintain their righteousness. All of the children of Lehi should
find contentment in the fact that the Lord looked down upon them in mercy and compassion, fore-
seeing their needs and fulfilling their eventual desires many centuries in anticipation.
1.5.40.33 One of the great tragedies among the Nephites was the difficulty they had in believ-
ing that any man could know of future events with exacting detail. Thus, belief in a coming Messiah,
in many instances, was strenuously resisted. We find similar disbelief in the minds and hearts of the

75
peoples of the earth, particularly among those who consider themselves learned and sophisticated.
The disbelief of the Lamanites and of the Nephites did not hinder in any way the appearance of the
Lord Jesus Christ to them after his resurrection from the dead. No amount of incredulity will hinder
the coming of the Son of Man in glory to redeem and to perfect this earth as a Celestial habitation
for the just.
1.5.40.34 Jacob’s appeal to the ancient prophets of Israel is justifiable. While the primary task
of most of those holy men was to call a recalcitrant people to repentance, they invariably bore
solemn testimony of the future redemption of mankind through the offices of the Messiah. A man
cannot be a true prophet of God without a personal witness of the living Christ. Thus, in the writ-
ings of Abraham, Moses, David, Isaiah, Zechariah and a host of others may be found fervent expres-
sions of hope and anticipation, looking forward to the day when the power of God would be wielded
against the powers of hell and death. There are many within the pale of traditional Christianity who
have grave doubts as to whether Gospel of Jesus Christ was known among the covenant peoples who
lived before the birth of the Savior. However, there is a bright cloud of witnesses assuring us that the
Father of all has been active in revealing to His children the promise of salvation through His Son.
Jacob’s imagery is similar to that of the Apostle Paul who refers to the Law of Moses as the school-
master, or the students’ guide, to the teacher sent from God. Amaleki, in rebuking the wicked priests
of Noah, will attribute to the Law the power to bring salvation into the lives of the faithful because it
testified of the coming of a fullness through the revelations of Jesus Christ. The sacrifice of Isaac by
his father Abraham is one of the most sublime stories told in all of sacred writ, and yet few acknowl-
edge the profound theological impact that the experience had on Abraham’s family. Were Abraham,
Sarah, and Isaac all knowledgeable and conscious Christians? In every sense and sentiment of the
word, and more so than most of those today who profess discipleship to Jesus of Nazareth.
1.5.40.35 The Nephites partook of scripture study, personal prayer, obedience to the truth as
inspired by the Spirit of God. As a result, their personal experiences with the Lord God of Israel
assured them of their acceptability before Him and aided them as they pressed forward along the
path of salvation towards the fulfillment of the promises that have been divinely extended to them.
These were not weak-minded or intimidated people; they had become saints of God in full fellow-
ship with the angels of Heaven. The writings of the prophets appeared on the Brass Plates and those
preserved on the Plates of Nephi, both Small and Large. The Nephites were the beneficiaries of con-
tinual revelation for nearly a thousand years. We are somewhat familiar with the power of faithful
priesthood bearers in conjunction with the waves of the sea. Lehi’s family preserved their account of
their travails upon the great waters. One wonders, however, what set of circumstances required the
obedience of trees or that of mountains. Perhaps some of these things transpired as the Nephites
were required to flee into the land of Nephi in order to be preserved against the fury of their breth-
ren, the Lamanites.
1.5.40.36 Jacob’s grandson, Jarom, testifies of the direct temporal blessings that came into the
lives of the isolated Nephites as they conformed to the requirements of the Law of Moses.
Wherefore, the prophets, and the priests, and the teachers, did labor diligently, exhorting
with all long-suffering the people to diligence; teaching the law of Moses, and the intent for which
it was given; persuading them to look forward unto the Messiah, and believe in him to come as

76
 though he already was. And after this manner did they teach them. And it came to pass that by so
doing they kept them from being destroyed upon the face of the land; for they did prick their
hearts with the word, continually stirring them up unto repentance. (Jarom 1:11–12)
1.5.40.37 The purpose in believing in the Messiah as if he had already come was to aid the
Nephites in their belief in the remission of their sins. Those living before the birth of Jesus experi-
enced some difficulty in believing that they could be forgiven of their sins prior to the atonement
having taken place. Those of us who have lived after the Lord’s mortal ministry have a similar
problem, in that we have to accept the notion that Jesus could suffer for sins that had not yet been
committed. If we accept into our minds and hearts the truth that the God of Heaven is not hindered
in His knowledge by what appears to be the limitations of time, our faith in the sacrifice of His Son
easily blossoms. All time, past, present, and future, is continually before His eyes and thus He has
long since anticipated all that would be required to bring His children back into His presence, puri-
fied, sanctified, and glorified. The repentance of the Nephites was probably not due to infractions
against the Law of Moses so much as it was a negligence of their duty as disciples of Christ, a far
more difficult body of commandments to live.
1.5.40.38 King Benjamin, the second of the great prophet rulers of the people of the land of
Nephi, called his people together one last time in order to announce his succor, Mosiah, and to give
unto them a covenant that would give meaning to and transcend the symbolism of the Law of Moses.
And it came to pass that after Mosiah had done as his father had commanded him, and had
made a proclamation throughout all the land, that the people gathered themselves together through-
out all the land, that they might go up to the temple to hear the words which king Benjamin
should speak unto them. 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. And they also took of the
firstlings of their flocks, that they might offer sacrifice and burnt offerings according to the law of
Moses; And also that they might give thanks to the Lord their God, who had brought them out of
the land of Jerusalem, and who had delivered them out of the hands of their enemies, and had
appointed just men to be their teachers, and also a just man to be their king, who had established
peace in the land of Zarahemla, and who had taught them to keep the commandments of God,
that they might rejoice and be filled with love towards God and all men. (Mosiah 2:1–4)
1.5.40.39 We do not know how great the size of the population of the land of Zarahemla was
in the year 124 BC. The people of Mosiah 1 were relatively small when compared to the entire
population of the land of inheritance. They were the righteous who were willing to flee out of the
land of Nephi at the behest of the Lord. According to their own account, the Mulekites had been
devastated by civil war. From the time of Mosiah’s arrival with the Nephites, the two peoples had
been confronted with various wars with the Lamanites who had followed the Nephites into the
wilderness, particularly during the early years of King Benjamin’s reign. That the proclamation could
be made in one day and the gathering take place the next seems more than likely. Notwithstanding
the limitations that we may articulate regarding the numbers that could be gathered to the temple in
Zarahemla, the fact remains that for the time and place an extraordinary response to King Benja-
min’s request took place.

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 1.5.40.40 Under the Law of Moses there were three kinds of animal sacrifices that could have
been offered at the time. The first would have been sacrifice for sin, or trespass offering; this offering
was based on the assumption that a reconciliation was required between men or between men and
their God. The second would have been a peace offering; the assumption in this offering was that all
concerned were expressing a deep and abiding gratitude for the blessings with which they had been
blessed. The third was the burnt offering, the eternal symbol of complete consecration of the wor-
shipper to the God of Heaven of all that he is or every will be. Clearly there were many who were
willing to enter into a covenant of total commitment to God the Eternal Father and His Son the
Lord Jesus Christ.
1.5.40.41 If we assume that what Mormon means by “sacrifice” and “burnt offerings” men-
tioned in verse 3 have reference to the first and third kinds of possible offerings that might have been
made under the Law of Moses, then we may assume with some certainty that the offerings
mentioned here have to do with the second sort; that is to say, having to do with the “peace” offer-
ings. Therefore, there were those who came to the temple repentant of all their wickedness, wishing
to be reconciled with all those they had offended, in preparation for the blessings which King
Benjamin had promised them. We may rest assured that there were also those who were further
along in their eternal progress, filled with eternal gratitude and willing to do all that the Lord their
God might require of them.
1.5.40.42 King Benjamin becomes quite candid about the significance and merits of the Law of
Moses in his teaching of the people of Zarahemla.
And the Lord God hath sent his holy prophets among all the children of men, to declare
these things to every kindred, nation, and tongue, that thereby whosoever should believe that
Christ should come, the same might receive remission of their sins, and rejoice with exceedingly
great joy, even as though he had already come among them. Yet the Lord God saw that his people
were a stiffnecked people, and he appointed unto them a law, even the law of Moses. And many
signs, and wonders, and types, and shadows showed he unto them, concerning his coming; and
also holy prophets spake unto them concerning his coming; 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. (Mosiah 3:13–15)
1.5.40.43 Ultimately the ignorant will also be left without excuse, inasmuch as everyone, whether
living or dead, will have the opportunity to accept the principles and ordinances of the Gospel of the
Lord Jesus Christ. We possess the records of the Jews by which we may perceive the labors of the
living prophets of their day. Needless to say, this represents but one tribe of all of the tribes of Israel.
Did not the others have emissaries sent unto them as well? What may we say of the children of men
who dwelt upon the earth before the time of Abraham, Isaac, and Jacob? Were they not subject to
edification and eventual exaltation? Yes they were and we have some of the accounts that relate the
effective ministries of the prophets of God among them. What of those who lived afar off, who for
whatever reason, were not acquainted with the God of Heaven? Perhaps prophets were sent unto
them as well, even though we do not at present have anything that would speak of their successes
among them. Since the resurrection of the Lord Jesus Christ every nation, kindred, tongue, and
people in the world of spirits began to have the spirits of the just among them, testifying of the Christ

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and of the path of righteousness. We do not doubt that multitudes have responded to their labors.
Hence, the importance of correlating that which we know upon the earth with the realities which
prevail in the spirit world, that the saving ordinances might be performed for and in their behalf.
1.5.40.44 Notwithstanding the faithfulness of men like Abraham, Isaac, and Jacob the cove-
nant family frequently fell on hard spiritual times. Moses, with a high hand, led the children of Israel
out of the land of Egypt accompanied by miracles of every kind. In the wilderness as they suffered
from the elements, the power of the priesthood of God was manifested before their eyes, providing
for their various needs, preserving them from death and destruction. Yet, as they camped at the foot
of the holy mountain, while the servant of God was receiving the fullness of the plan of salvation and
happiness for them, the posterity of Jacob reverted to the unwholesome practices of the heathen and
debauched themselves in the sight of their God and prophet. Rather than destroy them as they richly
deserved, the Lord God gave a lesser Law, a preparatory Gospel by which they might be carefully led
along in a degree of righteousness until the dispensation of the Meridian of Time wherein the Son of
God would make his appearance.
1.5.40.45 Of all people who lived upon the earth, the posterity of Abraham, Isaac, and Jacob
should have understood the prophetical means by which they had been instructed. They deliberately
chose to be ignorant, closing their ears and eyes that they might not hear or see, and by rejecting the
spirit of the Lord through the practice of wickedness and abominations of every hue. Signs are out-
ward manifestations of the power of God, usually in conjunction with the ordinances of the priest-
hood. Thus, we may consider baptism to be the “sign” of faith and repentance in the life of the
disciple. The dove may serve as the outward “sign” of the presence of the Holy Ghost, as in the case
of the baptism of the Lord Jesus Christ. The miracles performed among the children of Israel, all
pointed to the ministry of the Messiah. Consider the ten plagues visited upon the Egyptians, and
particularly the last, the death of the firstborn in every household that would not accept the sign of
the Passover on the beams of their doorways. The miraculous provision of living water and bread
from heaven which the Lord gave Israel in the wilderness constitute substantive symbols of the
atonement of Christ. The sacrifices offered up in accordance with the Law of Moses were archetypal
of the sacrifice of the Only Begotten Son of God, as was the sacrifice of Isaac by Abraham. The
details included in the instructions for the sacrifice should not be ignored inasmuch as they reveal
much of the life and ministry of the Savior. A shadow is merely an indication of a reality which is
not yet visible. Thus, as the intensity of the light increases, even the humblest may discern the
imminent arrival of something otherwise hidden from sight. In this sense shadows and types are
sometimes equated. Many prophets testified of the coming of Christ to the children of Israel. We are
in possession of a number of their histories and works, but not all. No doubt these are laid up in
store for a day in which they may come unto the righteous. Even today there are many of the cove-
nant people who do not comprehend the significance of the sacrifices of Israel. Adam, the first man
upon the earth, was specifically taught the significance of animal sacrifice and its direct correlation to
the sacrifice of the Son of God.
1.5.40.46 The sons of Mosiah achieved extraordinary success in their endeavors to teach their
brethren of the Lamanites in the land of Nephi. These converts were alive in Christ, and yet their

79
benefactors taught them that notwithstanding their testimony of the Son of God, they would be
required to observe the Law of Moses as well for the time being.
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. And they did also bury their weapons of war, according as their breth-
ren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and
did observe to keep his commandments and his statutes. Yea, and they did keep the law of Moses;
for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But
notwithstanding the law of Moses, 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 per-
formances 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; and thus they did retain a hope through faith, unto eternal salvation, relying upon the
spirit of prophecy, which spake of those things to come. (Alma 25:13–16)
1.5.40.48 The Lamanite army that attacked and destroyed the city of Ammonihah also carried
off Nephites from the land of Noah and environs into the wilderness with them. Alma directed
Zoram, the chief captain of the Nephite army, to intercept the Lamanites at the river Sidon in the
land of Manti. Zoram did so. The captive Nephites were liberated and the Lamanite army defeated
and scattered. These scattered Lamanites are those who are here returning to their lands south of the
narrow strip of wilderness. Like the Lamanites who had been isolated in the eastern wilderness, many
of these returning warriors sought forgiveness and peace at the hands of their former enemies, the
Anti-Nephi-Lehies. They are taught the Gospel of Jesus Christ which they then obey with all of their
hearts.
1.5.40.49 The Lamanites who had destroyed the city of Ammonihah were sick of war, particu-
larly the kind of warfare instigated by the Amulonites and Amalekites. Through their afflictions they
had come to realize that the dissident Nephites among them were a liability to their happiness. They
saw in the lives of the disciples of Christ a way of life that was more to their liking. They accepted
the teachings of the sons of Mosiah and their missionary companions with open hearts and minds.
1.5.40.50 If King Lamoni and his people are any indication, it seems that the Lamanites had
not been familiar with the ordinances of the Law of Moses for a considerable period of time. We do
not know the extent to which the Amulonites or the Amalekites resorted to the law of carnal com-
mandments, but it seems certain that they were not proactive in bringing the Lamanites to a knowl-
edge of what truths they were willing to practice among themselves. Thus, the law of sacrifice was
reintroduced to the posterity of Laman and Lemuel by the sons of Mosiah. This must have been
somewhat of a challenge for Ammon and his brethren at first, but once the Anti-Nephi-Lehies
perceived in those ordinances the life and atoning sacrifice of the Lord Jesus Christ, their willingness
to adopt the Law was immediately forthcoming. The Law of Moses, that law prescribed by the Lord
God of Israel, was observed by all of the saints of God, wherever they might be found, until the
Savior rose from the death, fulfilling the lesser Law in all of its points.

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 1.5.40.51 The spirit of prophecy was redolent in the ordinances of the Law of Moses for those
who had eyes to see, ears to hear, and hearts to understand. Every aspect of the Law served as a type
of some aspect of the life and ministry of the Lord Jesus Christ. The sacrifice of animals did nothing
to redeem the faithful from their sins, except as they pointed the minds and hearts of the believers
forward to the Sacrifice of the Savior that they might exercise faith unto salvation, through sincere
repentance and by entering into the saving ordinances of the Gospel of Christ.
1.5.40.52 After the appearance of the signs attending the birth of the Lord Jesus Christ had
appeared, there were those who thought and taught that the Law of Moses had thus been fulfilled.
They were swiftly disabused of their notion and the sacrifices according to the Law continued until
the Lord himself announced the fulfillment of the Law.
And it came to pass that Nephi went forth among the people, and also many others, bap-
tizing unto repentance, in the which there was a great remission of sins. 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. Now in this thing they did err, having not understood the scriptures. But it came to pass
that they soon became converted, and were convinced of the error which they were in, for it was
made known unto them that the law was not yet fulfilled, and that it must be fulfilled in every
whit; yea, the word came unto them that it must be fulfilled; yea, that one jot or tittle should not
pass away till it should all be fulfilled; therefore in this same year were they brought to a knowl-
edge of their error and did confess their faults. (3 Nephi 1:23-25)
1.5.40.53 We do not know what percentage of the inhabitants of the land of Zarahemla were
already members of the Church, but after the signs, more than half of the unbelievers were converted,
exercising faith, repenting of their sins, and seeking out those who could administer the ordinances
of the Gospel unto them. With the vast majority of the population living under the covenant of
Christ, including, as we may suppose, the chief judge Lachoneus, all open hostilities came to an end.
1.5.40.54 The central question in the argument regarding the Law of Moses had to do with
when the Law would be fulfilled. Some apparently contended that the Savior’s birth was a sufficient
justification for leaving that ancient Law behind. The correct interpretation prevailed, however, that
the Law would be in effect until after the Lord’s atoning sacrifice and resurrection from the dead
were complete. One can readily understand how some of the saints were led astray. A great number
of traditions and commandments were coming to a head all at the same time. Those who were living
in the midst of those tumultuous years had some difficulty perceiving the broader picture.
1.5.40.55 There must have been some outward appeal to foregoing the rituals of the Law of
Moses. One would hope that it was something more than just a covetousness on the part of some to
preserve their flocks and herds from the altars of sacrifice.
1.5.40.56 After the terrible natural disruptions that had taken place at the time of the Savior’s
death, the people waited in darkness until the voice of the Lord came to them.
I came unto my own, and my own received me not. And the scriptures concerning my com–
ing are fulfilled. And as many as have received me, to them have I given to become the sons of God;
and even so will I to as many as shall believe on my name, for behold, by me redemption cometh,
and in me is the law of Moses fulfilled. I am the light and the life of the world. I am Alpha and

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 Omega, the beginning and the end. And ye shall offer up unto me no more the shedding of blood;
yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your
sacrifices and your burnt offerings. And ye shall offer for a sacrifice unto me a broken heart and a
contrite spirit. 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. Behold, I have come unto the world to bring redemption unto the world, to save the world
from sin. Therefore, whoso repenteth and cometh unto me as a little child, him will I receive, for
of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up
again; therefore repent, and come unto me ye ends of the earth, and be saved. (3 Nephi 9:16–22)
1.5.40.57 From the time of Adam and Eve, the Lord caused that the principles of eternal life be
taught to His children upon the earth. Those who hearkened to those teachings entered into eternal
covenants with Heaven. Adam, Enoch, Noah, and Abraham were only a few of the many millions
who have taken upon themselves the name of Christ, have promised to remember him always, and
to keep his commandments. The Patriarchal triad of Abraham, Isaac, and Jacob established a long-
standing, multi-generational covenant people commonly known as the House of Israel. Without
rehearsing the entire history of Israel, suffice it to say that when Jesus was born in Bethlehem, the
remnants of that covenant people in Palestine were primarily confined to the descendants of one of
the sons of Jacob. Mary was a Jew, a scion of the house of David who was himself a Jew. The Twelve
Apostles and most of the early disciples of Jesus Christ were Jews. The Pharisees, Sadducees, and
other religious and political bodies in the land of Palestine were also Jews, and many of these sought
the life of Christ, culminating in his crucifixion outside the walls of Jerusalem. Many of the events of
his mortal life had been prophesied, including the manner of his death, so that by the time Jesus
appeared to the Nephites in the city of Bountiful, he could say with certainty that all that had been
spoken of his mortal ministry had been accomplished by himself.
1.5.40.58 When a man or woman accepts the fullness of the Gospel of Jesus Christ, together
with all of the saving and exalting ordinances, he or she becomes a child of Christ. The sons and
daughters of Christ are the heirs of God just as Jesus is the Heir of God; their inheritance comes
because they have become joint-heirs with Christ. The need for the Law of Moses, a covenant given
to the House of Israel during their sojourn in the wilderness of Sinai, was obviated when the atoning
sacrifice made the principles and ordinances of the Gospel eternally effectual in the lives of the chil-
dren of men.
1.5.40.59 Men would have no inherent knowledge of God, the existence of truth, an awareness
of right and wrong were it not for the light of Christ that is given to every man that is born into the
world. The very existence of the earth has come to pass through the power of the creation vested in
the Lord Jesus Christ.
1.5.40.60 Jehovah had introduced animal sacrifice to Adam and Eve, a practice that continued
among the covenant people until it was incorporated into the Law of Moses in a rather complex way.
The sacrifice of animals had served as types, foreshadowing the consummate sacrifice to be made by
the Son of God. Once that ultimate sacrifice had been accomplished in the Meridian of Time, the
nature of the sacrifice and the symbols thereof changed. Broken hearts and contrite spirits were

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expected and the symbols confined to the emblems of the Sacrament. Animal sacrifice conforming to
the Law of Moses had been practiced among the Nephites since the days of father Lehi in the
Arabian wilderness. Those many rituals had been performed under the auspices of the Melchizedek
priesthood which embraces all of the power and authority of the Aaronic priesthood.
1.5.40.61 Metaphorically speaking, the man of the earth is hardly more than a being of clay,
filled with the impurities and weaknesses of the world. Vessels of honor are those which are made of
refined materials. It may very well be that the “clay” holds the potential gold or silver metal, but
rather drastic measures must be taken in order obtain it. The metaphor suggests that mortal life by
itself is not conducive to the refinement of the soul toward eternal life, but requires an outside power
to strip away the dross and preserve the gold. This is the purpose of the Holy Ghost, to aid the
children of God to put away the natural man and to prepare them to receive the riches of eternity.
Emotionally speaking, a broken heart is one that suffers great sorrow. Godly sorrow brings a man to
repentance. Hardened hearts must be broken up in order that they might be softened, pliable and
receptive. A contrite spirit is one that dwells in the depths of humility and gratitude. There is no
pride or vanity, but a indwelling of charity, the pure love of Christ, for one’s fellow men.
1.5.40.62 The Nephites who sat in darkness certainly had need for the blessings that the Lord
had to offer them. The voice of Christ was heard throughout all the land. Not everyone who heard
the voice would be present at the Temple in the city of Bountiful, but the call to repentance was
universal. Those who received the Lord Jesus Christ at Bountiful would be sent into the land north-
ward and the land southward to bring the message of salvation and exaltation with accompanying
ordinances, so that the very ends of the earth as the Nephites knew and understood them would have
the opportunity to do that which the Christ had asked of them.
1.5.40.63 During the time that the Lord visited with the Nephites, the whole notion of the
Law and the Gospel came to the forefront. The disciples wished to know exactly what their attitude
should be regarding the Law. For some time they had both sets of principles and ordinances in
operation.
And it came to pass that when Jesus had said these words he perceived that there were some
among them who marveled, and wondered what he would concerning the law of Moses; for they
understood not the saying that old things had passed away, and that all things had become new.
And he said unto them: Marvel not that I said unto you that old things had passed away, and that
all things had become new. Behold, I say unto you that the law is fulfilled that was given unto
Moses. 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 fulfil the law; therefore it hath an end.
Behold, I do not destroy the prophets, for as many as have not been fulfilled in me, verily I say
unto you, shall all be fulfilled. And because I said unto you that old things have passed away, I do
not destroy that which hath been spoken concerning things which are to come. For behold, the
covenant which I have made with my people is not all fulfilled; but the law which was given unto
Moses hath an end in me. 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. Behold, I have
given unto you the commandments; therefore keep my commandments. And this is the law and
the prophets, for they truly testified of me. (3 Nephi 15:2–10)

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 1.5.40.64 When Jesus had spoken to the inhabitants of the land in the midst of the three days
of darkness, he had declared that the Law of Moses was fulfilled in him and that the practice of
animal sacrifice was officially terminated. The question in the minds of the Nephites had to do with
all of the other rituals and practices associated with the Law of Moses. The whole of the Law had
been an integral part of the Nephite civilization. The destruction of the infrastructure would have
made the observance of the Law of Moses extremely difficult in any event. At the heart of the ques-
tion is the nature of their efforts to restore their cities and way of life. Jesus testifies that everything
will become new. The old cities were destroyed; the Law was fulfilled. The object lesson was before
their eyes and would be for many years. To give them credit, the people wished to understand
exactly what the Lord Jesus Christ would have them do in all things; they did not wish to risk any
offense against the God of Heaven.
1.5.40.65 There may have been some in the audience who remembered the rather distressing
conflict that occurred at the time of the Savior’s birth. Many of the saints in those days concluded
that since the Lord had come into the world as the Son of God that the Law was no longer necessary
in the daily lives of the Nephites. Great pains were made in order to clarify the meaning of the scrip-
tures and that the Law would persist notwithstanding the Lord’s mortal birth. Having once erred,
these faithful few were not doubt concerned about making a similar mistake. The Lord Jesus Christ
assured them that this would not be the case.
1.5.40.66 The meaning of the word “fulfill” is central to the Lord’s teaching here. Its funda-
mental semantic value has to do with accomplishment or having met the original intent of some-
thing’s establishment. Noah Webster’s Dictionary of American English published in 1828 gives the
following: “accomplish, perform, complete, to answer in execution that which has been foretold or
promised, answer a design by execution, answer any desire by compliance or gratification, perform
what is required, answer a law by obedience, complete in time, carry into effect”.
1.5.40.67 The Law of Moses had been given to a disobedient people, the House of Israel in the
midst of the Sinai desert. Rather than destroy the Israelites completely for their refusal to accept the
fullness of the Gospel of Jesus Christ, the Lord God provided a lesser law, one that would guide and
direct them in such a fashion that there would be a people prepared to receive him when he came
into mortality. In that sense, the Law of Moses was successful. Among the Jews there were many
who were prepared to accept the truth, inasmuch as their minds and hearts had been pointed in the
proper direction by the symbolism of the lesser Law; they were able to perceive the Lord Jesus Christ
for who and what he was. The same was true among the Nephites. No doubt that preparation was
repeated in various places throughout the world as the Savior labored with the remnants of the
House of Israel that had been scattered by the hand of the Lord. The pre-mortal Jesus of Nazareth
was the great Jehovah, he who had given the Law to Moses to protect and guide his people. Jehovah
had given that Law in anticipation of his own atoning sacrifice; everything in the Law pointed to the
redemption of the House of Israel by their God. Once the sacrifice for sin and the resurrection from
the dead were accomplished, the purpose of the Law of Moses was at an end, for the events to which
the Law pointed had been accomplished. In the place of those symbolic harbingers, the Savior pro-
vided other symbols and ordinances that pointed to the realization of the promises of the Gospel in
the individual lives of the faithful.

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 1.5.40.68 The Law of Moses specifically pointed to the Meridian of Time when the keys of
death and hell would be committed into the hands of the Lord Jesus Christ, the Messiah and the
Son of God. All of the prophets of God anxiously looked forward to that time, a seminal moment in
the salvation of mankind. Many of those same prophets, however, also anticipated the final victory
in the which the fullness of salvation would come to all of the sons and daughters of God, their sins
redeemed and their bodies perfected through the power of the resurrection from the dead. Thus,
many of the prophecies of the ancients remained unfulfilled. The Lord Jesus Christ assured the
Nephites that these, too, would be realized in the latter days.
1.5.40.69 The fulfillment of prophecy does not negate the power and witness of the prophets.
In fact, the effect is quite the reverse. Fulfilled prophecy stands as a continuing and immoveable wit-
ness to the foreknowledge of God and the righteousness of His servants. Fulfilled prophecies are not
destroyed; they are perfected in their fulfillment. Fulfilled prophecy provides a foundation upon
which the saints may build their house of faith, the confidence in the promises of eternity.
1.5.40.70 The covenants between God and His children did not begin with the enslaved Israel-
ites who were liberated from their bondage to the Egyptians. The promises were understood and
accepted many generations before by the great patriarchs, Abraham, Isaac, and Jacob. Before them
were the sons of Noah who survived the great flood. Generations of antediluvians were also partici-
pants in the covenants that provide eternal life to the faithful, including our first parents, Adam and
Eve. Because these men and women observed to do all that the Father and the Son required of them,
they had expectations of their own eventual salvation from death and hell long before the Law of
Moses was given at the holy mount in Sinai. Those original covenants are still in effect even though
the Law of Moses had served its purpose and would no longer be observed.
1.5.40.71 Salvation in any era, from the creation of the earth until the time of its exaltation,
can only come in and through the auspices of the Son of God. He has set the requirements for
redemption from hell, inasmuch as he has paid the debt that justified the children of men being sub-
jected to that awful monster. We can look nowhere else if we hope to obtain all that has been pro-
mised to the children of God. With the Law of Moses fulfilled, the saints were required to receive
the law of the Gospel of Jesus Christ, the fundamental principles of which Jesus had just presented
to them.
1.5.40.72 Without the Law of Moses as it had been recorded on the Plates of Brass, the poster-
ity of Lehi would have been adrift spiritually. They would have dwindled in unbelief until they
would have known nothing about their purpose upon the earth. They would have had little or no
understanding of the great promises that had been extended to the children of Israel even in their
lost and fallen state.

1.5.41 The Book of Job

1.5.41.1 One last note regarding the writings of Moses on the Brass Plates. Clearly that which we
know as Genesis, Exodus, Leviticus, Numbers, and Deuteronomy had been incised into the record,
but there may have been one other volume as well: the book of Job.

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 1.5.41.2 Notwithstanding all arguments to the contrary, we accept that Job was a man who
lived and breathed, who was faithful in his tribulations, and whose worthy life became the subject of
a magnificent literary work. Once having determined that Job was a living being who worked out his
salvation with fear and trembling, the question remains as to where his place of residence was. Where
and when was Job born? There is no want of speculation. Without going into all of the arguments
that have been proffered over the centuries, we may simply state that we do not know. The answer to
the question is as elusive as the identity of the author of the book and the timeframe in which the
text was composed. As a result of perusing most of the suggestions put forth by scholars throughout
the ages, I have become somewhat partial to the notion that Job was a native of the land of Midian
and a near contemporary of the prophet Moses, at least within a generation or two. Rather than
being a descendant of Esau, as many scholars have concluded, it is far more likely that Job was of the
lineage of Jethro, the father-in-law of Moses.
1.5.41.3 At the conclusion of the previous paragraph, I clearly indicated my preference as to the
authorship of the story of Job. The list of possible contenders for authorship of the composition has
been reduced by most students of the scriptures to either Moses or Solomon. Rather compelling
arguments can be made for either man, but the most reasonable and satisfying point to Moses, the
great Lawgiver. If Job were a contemporary of Moses, or at least a man with whose story Moses was
decidedly familiar, then it would seem reasonable to assume that the book of Job was written during
the time that the prophet lived under the tutelage of the patriarch Jethro, sometime between his
fortieth and eightieth year; that is to say, sometime between the Adamic years 2366 and 2406.
1.5.41.4 Given Moses’ position in the development of the covenant people, it would seem
certain that Moses’ understanding of the fullness of the Gospel of the Lord Jesus Christ informs the
central thrust of the book of Job. The Law of Moses was a treatise that focused on the outward
aspects of eternal truth. A believing Israelite, however, steeped in the law of carnal commandments,
would have some difficulty discerning the spiritual value of trials and tribulations. Why do good
people suffer? The Law of Moses does not answer that question; it cannot answer that question.
Moses knew, however, that the question would eventually be raised and therefore provided a text
that established the tools by which a discerning saint could work out the answer for himself. We
cannot state with certainty as to when the text of Job was made available to the children of Israel.
1.5.41.5 Although we cannot speak definitively on the matter, it would appear that Lehi was
familiar with the book of Job or perhaps had access to source material that Moses may have referred
to when compiling his biography on the great sufferer. In his last fatherly counsel to Laman and
Lemuel, his rather recalcitrant eldest sons, Lehi calls them to repentance.
O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake
off the awful chains by which ye are bound, which are the chains which bind the children of men,
that they are carried away captive down to the eternal gulf of misery and woe. Awake! and arise
from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in
the cold and silent grave, from whence no traveler can return; a few more days and I go the way of
all the earth. But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I
am encircled about eternally in the arms of his love. And I desire that ye should remember to
observe the statutes and the judgments of the Lord; behold, this hath been the anxiety of my soul

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 from the beginning. 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 fulness of his
wrath upon you, that ye be cut off and destroyed forever; Or, that a cursing should come upon
you for the space of many generations; and ye are visited by sword, and by famine, and are hated,
and are led according to the will and captivity of the devil. (2 Nephi 1:13-18)
1.5.41.6 Laman and Lemuel had become oblivious to the whisperings of the spirit of God.
Their rejection of truth and light, their rebellions against their father and his designated successor,
their willful attempts to deprive the saints of God of their lives and means, all of these things had
bludgeoned them spiritually to the point that they only knew and understood the things of the flesh.
They had become, in almost every way, carnal, sensual, and devilish. Their eternal nature was enslaved,
bound, gagged, and drugged. Without a serious reversal of intention, Lehi’s elder sons would suffer
the punishment of the wicked.
1.5.41.7 Ignorant and perverse men have suggested that this passage is no more than a pla-
giarism from the playwright William Shakespeare. Anyone familiar with “Hamlet”, or any other of
the works of the Bard of Avon for that matter, would perceive immediately that both the matter and
the manner of Lehi’s discourse to his rebellious sons is radically different from those expressed in Act
I, Scene 3 of Shakespeare’s play about the prince of Denmark. Of the forty-six words in the verse,
only three have any similarity whatsoever to the soliloquy in “Hamlet”. Lehi’s sentiments are far
more consistent with those expressed in the book of Job, particularly in concert with Lehi’s anxiety
about his two sons.
1.5.41.8 Notwithstanding Lehi’s concern for Laman and Lemuel, his fear that they have put
themselves beyond the grace of Christ, he has no distress concerning his own status before God. He
desires only to have them be as he is. Without the Spirit of God to inspire them with hope, they
look forward to the close of mortal life with great anxiety. Lehi, without question, has made his
calling and election sure.
1.5.41.9 Only through obedience to the principles and ordinances of the Gospel of Jesus Christ
would the sons of Lehi ever find release from the chains which held them bound, from the sleep
which deadened their spiritual sensitivity. Lehi counsels his sons to study the scriptures and obey the
law of God so that they might be liberated from the deep sleep which had come upon them, that
they might be loosed from the chains of hell which had them bound.
1.5.41.10 We may safely conclude that had Laman and Lemuel been successful in ridding
themselves of their father and brother, they would have been completely destroyed. Because of their
various rebellions in the wilderness and at sea, the spirit of the Lord withdrew from them and they
were at the point of perishing for want of food and water, sometimes almost overwhelmed by the
elements. Had it not been for the righteous souls in their company and the promises which had been
extended to them, Laman and those of his mind would have been delivered from their mortal
experience long before.
1.5.41.11 Laman and his followers were not to be utterly destroyed, but the prophesied curse
would not be long in coming. Once Nephi and his associates were forced to flee for their lives, which
flight took them into the mountains of Nephi, those who had chosen Laman and Lemuel’s part soon
fell beneath the chastening hand of the Lord God of Israel. The fruits of their apostasy were war,

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poverty, hunger, social ostracism, and spiritual depravity. Therefore, they were constantly in a state
of misery, abject unhappiness brought about by their deliberate rejection of the truth.
1.5.41.12 As part of Job’s defense against the accusations of his erstwhile friends, the prophet
appeals to the Lord God Jehovah to explain the reversals of fortune that he had suffered in the
temporal world.
If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of
confusion; therefore see thou mine affliction; For it increaseth. Thou huntest me as a fierce lion:
and again thou shewest thyself marvellous upon me. Thou renewest thy witnesses against me, and
increasest thine indignation upon me; changes and war are against me. Wherefore then hast thou
brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! I
should have been as though I had not been; I should have been carried from the womb to the
grave. Are not my days few? cease then, and let me alone, that I may take comfort a little, Before I
go whence I shall not return, even to the land of darkness and the shadow of death; A land of
darkness, as darkness itself; and of the shadow of death, without any order, and where the light is
as darkness. (Job 10:15–22)
1.5.41.13 Job knew that wickedness never was happiness. If he were to indulge in unrighteous
conduct he knew that within a short time he would suffer the consequences thereof. On the other
hand, righteous men know from whence their righteousness comes and how their innocence is
supplied. They are filled with gratitude and deep humility for their deliverance from all of their
enemies, including death and hell. Job’s conduct was founded in humility, but he did desire to know
why his circumstances had fallen on such hard times.
1.5.41.14 Job was being shuttled from pillar to post for no apparent reason. But notwithstand-
ing the adversity, the strength of the Lord supported and sustained him in the midst of his afflic-
tions. This was a tension that Job had difficult comprehending. While the doctrines and accusations
that came from Job’s three friends did not originate from God, yet they were allow to seek Job out
and deliver their unjust rants to him.
1.5.41.15 Job no doubt felt that he had been given a mission at the time of his physical birth
upon this planet. He had spent his life trying to be a benefit and a blessing to those around him, and
in large measure he had succeeded. The fact that a good and great man was suffering maladies of all
kinds, together with defamation of character, made his life seem unprofitable indeed.
1.5.41.16 Job previously had expressed a desire in a similar vein. It would have been better for
him to have never been born than to serve as a negative example of what can happen to a righteous
man. Who would ever have sufficient faith to press forward toward eternal life, if Job’s example were
constantly before them? If good men are badly treated by God, what is the point in keeping His
commandments?
1.5.41.17 Lehi’s sentiments are far more consistent with those expressed in the book of Job,
particularly in concert with Lehi’s anxiety about his two sons. One wonders if the writings of Job
were to be found on the Brass Plates that the family had carried away with them from the city of
Jerusalem. If Moses had indeed written the account of the great prophet, it certainly is plausible. In
any event, how else could Job describe the world of spirits, a place where all distinction between rich
and poor, healthy and sick, famous or obscure, has been completely eliminated? Contact with the

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material world is severely proscribed and all of the blessings associated with having a physical body
have been removed until the time of the resurrection. It is a captivity of sorts, even though the righ-
teous are free from most of the torments that the wicked suffer in death. Job testifies that he would
not return from the world of spirits as a mortal man, but he will bear witness that he would have the
opportunity to stand before God in his redeemed body of flesh and bone.
Oh that my words were now written! oh that they were printed in a book! That they were
graven with an iron pen and lead in the rock for ever! For 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: Whom I shall see for myself, and mine eyes shall behold, and
not another; though my reins be consumed within me. (Job 19:23–27)
1.5.41.18 There can be no question that Job had borne testimony of the truth of the Gospel of
Jesus Christ on many occasions. His audiences had rejoiced in his confidence. He felt that his time
on earth was about to come to an end and he wished to have that fervent witness continue among the
children of men. It is a wonderful thing that nearly four thousand years after the fact we can read his
unflinching testimony of the atoning sacrifice and the power of the resurrection over and over again.
1.5.41.19 Papyrus and parchment are short-lived mediums for sacred principles. Job wished for
more durable material upon which to commit his testimony. Some prophets have chosen brass and
gold to preserve their words. Job desired a venue that would display his witness of the power of God
for as long as the earth should stand.
1.5.41.20 Although there may be those among the learned who doubt the fact, it is clear that
the prophet Job was one who knew of the coming of the Son of God long before his humble birth in
the meridian of time. Job had felt the power of the redemption in his own life, the sweet comfort of
forgiveness and the power of faith that enters into the heart and mind of the true disciple while in
the midst of obedience. He clearly anticipated the Millennial reign when the Lord Jesus Christ will
dwell upon the earth for a thousand years that all of creation might be perfected and prepared for
Celestial glory.
1.5.41.21 Can anyone doubt Job’s fervent conviction of the power of the literal resurrection
from the dead? Can anyone hesitate to say that the prophet will be a participant in the morning of
the first resurrection to rule and reign with Christ as is his due? The spirit of prophecy is the testi-
mony of Jesus Christ.
1.5.41.22 Job had received the promise of the resurrection from the Lord God himself, and
having no doubt of His truthfulness was pressing forward in faith through the trials and tribulations
that had befallen him, notwithstanding any arguments to the contrary. Although his body might
very well be reduced to dust, yet he knew that he would one day be held in esteem in the presence of
all those who might have wished him harm. The eyes of Eliphaz, Bildad, and Zophar would also
behold Job’s glorious resurrection, and that to their own chagrin. Without sincere repentance from
their attacks on the character of the prophet Job, they would find that their redemption from the
grave would come at a later date and would be far less glorious.

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1.6 Destiny of the Brass Plates

1.6.1 We cannot speak with certainty as to how the Brass Plates were employed prior to the day that
Nephi and his siblings retrieved them from the house of Laban. The caretaker would not have had
any interest in the contents of the work; their appeal to him appears to have been nothing more than
a status-providing artifact, hardly more than a museum piece. If the plates were fabricated during the
lifetime of Joseph who was sold into Egypt by his brethren, we are at a loss as to how to explain the
provenance of the record. According to our chronology, Joseph died in the Adamic year 2324, or
about the year 1559 BC. Nephi and his brethren obtained the plates about 3282 years after our first
parents departed from the Garden of Eden, or about the year 601 BC. We have no way at present to
account for the 958 years that intervened. Who edited the book after Joseph’s time? Who decided
what should be included? How did Lehi come to know of their existence? We stand in need of a
revelator on the matter.
1.6.2 We cannot adequately express the degree of importance the plates had for those who
would receive the western hemisphere as their promised land. We have treated at length how some of
the material was utilized in establishing a culture of righteousness among the righteous.
1.6.3 As to the future, we can only cite what the Book of Mormon itself has said of them.
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, kin-
dreds, tongues, and people who were of his seed. Wherefore, he said that these plates of brass
should never perish; neither should they be dimmed any more by time. And he prophesied many
things concerning his seed. (1 Nephi 5:17–19)
1.6.4 As is the case with almost all personal, faithful study of the writings of the prophets of
God, Lehi finds access to great spiritual resources which provide him with personal revelation. He is
empowered to speak of his family, generations upon generations of his children who would be
blessed because Nephi and his brethren had been diligent in obtaining the record engraved upon the
Brass Plates. This is a prophecy which has only been fulfilled in part. While the Nephite nation sur-
vived, during a thousand year period of time, the Brass Plates were constantly available to bless and
strengthen the spiritual lives of Lehi’s descendants. Since the time of Moroni, however, the Brass
Plates have been kept with the other Nephite records in the depository established by Mormon.
During the long ages of apostasy that followed the destruction of the Nephite civilization, the
Lamanites suffered in ignorance. With the coming of the Europeans to this hemisphere, however,
the record of the Jews, including the writings of Moses and many of the other prophets, were com-
mitted into the hands of the indigenous peoples of North and South America. With the translation
of the Book of Mormon and the establishment of The Church of Jesus Christ of Latter-day Saints,
many of the posterity of Lehi have more of the writings that could be found upon the Brass Plates. It
is by no means impossible that there will come a day in the which the Brass Plates will be brought
forth and their writings made available to every nation, kindred, tongue, and people that constitute
Lehi’s posterity. Needless to say there will be other peoples who will have access to this ancient
record as well.

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 1.6.5 All of the prophets of God who labored in behalf of the descendants of Lehi have gone to
extraordinary lengths to preserve all of the records of the Nephites, together with the Brass Plates
and other ancient artifacts committed into the hands of Lehi and his sons. It would appear that at
some point the Brass Plates had been dimmed by time. One wonders as to how frequently the Brass
Plates had been resorted to by Laban or any of his immediate family while they were in their pos-
session. For Laban the Plates could have been hardly anything more than a family heirloom. Cer-
tainly the Vision of the Tree of Life and the Allegory of the Olive Tree served as partial catalysts for
the things which Lehi had to say to his family. The Allegory specifically would have been found on
the Brass Plates, attributed to the prophet Zenos.
1.6.6 Alma the younger had much the same to say to his own son Helaman regarding the
preservation and usefulness of the Brass Plates in a coming day.
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. And these plates of brass, which
contain these engravings, which have the records of the holy scriptures upon them, which have the
genealogy of our forefathers, even from the beginning— Behold, it has been prophesied by our
fathers, that they should be kept and handed down from one generation to another, and be kept
and preserved by the hand of the Lord until they should go forth unto every nation, kindred,
tongue, and people, that they shall know of the mysteries contained thereon. And now behold, if
they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and
also shall all the plates which do contain that which is holy writ. Now ye may suppose that this is
foolishness in me; but behold I say unto you, that by small and simple things are great things
brought to pass; and small means in many instances doth confound the wise. 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. And now, it has
hitherto been wisdom in God that these things should be preserved; for behold, they have enlarged
the memory of this people, yea, and convinced many of the error of their ways, and brought them
to the knowledge of their God unto the salvation of their souls. Yea, I say unto you, were it not for
these things that these records do contain, which are on these plates, Ammon and his brethren
could not have convinced so many thousands of the Lamanites of the incorrect tradition of their
fathers; yea, these records and their words brought them unto repentance; that is, they brought
them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer. And
who knoweth but what they will be the means of bringing many thousands of them, yea, and also
many thousands of our stiffnecked brethren, the Nephites, who are now hardening their hearts in
sin and iniquities, to the knowledge of their Redeemer? Now these mysteries are not yet fully made
known unto me; therefore I shall forbear. And it may suffice if I only say they are preserved for a
wise purpose, which purpose is known unto God; for he doth counsel in wisdom over all his
works, and his paths are straight, and his course is one eternal round. (Helaman 37:1–12)
1.6.7 Alma had been given the Plates of Brass, the Urim and Thummim, the records of all of
the Nephites that had been kept since the days of Nephi, and other historical treasures by King
Mosiah. With those artifacts Alma was also given a charge that he should continue to record the

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events that pertained to his day. It is to be imagined that he oversaw the production of the Large
Plates of Nephi, as they had come to be called, but it is clear that he also made an accounting of his
personal life and ministry from which Mormon was able to glean a great deal of insight into the
affairs of the nation in those days, particularly as it pertained to the civil unrest that led to the
tremendous blood-lettings that took place during the first twenty years of the reign of the judges.
1.6.8 It seems clear that in addition to overseeing the production of the general Nephite his-
tory, adding to the compilation of the Large Plates directly, Alma also kept his own spiritual account-
ing of his life and ministry. In this sense, Alma composed his own “Small Plates of Alma” just as
Nephi had produced his Small Plates of Nephi. It is probable that Helaman did much the same, an
act that was of great benefit to Mormon later on. The preeminent reason that has manifested itself in
our dispensation is that the various records preserved over the 30 generations of so of Nephite civili-
zation served as the source material for the narrative which came to be known as the Book of
Mormon. Without them Mormon would have had great difficulty compiling his history.
1.6.9 It is highly likely that Joseph, the son of Jacob who was sold into Egypt by his brethren,
was the one who initiated the record known as the Brass Plates. They contained a detailed genealogy
of Joseph’s family as well as the writings of many of the prophets that pertained to the Kingdom of
Israel rather than to the Kingdom of Judah.
1.6.10 This is a prophecy, given by the prophet Lehi shortly after the Brass Plates came into his
possession, which has only been fulfilled in part While the Nephite nation survived, during a thou-
sand year period of time, the Brass Plates were constantly available to bless and strengthen the spiri-
tual lives of Lehi’s descendants. Since the time of Moroni, however, the Brass Plates have been kept
with the other Nephite records in the depository established by Mormon. During the long ages of
apostasy that followed the destruction of the Nephite civilization, the Lamanites suffered in igno-
rance. With the coming of the Europeans to this hemisphere, however, the record of the Jews,
including the writings of Moses and many of the other prophets, were committed into the hands of
the indigenous peoples of North and South America. With the translation of the Book of Mormon
and the establishment of The Church of Jesus Christ of Latter-day Saints, many of the posterity of
Lehi have more of the writings that could be found upon the Brass Plates. It is by no means impos-
sible that there will come a day in the which the Brass Plates will be brought forth and their writings
made available to every nation, kindred, tongue, and people that constitute Lehi’s posterity. Needless
to say there will be other peoples who will have access to this ancient record as well.
1.6.11 As part of Lehi’s prophecy regarding the role of the Brass Plates in the history of the
earth, he testified that they would never perish, neither should they be “dimmed any more by time”.
The implication of his statement is that at some point they had been “dimmed” somewhat by time,
perhaps an allusion to a period when they were thought of merely as an heirloom to be kept in a
treasury somewhere. Certainly that was the attitude and conduct of Laban. The Book of Mormon
makes it patently clear that the Plates of Brass were in constant use from the days of Lehi to the close
of the Book of Mormon, at least as the durable source from which many copies were made for the
education and edification of the Nephite peoples. The imagery that Alma is utilizing here may very
well be drawn from the Psalms: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm

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119:105). Some commentators have gone so far as to suggest that if the Brass Plates were frequently
handled they would not oxidize and would therefore remain “bright”.
1.6.12 Certainly the preservation of the Brass Plates has exposed the foolishness of the self-
proclaimed wise. Here is just one instance. Because the Brass Plates contained much of the prophe-
cies of Isaiah, the servants of God were able to cite him frequently in their attempts to help their
people come to a proper understanding of the destiny of the House of Israel and of the prophetic
reality of the coming of the Messiah. As a result, large portions of Isaiah are to be found in the Book
of Mormon. The implication of these citations, taken as they are from throughout the entire text of
the prophet’s writings, is that the compilation of Isaiah’s writings had to have been made prior to
600 BC, inasmuch as that is the time that they came into Lehi’s possession and were carried out of
Jerusalem, into the wilderness, and from thence to the Americas. Thus, any argument that purports
to assign multiple authors to the text of the book of Isaiah is exposed for what it is: baseless fool-
ishness. Think what the full text of the Brass Plates would provide the children of men in terms of a
proper understanding of how God the Father and His Son have labored for the salvation of mankind
from before the foundations of the earth were laid!
1.6.13 When one contemplates the vastness of the world’s accumulated knowledge, its scientific
treatises, its literary achievements, its philosophical ruminations, particularly as can be seen in an
extensive library, one is struck by the virtual weight of men’s thinking on the nature and purpose of
life. Yet, a simple text like the Book of Mormon or the New Testament dismisses much of the
human vagaries that have been perpetuated in print by the vanity of man; one volume obviating tens
of thousands of volumes. Men cannot be saved by the philosophies of other men; they can only be
saved through the revealed word of God, given through the humblest of His servants.
1.6.14 The narrative of the Book of Mormon is replete with specific instances where this very
process has been illustrated. Alma’s own ministry is a living testimony to the effect that the scriptures
can have on the hearts and minds of the doubting and impenitent. The records preserved on plates
would guarantee their preservation into the future, to bless and strengthen the nations of the earth.
Here Alma testifies that the recording and preservation of the religious history of the House of Israel
and of the family of Lehi has been of enormous value already to generations that had long since
passed away.
1.6.15 It seems clear that the sons of Mosiah were more than passingly familiar with the history
of their people and the contents of the Brass Plates. It would seem reasonable to assume that they
had copies of their scriptures with them when they went up to the land of Nephi which they used in
conjunction with their ministry to King Lamoni and his people.
1.6.16 The salvation of men, that which comes when men come unto Christ, is facilitated by
the word of God, whether verbal or recorded. Lehi’s Vision of the iron rod leading away from death
and destruction to the Tree of Life is illustrative of this principle.
1.6.17 We may safely say that the passage of two thousand years has not fully revealed the
accumulated benefits that the Brass Plates, the Book of Mormon, and the other records of the
Nephites will have produced by the time the final judgment of Christ upon the earth has been ren-
dered. We may stand agape at what has transpired thus far, but we cannot begin to imagine what yet

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lies in the future insofar as the direct impact that these records will have on the minds and hearts of
men. We therefore are also caused to forebear least we trivialize the work of God.
1.6.1 8Without attempting to be frivolous, we might contemplate the nature of the Lord’s
course, its absolute dimensions, wherein it can be both straight and round. Perhaps that is as accu-
rate a depiction of the infinite as might be articulated by the finite mind. The imagery also allows us
to understand that it is we of limited mortal experience who perceive his paths as straight, while our
Father in Heaven has a far more expansive perspective.

2.0 Whether of Gold, Silver, or Copper, It Is the Same

2.1 One does not have to read very far into the text of the present edition of the Book of Mormon
before one realizes that Nephi has been engaged in recording his life for a considerable period of
time. We cannot speak with certainty on the matter, but it seems clear that as a very young man he
committed his activities to some sort of media. In this he was very much like his father Lehi. Neither
Lehi nor Nephi are clear as to how they preserved their records before Nephi began fabricating
metallic plates. Lehi would have been familiar with Egyptian papyrus and it is conceivable that it
could have been used, but this seems unlikely given its fragile nature. Parchment or some variation
thereof could have been employed as well, but the ancients were aware that it was subject to eventual
deterioration with the passage of a short time. Monumental works engraved in stone did endure, but
they were impractical for personal record. It is no wonder then when Lehi’s entourage arrived in
what we now called the Americas, they turned to the most readily available and most enduring
material that presented itself: the precious metals that were in abundance.
And it came to pass that I, Nephi, did guide the ship, that we sailed again towards the pro-
mised land. And it came to pass that after we had sailed for the space of many days we did arrive at
the promised land; and we went forth upon the land, and did pitch our tents; and we did call it
the promised land. 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 Jeru-
salem. And it came to pass that they did grow exceedingly; wherefore, we were blessed in abundance.
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. And we did find all manner of ore, both of gold, and of silver, and of copper. (1 Nephi
18:22–25)
2.2 With the use of the Liahona, Nephi was able to avoid the dangers and other obstacles that
would have hindered the company in their voyage to the land of their inheritance. If we assume that
Nephi’s navigation took him south into the Indian Ocean, we might also suspect that he was guided
deep into the southern hemisphere that he might sail south of Australia and New Zealand and then
eastward to the western shores of South America, landing somewhere near northern Chile. These
suppositions being the case, it would have taken “many days” indeed to traverse that vast tract of
open sea.

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 2.3 Although the portion of land which the little company first settled was part of the promised
land, many of the pioneers were not aware of the size of the continents which they had inherited
from the Lord God of Israel through the covenant made with Lehi and Nephi. Notwithstanding the
length of the voyage, their seed corn survived. The colonists planted all that they had with them in
order to reap the promised harvest. Some of the seed must have been nearly ten years old when they
planted it, yet given the richness of the soil and the blessings of God upon their labors, the harvests
proved to beyond their greatest desires.
2.4 The beasts that Lehi’s company encountered appear to be native to the Americas, but
undoubtedly many had originally been brought to the western hemisphere by the Jaredites in their
eight divinely inspired ships. With the destruction of the Jaredites, in a battle that had raged in the
far northern reaches of the land of promise, many of the domesticated animals inadvertently left
behind began to populate the land. Lehi and his family became the beneficiaries. One is confronted
with what appears to some to be a nomenclature problem. Are the names of the animals referred to
here precisely those which describe the animals themselves, or are they words which Nephi chose to
describe the myriad of species which he had never seen before? How would one describe a llama, an
alpaca, a tapir, a vicuna, a huanacu, or any of the other new species to someone who had never seen
such beasts? Would it not be in terms with which one is most familiar? Nephi had the challenge of
expressing what he observed for his distant readers. Joseph Smith had an equally difficult task, even
if he had seen these animals in vision before working the translation. It is interesting to note that in
at least one case where unidentifiable animals are mentioned, that exotic names were provided. Many
anti-Mormons have ridiculed the notion that the Nephites found horses in the Western Hemi-
sphere, believing that the horse was not introduced into the Americas until the coming of the Euro-
peans. Apologists have suggested that the nomenclature used by Nephi reflected general classes of
animals based on appearance or function rather than popular or scientific terminology. Be that as it
may, there will yet come a time when the truth of the matter will prove to be that there were
“horses” among the Jaredites and among the posterity of Lehi not much different than those which
now graze in pastures from Canada to Argentina. The amount of gold, silver, and copper found by
the ancient inhabitants of the Americas is legendary in its scope.
2.5 What remains to be decided is which of the abundant commodities did Nephi use to pro-
duce his plates. Many have assumed that gold or a gold alloy of some kind was used, but there is
nothing in the text of the Book of Mormon that would give us that specific piece of information.
There were, however, records that were made of what appeared to be made of gold. At the time king
Limhi was attempting to extricate himself and his people from personal bondage to the Lamanites in
the land of Nephi, he sent a cadre of men to the north to recruit help from the land of Zarahemla.
These men became lost in their journey and altogether missed meeting with king Mosiah and his
people. They bypassed the cities and found themselves in what would be called the Land of Desola-
tion, a place where many hundreds of thousands of Jaredites, the prior inhabitants of the land, had
perished. As Limhi reveals to Ammon:
And the king said unto him: Being grieved for the afflictions of my people, I caused that
forty and three of my people should take a journey into the wilderness, that thereby they might
find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage.

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 And they were lost in the wilderness for the space of many days, yet they were diligent, and found
not the land of Zarahemla but returned to this land, having traveled in a land among many waters,
having discovered a land which was covered with bones of men, and of beasts, and was also covered
with ruins of buildings of every kind, having discovered a land which had been peopled with a people
who were as numerous as the hosts of Israel. And for a testimony that the things that they had said
are true they have brought twenty-four plates which are filled with engravings, and they are of
pure gold. (Mosiah 8:7–9)
2.6 We do not know exactly when this company was sent into the wilderness or how long these
forty-three men wander about in the land of Desolation before returning to their king. We are told,
however, that they returned from their foray just a few days before Ammon and his brethren arrived
at the hill north of the land of Shilom.
2.7 We may be tempted to identify the region of country in which the company of forty-three
found themselves when they discovered the ruins of the Jaredites. The explorers found a land of
“many waters”. Were these lakes? Rivers? Swamps? We are not told. Were we to go to the exact
geographical location today would it still be a land of many waters? We cannot say with certainty.
The fact that between the time of the travels of Limhi’s company and the present day, great and
catastrophic changes have taken place upon the entire face of the land in the Americas should
breathe a word of caution to any precipitous arguments regarding Book of Mormon geography. We
may safely conclude, however, that the land of the Jaredites lay north of the narrow neck of land
which separated the land northward from the land southward. The destruction of the Jaredites tran-
spired over a long period of time, ultimately concluding atop the Hill Ramah, the same hill which
the Nephites called Cumorah, and which was the same geographical feature in which Mormon
deposited the entire corpus of the Large Plates of Nephi. The Plates of Mormon and the breastplate
containing the Urim and Thummim were hidden in a stone box on the northwestern prominence of
that same hill by Mormon’s son Moroni. One may justly ask the question as to how the record of
Ether, that narrative found upon the 24 gold plates, managed to be ensconced in a place where the
forty-three men from Lehi-Nephi could easily find it. Clearly that record was transported by the
prophet Ether himself after he witnessed the end of the battle between Corinatumr and Shiz. That it
was a goodly trek we may surmise with some astonishment, but no less astonishing than the same
trek made by Corinatumr himself. He would die in the care of the Mulekites after a lonely journey
of more than five thousand miles through a ravaged and desolate land.
2.8 That the twenty-four plates of Ether were made of pure gold does not necessarily imply that
any of the Nephite plates were made precisely the same way. The Jaredites were a people which had
had no contact with the Semitic civilization since the confusion of tongues at the Tower of Babel. It
is likely that the Large Plates of Nephi, the Small Plates of Nephi, and the plates fashioned by
Mormon were more of a gold alloy rather than “pure gold”. The outward evidence of the 24 gold
plates was compelling, for who would devise such a valuable and elaborate artifact to perpetrate an
unnecessary fraud upon the king and the people of Lehi-Nephi?
2.9 The only other testimony that we have that any of the plates associated with the coming
forth of the Book of Mormon had the appearance of gold is that of the Eight Witnesses who were

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permitted to touch and examine the plates upon which Mormon and Moroni had committed their
writings.
Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall
come: That Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which
hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith
has translated we did handle with our hands; and we also saw the engravings thereon, all of which
has the appearance of ancient work, and of curious workmanship. And this we bear record with
words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know
of a surety that the said Smith has got the plates of which we have spoken. And we give our names
unto the world, to witness unto the world that which we have seen. And we lie not, God bearing
witness of it.
CHRISTIAN WHITMER HIRAM PAGE
JACOB WHITMER JOSEPH SMITH, SEN.
PETER WHITMER, JUN. HYRUM SMITH
JOHN WHITMER SAMUEL H. SMITH
2.10 Much has been made of the relationship between these eight men, mostly in derision. It is
true that Christian, Jacob, Peter, and John Whitmer were all brothers and that Hiram Page had
married one of their sisters. This fact does not persuade anyone with common sense to conclude that
their testimony must of necessity then be false. The same can be said of Joseph Smith, Senior, and
his two sons, Hyrum and Samuel, brothers of the Prophet Joseph Smith. Their familial relationship
should have no bearing on the truthfulness of their witness any more than one should doubt the
brothers Peter and Andrew, and their cousins James and John. The first Quorum of Twelve Apostles
was filled with men who were of close kinship to one another. This did not make their experiences
with the Lord Jesus Christ any less valid or inspiring. Five of the Eight Witnesses died in full faith
and fellowship in the Church of Christ. Three of the Eight, John and Jacob Whitmer with their
brother-in-law Hiram Page, left the Church of Christ at odds with the saints and servants of God.
Those who knew the three men well testified that they never denied the truthfulness of the statement
included in every copy of the Book of Mormon, bearing fervent witness of its truth on their deathbeds.
2.11 These men saw the Plates of Mormon with their own physical eyes, as clearly as anyone
might look at an artifact of any kind. None of these men were archeologists or metallurgists. They
could only bear witness of that which they had seen with their own eyes as informed by their own
limited experience in the world. The Plates from which the Book of Mormon was translated were
undoubtedly made of some sort of gold alloy. Two-thirds of the six-inch collections of plates were
bound by metal bands. The loose leaves were those of Mormon’s Plates and the Small Plates of Nephi
that Mormon had appended in his record. The Eight Witnesses handled each of these in turn. The
engravings and the plates themselves looked ancient to them and they could say no more than that.
Each of the men was given the opportunity to lift the collection of plates with their own physical
strength. There could be no doubt that they had felt the weight of the Plates.
2.12 Lehi and his family found great reserves of gold, silver, and copper after they arrived in the
promised land. For whatever reason, Mormon chose to fabricate his plates out of a gold alloy of

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some kind, but this was nearly one thousand years after the arrival of Nephi and his brothers. What
did the prophets use in the beginning after they first arrived? Gold and silver would have been
equally valuable as media. They were both malleable and they were resistant to decay. There were,
however, vast amounts of copper which, when mixed appropriately with nickel and other materials
will produce brass, a metal with which Nephi had great acquaintance. In conclusion, we simply do
not know much about the metals upon which the vast history of the ancient saints in the Americas
was written. Is it, in the end, important? What matters is that nearly a thousand years of Nephite
history had been preserved, from which the prophet Mormon and his son, Moroni, were able to
compile their own record which we have today as the Book of Mormon.

3.0 The Large Plates of Nephi

3.1 Early in the current text of the Book of Mormon, Nephi describes briefly what had been his
practice in preserving his records and those of his father.
And all these things did my father see, and hear, and speak, as he dwelt in a tent, in the
valley of Lemuel, and also a great many more things, which cannot be written upon these plates.
And now, as I have spoken concerning these plates, behold they are not the plates upon which I
make a full account of the history of my people; for the plates upon which I make a full account of
my people I have given the name of Nephi; wherefore, they are called the plates of Nephi, after
mine own name; and these plates also are called the plates of Nephi. Nevertheless, I have received
a commandment of the Lord that I should make these plates, for the special purpose that there
should be an account engraven of the ministry of my people. Upon the other plates should be
engraven an account of the reign of the kings, and the wars and contentions of my people; where-
fore these plates are for the more part of the ministry; and the other plates are for the more part of
the reign of the kings and the wars and contentions of my people. Wherefore, the Lord hath com-
manded me to make these plates for a wise purpose in him, which purpose I know not. But the
Lord knoweth all things from the beginning; wherefore, he prepareth a way to accomplish all his
works among the children of men; for behold, he hath all power unto the fulfilling of all his
words. And thus it is. Amen. (1 Nephi 9:1–6)
3.2 We ought not to become agitated over two different sets of writing plates which bear the
name of Nephi. The Large Plates of Nephi could more easily be referred to as the Large Plates of the
Nephites, inasmuch as the people who followed the teachings of this son of Lehi chose to call them-
selves such, after the founder of their nation. The Large Plates continued for nearly one thousand
years, volume after volume being fabricated so that the chroniclers might preserve an accurate history
of their people. The Small Plates were made by the hand of Nephi and when the last plate was filled
with writing there were no additional plates made, with the possible exception of the one upon
which Mormon inscribed his last farewell.
3.3 Strictly speaking, the account of the ministry of Nephi’s people does continue on the Small
Plates for seven generations. Of the nine contemporary authors who contributed to the narrative,
Nephi, Jacob, Enos, and Jarom address the spiritual issues facing their people, together with their
labors to restore the Lamanites to righteousness. Omni, Amaron, Chemish, and Abinadom do little

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to add to the overall spiritual atmosphere of their people. Amaleki provides a breath of fresh air at
the end of the Small Plates, bearing his testimony of the Christ and the value of keeping the com-
mandments of God. We in this dispensation can easily perceive one of the more obvious reasons for
the production of the Small Plates, particularly in light of the loss of the manuscript of the Book of
Lehi, Mormon’s account of Lehi and Nephi as derived from the Large Plates of Nephi.
3.4 It appears that Nephi is belaboring the distinction between the Large and Small Plates of
Nephi, but given the confusion that is sometimes generated in the minds of the readers of the Book
of Mormon, we might allow that Nephi takes the time and space wisely. In the text of the Book of
Mormon from 1 Nephi to the Words of Mormon, “these plates” almost invariably refer to the Small
Plates of Nephi; “other plates” almost always refers to the Large Plates of Nephi. There are some
notable exceptions to that general rule.
3.5 Nephi may have thought that the manufacturing of the second set of Plates was redundant,
but he was obedient, notwithstanding any doubts he may have had in the process. How grateful we
should feel because of his obedience. It is intriguing to note that Mormon physically appended the
Small Plates of Nephi to his own set of plates because he was moved upon by the Spirit of the Lord
to do so.
3.6 Theologians are sometimes loath to attribute to the God of Heaven a perfect view of all
things, past, present, and future. This, of course, reveals a lack of faith caused by excessive intellec-
tualism. In order for deity to provide for problems yet unexpressed in time, God’s awareness must
needs be perfect. Inadvertent sins do not surprise Him; allowances and provisions have been made
throughout all time, even though the provisions may have been realized many hundreds or thou-
sands of years before they were required. So it is with the creation of the Small Plates of Nephi; that
provision may yet adequately supply a future need which mortal man in his finite wisdom cannot
foresee.
3.7 Nephi makes reference to the difference between the Large and Small Plates in a later chap-
ter. Shortly after his arrival in the western hemisphere, Lehi’s son receives rather direct instructions.
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. And upon the plates which I made I did
engraven the record of my father, and also our journeyings in the wilderness, and the prophecies of
my father; and also many of mine own prophecies have I engraven upon them. And I knew not at
the time when I made them that I should be commanded of the Lord to make these plates;
wherefore, the record of my father, and the genealogy of his fathers, and the more part of all our
proceedings in the wilderness are engraven upon those first plates of which I have spoken; where-
fore, the things which transpired before I made these plates are, of a truth, more particularly made
mention upon the first plates. And after I had made these plates by way of commandment, I,
Nephi, received a commandment that the ministry and the prophecies, the more plain and pre-
cious parts of them, should be written upon these plates; and that the things which were written
should be kept for the instruction of my people, who should possess the land, and also for other
wise purposes, which purposes are known unto the Lord. Wherefore, I, Nephi, did make a record
upon the other plates, which gives an account, or which gives a greater account of the wars and
contentions and destructions of my people. And this have I done, and commanded my people

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 what they should do after I was gone; and that these plates should be handed down from one
generation to another, or from one prophet to another, until further commandments of the Lord.
And an account of my making these plates shall be given hereafter; and then, behold, I proceed
according to that which I have spoken; and this I do that the more sacred things may be kept for
the knowledge of my people. (1 Nephi 19:1–5)
3.8 For more than ten years, Nephi and his father had been keeping their records on perishable
materials, probably papyri or parchment. With such media, the revelations of these great prophets
would have unavoidably been lost to their posterity and to humanity. The Lord therefore called
upon Nephi to preserve the writings of his father and Nephi’s own interactions with deity upon
metal plates. These voluminous plates would ultimately be called the Large Plates of Nephi and
would suffice the needs of the company for nearly 20 years. Mormon, as he was compiling his own
account of the Nephite civilization, initially drew upon these Large Plates of Nephi in order to com-
pose his narrative. That summary record within the Book of Mormon was called the Book of Lehi.
As the translation of the Book of Mormon progressed, there was an incident in which the manu-
script containing the Book of Lehi was lost. Joseph Smith was commanded not to retranslate the
Book of Lehi but to translate the record found in the Small Plates of Nephi, which Plates Mormon
had appended to his own collection.
3.9 Thirty years after the departure of Lehi and his family from Jerusalem, Nephi would be
commanded to make another set of plates, these to be of a different tenor, far more spiritually ori-
ented, dedicated primarily to the teachings and revelations which Nephi and his father had delivered
to the family. These would eventually be called the Small Plates of Nephi, the account from which
we are presently reading. In making this second set of plates Nephi was quite discriminating and
thought it unnecessary to recount many wonderful and important things which he had preserved on
the Large Plates. Thus Lehi’s record is quite truncated, as is Nephi’s accounting of the family’s eight
years in the wilderness of Arabia. This is not to discredit in any fashion the material preserved on the
Large Plates of Nephi, for they do contain the words and activities of Lehi and Nephi in greater
detail, material that cannot be disparaged because of its quality of content. As he progressed for those
twenty years, there can be no question that Nephi was attempting to fulfill the commandments of
God by preserving his history. No doubt it was adequate and edifying.
3.10 Nephi’s redaction of his own record is a blessing to all who read it. It is filled with faith,
truth, and light, a tribute to faithful men who lived 2,600 years ago, who kept the commandments
of God and advanced the cause of Christ among their posterity for many generations. They are
worthy examples for those of us in this day who struggle from day to day in the midst of our own
personal wildernesses. It is felicitous indeed that the second record was made, preserved for genera-
tions, physically attached to Mormon’s set of plates, and eventually translated as a substitute for the
lost Book of Lehi. That there are other wise motives for the production of the Small Plates of Nephi
we have no reason to doubt.
3.11 Once Nephi and those who would follow him departed from the land of their first inheri-
tance into the mountains of the land of Nephi, the animosity between the Nephites and the Laman-
ites increased exponentially. Much of this recorded antipathy is absent from the account given to us
in the Small Plates of Nephi.

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 3.12 The historical context for the making of the Small Plates of Nephi is recounted in the fifth
chapter of Second Nephi. The synopsis of Lehi and Nephi’s records from 600 BC until 570 BC are
contained in First Nephi and the first five chapters of Second Nephi. Thereafter Nephi restricts him-
self almost exclusively to the teachings of his brother Jacob, the writings of Isaiah, and his own
revelations.
3.13 Jacob and his grandson Jarom also refer to the two sets of plates, both Large and Small,
while commenting on their contributions to the spiritual writings of Nephi.
And a hundredth part of the proceedings of this people, which now began to be numerous,
cannot be written upon these plates; but many of their proceedings are written upon the larger
plates, and their wars, and their contentions, and the reigns of their kings. These plates are called
the plates of Jacob, and they were made by the hand of Nephi. And I make an end of speaking
these words. (Jacob 3:13–14)
3.14 Jacob refers to his record by his own name, notwithstanding the fact that Nephi himself
had fabricated the metal sheets upon which Jacob was writing. We ought to conclude that Jacob
finished his account regarding his sermon at the Temple and then wrote his presentation of the Alle-
gory of Zenos at a later time. There may very well be a space of time between the writing and com-
mentary on the Allegory and Jacob’s account of his encounter with Sherem. Surrounding the events
of Jacob’s spiritual life were a host of other events, political and economic, that found their way into
the Large Plates of Nephi.
And I, Jarom, do not write more, for the plates are small. But behold, my brethren, ye can go
to the other plates of Nephi; for behold, upon them the records of our wars are engraven,
according to the writings of the kings, or those which they caused to be written. (Jarom 1:14)
3.15 When Jarom states that the plates are small, he means that there are not many blank plates
left upon which to write. One wonders why no one thought to manufacture more plates. Could
anyone foresee how long the Small Plates of Nephi were going to remain in the hands of the family?
It is clear that Jacob was purposefully taciturn in his own writings upon the plates because of their
size, Although Enos does not specifically make reference to that fact, he is likewise quite brief in his
remarks. The writers in the book of Omni will be even more circumspect.
3.16 The first time in the narrative of the Book of Mormon where Mormon first mentions
both the Small and the Large Plates is actually in his final entry in the book that bears his name.
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, I searched among the records which had been delivered into my hands, and I found these
plates, which contained this small account of the prophets, from Jacob down to the reign of this
king Benjamin, and also many of the words of Nephi. And the things which are upon these plates
pleasing me, because of the prophecies of the coming of Christ; and my fathers knowing that many
of them have been fulfilled; yea, and I also know that as many things as have been prophesied
concerning us down to this day have been fulfilled, and as many as go beyond this day must surely
come to pass—Wherefore, I chose these things, to finish my record upon them, which remainder
of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the

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 things of my people. 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. And I do this for a wise purpose; for thus it whis-
pereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not
know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me
to do according to his will. (Words of Mormon 1:3–7)
3.17 While we cannot speak with absolute certainty as to where Mormon was in his narrative,
it seems likely that he had just completed the history of the first Nephite king of Zarahemla,
Mosiah 1, or about 176 BC. In reviewing the Large Plates of Nephi regarding the reign of the next
king, Benjamin, he came across an entry that described the visit of Amaleki to King Benjamin and
his gift of the Small Plates of Nephi. Historically, if our chronologies be correct, this would have
taken place about 170 BC just before Amaleki died. This may seem to be insignificant facts save for
the problem created by the loss of the 116 pages of manuscript which contained at least Mormon’s
book of Lehi. It seems logical to assume that the book of Lehi ended about the time of the departure
of Mosiah 1 from the land of Nephi. Mormon’s book of Mosiah, then, would have probably begun
with the exodus from Nephi and the establishment of the three Nephite kings in the land of Zara-
hemla. Readers often assume that the book of Mosiah was named for King Benjamin’s son, but it is
far more likely that it was named primarily for King Benjamin’s father. What we may conclude,
then, is that all of Mormon’s account of the reign of King Mosiah 1 and most of his narrative
regarding the long reign of King Benjamin, covering a period of almost 80 years, were lost with the
116 pages. At issue here is to which part of King Benjamin’s reign is Mormon referring in verses 12
through 18? Amaleki refers to serious wars between the Nephites and the Lamanites during the first
six years of Benjamin’s rule (see OM-C 1.24); that is, between 176 and 170 BC. At the beginning of
the current text of the book of Mosiah, Mormon makes reference to wars that occurred shortly
before he turned the reins of the Kingdom over to his son Mosiah (see MS-C 1.1); that is, about the
year 124 BC. The “continual peace” spoken of that Benjamin enjoyed “all the remainder of his days”
took place during the three years between 124 BC and 121 BC when he died. Logic would dictate
that Mormon’s connecting link on the Small Plates to his own history must have been in connection
with events recounted in the narrative no longer in our possession. Thus, the peace spoken of in
verse 18, probably occurred about the year 170 BC rather than toward the end of Benjamin’s reign.
3.18 Nephi and others of the early prophets had gone to great pains to testify of the principle of
revelation, that it was possible, through the influence of the Spirit of God, to know in exacting detail
those events that lay ahead of them. Mormon, looking back over nearly one thousand years of his-
tory, could clearly see the fulfillment of all that had been prophesied by his glorious ancestors in
conjunction with the prophets of ancient Israel. How could he have not been blessed, edified, and
deeply moved by the things which he read on the Small Plates? Much of Mormon’s object in writing
the Book of Mormon was to establish the truth of the Second Advent of the Lord Jesus Christ and
the principles and ordinances necessary for his posterity and the posterity of his brethren to be
prepared against that day.
3.19 The great conundrum presented by this verse is an fascinating one. It is interesting that
Mormon can find space on the Small Plates in order to write the more than 875 words which com-

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prise the Words of Mormon. Some scholars have suggested that Mormon fashioned one additional
plate which he appended to Nephi’s original collection, yet that does not seem consistent with the
spirit with which Mormon makes his intention known. It is upon “Nephi’s” plates that he wished to
make his final inscription. How can the plates be full, as Amaleki testified, and there still be room to
inscribe a document half the size of the entire book of Omni? The answer appears to be in the nature
of the Small Plates and the fact of their inclusion with Mormon’s collection. As a practical matter,
would any of the writers inscribing their words upon the Small Plates ever be tempted to write on
the two outside faces of the cover plates? It seems unlikely, given how easily the characters could be
effaced with just normal handling. Nephi no doubt began his account on the inside face of the
collection of plates, and the subsequent writers would have done the same, writing on those plate
faces that would be protected throughout the centuries by the cover plates. Amaleki declared that the
plates were full when he finished his entry, undoubtedly indicating that there were no protected
interior surfaces left upon which anything could be written. When Mormon physically attached the
Small Plates of Nephi to his own collection, at least one of the cover faces would then be protected.
Is it not reasonable to assume that Mormon wrote his concluding remarks on that protected surface?
Mormon could not recount the hundredth part of the events of his own day, much less the hun-
dredth part of the vast collection of plates that constituted the Large Plates of Nephi.
3.20 Here is Mormon’s explicit intent to physically attach the Small Plates of Nephi to his own
collection of plates containing his narrative of the Nephite people. Mormon, like Lehi, Nephi, and
Jacob, has seen the day in which the Book of Mormon would come forth and thus is able to antici-
pate with certainty those things that would be a most value to the posterity of the Lamanites.
3.21 Mormon knew that the writings of Nephi, Jacob, and the others who recorded their testi-
monies on the Small Plates would be of great value to the descendants of the Lamanites, an excellent
appendix to that which he had already composed as the book of Lehi. For that reason he was
persuaded to physically append the Small Plates to his own record. Additionally, however, he knew
in his heart that there were other reasons why the inclusion of the Plates would prove beneficial, even
though he could not then articulate them.
3.22 In the midst of composing what we now have as 3 Nephi, Mormon discusses at length the
relationship between his own record and the records of all those prophets who had preceded him.
And there had many things transpired which, in the eyes of some, would be great and mar-
velous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even a
hundredth part of what was done among so many people in the space of twenty and five years; But
behold there are records which do contain all the proceedings of this people; and a shorter but true
account was given by Nephi. Therefore I have made my record of these things according to the
record of Nephi, which was engraven on the plates which were called the plates of Nephi. And
behold, I do make the record on plates which I have made with mine own hands. And behold, I
am called Mormon, being called after the land of Mormon, the land in which Alma did establish
the church among the people, yea, the first church which was established among them after their
transgression. Behold, I am a disciple of Jesus Christ, the Son of God. I have been called of him to
declare his word among his people, that they might have everlasting life. And it hath become
expedient that I, according to the will of God, that the prayers of those who have gone hence, who

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 were the holy ones, should be fulfilled according to their faith, should make a record of these
things which have been done—Yea, a small record of that which hath taken place from the time
that Lehi left Jerusalem, even down until the present time. Therefore I do make my record from
the accounts which have been given by those who were before me, until the commencement of my
day; And then I do make a record of the things which I have seen with mine own eyes. And I
know the record which I make to be a just and a true record; nevertheless there are many things
which, according to our language, we are not able to write. And now I make an end of my saying,
which is of myself, and proceed to give my account of the things which have been before me. I am
Mormon, and a pure descendant of Lehi. I have reason to bless my God and my Savior Jesus
Christ, that he brought our fathers out of the land of Jerusalem, (and no one knew it save it were
himself and those whom he brought out of that land) and that he hath given me and my people so
much knowledge unto the salvation of our souls. (3 Nephi 5:8–20)
3.23 Mormon is confronted with a similar problem that John the Beloved had. How does one
find enough time and space to write down everything accomplished by the Lord God of Israel, even
in as short a time as four years? Mormon has told us little of the ministry of Nephi the son of Nephi
during the twenty-five years since the appearance of the signs attending the birth of the Savior.
When our historian refers to “this book”, he is speaking of the book that he Mormon wrote upon
plates, much of which is published today as the Book of Mormon. Specifically, of course, Mormon is
speaking of his book of 3 Nephi.
3.24 Mormon acknowledges that he has had access to two major sources for the history of this
period of time. The first we should probably think of as the Large Plates of Nephi, that more secular
accounting of the day to day activities of the Nephite people. The second was the private journal of
his ministry kept by Nephi the son of Nephi during the same period of time.
3.25 We are at a loss to determine which of the two records Mormon primarily drew his own
narrative. We are tempted to suggest that the small account made by the disciple of Jesus Christ is
what is meant, but if so, Mormon has been somewhat general in his abridgement of Nephi’s record,
inasmuch as the disciple of Christ is only mentioned by name in the first chapter of 3 Nephi. Thus,
the history of the Nephites for that twenty-five year period has little of Nephi’s personal ministry
included. As difficult as it is to accept, it is likely that Mormon is referring primarily to the Large
Plates of Nephi being kept by Lachoneus and his administration.
3.26 In another place we discover that Mormon’s father was called by the same name. The land
of Mormon was to be found in the land of Lehi-Nephi, south of the narrow strip of wilderness,
where a colony of Nephites had been established during the days of Zeniff. Either Zeniff or his son
Noah had named the region, presumably because of the good hunting reserve it had become. After
he had been driven from the presence of King Noah, Alma, the father of Alma the first chief judge of
the land of Zarahemla, began teaching those who wished to receive the truth of God. Eventually, he
established a Church of Christ among them, baptizing more than 200 individuals in the waters of
Mormon. Alma and his people eventually were forced to flee into the wilderness, to the land of
Helam, and subsequently to the land of Zarahemla. Mormon does not explain precisely why his
family favored that personal name, but we may rest assured that they were faithful in their
discipleship to the Lord Jesus Christ.

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 3.27 Mormon lived more than 300 years after the birth of the Lord Jesus Christ in Bethlehem.
For many years he served as the chief captain of the Nephite peoples in their fruitless war against the
Lamanites. He commanded their armies at the final battle at the hill Cumorah. He was also divinely
chosen to serve as the custodian of the vast collection of plates upon which was recorded the history
of the Nephite nation. He hid these up within the hill Cumorah before the destruction of his people.
He was also charged with the responsibility of making an abridgement of the Large Plates of Nephi,
a record which was ultimately completed by his son Moroni. A large portion of this synopsis has
been published in our day as the Book of Mormon. As far as his own ministry in the Gospel of Jesus
Christ is concerned, there is hardly another servant of God to whom we could point who had a more
frustrating task as did the prophet Mormon.
3.28 In their anxiety for their posterity, the ancient prophets of the Nephite people pled with
the Lord God of Israel that there might be a record preserved by which their children might have an
opportunity to hear and understand the principles of eternal life. Mormon’s abridgement constitutes
part of the Lord’s promise to these great, good, and holy men.
3.29 Father Lehi left the city of Jerusalem about the year 600 BC. The permanent record of
Nephi was begun once he and his people were ensconced within the mountain fastness of the land of
Nephi. The Large Plates of Nephi and many ancillary texts were handed down from generation to
generation until the prophet Ammaron entrusted the lot to Mormon about 320 years after the birth
of Jesus Christ. We are not certain exactly when Mormon embarked on his composition of the Book
of Mormon. We cannot identify with precision exactly what Mormon means by “present time”. The
first writing of any kind that Mormon produces was apparently engraved upon the Large Plates of
Nephi during his 24th year of age, or about the year AD 345. The final battle at the hill Cumorah
transpired about the year AD 384. We might conclude, then, that Mormon began his own encapsu-
lation of Nephite history sometime during the period between the years AD 345 and 384 and had
written the body of the Book of Mormon up to this point in his history.
3.30 Again, Mormon draws upon the collected records of the Nephite people that had been
accumulating since the days of Lehi and his son Nephi, throughout the ages for about a thousand
years. Mormon was born about the year AD 311. Ammaron hid up the body of plates about the year
AD 320. and approached the boy Mormon about that same time. Note that Mormon would have
been no more than nine or ten years old.
3.31 When Mormon was about 24 years of age, or about the year AD 335, he contributed his
observations about the decline of the Nephite people at that time to the Large Plates of Nephi. We
do not know when he began the narrative of the Book of Mormon in earnest, but he continued until
he arrived at his own birth and early contact with Ammaron. The first seven chapters of the book of
Mormon in the larger Book of Mormon recount those things which he had observed, some of which
was a synopsis of that which he had written earlier.
3.32 We may only speculate about Mormon’s apology here. What appears to be the case is that
there were certain aspects of Nephite history which could not be translated into Reformed Egyptian,
the language in which the Nephites prophets recorded their accounts. The fault seems to be with the
symbols that were used, rather than with those who employed them. Without a complete description
of the language itself, we cannot know much regarding the limitations to which Mormon refers. His

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testimony is, however, that those things which he had preserved upon his plates were true and an
accurate representation of what had happened among them for that long period of time.
3.33 Mormon was not ignorant of the fact that there would come a day in which the Nephite
civilization would come to an end. He may have already known that it would come in his own day.
Yet for all of the prospects of annihilation looming on the horizon, Mormon was conscious of the
marvelous and magnificent events that had transpired among his people during their thousand year
sojourn in the promised land. Millions of souls had been received into the paradise of God because
of the labors of the servants of God who lived among them. In addition, the future held promise as
well; the coming forth of the Nephite history to the world would be the means of brings tens of
millions more into the fold of Christ. Had Lehi and his family remained in the land of Jerusalem, no
doubt that family line would have ended in the havoc perpetrated upon the Jews by the Babylonians.
Even if they had survived, their lot would not have been much different than that which befell the
rest of the House of Israel who remained in the land. Lehi’s family had been set apart in an unknown
land, preserved and protected by the hand of God, and given every opportunity, generation after
generation, to accept the fullness of the Gospel of the Lord Jesus Christ. Mormon had every reason
to be grateful.
3.34 There is an interesting episode in the life of the prophet Mormon which seems to have
bearing on his love and protective sentiments for the Large Plates of Nephi. As the final war between
the Nephites and the Lamanites dragged on, Mormon found himself so distressed at the spiritual
degeneracy of his fellow countrymen that he refused to lead them any more into battle. Regarding a
particularly egregious battle, Mormon writes the following:
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. And they did swear
by the heavens, and also by the throne of God, that they would go up to battle against their ene-
mies, and would cut them off from the face of the land. And it came to pass that I, Mormon, did
utterly refuse from this time forth to be a commander and a leader of this people, because of their
wickedness and abomination. Behold, I had led them, notwithstanding their wickedness I had led
them many times to battle, and had loved them, according to the love of God which was in me,
with all my heart; and my soul had been poured out in prayer unto my God all the day long for
them; nevertheless, it was without faith, because of the hardness of their hearts. (Mormon 3:9–12)
3.35 Mormon does not provide us with the number of Nephite casualties. In his point of view,
the battle had been decisively in the Nephites favor. The Nephites did not rejoice in their having
been delivered from their enemies, but rather chose to vaunt themselves, hyperventilating about
what they would do next to the Lamanites. Their false pride is pathetic. As if the throne of God had
been considered seriously in any of their deliberations about the war; as if any of these warriors had
sought the power and guidance of the heavens at any time during the conflict. This is no more than
blasphemous bravado.
3.36 The victorious battle took place in the year 362. Mormon refused to lead the Nephites
until about the year 375. He would appear that he volunteered to guide them during their final years

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as their chief captain in order to have the means to protect the vast collection of Nephite records that
he would rescue from the hill Shim and later ensconce in the hill Cumorah.
3.37 Mormon refused to lead the Nephites into battle primarily because they were not willing
to be led by him. He had been their commanding general, the one on whom they were to depend for
the most effective way to prevail over their enemies. They were becoming, however, a vulgar unruly
mob, bent on doing whatever their wicked hearts dictated. The stunning contrast between the
attitude of the hardened Nephites and that of their commander is stunning. Mormon loved them in
spite of their disobedience and willfulness. The Nephites had absolutely no compassion upon their
enemies and would have slit the throat of every one of them if they had been given the opportunity.
3.38 About the year AD 375, the massive power of the Nephite army was completely broken.
Mormon has been watching their destruction with anxiety for their souls, but knowing that there
was little or nothing that could be done for them.
And the Lamanites did not come again against the Nephites until the three hundred and
seventy and fifth year. And in this year they did come down against the Nephites 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, but began to be swept off by them even
as a dew before the sun. And it came to pass that the Lamanites did come down against the city
Desolation; and there was an exceedingly sore battle fought in the land Desolation, in the which
they did beat the Nephites. And they fled again from before them, and they came to the city Boaz;
and there they did stand against the Lamanites with exceeding boldness, insomuch that the
Lamanites did not beat them until they had come again the second time. And when they had
come the second time, the Nephites were driven and slaughtered with an exceedingly great slaugh-
ter; their women and their children were again sacrificed unto idols. And it came to pass that the
Nephites did again flee from before them, taking all the inhabitants with them, both in towns and
villages. And now I, Mormon, seeing that the Lamanites were about to overthrow the land, there-
fore I did go to the hill Shim, and did take up all the records which Ammaron had hid up unto the
Lord. (Mormon 4:16–23)
3.39 The eight-year hiatus from armed conflict between the Lamanites and the Nephites is a
modest indication as to the nature of the bloodletting that had been going on between the warring
parties. The factions were war-weary, their armies depleted, their enthusiasm somewhat quenched. It
is clear that the Lamanites intended to put an end to the conflict once and for all. This was not to be
a piecemeal operation, and it eventually proved to be the beginning of the prolonged final thrust that
would bring about the utter destruction of the Nephite civilization. This was to be a ten-year retreat
that would culminate on the hill Cumorah in what we now call western New York state about the
year 384.
3.40 Since the 362nd year, Mormon had refused to lead his people into battle because of their
refusal to follow his counsel. During those 13 years Mormon had watched the reversal of fortunes of
the Nephites, tens of thousands of them falling by the sword at the hands of their enemies. At this
point in the history of the Nephites, the city of Desolation fell into the hands of the Lamanites for
the last time, never again to be recovered by the armies of the Nephites. Again, it is the women and
children who ignominiously suffer at the hands of the Lamanites (see 4.14).

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 3.41 In his account of the general flight of the Nephites from the lands of their possessions,
Mormon does not articulate the names of the towns and villages, nor does he tell us the number of
days that it took for the gathering body of refugees to travel from the land of Desolation to the land
of Antum. We are not told when the Lord proposed the transfer of all of the Nephite records from
Shim to Cumorah. It is clear that the records were not so well hidden that the Lamanites would not
have found them in the process of time. It may be as well that Mormon was still composing the text
of his own narrative and had further need of the various volumes within the archive. Shim was the
hill in the land of Antum and near the city of Jashon within which the prophet Ammoron secretly
hid all of the records of the Nephites. Some scholars have suggested that the hill Shim mentioned in
the book of Ether is the same as that mentioned here. Within the geographical and narrative context
of the Nephites and the Jaredites, this conclusion is not without merit. It is probable that the hill
Shim was located somewhere in modern Nicaragua. We might here observe that the geographical
distance between the hills Shim and Cumorah is considerable, perhaps many thousands of miles.
Given that the forced retreat of the Nephites from the land of Desolation to the hill Cumorah con-
sumed ten years, this degree of separation should not surprise us. Mormon is not speaking just of the
record that had been begun by Nephi the Disciple of Jesus Christ, but rather the entire depository.
We may assume that there were many wagon loads of plates and other artifacts for the which he felt
personally responsible.
3.42 After Mormon realized that the task that he had taken upon himself at the end of chapter 4
was far too great for him to accomplish on his own, at the beginning of chapter 5 he immediately
solves his transportation problem.
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. But behold,
I was without hope, for I knew the judgments of the Lord which should come upon them; for they
repented not of their iniquities, but did struggle for their lives without calling upon that Being
who created them. (Mormon 5:1–2)
3.43 The chapterization of the current edition of the Book of Mormon disguises, in part,
Mormon’s motivation for taking command of the Nephite armies after having once utterly refused
to lead them. In the first edition of the Book of Mormon, chapter 5 was merely a continuation of
Chapter II. It is clear that Mormon became deeply concerned about the safety of the depository
located at the hill Shim in the land of Antum, and was willing to do anything to protect and preserve
the records that Ammoron had ensconced there. We may assume that Mormon did not make this
decision on his own, but that the Lord specifically directed him as to what he should do. The
transfer of all of the historical plates and other artifacts that pertained to the vast collection, from the
hill Shim to the hill Cumorah, would have been no easy matter, one requiring an enormous amount
of manpower. As commander in chief of all of the Nephite armies, Mormon would have access to
whatever resources he needed to complete the task.
3.44 Mormon does not hesitate to tell us that he did not expect any repentance on the part of
the Nephites, nor did he expect that the Nephites would ever again be victorious on the field of

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battle. Again, his motivation for leading the army was not to save the people, but to save their writ-
ten history. After a nine year retreat across the North American continent, the warring parties arrived
at the site of the final battle between the Lamanites and the Nephites: the Hill Cumorah. This had
been called the hill Ramah in the days of the Jaredites. Mormon tells us of his immediate actions
regarding the immense library that his armies had carried with them in their flight northward.
And when three hundred and eighty and four years had passed away, we had gathered in all
the remainder of our people unto the land of Cumorah. And it came to pass that when we had
gathered in all our people in one to the land of Cumorah, behold I, Mormon, began to be old; and
knowing it to be the last struggle of my people, and having been commanded of the Lord that I
should not suffer the records which had been handed down by our fathers, which were sacred, to
fall into the hands of the Lamanites, (for the Lamanites would destroy them) therefore I made this
record out of the plates of Nephi, and hid up in the hill Cumorah all the records which had been
entrusted to me by the hand of the Lord, save it were these few plates which I gave unto my son
Moroni. (Mormon 6:5–6)
3.45 It would appear that all of those who considered themselves Nephites were gathered
together at the hill Cumorah. We do not know from whence they came. Were they drawn in from
Nephite settlements in the area or were they simply recruited from the scattered remnants of the
people who had been fleeing for their lives for the preceding five years?
3.46 Modern day descriptions of the place where Mormon hid all of the Nephite plates indicate
clearly that it was a large excavated room within the hill Cumorah itself. One wonders when it was
constructed. Did Mormon and his men have time to build such a safe place for the records in such a
fashion that it would not be discovered by the Lamanites after the Nephites were all killed? The
Jaredite nation had perished at the same location many centuries before, they having referred to the
hill Cumorah as the hill Ramah. Had the room that became the depository for the Nephite records
been built then as part of a defensive network for the Coriantumr and his soldiers? We do not know,
but it seems likely.
3.47 The prophet Brigham Young provides us with his account of Oliver Cowdery’s experience
with the place where Mormon hid the vast historical resources of the Nephite civilization.
Oliver Cowdery went with the Prophet Joseph when he deposited these plates. Joseph did
not translate all of the plates; there was a portion of them sealed, which you can learn from the
Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry
them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went
there, the hill opened, and they walked into a cave, in which there was a large and spacious room.
He says he did not think, at the time, whether they had the light of the sun or artificial light; but
that it was just as light as day. They laid the plates on a table; it was a large table that stood in the
room. Under this table there was a pile of plates as much as two feet high, and there were
altogether in this room more plates than probably many wagon loads; they were piled up in the
corners and along the walls. The first time they went there the sword of Laban hung upon the
wall; but when they went again it had been taken down and laid upon the table across the gold
plates; it was unsheathed, and on it was written these words: “This sword will never be sheathed
again until the kingdoms of this world become the kingdom of our God and his Christ.” I tell you

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 this as coming not only from Oliver Cowdery, but others who were familiar with it, and who
understood it just as well as we understand coming to this meeting. . . . [Don] Carlos Smith was a
young man of as much veracity as any young man we had, and he was a witness to these things.
Samuel Smith saw some things, Hyrum saw a good many things, but Joseph was the leader.
(Brigham Young, Journal of Discourses, 17 June 1877, Volume 19, page 38)

4.0 The Small Plates of Nephi

4.1 At the beginning of the section immediately above, the distinction between the Small Plates of
Nephi and the Large Plates of Nephi was made according to the text of the Book of Mormon as we
presently have it. In short, the Large Plates contain a general history of the Nephites beginning with
the first records composed by Lehi and Nephi beginning, presumably, with their exodus from the
city of Jerusalem. It is likely, however, that Lehi’s account antedated that departure.. Thus a rather
detailed account exists of the travels of Lehi and Ishmael’s families in the wilderness of the Arabian
peninsula, a sojourn that lasted about eight years. When about ten years had lapsed, the entourage
found themselves in their promised land, which we now call the northwestern portions of South
America, busily developing fields and pastures and exploring the regions round about. In their inves-
tigations, it was not long before they discovered vast repositories of gold, silver, and copper which
they began to use immediately. From some of these materials Nephi was commanded to fabricate
plates upon which he incised the family records generated thus far. The purpose was to employ a
medium that would endure through time, papyrus and parchment not being adequate for the
family’s needs.
4.2 These first permanent records Nephi called after his own name. In 590 BC they were the
only metal records in existence. We cannot say with certainty how many plates were used to preserve
what had already been written by Lehi and Nephi, but it appears that it was considerable given the
size of the far more specific account that would be produced later. In actuality, the size of the record
would have been irrelevant inasmuch as Nephi had access to an almost endless source of raw
materials from which to make his plates.
4.3 After Lehi’s death, Nephi and those willing to keep the commandments that had been
revealed to them, departed into the wilderness east of their first landing place. They established a
place of safety where they could protect themselves from those who had rebelled against the mind
and will of God the eternal Father. These two distinctive peoples eventually became known as the
Lamanites and the Nephites. Twenty years after the Lord commanded to begin what we have come
to know as the Large Plates of Nephi, Nephi was instructed to fabricate a second set of metal plates
upon which he was to record a specific account of the spiritual activities of his father’s family
And thirty years had passed away from the time we left Jerusalem. And I, Nephi, had kept
the records upon my plates, which I had made, of my people thus far. And it came to pass that the
Lord God said unto me: Make other plates; and thou shalt engraven many things upon them
which are good in my sight, for the profit of thy people. Wherefore, I, Nephi, to be obedient to
the commandments of the Lord, went and made these plates upon which I have engraven these
things. And I engraved that which is pleasing unto God. And if my people are pleased with the

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 things of God they will be pleased with mine engravings which are upon these plates. And if my
people desire to know the more particular part of the history of my people they must search mine
other plates. And it sufficeth me to say that forty years had passed away, and we had already had
wars and contentions with our brethren. (2 Nephi 5:28–34)
4.4 Thirty years from the time that Lehi and his family had left Jerusalem for the promised
land, and twenty years since they had arrived in the promised land, Nephi was commanded to make
a second set of places which emphasized the spiritual tone of Nephi’s life and ministry rather than
the complete daily chronicle of his people. The Large Plates, therefore, were redacted and filtered
into that which we now have in the Small Plates of Nephi. The subsequent writers upon the Small
Plates were commanded to write in a similar vein. Some were more successful than others. The cre-
ation of this second set of Plates should not depreciate our consideration of the Large Plates. It was
from this latter record, it will be remembered, that Mormon drew the vast majority of his own
recounting of Nephite history, both temporal and spiritual. Again, Nephi reminds us that we are
reading from the Small Plates of Nephi rather than from his original record contained on the Large
Plates.
4.5 The Small Plates of Nephi serve as a touchstone for those who would be of a like mind with
the Lord God of Israel. Nephi has produced a work under the direct inspiration of the Father; he
knows that it is acceptable to God. Therefore, the righteous would take great delight in the words
which he has placed there. Mormon was deeply moved by the content of the Small Plates of Nephi,
so much so that he physically included them with his own collection of plates, upon which the Book
of Mormon was preserved.
4.6 Nephi did not spend twenty years writing secular drivel. He wrote only that which he
considered to be sacred, whether upon the Small Plates or the Large Plates. The Large Plates, how-
ever, contain more “history” in the traditional sense of the word. It should be noted that from time
to time a telescoping of time is evident. In this case, ten years had transpired between verse 28 and
verse 34. For those of us who would like to be knowledgeable in all things Nephite, we have been
directed to the Large Plates. Unfortunately, the two records which might have shed more light on
the matter are not readily available. The Large Plates, which Nephi began ten years after he arrived
in the promised land, are ensconced with the multitude of Nephite records in the depository estab-
lished by Mormon in the Hill Cumorah. The Book of Lehi, which Mormon wrote as his summation
of the history of the early Nephites, was lost with the 116 pages of manuscript committed to the care
of Martin Harris while the Book of Mormon was being translated.
4.7 Nephi the son of Lehi anticipated the future of the Small Plates and gave general instruc-
tion as to what should become of them after he had passed out of mortality.
Wherefore, I, Nephi, did make a record upon the other plates, which gives an account, or
which gives a greater account of the wars and contentions and destructions of my people. And this
have I done, and commanded my people what they should do after I was gone; and that these
plates should be handed down from one generation to another, or from one prophet to another,
until further commandments of the Lord. (1 Nephi 19:4)

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 4.8 The Small Plates of Nephi, unlike the Large Plates, was an intimate record that was to stay
in the immediate family of the prophet. Nephi, Jacob, Enos Jarom, Omni, Amaron, Chemish,
Abinadom, and Amaleki all wrote in turn upon the Small Plates, doing their best to follow the
original charge given by the Lord to Nephi. In the days of Amaleki, the Small Plates were placed in
the records depository maintained by King Benjamin. Eventually all of the Nephite records would
come under the purview of the prophet Mormon who found the Small Plates so compelling that he
physically attached them to his own account of the Nephites. A translation of the Small Plates was
commanded by the Lord in order to replace that portion of Mormon’s narrative that had been lost
through the negligence of Martin Harris. The text of the current edition of the Book of Mormon
from 1 Nephi to the Words of Mormon constitutes that translation.
For behold, it came to pass that fifty and five years had passed away from the time that Lehi
left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates,
upon which these things are engraven. 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. For he said that the history of his people should be engraven upon his other plates, and
that I should preserve these plates and hand them down unto my seed, from generation to
generation. And if there were preaching which was sacred, or revelation which was great, or
prophesying, that I should engraven the heads of them upon these plates, and touch upon them as
much as it were possible, for Christ’s sake, and for the sake of our people. (Jacob 1:1–4)
4.9 Assuming that Lehi left Jerusalem six hundred years before the birth of the Lord Jesus
Christ, the year would have been approximately 546 BC. When one considers the great sermon
given at the Temple in the land of Nephi, coupled with his presentation and commentary on the
Allegory of Zenos, and concluding with his powerful rebuke of the anti-Christ, Sherem, one may
fully appreciate the degree to which Jacob hearkened to the voice of his brother.
4.10 Nephi must have known the nature of the posterity of Jacob and how their obedience
would preserve those precious plates which the Lord had instructed him to devise for the more
sacred teachings among the people. He had undoubtedly seen both his own children and that of his
brother in vision and knew, despite any pride that he might have had in his personal family, the
charge would be better kept by another segment of the family. Nephi’s obedience to the word of the
Lord in this matter constitutes another example of his deep humility.
4.11 Nephi commanded Jacob to recount those things which constituted sacred preaching,
revelation, and prophesying. Jacob chooses to give an example of each. Nephi and Jacob both had
received great revelations regarding the future of their people and as a result did all within their
power to preserve them against the impending destruction and to provide a document which could
be instrumental in restoring their eventual posterity to a knowledge of their faithful forbearers and
the covenants which they had taken upon themselves.
4.12 At the end of his personal ministry upon the earth, Jacob wistfully concludes his own
contributions to the text of the Small Plates of Nephi.

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 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 that the time passed away with us, and also our
lives passed away like as it were unto us a dream, we being a lonesome and a solemn people,
wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren,
which caused wars and contentions; wherefore, we did mourn out our days. And I, Jacob, saw that
I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I
told him the things which my brother Nephi had commanded me, and he promised obedience
unto the commands. And I make an end of my writing upon these plates, which writing has been
small; and to the reader I bid farewell, hoping that many of my brethren may read my words.
Brethren, adieu. (Jacob 7:26–27)
4.13 Jacob began his record by recounting the words of his brother regarding the Small Plates.
This specific counsel came fifty-five years after Lehi had left Jerusalem, or about 546 BC (see 1.1-8).
Jacob would have been no less than forty-five years of age at the time. As far as can be discerned, this
is the sole temporal marker given by Jacob in his narrative. The next temporal marker that appears in
the Small Plates is found in the account of Enos, the son of Jacob. That was given when Enos him-
self had become old, after one hundred seventy-nine years had passed away, or about 422 BC. Thus,
from the birth of Jacob in about 595 BC to the death of Enos about 422 BC, 173 years had passed.
How old was Jacob when Enos was born? If Enos lived to be a centenarian, Jacob would have been
approximately 75 years old when his faithful son was conceived. If Jacob lived to be a centenarian,
their lives would have overlapped by 25 years. Given these assumptions, Jacob would have died in
495 BC and Enos would have been born in 522 BC. All of this is, of course, mere speculation, but
reasonable. Having a wise man spiritually govern a people for more than fifty years would have
established the Nephites in their faith. Hence, we should not be surprised when we see the Lord
doing much the same in our own day.
4.14 Having faithfully served his people, having faithfully fulfilled the commandments given to
him by his brother Nephi, having faithfully guided the spiritual affairs of the Nephites for a half a
century, Jacob is prepared to leave mortality, to find rest for a time in the bosom of Abraham.
4.15 Enos, the son of Jacob, not only carried out his father’s wishes, he also sensed the magni-
tude of the importance of all of the records that had been produced among the Nephites.
And it came to pass that after I had prayed and labored with all diligence, the Lord said unto
me: I will grant unto thee according to thy desires, because of thy faith. And now behold, this was
the desire which I desired of him—that if it should so be, that my people, the Nephites, should fall
into transgression, and by any means be destroyed, and the Lamanites should not be destroyed,
that the Lord God would preserve a record of my people, the Nephites; even if it so be by the
power of his holy arm, that it might be brought forth at some future day unto the Lamanites, that,
perhaps, they might be brought unto salvation—For at the present our strugglings were vain in
restoring them to the true faith. 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. Wherefore, I knowing that the
Lord God was able to preserve our records, I cried unto him continually, for he had said unto me:
Whatsoever thing ye shall ask in faith, believing that ye shall receive in the name of Christ, ye shall

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 receive it. And I had faith, and I did cry unto God that he would preserve the records; and he
covenanted with me that he would bring them forth unto the Lamanites in his own due time. And
I, Enos, knew it would be according to the covenant which he had made; wherefore my soul did
rest. And the Lord said unto me: Thy fathers have also required of me this thing; and it shall be
done unto them according to their faith; for their faith was like unto thine. (Enos 1:12–18)
4.16 Faith is belief in true things. Enos had received a remission of his sins because of his faith
in Jesus Christ, the Messiah who would come in the Meridian of Time. He received a promise
regarding his family because his desire in their case was consistent with the mind and will of the
Lord. The redemption of the Lamanites and the preservation of the Nephite records were also har-
monious with the economy of God. The acquisition of faith is the acquisition of the knowledge of
God. We may not be able to articulate precisely how and why a thing is true, but in our hearts we
know that it is true. We trust the familiar whisperings of the Spirit of God, a voice with which we
have been acquainted from eternity to eternity.
4.17 From whence did Enos get this notion if not from the teachings of his father, Jacob? From
the earliest days of the covenant between Lehi and the Lord God of Israel, the patriarchs knew that
there would come a day in which the righteous, the Nephites, would cease to exist upon the land of
promise. It was also revealed to Nephi and Jacob that the Lamanites would continue dwelling in the
land long after the Nephites were destroyed. Nephi had preserved the record of his father, wrote his
own account, and gave commandments to the faithful that they should be diligent in keeping a
record of their doings, both secular and ecclesiastical. Nephi also taught that by means of the pre-
served record the posterity of his brethren would eventually find redemption. Enos here is adding his
petition for all of these things because he has believed his father, the teachings of the living prophet.
4.18 Enos understood the potential for disaster. He knew the precarious position that the
Nephites were in, even in their bastion in the mountains of the land of Nephi. There had been many
wars and contentions. The Lamanites were determined in their oppressions and had they been
victorious over the Nephites at that hour, they no doubt would have destroyed any and all records
that revealed their perfidy or that of their ancestors. The desire that Enos expresses here would be
repeated much later as Mormon prepared a place wherein the Nephite records could be hidden, a
depository that could not be discovered by the Lamanites after the final conflict between the
Nephites and the Lamanites at the Hill Cumorah. How Mormon managed to devise such a strong-
hold for the plates is unknown, but that he was successful there can be no doubt for it has remained
intact unto the present day.
4.19 Enos does not tell us how much he understood about the potential for a single volume
that would bless the lives of his brethren the Lamanites. It seems that both Lehi and Nephi knew
that there would be such a book, for it was shown to them in vision. One wonders, however, how
much they comprehended the relationship between their own preserved accounts and that which
would eventually serve as the scriptural voice of their people.
4.20 The Nephites had attempted to bring their brethren to a knowledge of the truth but have
been roundly rejected by the Lamanites. This, however, did not dissuade them. The promise had
been given that the Lamanites would one day come to a knowledge of the truth. The Nephites felt it
in their best interests that that glorious day come sooner than later, and labored exceedingly to

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facilitate that great work. Enos apparently understood the importance of the Nephite records in the
conversion process and sought for divine intervention, as others had previously done, for their
preservation.
4.21 Certainly Lehi and Jacob had besought the Lord God in this matter, but we should not
exclude the probability that Enos’ ancestors back to Joseph, the son of Jacob, had desired the preser-
vation of their records that the apostate portions of their posterity might eventually be blessed with
truth and light. Should we not also see in the miraculous preservation of those records which can be
found in the Old and New Testaments and in the Pearl of Great Price a reflection of a universal
desire on the part of the servants of God that their testimonies might be effective long after they had
passed out of mortality? The coming forth of the sacred records of the lost Ten Tribes and other
covenant people will undoubtedly be attended by the faithful desires of those who produced them.
4.22 We cited Jarom’s record above in connection with the preservation of the genealogy of
Lehi’s family. Clearly, however, Jarom understood in the intent of the Small Plates was more exten-
sive than continuing a family pedigree chart.
Now behold, I, Jarom, write a few words according to the commandment of my father,
Enos, that our genealogy may be kept. 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. For what could I
write more than my fathers have written? For have not they revealed the plan of salvation? I say
unto you, Yea; and this sufficeth me. (Jarom 1:1–2)
4.23 Many students of the Book of Mormon have looked at Jarom’s statement here as a bit of a
confession rather than as a statement of fact. The issue has to do with why Jarom had not received
special insights into the scriptures as had Lehi, Nephi, Jacob, and Enos, such that he would have felt
compelled to inscribe them on the Small Plates. Many have suggested that this is part of a perceiv-
able pattern to be found in the Small Plates, an indication of a gradual spiritual degeneration that
culminated in the Nephites being driven from the land of Nephi into the land of Zarahemla during
the time of Mosiah I. While the spiritual degeneration may have certainly taken place, is it necessary
to tacitly slander the character of Jarom himself? The fact remains that Jarom received many revela-
tions and prophesied extensively in the name of the Lord. His natural modesty as a servant of God,
accentuated by the limited space on the plates, seems a more just explanation as to why he put but
little in writing here. That Jarom’s experiences with the Lord, his teachings and prophesying, are
recorded elsewhere, there can be no doubt. It will be with great pleasure that the faithful will one day
review his complete writings. At the end of his entry upon the plates Jarom clearly indicates who is
to succeed him.
And it came to pass that two hundred and thirty and eight years had passed away—after the
manner of wars, and contentions, and dissensions, for the space of much of the time. And I, Jarom,
do not write more, for the plates are small. But behold, my brethren, ye can go to the other plates
of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of
the kings, or those which they caused to be written. And I deliver these plates into the hands of my
son Omni, that they may be kept according to the commandments of my fathers. (Jarom 1:13–15)

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 4.24 This is the second temporal marker of Jarom and the nearly last given by the sequential
writers on the Small Plates of Nephi. The first marker had been given in reference to the two-hun-
dredth year after the departure of Lehi from Jerusalem. In this context, we should probably suppose
that Jarom desired us to understand that during the intervening thirty-eight years the Nephites and
Lamanites had been engaged in war. Yet, it would be relatively easy to extend the implication to
include the entire 238 years. We might conclude that Jarom died in this year, which would have
been approximately 363 BC.
4.25 Once again the steward of the Small Plates changes, this time to Omni, Jarom’s son. The
original instructions had been given to Jacob. Jacob transmitted Nephi’s wished to his son Enos.
Jarom testified that his father had given the same instructions to him, but emphasis is more upon the
preservation of their genealogy, a record of who had been given custody of the Small Plates. Each of
those entrusted with the plates recorded that fact until Amaleki entrusted them to King Benjamin.
Almost as an echo of the instructions given by Nephi, Mormon adds his own postscript to the Small
Plates explaining how it was that they had come into his custody and what he determined should be
their final disposition.
4.26 We have already cited Omni observations regarding his role in preserving the Small Plates
of Nephi. In the third verse of his short entry the son of Jarom states his intentions.
Behold, it came to pass that I, Omni, being commanded by my father, Jarom, that I should
write somewhat upon these plates, to preserve our genealogy— Wherefore, in my days, I would
that ye should know that I fought much with the sword to preserve my people, the Nephites, from
falling into the hands of their enemies, the Lamanites. 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. And
it came to pass that two hundred and seventy and six years had passed away, and we had many sea-
sons of peace; and we had many seasons of serious war and bloodshed. Yea, and in fine, two
hundred and eighty and two years had passed away, and I had kept these plates according to the
commandments of my fathers; and I conferred them upon my son Amaron. And I make an end.
(Omni 1:1–3)
4.27 We may not know the significance of this particular six-year period of time between
323 BC and 317 BC. It may be nothing more than an indication that verses 1, 2, and the first part
of 3 were written in 323 BC, with Omni generalizing about his life as a warrior up until that time,
assuring his readers that there had been periods of time when there were seasons of peace notwith-
standing the times of war. Omni may have lamented somewhat that he had nothing spiritual to
contribute to the record, a product of his sense of unworthiness as a wicked man. Some scholars have
pointed to Omni’s confession as a commentary on the spiritual degeneracy of the entire Nephite
culture. This extrapolation may be unwarranted. Amaron’s entry is also short, but therein he nota-
tionally passes the baton to his brother.
And now I, Amaron, write the things whatsoever I write, which are few, in the book of my
father. Behold, it came to pass that three hundred and twenty years had passed away, and the more
wicked part of the Nephites were destroyed. For the Lord would not suffer, after he had led them
out of the land of Jerusalem and kept and preserved them from falling into the hands of their
enemies, yea, he would not suffer that the words should not be verified, which he spake unto our

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 fathers, saying that: Inasmuch as ye will not keep my commandments ye shall not prosper in the
land. Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the
righteous that they should not perish, but did deliver them out of the hands of their enemies. And
it came to pass that I did deliver the plates unto my brother Chemish. (Omni 1:4–8)
4.28 Amaron gives his temporal marker in verse 5 as being 320 years since the time Lehi and
his family departed from Jerusalem, which corresponds to the year 281 BC. We may justifiably
assume that Amaron was nearing death inasmuch as he entrusted the Small Plates of Nephi into the
hands of his brother, Chemish, the same day that he wrote his last. Amaron refers to the Small Plates
as belonging to his father, Omni, rather than as a record begun by Nephi. One wonders as to how
much of the book had been read by Amaron, even though they had been in his possession for thirty-
eight years.
4.29 The wicked among the Nephites, the more part of them, had been destroyed. Amaron
does not tell us precisely how that transpired, but we may assume that it took place as a result of the
great wars that had intensified during the life of Omni, during which he was compelled to take the
lives of his brethren in order to preserve his people. Whether Omni fell in battle, we know not, but
apparently many of the Nephites had lost their lives in the conflict which appears to have continued
for most of Amaron’s life.
4.30 This same warning appears in Jarom’s record in conjunction with Lehi dying testament to
his family. The warning was the flip side of the promise, that the Nephites would be protected and
preserved from their enemies if they would keep the commandments. They had done so for many
years and therefore reaped the blessings. When the Nephites began to fall into apostasy, the reversal
of fortunes had to take place as well and thus they were afflicted, sometimes with great loss of life, by
the Lamanites.
4.31 As the Nephites were afflicted, great numbers of the wicked among having been killed,
there came a resurgence of repentance on the part of the survivors and a reciprocating forgiveness on
the part of the Lord. The righteous were spare and were delivered from their enemies. The consum-
mate deliverance of the Nephites from the hands of their brethren would be the escape from the land
of Nephi into the wilderness and eventually to the land of Mulekite Zarahemla, being led by
Mosiah 1, the father of King Benjamin and the grandfather of King Mosiah 2. We cannot at present
discern precisely when that exodus took place. But we can be certain that it took place sometime
between 281 BC and 200 BC, the latter date being the year that we suppose that Zeniff and his
people returned to the land of Nephi from Zarahemla in order to re-inherit their first possession.
4.32 We may assume that Chemish is a younger brother of Amaron and younger son of Omni,
but there is little to sustain that supposition save for the fact that Chemish appears to have outlived
his brother. Chemish is likewise tacit regarding his experiences with the Small Plates of Nephi.
Now I, Chemish, write what few things I write, in the same book with my brother; for
behold, I saw the last which he wrote, that he wrote it with his own hand; and he wrote it in the
day that he delivered them unto me. And after this manner we keep the records, for it is according
to the commandments of our fathers. And I make an end. (Omni 1:9)

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 4.33 We have no way of knowing when Chemish made his entry upon the Small Plates of
Nephi, inasmuch as neither he nor his immediate successors give any indication as to the passage of
time. Any chronology during the period of time beginning with the death of Amaron in 317 BC and
ending with the birth of King Mosiah 2 in 154 BC can be nothing but the most tentative of specula-
tions based on insubstantial assumptions. Chemish’s son is more forthcoming than his father, but
the entry is short nonetheless.
Behold, I, Abinadom, am the son of Chemish. Behold, it came to pass that I saw much war
and contention between my people, the Nephites, and the Lamanites; and I, with my own sword,
have taken the lives of many of the Lamanites in the defence of my brethren. And behold, the
record of this people is engraven upon plates which is had by the kings, according to the gener-
ations; and I know of no revelation save that which has been written, neither prophecy; wherefore,
that which is sufficient is written. And I make an end. (Omni 1:10–11)
4.34 Like his grandfather, Omni, Abinadom was a warrior, hard-pressed to deliver his people
out of the hands of the Lamanites. The military pressure undoubtedly continued because of the
rising generation’s failure to comprehend the causes that brought about the destruction of their
grandparents.
4.35 Note that Abinadom does not confess transgressions, but he does testify that to his knowl-
edge, nothing more has been added to the scriptures. This does not necessarily impugn the character
of Abinadom but it probably does suggest that the Nephites were having some difficulty living what
they already had. Abinadom may have been among the few who were reading the scriptures at the time.
4.36 As we noted earlier in this monograph, Amaleki was the last of Jacob’s direct descendants
who wrote upon the Small Plates of Nephi. He recounts the escape of the Nephites from their ene-
mies, the Lamanites, when they fled from the land of Nephi northward into the land of Zarahemla
where they joined with the Mulekites, the great nation that had developed from a scion of Zedekiah,
the king of Judah at the time Nebuchadnezzar destroyed the city and temple of Jerusalem. This
union was facilitated by one Mosiah who was selected to be king over the entire country. Amaleki
sees in king Benjamin, Mosiah’s son, a trustworthy man.
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. And behold, I have seen, in the days of king Benjamin, a
serious war and much bloodshed between the Nephites and the Lamanites. But behold, the
Nephites did obtain much advantage over them; yea, insomuch that king Benjamin did drive them
out of the land of Zarahemla. And it came to pass that I began to be old; and, having no seed, and
knowing king Benjamin to be a just man before the Lord, wherefore, I shall deliver up these plates
unto him, exhorting 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, and in all things which are good; for there is
nothing which is good save it comes from the Lord; and that which is evil cometh from the devil.
(Omni 1:23–25)
4.37 It would seem reasonable to assume that Amaleki participated in the exodus from the land
of Nephi to the land of Zarahemla and was an eye-witness of all that he records in his narrative.

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Once the Lamanites perceived in about 221 BC that a portion of the Nephites had left the land of
Nephi, they would have been tenacious in their attempts to discover where they had gone. With the
return of Zeniff and his colony sometime around 200 BC, the Lamanites would have been stirred up
once again to find the land of Zarahemla. It would seem certain, then, by the year 176 BC that the
Lamanites had figured out how to descend upon the land of Zarahemla, but not in sufficient num-
bers to destroy them.
4.38 The greatest troubles that came upon the Nephites were a result of not believing in the
omniscience of God, that there was safety in His covenants because He knew all things from the
beginning to the end, from all eternity to all eternity. The Nephites eventually failed to believe that
men could be endowed by their creator with power by which the children of men might be spared
the horrors of both death and hell. Amaleki has witnessed for himself the gift of tongues in the
person of Mosiah 1. He probably enjoyed that blessing himself as the Mulekites and the Nephites
came together to became one people.
4.39 In a previous section above we cited Mormon’s sudden awareness of the existence of the
Small Plates of Nephi while he was reading from the Large Plates of Nephi that had been fabricated
from the days of Lehi until the reign of king Benjamin. He had been drafting his own record much
of which we have today as the Book of Mormon.
And now I, Mormon, proceed to finish out my record, which I take from the plates of
Nephi; and I make it according to the knowledge and the understanding which God has given me.
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.
And they were handed down from king Benjamin, from generation to generation until they have
fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time
henceforth. And I know that they will be preserved; for there are great things written upon them,
out of which my people and their brethren shall be judged at the great and last day, according to
the word of God which is written. (Words of Mormon 1:9–11)
4.40 The text of the Book of Mormon as we have it today, up to and including chapter seven
of the book of Mormon, had already by this time been written. “Finishing” the record in this case is
nothing more than continuing his narrative as to the historical connection between the Small Plates
of Nephi and that part of the story that he had already long since written.
4.41 For three hundred years the Large and Small Plates of Nephi had been preserved by differ-
ent hands. The Large Plates had been kept by the kings of the Nephites and enlarged upon by them-
selves and the recorders which they had appointed to preserve the secular history of the Nephite
people. The Small Plates had been kept as a personal record of Nephi, to be passed on within the
immediate family. Thus, Jacob, Enos, Jarom, Omni, and the others who wrote upon the plates were
the custodians of this sacred record until Amaleki bestowed them upon King Benjamin. Benjamin
placed them in the keeping of the custodians of the public records whereupon they became so inte-
grated among the other plates that they disappeared from view until Mormon had cause to uncover
them five hundred years later.

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 4.42 The Small Plates would be preserved for a number of reasons, not the least of which being
that Mormon had physically coupled them with his own record. Never again would they be bundled
with the vast collection of plates upon which the entire secular history of the Nephites had been
inscribed. Mormon is also convinced that the Lord would not allow a divinely mandated record to
perish. We should take heart that the writings of all of the prophets since the beginning of time have
been likewise preserved somewhere. We will enjoy at some future date the publication of these
spiritual accounts of great and holy men and women. Note as well, that all men will be judged by
that which was revealed in their own day.
4.43 Understanding how we came to have the translation of the Small Plates of Nephi at the
beginning of the present edition of the Book of Mormon provides us interesting historical insights.
After a four year preparatory period, from 1823 to 1827, Joseph Smith was permitted to retrieve the
plates of Mormon and begin the translation process by means of the Urim and Thummim which
had been provided by the angel Moroni. Martin Harris had been selected to serve as Joseph’s scribe.
That is to say, as Joseph deciphered the characters of reformed Egyptian which had been used by the
ancient American prophets to record Nephite history, Martin would write down that which the
prophet spoke aloud. In relatively short order, from 12 April to 14 June 1828, Joseph and Martin
had succeeded in transcribing 116 pages of holographic manuscript. From testimonials given at the
time, we learn that Joseph had begun his translation at the first of Mormon’s record which was
entitled the Book of Lehi. This apparently covered the first four hundred years or so of the history of
the posterity of Lehi. It seems clear from other sources, that the initial part of what we now called
the book of Mosiah had already been translated as well. Through unwise decisions made by Joseph
Smith and Martin Harris, this large manuscript was lost. The pair were severely chastised for their
foolishness. Eventually Joseph was restored to his role as the translator of the Book of Mormon and
another scribe was provided, this time in the person of Oliver Cowdery.
4.44 Oliver began writing down the prophet’s translation of the characters on Mormon’s plates
on 7 April 1829 and continued until the whole of the text as we now have was completed, sometime
around the middle of June 1829. From all that we can tell, Joseph and Oliver resumed the transla-
tion at the point where the prophet and Martin Harris had ended, some place after the beginning of
the book of Mosiah. They continued apace until they reached the final chapter of the book of
Moroni. The question as to how they should deal with the missing portions that had been lost with
the 116 pages of manuscript came to the fore. Joseph then referred to revelations that he had
received on the matter. In July 1828, shortly after the debacle of the missing manuscript, the
prophet Joseph Smith received the following:
Remember, remember that it is not the work of God that is frustrated, but the work of men;
For although a man may have many revelations, and have power to do many mighty works, yet if
he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates
of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him.
Behold, you have been entrusted with these things, but how strict were your commandments; and
remember also the promises which were made to you, if you did not transgress them. And behold,
how oft you have transgressed the commandments and the laws of God, and have gone on in the
persuasions of men. For, behold, you should not have feared man more than God. Although men

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 set at naught the counsels of God, and despise his words— Yet you should have been faithful; and
he would have extended his arm and supported you against all the fiery darts of the adversary; and
he would have been with you in every time of trouble. Behold, thou art Joseph, and thou wast
chosen to do the work of the Lord, but because of transgression, if thou art not aware thou wilt
fall. But remember, God is merciful; therefore, repent of that which thou hast done which is
contrary to the commandment which I gave you, and thou art still chosen, and art again called to
the work; (D&C 3:3–10)
4.45 No man is intelligent enough to overthrow the wisdom of God. Even Lucifer in his great
pride thought that he could subvert the will of the Lord regarding the salvation and exaltation of
mankind, but he knew not the mind of God. He has been thwarted on every hand, as have been all
those who have lifted up their heels against the servants of the most high.
4.46 Here the prophet Joseph Smith and Martin Harris serve as archetypal examples of the
failure of men to anticipate the wickedness of their fellows. Notwithstanding the fact that Joseph had
been personally taught and comforted by the Father and the Son early in his life, that he had been
instructed personally by the angel Moroni and other angelic ministers for more than four years, that
he had been the instrument in the hands of the Lord to translate a goodly portion of that which had
been engraved upon the gold plates, yet he had been overpowered by the solicitations of his friend
and his friend’s wife. Martin Harris had learned for himself the wisdom and inspiration of the young
prophet as he had visited with the worldly wise of his day. How, then, could either of these good
men be persuaded to ignore the counsel of the God of Heaven. Martin was plagued with a terma-
gant wife; Joseph could not bring himself to disappoint his erstwhile benefactor. We may be some-
what hardpressed to point to Joseph’s boasting, but it is clear that Martin Harris was afflicted with
this aspect of pride. Not only did he overextend himself with respect to the nature of the covenant
that he had made with the Lord, he also took glory unto himself as he presented the manuscript to
any and all who desired to see the 116 pages. When the mind and heart of a man is set upon the
things of this world, he has distracted himself sufficiently that he will certainly trip in his progress on
the path to eternal life. Joseph wished to maintain his friendship with his friend and benefactor;
Martin wished to appease his wife at any cost. For Joseph Smith, part of the vengeance was mani-
fested in the retrieval of the Urim and Thummim and the plates of the Book of Mormon. For both
Joseph and Martin the withdrawal of the Spirit of God from them personally, was sufficient for them
to know that they no longer had a desire to disappoint the God of Heaven again. Martin would never
again be entrusted with the task of helping with the translation of the Book of Mormon.
4.47 The instructions that Joseph Smith had received regarding Mormon’s plates and the Urim
and Thummim were quite specific. No doubt the counsel regarding the manuscript was similar,
both to Joseph and to Martin. Joseph had been physically entrusted with the Urim and Thummim
and the plates containing the Book of Mormon. In addition he had been tasked to translate the
record and to protect the manuscript as it was being produced. The angel Moroni had been candid
about the manner in which the plates should be protected, and painfully explicit that if he dared to
show them or the interpreters to any, other than those who would be identified, Joseph would be
destroyed. He had also been commanded to consider the plates and the translation process as part of
the great work to build up the Kingdom of God upon the earth. If he expressed any other intent,

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whether in thought or deed, he would not be able to obtain the plates, or as happened, would not be
able to retain them. Joseph was promised that if he was true and faithful to the instructions that he
had received, he would be continually aided in maintaining control over the plates.
4.48 We are not privy to every instance of disobedience perpetrated by the prophet Joseph
Smith from 1820 until July of 1828, but certainly the Lord could allude to many. In the twentieth
section of the Doctrine and Covenants Joseph reveals that this had been the case (see 20.5–6). It
would be easy to make excuses for a young man making his way from his fifteenth to his twenty-
third year in the midst of intense persecution. The Lord, however, does not afford Joseph the oppor-
tunity to do so.
4.49 It is quite certain that Joseph did not want to lose the patronage and friendship of Martin
Harris, one of the few outside of his own family who had believed his account of the first vision and
the visit of the angel Moroni. In this specific case, Martin Harris had gone off on his own track.
Joseph was never given leave to compare himself with the conduct of Martin. While it is true that in
some respects Martin had offended God in a grievous way, Joseph was still very much culpable in
the episode. Joseph could not cover his own sins with the sins of others. Certainly we may view
Martin’s flagrant neglect of his covenant with Joseph and the Lord as fulfilling this aspect of the
Lord’s words as given here. In addition, however, it is clear that Martin’s appreciation of that which
he had written as dictated by the prophet was not as great as it should have been, particularly in light
of the fact that he cavalierly neglected his charge once he had accomplished the task of satisfying his
wife that had not been idly whiling away the hours in Harmony, Pennsylvania, for more than two
months.
4.50 The faithlessness of Martin Harris could not ameliorate the failure of the prophet Joseph
to follow the counsel of the Lord. The Lord is perfectly clear here. If Joseph had hearkened to the
voice of the Lord in the first place, taking the Lord at his word that the manuscript should not leave
his hands, Marin indeed might have taken extreme offense and might have abandoned the Lord’s
servant to the vagaries of the world. He might have also joined the ranks of Joseph’s oppressors out
of spite. The Lord, however, is plain. Had these eventualities transpired, the Lord God of Israel
would have protected him and lifted him up and away from all of the machinations of the wicked.
4.51 In the far distant past, before the foundations of the earth were laid, the sons and daugh-
ters of God who would pertain to this planet were organized into dispensations and families, each
spirit receiving particular assignments to achieve while dwelling in mortality. That Joseph Smith was
foreordained to participate in opening the Dispensation of the Fullness of Time is a certainty. He
was not, however, predestined to succeed in every instance. The prophet passed through a period of
instruction during which he learned from his own experience the difference between good and evil.
He made mistakes and then, like all of us who would inherit the Celestial Kingdom, he passed
through a period of repentance, receiving forgiveness and proceeding to press forward in faith toward
perfect obedience to the mind and will of God. Through all of this he was a moral agent with
definite choices placed before him.
4.52 Never again would Joseph allow the manuscript of the Book of Mormon out of his hands.
In April 1829, Oliver Cowdery would join with the prophet in Harmony, Pennsylvania, and act as
scribe during the renewed translation process. By the middle of June 1829, the translation process

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was complete. Oliver then made a copy of the entire narrative of the Book of Mormon as it had been
translated. This copy would serve the typesetter as the Book of Mormon was being published. The
original manuscript was carefully guarded so that the adversary could not have an opportunity to
corrupt the text of the book. Joseph would be equally concerned about the integrity and preservation
of the various revelations that he had caused to be written during his ministry, as well as the various
accounts of his life and the rise of the Church of Jesus Christ in the last days.
4.53 Later in the summer of 1828 a second revelation was given to the prophet Joseph Smith as
to how he should proceed, inasmuch as the translation of the book of Lehi and the first part of
Mosiah had been lost through the carelessness of Martin Harris and the perfidy of his wife. After
describing what would happen to him and the publication of the Book of Mormon if he returned to
the beginning of the book of Lehi to retranslate the missing material, the Lord proposes a solution
which Joseph wisely follows.
And now, verily I say unto you, that an account of those things that you have written, which
have gone out of your hands, is engraven upon the plates of Nephi; Yea, and you remember it was
said in those writings that a more particular account was given of these things upon the plates of
Nephi. And now, because the account which is engraven upon the plates of Nephi is more par-
ticular concerning the things which, in my wisdom, I would bring to the knowledge of the people
in this account— Therefore, you shall translate the engravings which are on the plates of Nephi,
down even till you come to the reign of king Benjamin, or until you come to that which you have
translated, which you have retained; And behold, you shall publish it as the record of Nephi; and
thus I will confound those who have altered my words. I will not suffer that they shall destroy my
work; yea, I will show unto them that my wisdom is greater than the cunning of the devil. Behold,
they have only got a part, or an abridgment of the account of Nephi. Behold, there are many
things engraven upon the plates of Nephi which do throw greater views upon my gospel; therefore,
it is wisdom in me that you should translate this first part of the engravings of Nephi, and send
forth in this work. (D&C 10:38–45)
4.54 The Small Plates of Nephi had been physically attached to the plates upon which Mor-
mon was engraving his own account of the Nephite people. There were, in the archives of the
Nephite people, two sets of plates which were originated by Nephi the son of Lehi. The first set
contained a detailed history of the affairs of the Nephites that eventually became enormous in
content and volume, aptly named the Large Plates of Nephi. These probably would have constituted
many wagonloads of plates, covering as they did nearly one thousand years of history. It was to the
Large Plates of Nephi that Mormon originally resorted when he began to compile his work that
would eventually come to be known as the Book of Mormon. Several years after Nephi had initiated
the Large Plates of Nephi, he was commanded by the Lord God of Israel to fabricate another set of
plates that would confine itself to the more spiritual aspects of the Nephite culture of his day. This
record was supplemented by the writings of other chosen men for about 400 years, at which time the
last of these writers turned the Small Plates of Nephi over to the curator of the entire archive of
Nephite records. There they remained until in his research, Mormon discovered them in the general
collection. He was so impressed by the things which he read there that he physically included that
small collection of plates with his own record, as a kind of appendix. As it turned out, the historical

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narrative of the Small Plates of Nephi almost covered the entire part of Mormon’s own work that
had been lost in the 116 pages of the initial translation of the Book of Mormon. It is to the Small
Plates of Nephi that the Lord is referring
4.55 As Joseph and Martin had been translating the book of Lehi and the first part of the book
of Mosiah, they read of and recorded Mormon’s experiences with the Small Plates of Nephi. Even
though Joseph did not have the 116 pages in front of him, he did remember Mormon’s notation. He
undoubtedly made note of the Small Plates of Nephi in the collection that he held in his hands as
the translation progressed. At that point he had received no instructions regarding their future
translation and publication.
4.56 We do not know what would have happened if Martin Harris would have remained faith-
ful to his covenants regarding the 116 pages of the Book of Mormon manuscript. We might specu-
late that the rest of the translation would have continued as had been anticipated in an uninter-
rupted fashion, the main text of the Book of Mormon being finished in the summer of 1828, rather
than the following year. It seems clear, however, that at some point the Lord would have required
Joseph Smith and his companions to translate the Small Plates of Nephi as well, given the sentiments
recorded here.
4.57 After Joseph and Oliver completed the last of the book of Moroni, they then turned their
attention to the Small Plates of Nephi, beginning with the First Book of Nephi. They pursued their
labors until they came to the last plate in the collection upon which was recorded the Words of
Mormon, a passage that explained in some detail the relationship between the Small Plates of Nephi
and the plates that Mormon himself had fashioned for his own record. Thus, Mormon made the
final connections between the writings of Amaleki in the book of Omni and his own labors on the
history of the three righteous kings of the land of Zarahemla, Mosiah 1, Benjamin, and Mosiah 2.
4.58 The record of Nephi referred to here would be published in several sections with the
names 1 Nephi, 2 Nephi, Jacob, Enos, Jarom, Omni, and the Words of Mormon, all of the narrative
having been identified as having been translated from the Small Plates of Nephi. Needless to say, the
efforts of Lucy Harris and her cohorts to destroy Joseph Smith’s righteous influence in the world
came to naught.
4.59 The devil does not and cannot know the mind of God. Therefore, all of his efforts to
destroy the work of God ultimately advance the whole Church and Kingdom of God. We do not
know at this point exactly what the reaction of this nefarious cabal was when the Book of Mormon
finally appeared in print, but they must have been vastly disappointed. One wonders if any of the
participants in the conspiracy other than Martin Harris every fully repented of their wickedness.
4.60 The historical material included in the Small Plates of Nephi had also been inscribed upon
the Large Plates of Nephi in far more secular detail. Mormon had extrapolated his book of Lehi from
the Large Plates. Thus, Mormon’s account of the spiritual life of the Nephites during the first four
hundred years of their existence had been abridged from a record that was primarily secular in it
orientation. The Small Plates of Nephi had been desirable in Mormon’s eyes because they were far
more explicit in recounting the spiritual aspects of their society.
4.61 Anyone who has perused the writings of Nephi and his brother Jacob cannot help but be
impressed by their grasp on the principles of eternal life and exaltation. These were men who were as

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familiar with the workings of the Spirit of God as any men who ever lived upon the earth. Jacob was
well acquainted with the life and ministry of the Lord Jesus Christ as if he had lived in the days of
the Savior. The brother contributed wonderful citations taken from the Brass Plates that preserved
for us the writings of hitherto unknown prophets, seers, and revelators who had served the House of
Israel long before Lehi and his family left Jerusalem. We may be assured that Joseph and Oliver
translated all of the engravings made upon the Small Plates of Nephi, including all of the words
which Mormon appended to the record. The Small Plates of Nephi, however, would serve as the
“first part” of the published Book of Mormon in the absence of the book of Lehi.

5.0 The Plates of Mormon

5.1 We cannot speak with certainty as to when Mormon began his monumental work that has come
to be known as the Book of Mormon. Perhaps if we were in possession of the book of Lehi and the
other lost materials that could be found on the 166 pages of manuscript lost by Martin Harris, we
could be more definitive. What we can discern is that Mormon is, indeed, the narrator throughout
most of the material to be found between the book of Mosiah and the sixth chapter of the book of
Mormon, his personal account of his own day and age. He is, of course, the narrative voice of the
Words of Mormon which explains the relationship between the Small Plates of Nephi and his
historical compilation. A few examples should serve to illustrate the facts of the matter.
5.2 In the book of Mosiah, Mormon recounts the interaction between Ammon and king Limhi,
when the former went up out of the land of Zarahemla to the land of Nephi to find out what had
happened to Limhi’s grandfather Zeniff and the colonists who accompanied him two generations
before. In the course of their conversations, Limhi revealed to Ammon that he had sent 46 of his
men to make their way through the narraow strip of wilderness separating the land of Nephi from
the land of Zarahemla in order to obtain help to throw off the enslavement that the Lamanites had
perpetrated upon him and his kingdom. The men lost their way in their journey and ended up in
the land of Desolation, a ruined area north of the narrow neck of land which had once been inhab-
ited by an ancient people known as the Jaredites. Limhi’s men returned to the land of Nephi having
found various relics, including 24 gold plates with strange character incised upon them. Limhi asked
Ammon if he could read ancient writings. Ammon said that he could not, but that the king of
Zarahemla, Mosiah, could do so. After escaping from the land of Nephi, king Limhi asked king
Mosiah to translate the record, which he did by the gift and power of God facilitated by a Urim and
Thummim that he had in his possession. After recounting the nature of the translation and a brief
summary of the contents of the 24 gold plates, Mormon makes a promise to his readers.
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 and they were scattered
abroad upon the face of all the earth, yea, and even from that time back until the creation of
Adam. Now this account did cause the people of Mosiah to mourn exceedingly, yea, they were
filled with sorrow; nevertheless it gave them much knowledge, in the which they did rejoice. And

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 this account shall be written hereafter; for behold, it is expedient that all people should know the
things which are written in this account. (Mosiah 28:17–19)
5.3 The density of the language of Jared and his brother is here manifested. The 24 gold plates
contained a history of the earth from the creation down to the time of the great flood and from
thence to the building of the Tower of Babel. Before the confusion of tongues at the Tower of Babel,
all of the people spoke the language of Adam, which language is the language of God. From the time
of the Tower, the record related the history of Jared and his brother as they made their way from
Mesopotamia, across the Mediterranean Sea to the northwest coast of Africa. There the company
would build eight water-tight crafts which would carry them across the ocean to the land which is
now called North and South America. The record also contained an outline of Jaredite history from
the time of their arrival in the promised land until their destruction on the hill Ramah, about the
same time Lehi and his family arrived from across the western ocean. Only Corinatumr and Ether
survived that conflict. Ether hid up his record in such a fashion that Limhi’s men would be able to
find it and Coriantumr wandered in the desolation of his land until he happened upon the people of
Mulek shortly after they arrived in the western hemisphere from the destruction of Jerusalem by the
Babylonians.
5.4 The account of Ether is both a glorious and a tragic tale. Hardly a greater prophet, seer, and
revelator has ever lived upon the earth than the brother of Jared. He spoke face to face with his
creator many hundreds of years before the Lord would come into mortality and viewed him as he
would be during his mortal ministry in the Meridian of Time. Yet for all of their exchange with the
God of Heaven, the Jaredites fell into gross transgressions, fought viciously among themselves, and
engaged in practices unbecoming the sons and daughters of God, courting the powers of Lucifer and
his minions. The record of Ether proved to be an ancient echo of the parameters that had been
placed upon the posterity of Lehi. So long as they worshipped the God of the land who is Jesus
Christ, they would prosper. If they were to forsake their God, they would be swept away and another
people take their place. Their recent brush with the sort of apostasy that laid the Jaredites low must
have immediately come to the forefront of their memory as they learned of the history that had
played out in the lands of their inheritance many hundreds of years before.
5.5 Mormon promises to include the history of the Jaredites in his own work. He is unable to ful-
fill that task, but apparently passed that responsibility to his son, Mormon. Thus, the narrative editor
of the book of Ether is Moroni, as is clearly perceived from the opening verses of the book of Ether.
And now I, Moroni, proceed to give an account of those ancient inhabitants who were
destroyed by the hand of the Lord upon the face of this north country. 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. And as I suppose that the first part of this record, which speaks concerning the
creation of the world, and also of Adam, and an account from that time even to the great tower,
and whatsoever things transpired among the children of men until that time, is had among the
Jews—Therefore I do not write those things which transpired from the days of Adam until that
time; but they are had upon the plates; and whoso findeth them, the same will have power that he
may get the full account. But behold, I give not the full account, but a part of the account I give,

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 from the tower down until they were destroyed. And on this wise do I give the account. He that
wrote this record was Ether, and he was a descendant of Coriantor. (Ether 1:1–5)
5.6 King Mosiah 2 had made a translation of the twenty-four plates of Ether five centuries
before), but we do not know what became of that work nor how it figured into Moroni’s task. The
text of the book of Ether is replete with references to Moroni’s apparent knowledge of the contents
and the nature of the language of the Jaredites, as if he himself had worked with the record directly.
That he had access to the Urim and Thummim, the translators which Mosiah used, may be consi-
dered a given. How they were employed in his compilation of the book of Ether can only be a
matter of conjecture.
5.7 No doubt Moroni compared that which was related in the first part of Ether’s record with
the writings of Moses that were found on the Plates of Brass. Neither the Jaredites nor the prophet
Ether would have had access to the writings of Moses, but it seems certain that Moses had access to
ante-Diluvia accounts that were similar in content to those which the Jaredites carried with them. It
seems clear as well that Abraham had access to such ancient texts long before his descendant Moses
did, as we may see in Abraham’s own account of the creation.
5.8 We may not know at this point how much space Ether’s account of the dispensation of
Adam to Noah consumed of the twenty-four plates. By the same token, we cannot know just how
greatly the record of Ether was condensed by Moroni. We are also at a loss as to how dense the
written language of the Jaredites was in comparison to the human languages of our day. The current
text of the book of Ether is contained in less than 30 printed pages, but we should probably assume
that had the original text, as set forth by Ether, been transmitted to us verbatim, the volume would
be unimaginably larger than it is now. Moroni’s narrative would cover the 1900 years of history
from the confusion of tongues until the final destruction of the Jaredite peoples at the hill Ramah.
5.9 The book of Alma is filled with little asides in which Mormon makes his personal obser-
vations about the historical narrative that he is recounting. Frequently, he will use the phrase “and
thus we see” to introduce those asides. Mormon also reveals something of his narrative strategy as he
introduces portions of his history that are somewhat anachronistic. This is particularly true when he
deals with events that transpire at the same time in different places. This manifests itself when he is
compelled to use flashbacks. One or two examples should suffice to illustrate the practice. After
recounting the conversion of the people of Lamoni by the sons of Mosiah and their companions, the
disciples among the Lamanites choose to bury their weapons of war rather than take the lives of their
brethren who were coming against them; they feared for their own salvation if they once again
resorted to the taking the lives of others. Mormon comments on the tenacity of their faith.
And now it came to pass that when the king had made an end of these sayings, and all the
people were assembled together, they took their swords, and all the weapons which were used for
the shedding of man’s blood, and they did bury them up deep in the earth. 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; and this they did, vouching and covenanting with God, that
rather than shed the blood of their brethren they would give up their own lives; and rather than
take away from a brother they would give unto him; and rather than spend their days in idleness
they would labor abundantly with their hands. And thus we see that, when these Lamanites were

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 brought to believe and to know the truth, they were firm, and would suffer even unto death rather
than commit sin; and thus we see that they buried their weapons of peace, or they buried the
weapons of war, for peace. (Alma 24:17–19)
5.10 Much might be said of this simple act of faith. Comparisons might be made to similar his-
torical events, doctrinal implications might be reviewed, and the aggregate wisdom or foolishness of
these disciples of Christ might be brought into question. What remains, however, is the demonstra-
tion of a confidence so strong that many of the parties involved in this covenant went to their deaths
without fear or regret.
5.11 The wonder here is that these children of God actually accomplished the almost incon-
ceivable task that they placed before themselves. Though their sacrifice they proved themselves to
God the Father that they were willing to preserve themselves for Him. By the same token, they bore
testimony to their fratricidal brethren among the Lamanites that they were more than sincere about
the religious stance that they had taken. A man who would go to his death rather than betray his
convictions cannot easily be dismissed. They chose to give their lives, rather than take life away. In
that singular act, they were the means of bringing hundreds unto Christ, providing life where life
had been taken from them. Their industry would be perpetual. Once they were settled in the lands
of their inheritance provided by the Nephites, the Anti-Nephi-Lehies labored with the hands to raise
crops and herds in order that they might be a blessing and a benefit to those who had preserved their
lives from their enemies. This they would continue to do all the days of their lives.
5.12 Mormon’s point here is that anyone may find salvation at the hands of the Lord Jesus
Christ, through his atoning sacrifice, if they desire it, if they are willing to follow the whisperings of
the spirit of God. Later in the narrative Mormon pauses to provide the reader with a series of rather
lengthy treatises delivered by Alma the Younger to his three sons, Helaman, Shiblon, and Corianton.
This digression is introduced in Alma chapter 35.
And thus ended the seventeenth year of the reign of the judges over the people of Nephi.
And the people of Ammon departed out of the land of Jershon, and came over into the land of
Melek, and gave place in the land of Jershon for the armies of the Nephites, that they might con-
tend with the armies of the Lamanites and the armies of the Zoramites; and thus commenced a
war betwixt the Lamanites and the Nephites, in the eighteenth year of the reign of the judges; and
an account shall be given of their wars hereafter. (Alma 35:12–13)
5.13 The seventeenth year of the reign of the judges corresponds to a period of time that
includes portions of the years 75–74 BC. A great deal transpired during the latter end of this year.
5.14 The people of Ammon were covenantally forbidden to do battle against their enemies; the
poor Zoramites most certainly were unarmed when they left the land of Antionum. Any improve-
ments that might have been made during the two years that the Anti-Nephi-Lehies had dwelt in the
land of Jershon were now abandoned in favor of the Nephite military. The relocation to Melek may
have been recommended by Amulek and Zeezrom who apparently had settled there The eighteenth
year corresponds to a period of time that includes portions of the years 74–73 BC. Mormon resumes
his historical account of the conflict between the Nephites and the combined forces of the Zoramites

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and the Lamanites in Alma 43 and concludes the narrative of this war when Zerahemnah makes his
covenant with Moroni at the end of the battle at the river Sidon in Alma 44.
5.15 After having dedicated considerable space for the counsel given by Alma to his sons
(chapters 35 through 42), he decides to return to the original historical narrative he was composing
prior to the digression.
And now it came to pass that the sons of Alma did go forth among the people, to declare the
word unto them. And Alma, also, himself, could not rest, and he also went forth. Now we shall say
no more concerning their preaching, except that they preached the word, and the truth, according
to the spirit of prophecy and revelation; and they preached after the holy order of God by which
they were called. And now I return to an account of the wars between the Nephites and the
Laman–ites, in the eighteenth year of the reign of the judges. (Alma 43:1–3)
5.16 Alma was still of the same mind after his missionary labors to the land of Antionum as he
was beforehand; that is to say, that the preaching of the word had a tendency to lead the people to
do that which was just. The remainder of the book of Alma focuses the attention of the reader on
the manifold conflicts between the Nephites and their antagonists. Dissident Nephites of all stripes
and hues combined with the Lamanites to wage war on their brethren.
5.17 Mormon had left off his historical narrative of the rebellion of the people of Antionum in
order to recount Alma’s words of counsel to his three sons. He had promised to resume his narrative
and does so here. The Nephite preparations for what follows had been the voluntary exodus of the
people of Ammon from the land of their inheritance in Jershon to the land of Melek in the western
regions of the land of Zarahemla (see 35.13). The Ammonites consisted of the Lamanite converts of
the sons of Mosiah who had entered into a covenant with the Lord God of Israel that they would no
longer resort to warfare, as part of their repentance from grievous sin. As was stated above, the eigh-
teenth year corresponds to portions of the years 74–73 BC. The reign of the judges began in about
91 BC. The mission to the Zoramites had taken place during the seventeenth year of the reign of the
judges, or sometime during the years 75–74 BC, but probably in 74 BC.
5.18 In the book of Helaman similar markers are used to point to Mormon’s person commen-
tary. At the beginning of his narration of Helaman’s ministry, Mormon treats the activities of Kish-
kumen and Gadiaton, two of the prominent members of a secret band of robbers who operated
against the government and the people of the land of Zarahemla. In an attempt to destroy the chief
judge, Helaman the son of Alma, Kishkumen is discovered and slain. Gadianton found himself on
tenterhooks.
And it came to pass that Helaman did send forth to take this band of robbers and secret
murderers, that they might be executed according to the law. But behold, when Gadianton had
found that Kishkumen did not return he feared lest that he should be destroyed; therefore he
caused that his band should follow him. And they took their flight out of the land, by a secret way,
into the wilderness; and thus when Helaman sent forth to take them they could nowhere be
found. And more of this Gadianton shall be spoken hereafter. And thus ended the forty and
second year of the reign of the judges over the people of Nephi. And behold, in the end of this
book ye shall see that this Gadianton did prove the overthrow, yea, almost the entire destruction
of the people of Nephi. Behold I do not mean the end of the book of Helaman, but I mean the

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 end of the book of Nephi, from which I have taken all the account which I have written.
(Helaman 2:10–14)
5.19 Whatever had been the exact relationship between the servant of Helaman and the chief
judge prior to the execution of Kishkumen, it seems that the servant had not as yet had the oppor-
tunity to reveal to Helaman what had happened the night before as he had met with the members of
the combination. Once having explained his activities during the night and then of his encounter
with Kishkumen that day, the servant then explained his rationale behind his rather proactive
approach to disposing of the threat against the chief judge. Armed with the information that the
servant was able to provide regarding the location of the meeting held the night before, officers of
the law were sent to apprehend the miscreants.
5.20 At what hour had Kishkumen left his band? What had been the intended hour of return?
What circumstances had delayed Kishkumen before he came in contact with the servant of Hela-
man? We do not know, but something had interfered with the timetable, else Gadianton would not
have been antsy about Kishkumen’s failure to return. Helaman’s response to the report of his servant
would have been immediate and the capture of the band would have been accomplished without
much ado. The delay must have been prior to the meeting of Kishkumen and the servant, a delay
that serendipitously afforded Gadianton an opportunity to flee the city.
5.21 Gadianton as an actor in the narrative history of the Nephites is not mentioned by name
again. His band, however, is. Seven years later, during the 49th year of the reign of the judges, the
combination inveigled its way back into the society of the Nephites. Although there were many
intrigues that may have involved the secret combinations, the band of murderers are not specifically
mentioned until 67th year of the reign of the judges, some twenty-five years after Mormon left
Gadianton and his men weltering in the wilderness. Gadianton may have survived those years, but it
seems unlikely. The end of the 42nd year of the reign of the judges occurrred during the first part of
the year 49 BC.
5.22 The eventual destruction of the Nephites at the hill Cumorah came about in large mea-
sure as the result of the first covenants established by Kishkumen and Gadianton being continually
exploited by the wickedness of the Nephites. The spirit of that band, the desire for power, wealth,
and self-gratification, would fuel the last conflicts between the Lamanites and the Nephites. As will
be seen, Mormon is referring to his entire history of the Nephites and not just the account ascribed
to Helaman and his sons. By the book of Nephi, Mormon means the general history begun by
Nephi the son of Lehi which came to be known as the Large Plates of Nephi. Those plates encom-
passed the entire thousand year history of the Nephites, from which Mormon drew much of his
account.
5.23 In the book of 3 Nephi, the prophet-historian Mormon embarks upon a long aside that
establishes once and for all the relationship between his own record and the other records that had
been kept by the Nephites from the beginning.
And there had many things transpired which, in the eyes of some, would be great and
marvelous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even
a hundredth part of what was done among so many people in the space of twenty and five years;

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 But behold there are records which do contain all the proceedings of this people; and a shorter but
true account was given by Nephi. Therefore I have made my record of these things according to
the record of Nephi, which was engraven on the plates which were called the plates of Nephi. And
behold, I do make the record on plates which I have made with mine own hands. And behold, I
am called Mormon, being called after the land of Mormon, the land in which Alma did establish
the church among the people, yea, the first church which was established among them after their
transgression. Behold, I am a disciple of Jesus Christ, the Son of God. I have been called of him to
declare his word among his people, that they might have everlasting life. And it hath become
expedient that I, according to the will of God, that the prayers of those who have gone hence, who
were the holy ones, should be fulfilled according to their faith, should make a record of these
things which have been done—Yea, a small record of that which hath taken place from the time
that Lehi left Jerusalem, even down until the present time. Therefore I do make my record from
the accounts which have been given by those who were before me, until the commencement of my
day; And then I do make a record of the things which I have seen with mine own eyes. And I
know the record which I make to be a just and a true record; nevertheless there are many things
which, according to our language, we are not able to write. And now I make an end of my saying,
which is of myself, and proceed to give my account of the things which have been before me. I am
Mormon, and a pure descendant of Lehi. I have reason to bless my God and my Savior Jesus
Christ, that he brought our fathers out of the land of Jerusalem, (and no one knew it save it were
himself and those whom he brought out of that land) and that he hath given me and my people so
much knowledge unto the salvation of our souls. (3 Nephi 5:8–20)
5.24 Mormon is confronted with a similar problem that John the Beloved had. How does one
find enough time and space to write down everything accomplished by the Lord God of Israel, even
in as short a time as four years? Mormon has told us little of the ministry of Nephi the son of Nephi
during the twenty-five years since the appearance of the signs attending the birth of the Savior. The
phrase “this book” refers to the book that Mormon wrote upon plates, much of which is published
today as the Book of Mormon. Specifically, of course, Mormon is speaking of his book of 3 Nephi.
5.25 Mormon acknowledges that he has had access to two major sources for the history of this
period of time. The first we should probably think of as the Large Plates of Nephi, that more secular
accounting of the day to day activities of the Nephite people. The second was the private journal of
his ministry kept by Nephi the son of Nephi during the same period of time.
5.26 We are at a loss to determine which of the two records Mormon primarily drew his own
narrative. We are tempted to suggest that the small account made by the disciple of Jesus Christ is
what is meant, but if so, Mormon has been somewhat general in his abridgement of Nephi’s record,
inasmuch as the disciple of Christ is only mentioned by name in the first chapter of 3 Nephi. Thus,
the history of the Nephites for that twenty-five year period has little of Nephi’s personal ministry
included. As difficult as it is to accept, it is likely that Mormon is referring primarily to the Large
Plates of Nephi being kept by Lachoneus and his administration.
5.27 In another place we discover that Mormon’s father was called by the same name. The land
of Mormon was to be found in the land of Lehi-Nephi, south of the narrow strip of wilderness,
where a colony of Nephites had been established during the days of Zeniff. Either Zeniff or his son
Noah had named the region, presumably because of the good hunting reserve it had become. After

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he had been driven from the presence of King Noah, Alma, the father of Alma the first chief judge of
the land of Zarahemla, began teaching those who wished to receive the truth of God. Eventually, he
established a Church of Christ among them, baptizing more than 200 individuals in the waters of
Mormon. Alma and his people eventually were forced to flee into the wilderness, to the land of
Helam, and subsequently to the land of Zarahemla. Mormon does not explain precisely why his
family favored that personal name, but we may rest assured that they were faithful in their dis-
cipleship to the Lord Jesus Christ.
5.28 Mormon lived more than 300 years after the birth of the Lord Jesus Christ in Bethlehem.
For many years he served as the chief captain of the Nephite peoples in their fruitless war against the
Lamanites. He commanded their armies at the final battle at the hill Cumorah. He was also divinely
chosen to serve as the custodian of the vast collection of plates upon which was recorded the history
of the Nephite nation. He hid these up within the hill Cumorah before the destruction of his people.
He was also charged with the responsibility of making an abridgement of the Large Plates of Nephi,
a record which was ultimately completed by his son Moroni. A large portion of this synopsis has
been published in our day as the Book of Mormon. As far as his own ministry in the Gospel of Jesus
Christ is concerned, there is hardly another servant of God to whom we could point who had a more
frustrating task as did the prophet Mormon.
5.29 In their anxiety for their posterity, the ancient prophets of the Nephite people pled with
the Lord God of Israel that there might be a record preserved by which their children might have an
opportunity to hear and understand the principles of eternal life. Mormon’s abridgement constitutes
part of the Lord’s promise to these great, good, and holy men.
5.30 Father Lehi left the city of Jerusalem about the year 600 BC. The permanent record of
Nephi was begun once he and his people were ensconced within the mountain fastness of the land of
Nephi. The Large Plates of Nephi and many ancillary texts were handed down from generation to
generation until the prophet Ammaron entrusted the lot to Mormon about 320 years after the birth
of Jesus Christ. We are not certain exactly when Mormon embarked on his composition of the Book
of Mormon. We cannot identify with precision exactly what Mormon means by “present time”. The
first writing of any kind that Mormon produces was apparently engraved upon the Large Plates of
Nephi during his 24th year of age, or about the year AD 345. The final battle at the hill Cumorah
transpired about the year AD 384. We might conclude, then, that Mormon began his own encapsu-
lation of Nephite history sometime during the period between the years AD 345 and 384 and had
written the body of the Book of Mormon up to this point in his history
5.31 Again, Mormon draws upon the collected records of the Nephite people that had been
accumulating since the days of Lehi and his son Nephi, throughout the ages for about a thousand
years. Mormon was born about the year AD 311. Ammaron hid up the body of plates about the year
AD 320 and approached the boy Mormon about that same time. Note that Mormon would have
been no more than nine or ten years old.
5.32 When Mormon was about 24 years of age, or about the year AD 335, he contributed his
observations about the decline of the Nephite people at that time to the Large Plates of Nephi. We
do not know when he began the narrative of the Book of Mormon in earnest, but he continued until
he arrived at his own birth and early contact with Ammaron. The first seven chapters of the small

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book of Mormon in the larger Book of Mormon recount those things which he had observed, some
of which was a synopsis of that which he had written earlier.
5.33 We may only speculate about Mormon’s apology here. What appears to be the case is that
there were certain aspects of Nephite history which could not be translated into Reformed Egyptian,
the language in which the Nephites prophets recorded their accounts. The fault seems to be with the
symbols that were used, rather than with those who employed them. Without a complete description
of the language itself, we cannot know much regarding the limitations to which Mormon refers. His
testimony is, however, that those things which he had preserved upon his plates were true and an
accurate representation of what had happened among them for that long period of time. Mormon
proposes to return to his narrative of those events transpiring during the years immediately following
the Savior’s birth, after he adds his personal testimony.
5.34 Mormon was not ignorant of the fact that there would come a day in which the Nephite
civilization would come to an end. He may have already known that it would come in his own day.
Yet for all of the prospects of annihilation looming on the horizon, Mormon was conscious of the
marvelous and magnificent events that had transpired among his people during their thousand year
sojourn in the promised land. Millions of souls had been received into the paradise of God because
of the labors of the servants of God who lived among them. In addition, the future held promise as
well; the coming forth of the Nephite history to the world would be the means of brings tens of
millions more into the fold of Christ. Had Lehi and his family remained in the land of Jerusalem, no
doubt that family line would have ended in the havoc perpetrated upon the Jews by the Babylonians.
Even if they had survived, their lot would not have been much different than that which befell the
rest of the House of Israel who remained in the land. Lehi’s family had been set apart in an unknown
land, preserved and protected by the hand of God, and given every opportunity, generation after
generation, to accept the fullness of the Gospel of the Lord Jesus Christ. Mormon had every reason
to be grateful.
5.35 In 4 Nephi, Mormon provides another aside in the which he identifies himself as narrator.
And it came to pass that Nephi, he that kept this 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.
And he kept it eighty and four years, and there was still peace in the land, save it were a small part
of the people who had revolted from the church and taken upon them the name of Lamanites;
therefore there began to be Lamanites again in the land. And it came to pass that Amos died also,
(and it was an hundred and ninety and four years from the coming of Christ) and his son Amos
kept the record in his stead; and he also kept it upon the plates of Nephi; and it was also written in
the book of Nephi, which is this book. And it came to pass that two hundred years had passed
away; and the second generation had all passed away save it were a few. And now I, Mormon,
would that ye should know that the people had multiplied, insomuch that they were spread upon
all the face of the land, and that they had become exceedingly rich, because of their prosperity in
Christ. (4 Nephi 1:19–23)
5.36 We do not know exactly when Nephi the Disciple of Jesus was born, even though we have
speculated that he may have been born during the 50th year of the reign of the judges or about the
year 42 BC. If we are correct about our estimation, Nephi the disciple would have been about

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76 years of age at the time Jesus appeared to the saints gathered at the city of Bountiful. The burning
question here is whether his son Nephi was born before or after the Savior’s visit. If before, we have
no idea whatsoever exactly when that birth took place. If he were born when his father was a rela-
tively young man, then Nephi the son of Nephi was an extraordinarily old man when he eventually
passed away, perhaps as much as 130 years. If Nephi had been born after Jesus appeared to the
Nephites, then he would have been part of the “first generation” from Christ that lasted until the
year 110, the year in which he himself died. This possibility is not particularly troubling or insightful
in and of itself. However, Nephi the Disciple, in order to be part of the raising of his son to an age
when he could take possession of the Nephite records, must have continued in mortality until he was
nearing his hundredth year. This would seem improbable, given the Lord’s assurance to the Nephite
Nine, unless Nephi were one of the Three. The “last record” mentioned here is that record from
which Mormon was drawing a portion of his narrative found in 4 Nephi. Large Plates of Nephi con-
tained the entire written history of the Nephite civilization. It seems clear, however, that a duplicate
record was also kept on a separate set of plates that had been fashioned by Amos’ father
5.37 Amos the son of Nephi kept the record from about the year AD 110 until AD 194. Mor-
mon does not reveal to us in his narrative the causes for the rebellion of those who became known as
Lamanites in the days of Amos. It seems clear that Amos, the son of Nephi, was a member of the
second generation from Christ. By the year AD 200, almost all of the second generation had passed
out of mortality. As stated above, we do not know precisely when Amos was born. However, assum-
ing that Amos was at least 20 years of age when he assumed charge of the records, he would have
been born no later than AD 90. Assuming this birth year reveals that he was at least 104 years of age
when he passed away; he may have been far older. Again, assuming that Amos’ son was 20 years of
age when the custodial responsibilities were transferred, the second Amos would have been born no
later than year AD 174. This assumption suggests that Amos the son of Amos dwelt in mortality no
less than 131 years. Ammoron, the son of the first Amos and the brother of the second, must have
been born prior to AD 194, the date of the death of his father. We have assumed the year AD 184,
making Ammoron 10 years younger than his brother. This being accepted, Ammoron would have
been 136 years of age when he assigned Mormon the task of caring for the Nephite depository of
records and continuing the history of the Nephite people. All of this is quite conservative. It is pos-
sible that some of these inspired men lived to a far greater age than indicated here.
5.38 Some scholars have proposed a rather narrow geographical region for the holdings of the
Nephites during this period of time. It is clear, however, that in addition to the land of Zarahemla,
the Nephites possessed much of the land northward, far beyond the narrow neck of land and the
land of Desolation. It is clear as well, that they rebuilt the land of Nephi which lay to the south of
Zarahemla, and probably other regions of the land beyond the narrow strip of wilderness. We ought
not to diminish in any fashion the rather bold statements by our historian, who was in a far better
position to know how extensive the lands of the ancient inhabitants of the Americas really was.
5.39 Mormon was commissioned by Ammoron to continue the narrative of the Nephite peo-
ples on the Plates of Nephi, which he did on at least two occasions. It seems unlikely that Mormon
would have begun his own text until he had had opportunity to review all of the writings that were
part of the vast depository of Nephite records. The first practical time that Mormon could have

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begun his researches took place during the 12-year period between 334 and 346. The next oppor-
tunity would have been between 350 and 360 when the Nephites enjoyed a ten year peace. Another
14 or 15 year period which could have been devoted to study and writing transpired while Mormon
refused to lead the Nephites because of their wickedness; that is, between 363 and about 377. Mor-
mon’s motivation for reassuming leadership of the Nephite armies most certainly had to do with the
preservation of the records deposited at the hill Shim. These were transported from Shim to the hill
Cumorah during the eight-year flight before the Lamanite armies. It is possible, therefore, that
Mormon had as many as 35 years to research and write that which we presently call the Book of
Mormon. If Mormon had finished the account of the visit of the Lord Jesus Christ to the Nephites
toward the end of his military hiatus or about the year 377, his brief treatment of the events recorded
in 4 Nephi and the seven short chapters in his own book may very well have been written shortly
after the battle at the hill Cumorah, before his death at the hands of the Lamanites.
5.40 We are fairly certain that the book of Mormon within the greater Book of Mormon does
not constitute the totality of what the prophet Mormon wrote regarding his own time and place. His
own account seems to indicate that there was more than just the seven chapters of the book of
Mormon.
And now I, Mormon, make a record of the things which I have both seen and heard, and call
it the Book of Mormon. And about the time that Ammaron hid up the records unto the Lord, he
came unto me, (I being about ten years of age, and I began to be learned somewhat after the
manner of the learning of my people) and Ammaron said unto me: I perceive that thou art a sober
child, and art quick to observe; Therefore, when ye are about twenty and four years old I would
that ye should remember the things that ye have observed concerning this people; and when ye are
of that age go to the land Antum, unto a hill which shall be called Shim; and there have I
deposited unto the Lord all the sacred engravings concerning this people. And behold, ye shall take
the plates of Nephi unto yourself, and the remainder shall ye leave in the place where they are; and
ye shall engrave on the plates of Nephi all the things that ye have observed concerning this people.
And I, Mormon, being a descendant of Nephi, (and my father’s name was Mormon) I remem-
bered the things which Ammaron commanded me. (Mormon 1:1–5)
5.41 When Mormon was 24 years old, he made his first entries in the Plates of Nephi. It seems
certain that he did so again some eleven years later in 345. We have speculated about possible times
set apart for research and writing prior to the final battle on the hill Cumorah. We have suggested
that 4 Nephi and the first seven chapters of Mormon were written shortly after that decisive battle in
which the Nephite civilization came to an end. It would appear that seventeen years passed between
chapters seven and eight of the book of Mormon. We do not know how long Mormon continued in
the flesh after his people were destroyed by the Lamanites. He had hoped to compile what we now
have as the book of Ether, but it is clear that he was not given sufficient time to do so and passed
that responsibility on to Moroni. Mormon refers to his own small account of his own time and place
as the book of Mormon. It seems unlikely that Mormon himself called his entire redaction of
Nephite history by his own name. We may undoubtedly point to Moroni, his son, as the originator
of that title.

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 5.42 Mormon was a precocious child, one who had been born of goodly parents who had
taught him a great deal about the language and learning of their fathers. He clearly was a boy of great
faith, a child chosen before the foundations of the earth were laid to bring forth a great work that
would be the means of providing knowledge of the salvation of Christ to hundreds of millions of the
children of God.
5.43 Mormon did exactly as he was commanded, resorting to the hill Shim when he turned
twenty-four years of age. It is clear that he went a second time eleven years later. The hill Shin was in
the land of Antum and near the city of Jashon within which the prophet Ammoron secretly hid all of
the records of the Nephites. Mormon would later remove all of the records from the hill Shim and
transport them to the hill Cumorah. Some scholars have suggested that the hill Shim mentioned in
the book of Ether should be understood as the same named here. Within the geographical and narra-
tive context of the Nephites and the Jaredites, this conclusion is not without merit. It is probable
that the hill Shim was located somewhere in modern Nicaragua.
5.44 During the fourteen years from the time of Ammoron’s commission until his twenty-
fourth year, Mormon was privy to the wickedness and warfare of the Nephites. At fifteen he was
forbidden to preach the Gospel to a recalcitrant people; at sixteen he was the commander in chief of
all of the armies of the Nephites; at age twenty he and his army defeated the arch-villain Aaron. We
must assume that this collection of plates entrusted to Mormon by Ammaron was enormous, per-
haps many wagonloads of plates, upon which several hundreds of years of history had been preserved
by the political and religious leaders of the Nephites.
5.45 Through his faith in the Lord Jesus Christ, his devotion to the truth, and his allegiance to
the traditions of his fathers, the boy Mormon was deeply impressed by Ammoron’s instructions, so
much so that he did not fail to observe all that he had been commanded to do. This is the only time
that the father of Mormon and the grandfather of Moroni is mentioned by name in the narrative of
the Book of Mormon. Apparently, both Mormon and his son were named after the place where
Alma the elder organized the Church of Christ in the land of Lehi-Nephi.
5.46 A chapter later Mormon refers to two occasions on which he went to the hill Shim to
record his observations regarding the plight of the Nephites.
And it came to pass that in the three hundred and forty and fifth year the Nephites did begin
to flee before the Lamanites; and they were pursued until they came even to the land of Jashon,
before it was possible to stop them in their retreat. And now, the city of Jashon was near the land
where Ammaron had deposited the records unto the Lord, that they might not be destroyed. And
behold I had gone according to the word of Ammaron, and taken the plates of Nephi, and did
make a record according to the words of Ammaron. And upon the plates of Nephi I did make a
full account of all the wickedness and abominations; but upon these plates I did forbear to make
a full account of their wickedness and abominations, for behold, a continual scene of wickedness
and abominations has been before mine eyes ever since I have been sufficient to behold the ways of
man. (Mormon 2:16–18)
5.47 The Nephites had been gathering in the northwest portion of the land of Zarahemla, if
our observations have been correct. They apparently had been boxed in, awaiting almost certain
destruction, when they overcame the Lamanite king Aaron and his army. With the defeat of the

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Lamanites, the Nephites would then have had access to the narrow neck of land and the lands
northward. Their flight in the battle recorded here no doubt took them a considerable distance
north of the narrow neck of land. The 345th year since the appearance of the signs announcing the
birth of the Lord Jesus Christ would have included portions of the years AD 344 and 345.
5.48 According to the narrative of the Book of Mormon, our historian visited the hill Shim on
at least three occasions, even though it is clear that he resorted there many times during times of
peace. His first visit took place about the year 334 at the behest of the prophet Ammoron. This had
taken place four years after the defeat of the Lamanite king Aaron. The second recorded visit is
related here which took place in the year 345. The third recorded visit to the hill Shim took place
sometime after the second attack of the Lamanites at the city of Boaz, or sometime after the year
375. The purpose of this latter visit was to remove all of the Nephite artifacts from Ammoron’s
hiding place and transport them with the fleeing Nephites until they were ultimately ensconced in
the hill Cumorah about ten years later.
5.49 Mormon recorded all that had transpired among the Nephites from the time he was ten
(about the year 320) until he was twenty-four (about the year 334). His account would have included
the horrific battles between the Lamanites and Nephites which Mormon recounted in a letter to his
son Moroni, which the latter eventually included in his addendum to his father’s work. Mormon
chose not to be as explicit in the record included here.
5.50 Later in his account, Mormon reveals his intent in writing anything at all. Certainly his
motivations came about as he compiled the body of work which we have come to know as the Book
of Mormon. In the 362nd year, after the Nephites blasphemed against heaven in their determination
to destroy the Lamanites, Mormon resigned from his position as chief captain.
And it came to pass that I utterly refused to go up against mine enemies; and I did even as
the Lord had commanded me; and I did stand as an idle witness to manifest unto the world the
things which I saw and heard, according to the manifestations of the Spirit which had testified of
things to come. 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;
Yea, behold, I write unto all the ends of the earth; yea, unto you, twelve tribes of Israel, who shall
be judged according to your works by the twelve whom Jesus chose to be his disciples in the land
of Jerusalem. And I write also unto the remnant of this people, who shall also be judged by the
twelve whom Jesus chose in this land; and they shall be judged by the other twelve whom Jesus
chose in the land of Jerusalem. And these things doth the Spirit manifest unto me; therefore I
write unto you all. And for this cause I write unto you, that ye may know that ye must all stand
before the judgment-seat of Christ, yea, every soul who belongs to the whole human family of
Adam; and ye must stand to be judged of your works, whether they be good or evil; And also that
ye may believe the gospel of Jesus Christ, which ye shall have among you; and also 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. And I would that I could
persuade all ye ends of the earth to repent and prepare to stand before the judgment-seat of Christ.
(Mormon 3:16–22)

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 5.51 For the next 13 years or so, Mormon took no part in the defense of his country, primarily
because the army would no longer follow his righteous counsel. It was probably at this time that the
Lord commanded him to be earnestly engaged in the production of his great testimony of the Lord
Jesus Christ. Perhaps we have in this passage an indication as to what Mormon was about during the
time he was not guiding the affairs of the Nephite military. No doubt Mormon was compiling his
summary of Nephite history during his hiatus from the army.
5.52 The promise had been made by the Lord Jesus Christ that when his teaching began to be
revealed to the Gentiles and the remnants of the House of Israel, that the last gathering of Israel to
their lands of inheritance would begin in earnest. The implication of this phrasing of this passage is
that much of Mormon’s work on the Book of Mormon had already been accomplished by the time
that he resumed command of the Nephite military in the year 375.
5.53 The House of Israel had been scattered throughout the world over the centuries, but there
would come a time when they would hear the voice of the spirit, heralding the advent of the fullness
of truth once more in the earth. In the inception of that work, the coming forth of the Book of
Mormon would play a marvelous role. To the degree that the remnants of the House of Israel took
to heart the teachings of the Book of Mormon would determine the nature of the judgment that
would be rendered them as they stood before the Apostles of the Lamb who were ordained by the
Savior during his mortal ministry.
5.54 The posterity of Lehi, Ishmael, and Mulek would eventually stand before the Twelve Dis-
ciples chosen by the Jesus during his appearance to the Nephites at the Temple in the city of Boun-
tiful. They would judge their worthiness, in the same way that the Apostles would judge theirs:
according to the truths that had been preserved and revealed unto the world by the servants of God.
5.55 No one will escape the judgment of God. Every man, woman, and child who has ever
breathed a breath upon this planet will come forth from the grave to reap the blessings that they
acquired through their faithfulness, the qualities, characteristics, and perfections that derive from
living the principles of truth and righteousness, and adhering to all of the commandments that have
been given unto the children of men.
5.56 Mormon knew that his work was destined to provide the world with another testimony of
the Lord Jesus Christ, separate and distinct from that which would be preserved by the Jews. Yet, it
would partake of the same spirit. The Gentiles, the Jews, and the other remnants of the House of
Israel would ultimately be left without excuse for not accepting the fullness of the Gospel of Jesus
Christ.
5.57 The message from the Father does not change much from one generation to another. He
continually pleads with His children to fulfill their destiny, to become as He is that they might enjoy
a fullness of joy, being exalted in the Celestial Kingdom, filled with light, truth, and eternal life.
5.58 In the 375th year, with the Lamanites poised to overthrow the land where the Nephite
historical depository was, Mormon gathered up all of the plates out of the hill Shim and saw that
they were thereafter transported northward to safety, eventually ensconcing them in the hill Cumorah.
As we have speculated before, it was probably the necessity for manpower to carry the records to
safety that prompted him to reengage himself as the chief captain of the Nephite armies.

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 5.59 Mormon was cautious about giving too great detail in his account of the deprecations
perpetrated by either side of the conflict against the other. In personal letters to his son Moroni, he
provides a more descriptive account of those things perpetrated by the Nephites and the Lamanites
against each other.
And now behold, I, Mormon, do not desire to harrow up the souls of men in casting before
them such an awful scene of blood and carnage as was laid before mine eyes; 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, who the Lord hath said should scatter this people, and this
people should be counted as naught among them—therefore I write a small abridgment, daring
not to give a full account of the things which I have seen, because of the commandment which I
have received, and also that ye might not have too great sorrow because of the wickedness of this
people. And now behold, this I speak unto their seed, and also to the Gentiles who have care for
the house of Israel, that realize and know from whence their blessings come. For I know that such
will sorrow for the calamity of the house of Israel; yea, they will sorrow for the destruction of this
people; they will sorrow that this people had not repented that they might have been clasped in the
arms of Jesus. Now these things are written unto the remnant of the house of Jacob; and they are
written after this manner, because it is known of God that wickedness will not bring them forth
unto them; and they are to be hid up unto the Lord that they may come forth in his own due
time. And this is the commandment which I have received; and behold, they shall come forth
according to the commandment of the Lord, when he shall see fit, in his wisdom. And behold,
they shall go unto the unbelieving of the Jews; and for this intent shall they go—that they may be
persuaded that Jesus is the Christ, the Son of the living God; that the Father may bring about,
through his most Beloved, his great and eternal purpose, in restoring the Jews, or all the house of
Israel, to the land of their inheritance, which the Lord their God hath given them, unto the
fulfilling of his covenant; (Mormon 5:8–14)
5.60 However appalling the destruction wrought by the opposing armies had been up to this
point, the conduct of the fleeing and advancing armies exceeded all that had gone on before. Mor–
mon is mercifully general about the desolation that occurred in the path of battle. No doubt
Mormon had an opportunity to record his experiences in far more detail elsewhere, but for all
intents and purposes for the Book of Mormon, his record is quite terse and not particularly graphic.
This he did because of his own sensibilities, as he was instructed by the power and influence of the
Holy Ghost that was upon him. Whether in reference to his account of the Nephite peoples as a
whole, or to his own person treatise of the last ten years of the Nephite nation, the meaning is clear.
5.61 Mormon had attempted to teach the Nephites, repeatedly calling them to repentance, that
they might be forgiven and spare the ignominy of utter destruction for their wickedness. It had been
a bootless exercise, but one he felt compelled to pursue. Notwithstanding Mormon’s decision to
resume commanding the Nephite army, he knew that they would never again hearken to his voice in
spiritual matters. Thus, he turns his attention to their distant posterity and to the Gentiles would be
the instruments by whom the children of Lehi would receive salvation and exaltation.

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 5.62 In the latter days, the fullness of the Gospel of Jesus Christ was to come to a people who
would be perceived as pertaining to the Gentile nations. These Gentiles would have the scriptures of
the Jews and would also be the means by which the records of the Nephites would be made available
to the posterity of father Lehi. The spiritual sensitivity of these men would be such that they would
believe all of the words of the ancient prophets, whether from the Old or New World, and would
perceive the truth contained in their writings. Such faith, such acceptance of the historical reality,
would bring great sadness to those who would peruse the preserved texts, knowing that the accounts
given there spoke of real people who forfeited their eternal blessings because of their desires for the
vain and ephemeral things of this world.
5.63 The whole of Mormon’s project was guided by the hand of the Lord, inspired by the spirit
of the Holy Ghost moving upon the heart and mind of the prophet. Mormon wrote with clarity and
boldness because he knew that when the time came for the Book of Mormon to come forth, those
engaged in its translation and distribution would be men of faith and righteousness. It should not
surprise us to learn that the prophet Mormon had seen in vision precisely where he was to take the
vast collection of records in his charge. He knew that there was a place where he could safely
ensconce the Nephite plates. He also knew that he would find there a location where his own work
might be preserved from the hands of the Lamanites, to come forth in the latter days to be a blessing
to the world.
5.64 The work of preserving the essence of the Lord’s dealings with the children of Lehi had
been guided in every aspect by the hand of the Lord. Mormon knew in his heart and in his mind
that the preservation and the restoration of the truth for the benefit of the children of Lehi would
likewise be guided and directed in every aspect. In this, he was perfectly justified.
5.65 We may speculate at great length about the destiny of the Jewish people and how it is that
they will come to believe in the Lord Jesus as the Son of the living God. Whatever the sequence of
events, whatever the instruments involved, however the prophecies might be interpreted and applied,
it is certain that the Book of Mormon will be one of the major motivations for their acceptance of
the Christ. Their transition from incredulity to belief will be as sweet as it has been for other rem–
nants of the House of Israel, no matter whatever trials and tribulations they may be called to pass
through. In conjunction with their faith in Jesus Christ will be the confirmation of their lands of
promise, that they might have a habitation there in time and in eternity.
5.66 At the end of his personal account of his own time and day, Mormon counsels with those
who would eventually come to read his words, many of whom would be the posterity of his brethren
the Lamanites.
Therefore repent, and be baptized in the name of Jesus, and lay hold upon the gospel of
Christ, which shall be set before you, not only in this record but also in the record which shall
come unto the Gentiles from the Jews, which record shall come from the Gentiles unto you. For
behold, this is written for the intent that ye may believe that; and if ye believe that ye will believe
this also; and if ye believe this ye will know concerning your fathers, and also the marvelous works
which were wrought by the power of God among them. And ye will also know that ye are a
remnant of the seed of Jacob; therefore ye are numbered among the people of the first covenant;
and if it so be that ye believe in Christ, and are baptized, first with water, then with fire and with

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 the Holy Ghost, following the example of our Savior, according to that which he hath com-
manded us, it shall be well with you in the day of judgment. Amen. (Mormon 7:8–10)
5.67 The remnants of the House of Israel would be provided with two witnesses, the Bible and
the Book of Mormon, which would testify of the truth of the promised Messiah, the coming of the
Christ into the world, and of his redemption of the children of men from the awful monsters, death
and hell.
5.68 In some respects, the record of the Jews, the Bible, was imposed upon the inhabitants of
the western hemisphere by those Gentiles who colonized the Americas. Surely this ancient record
was received grudgingly in the beginning, and not exactly as an act of faith. The posterity of those
roughly introduced to Christianity might indeed have persisted in the newly acquired traditions of
their fathers for political or social reasons, but there would come a time when they would be given
an opportunity to receive the writings of the Bible as teachings that had once been faithfully
observed by their distant ancestors, long before the conquest by the Gentile nations. The means for
their faith would be the testimony of the prophets, seers, and revelators whose teachings grace the
pages of the Book of Mormon. The posterity of Lehi would then no longer view themselves as a
displaced people, but rather as children of the promise, a covenant people with an eternal inheritance
on earth and in the heavens.
5.69 The Book of Mormon would bear witness to the posterity of Lehi that they were
descended from a faithful people who had received the fullness of the Gospel of Jesus Christ from
the lips of the very man who had made salvation and exaltation possible. They would also discover
that Lehi and the other faithful were themselves descendants from the grand patriarchs, Abraham,
Isaac, and Jacob, through whom the blessings had been established as the House of Israel. In nothing
need the remnants of the children of Lehi look upon themselves as inferior. They might easily par-
take of the principles and ordinances of the Gospel of Christ, partaking of the ancient covenants and
blessings preserved unto them by the servants of God.
5.70 Nearly at the point of death during the final conflict between the Nephites and the
Lamanites, Mormon chooses to record his last words on the last plate in the collection known today
as the Small Plates of Nephi.
And now I, Mormon, being about to deliver up the record which I have been making into
the hands of my son Moroni, behold I have witnessed almost all the destruction of my people, the
Nephites. 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.
But may God grant that he may survive them, that he may write somewhat concerning them, and
somewhat concerning Christ, that perhaps some day it may profit them. (Words of Mormon 1:1–2)
5.71 Mormon’s final inscription upon the Small Plates of Nephi takes place shortly after his
inscription upon his own plates which may be found in the seventh chapter of Mormon. A cursory
review of that chapter will quickly inform the reader of the difference in the tenor of the two inscrip-
tions. Chapter seven constitutes Mormon’s final testimony regarding the great labor he had per-
formed in producing the Book that would eventually be called by his name. What we find in the
Words of Mormon establishes the historical connection between the text of the Small Plates and the

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narrative that Mormon had composed. Moroni was the last prophet among the Nephites and the
servant of God entrusted with the care and keeping of the Nephite records preserved in the Hill
Cumorah. The main depository hidden deep within the hill has remained the primary site for the
vast body of records known as the Large Plates of Nephi, having been placed there by the hand of
Mormon himself. The stone box wherein the plates of Mormon were placed by Moroni was
undoubted built by Moroni himself. This same Moroni, as a resurrected being, would appear to the
prophet Joseph Smith first in September of 1823 and then regularly until the translation process was
completed. No doubt Moroni was Joseph’s personal tutor in all things Nephite as the translation
progressed. According to the record preserved by Mormon in his own account, three hundred
eighty-five years had passed since the sign had been given confirming the birth of the Lord Jesus
Christ in Bethlehem.
5.72 Moroni would survive the conflagration of the Nephite civilization by more than thirty-six
years. During those years he would finish his father’s account of the destruction of the Nephites, his
account comprising that which we call the eighth and ninth chapters of Mormon today. He would
also effect a translation and synopsis of the 24 gold plates found by the men of Limhi, the king of
the land of Lehi-Nephi, as they searched for the city of Zarahemla. Mormon had promised such an
account but had not lived long enough to produce it. This also bears witness to us that Moroni had
relative access to the main depository where the plates of Ether were ensconced. Thirdly, Moroni
transcribed a collection of some of the most important documents that he had in hand, in order to
help the posterity of the Lamanites to come to an understanding of the conduct of the Church in his
day, together with some of the brilliant discourses written by his father to the Nephites and to
himself. These are found in the section of the Book of Mormon that we refer to today as the book of
Moroni. Moroni is also responsible for the Title Page of the Book of Mormon.

6.0 The Plates of Moroni

6.1 In the paragraph immediately above, the products of Moroni’s literary labors were articulated. It
was an extraordinary achievement given his circumstances. Everyone that he had known in his mor-
tal sojourn upon the earth had perished. He was a singular survivor in a world populated by men
and women who were determined to destroy anything and everything that bespoke of the Nephite
culture, In order to finish his assigned tasks it was essential that he have a degree of peace and quiet.
Where would he go in order to have this luxury? He may have found resort in the place where his
father had hidden all of the records of the Nephites, the large underground room within the hill
Cumorah. It is unlikely that he was able to stay there for any length of time.
6.2 There appear to be three separate projects that Moroni accomplished during his 36 years of
personal exile. Certainly chapters 8 and 9 of the small book of Mormon came about at the direct
request of his father Mormon to finish his account of the fall of the Nephite peoples. The account of
the Jaredite peoples found upon the 24 gold plates discovered by Limhi’s men was a work that had
been promised by Mormon himself while writing about Zeniff’s ill-fated colony in the land of
Nephi. He had not been able to write an appropriate summary of the great nation that had preceded
the family of Lehi in the western hemisphere. Although he may have specifically asked Moroni to

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edit that work, there is nothing in the text that suggests that he did. It is just as likely that in his own
perusal of his father’s work he noted the promise and decided to fulfill it himself. The third project is
encapsulated in the book that bears Moroni’s name. This small compilation in many respects serves
as an appendix to the whole work devised by Mormon, including as it does additional observations
by Mormon on the doctrine of Christ taken from sermons and letters written by Mormon during his
mortal ministry. Moroni describes his circumstances in the opening verses of the eighth chapter of
the book of Mormon.
Behold I, Moroni, do finish the record of my father, Mormon. Behold, I have but few things
to write, which things I have been commanded by my father. 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. But behold, they are gone, and I fulfil the commandment of my father. And whether they
will slay me, I know not. Therefore I will write and hide up the records in the earth; and whither I
go it mattereth not. Behold, my father hath made this record, and he hath written the intent
thereof. And behold, I would write it also if I had room upon the plates, but I have not; and ore I
have none, for I am alone. My father hath been slain in battle, and all my kinsfolk, and I have not
friends nor whither to go; and how long the Lord will suffer that I may live I know not. Behold,
four hundred years have passed away since the coming of our Lord and Savior. (Mormon 8:16)
6.3 The final battle between the Lamanites and the Nephites took place at the hill Cumorah
sometime during the year 384. To Mormon’s knowledge, there were only 24 souls whom he could
name who survived that destruction, he and his son Moroni being included in that number. Addi-
tionally, there were some stragglers who fled to the south and a few others who had deserted to the
Lamanite army. Mormon wrote his last sometime after the disaster at Cumorah, but we cannot be
certain as to the year that he was ultimately killed by the remnants of the Lamanite army. Many
readers assume that his demise took place in the same year that the Nephites breathed their last, but
there is no warrant for that assumption. Moroni dates his own record as having been started some-
time during the year 400. Thus, the death of Mormon could have taken place anytime during the
sixteen year interval. We have speculated before as to when Mormon might have had sufficient time
to read through the Nephite records and write his narrative: the years 334–346, 350–360, and 363–
377. We also speculated at that time that the text of 4 Nephi and Mormon 1–7 were probably
written after the battle at Cumorah, thus explaining in part the seeming disjuncture between 3 and
4 Nephi. No doubt Moroni refers to the final two chapters of the book of Mormon, although he
already may have had in mind his synopsis of the book of Ether as well. The book of Moroni was
clearly an afterthought some twenty years later.
6.4 We are not told how long it took the Lamanites to track down the fleeing Nephites. Most
readers assume that it was within a few months of the destruction at Cumorah. We are not privy as
to how far the Nephites travelled before they were killed by the pursuing Lamanites. Fleeing due
south could have taken the Nephites through the present states of New York, Pennsylvania, Virginia,
and other Atlantic coast states before they were caught.

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 6.5 Again, we cannot speak to the amount of time that passed before Mormon was caught and
killed; whether a few days to a number of years. Moroni simply does not give us enough information
to be definitive. We are not told what transpired to the other twenty-two men who escaped death
with Mormon and Moroni. By the year 400, however, Moroni was completely on his own. As to the
details of the specific instructions that Mormon gave Moroni we are not certain, but we can assume
that the completion of his own record, what we now have as chapters 8 and 9 of Mormon, was a
distinct part of Moroni’s duties. If Mormon survived any extended time passed the end of the Nephite
civilization, he may very well had contemplated the importance of compiling the book of Ether. He
had promised his readers earlier that he would do so. When it became apparent that he would not
live long enough to do as he had promised, he may have commissioned Moroni to do that work for
him. It is possible, however, that the task might have slipped Mormon’s mind in the heat of battle,
Moroni later discovering the promissory note in the book of Mosiah as he perused his father’s book.
6.6 We are not certain as to when the stone box which housed Mormon’s plates, the breast-
plate, and the Urim and Thummim was made. We should probably conclude that Moroni did not
carry that irreplaceable volume with him in his journeys. It seems likely that the box was constructed
sometime while Mormon still lived; that Mormon and Moroni made the small depository together.
The rest of the records were already hidden up in the interior of the hill Cumorah in a large room
probably constructed by the Jaredites many centuries before. If our assumptions be correct, Mor-
mon’s plates would have remained in the stone box from the year 385 or so until about the year 400.
After writing what he thought was his last inscriptions, Moroni hid them up a second time in the
same box. Twenty-one years later, about the year 421, Moroni returned to the hill Cumorah to write
what we now have as the book of Moroni, after which he sealed them up again until the time of the
restoration of the Gospel and Church of Jesus Christ and coming forth of the Book of Mormon in
the early part of the nineteenth century. The four hundredth year since the appearance of the signs
announcing the birth of the Lord Jesus Christ would have included portions of the years AD 399
and 400.
6.7 Moroni is quite sensitive about the manner in which his father’s volume might be received
by future generations. This is a reoccurring theme in his writings.
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. Behold, I am Moroni; and were it
possible, I would make all things known unto you. Behold, I make an end of speaking concerning
this people. I am the son of Mormon, and my father was a descendant of Nephi. And I am the
same who hideth up this record unto the Lord; the plates thereof are of no worth, because of the
commandment of the Lord. For he truly saith that no one *shall have them to get gain; but the
record thereof is of great worth; and whoso shall bring it to light, him will the Lord bless. For
none can have power to bring it to light save it be given him of God; for God wills that it shall be
done with an eye single to his glory, or the welfare of the ancient and long dispersed covenant
people of the Lord. And blessed be he that shall bring this thing to light; for it shall be brought out
of darkness unto light, according to the word of God; 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 the faults of a man. But behold, we know

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 no fault; nevertheless God knoweth all things; therefore, he that condemneth, let him be aware lest
he shall be in danger of hell fire. (Mormon 8:12–17)
6.8 Moroni is deeply troubled by the possibility that any of the children of men might discount
his father’s work because of any inadequacy on his part. Moroni understood the import of his
father’s labor and the effect that it would have on the honest of heart in the latter days. This caution
to avoid nitpicking is repeated by Mormon’s son several times in his writings, including the title
page to the Book of Mormon. We should also willingly accept the fact that by the time Moroni is
completing his father’s record, he is just as knowledgeable and just as spiritually grounded as his
father had been. One wonders who would be qualified to criticize the Book of Mormon. Who is
knowledgeable enough on the affairs of the ancient Nephites and Lamanites to be able to identify
any error on Mormon’s part? Moroni will, however, bemoan the fact that incising the characters of
Reformed Egyptian upon the plates was an arduous task for one accustomed to open-field warfare.
Who but a prophet of the living God could begin to evaluate in any fashion the teachings and doc-
trines revealed to the Nephite prophets? In the course of our studies we have identified possible
minute errors having been made and then corrected by the writers. The same may be said of the
translation process, and some of the corrections and clarifications that were made to the text during
the Prophet Joseph Smith’s life. We ought to be grateful for the process of continuing revelation
instead of pretending to find fault with matters that transcend mortal life.
6.9 Had the plates upon which Mormon had recorded his narrative been made of pure gold,
their intrinsic material value would be reduced to nil because of the inestimable spiritual value of the
writings that had been committed to them. Any man who would seek to enrich himself by means of
the plates would be partaking of the spirit of the fallen Lamanites and the Gadianton robbers, who
would have thought nothing of destroying the plates in order to obtain their gold alloy. This verse
would provide a cautionary tale for all those who would serve as guardians of the plates during the
translation process and thereafter. The only blessings available by means of the Mormon’s record
would be from the text that would come to light in the latter days, both in the translation of the
work and in the dissemination that would come as the servants of God would take the Book of
Mormon into all of the world.
6.10 This observation applies not only to the translator of the plates, but also to any soul who is
gracious enough to present the same to those who have never encountered the book before. The
presenter of such a gift is bound by the same caveats; he must do so with an eye single to the glory of
God and the welfare of the remnants of the House of Israel unto who it is to come. Who would ever
introduce the text of the Book of Mormon to another human being if he himself had not been
touched by the Spirit of the Lord in his mind and in his heart as to its truthfulness?
6.11 Moroni would literally point out to the Prophet Joseph Smith the precise location of the
stone box on the hill Cumorah. Joseph would literally take the plates from the earth into the light of
day. Through the gift and power of God, the English translation of the Book of Mormon came
forth, a light shining in a dark place, the lost and fallen world of men.
6.12 Mormon and Moroni wrote as they were inspired of the Lord and as a result of that
process they could discern no errors in that which they had written. Yet, Moroni was experienced
enough to acknowledge that both he and his father were mortal, and thus were capable of making

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errors. Moroni simply cautions his readers that it would not do for them to dismiss the teachings of
the Book of Mormon for anything they might assume to be a fault or error in the writing. If they
would read with a sincere heart with real intent they would have the power and influence of the
Holy Ghost to help them avoid those attitudes that would bring them to destruction.
6.13 At the close of his remarks on the fall of his people, Moroni again warns the reader to be
cautious as to how they treat the work that he and his father have done.
Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my
words. Condemn me not because of mine imperfection, neither my father, because of his imper-
fection, neither them who have written before him; but rather give thanks unto God that he hath
made manifest unto you our imperfections, that ye may learn to be more wise than we have been.
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. And if our plates had been sufficiently large we should have written in
Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew,
behold, ye would have had no imperfection in our record. But the Lord knoweth the things which
we have written, and also that none other people knoweth our language; and because that none
other people knoweth our language, therefore he hath prepared means for the interpretation there-
of. And these things are written that we may rid our garments of the blood of our brethren, who
have dwindled in unbelief. (Mormon 9:30–35)
6.14 Moroni was writing some four hundred years after the birth of the Lord Jesus Christ. His
father, his friends, his comrades in arms had all perished in the final conflict between the Lamanites
and the Nephites. We do not know the year that Moroni was born, but if we assume that Mormon
married some time during his mid-twenties, his son may have come into the world about the year 335.
Moroni, then would have been just shy of his 50th year of mortality during the battle at the hill
Cumorah and about 65 years of age as he wrote the concluding two chapters of the book concerning
his father’s life. He would then be about 86 years of age when he wrote his last upon the plates,
421 years after the birth of the Savior. Moroni knew that no one of his generation would ever read
his words as mortals, but he had every confidence that there would come a time when the entire
earth would have an opportunity to contemplate that which he and his father had transcribed upon
the plates.
6.15 This represents only one of the many times that Moroni cautioned the readers of the Book
of Mormon to be careful how they regarded the testimonies that had been preserved of the Nephite
dealings with their God. He was painfully aware of the great difficulty that there was in making the
characters upon so small and delicate a surface, especially for men who had been primarily trained as
military men rather than as literati. We have been fortunate indeed that plates devised by Mormon
have not been subjected to the sort of academic scrutiny that exists in our day. Faithless analysis is no
analysis at all.
6.16 The written language of the Nephite people differed somewhat from their spoken lan-
guage. We may not, at present, understand completely the advantages associated with preserving
their records in what they called “reformed Egyptian”, but they successfully did so for more than a
thousand years. As is the case with all forms of communication, written or verbal, the symbols used

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change over time. We may speculate at length about the origins of “reformed Egyptian”; perhaps it
was an idiom developed by Joseph the son of Jacob or any one of a number of Israelite exiles dwell-
ing in that foreign land. However it came to be, it had been successfully codified upon the Plates of
Brass which Lehi and his family took with them at the time they fled the city of Jerusalem about the
year 600 BC. This became their primer in the preservation of their permanent records. We are not
privy as to the nature of any further developments of the writing system during the thousand years
that the Nephites used it, except that Moroni states that it did change and apparently for that reason,
Moroni sensed that the whole book might be criticized as a result. This would have been particularly
true when comparing the writings preserved upon the Small Plates of Nephi with that which
Mormon and Moroni had produced upon their own plates.
6.17 We may argue at length about the properties of the Nephite written language that derived
from Hebrew and those that derived from Egyptian. The fact of the matter is that we know little or
nothing regarding the system, even though some of the individual characters have been preserved in
the records of The Church of Jesus Christ of Latter-Day Saints. Scholars have supposed that one of
the great advantages of “reformed Egyptian” was that a great deal of information could be condensed
into a small number of characters and, thus, a relatively small space. Rationally speaking, the denser
the linguistic representation of complex intellectual concepts becomes, the more difficult the transla-
tion process or even the reading process becomes. Mormon and Moroni may have supposed that
they had correctly represented the history of their forefathers, but there was always the possibility
that they might have misread some of the ancient inscriptions. Moroni simply states that in nothing
should the Lord or his teachings be brought into question.
6.18 Moroni had long since learned of the existence of the “interpreters”, the Urim and Thum-
mim, which had been preserved among the Nephites for centuries. We do not know precisely who
fabricated the breastplate, the piece of armor upon which were mounted the instruments of transla-
tion, but it seems likely that Mormon was the man. We can only surmise as to how and why Mor-
mon would think their proximity to him was important to him as he compiled his own work.
Perhaps the differences between the early written records and the latter inscriptions were greater than
we have heretofore supposed. Perhaps Mormon was perfectly aware as to how his plates would
ultimately be translated and was inspired to create a place of safety for the two stones. It seems clear
that Moroni wore his father’s armor after the latter’s demise, and certainly used the interpreters as he
made his synopsis of the plates of Ether. The process of translating the plates into English involved
the wearing of the breastplate, leaving the hands free to manipulate the various plates of the record.
The depository that held Mormon’s plates for fourteen hundred years also was the receptacle of the
breastplate and the accompanying Urim and Thummim, suggesting that the depository was some-
what larger than the usual artistic conception. As an aside and contrary to popular conception, the
sword of Laban was not included with the plates and the breastplate. This instrument was ensconced
in the larger repository within the hill Cumorah itself.
6.19 The Book of Mormon was written in order to provide a means whereby the posterity of
the Nephites and the Lamanites might have an opportunity to know of the faith of their fathers,
receive the teachings of Christ, and then come unto him in humility and peace. That singular oppor-
tunity would eventually be the means of bringing millions upon millions of the children of Lehi into

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the fold of Christ, both from among the living and from among the dead. The cry of Mormon and
Moroni for the children of Lehi to repent and be baptized would echo up and down the corridors of
time as the fullness of the Gospel would be taken into all of the world and into the innermost
recesses of the world of spirits.
6.20 In another place Moroni agonizes over his inability to do justice to the material that had
been committed into his hands. The Lord comforts the prophet by telling him that the faithful are
made equal to the task, whether in writing or in reading.
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; for thou hast made all this people that they could speak much, because of the Holy
Ghost which thou hast given them; And thou hast made us that we could write but little, because
of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the
brother of Jared, for thou madest him that the things which he wrote were mighty even as thou
art, unto the overpowering of man to read them. Thou hast also made our words powerful and
great, even that we cannot write them; wherefore, 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.
And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and
my grace is sufficient for the meek, that they shall take no advantage of your weakness; And if men
come unto me I will show unto them their weakness. I give unto men weakness that they may be
humble; and my grace is sufficient for all men that humble themselves before me; for if they
humble themselves before me, and have faith in me, then will I make weak things become strong
unto them. 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. And I, Moroni,
having heard these words, was comforted, and said: O Lord, thy righteous will be done, for I know
that thou workest unto the children of men according to their faith; (Ether 12:23–29)
6.21 Having read the writings of Ether and perhaps those of the great Jaredite prophets as well,
Moroni knew of the power of their language and their facility with it. Moroni feared that he could
not do the content justice, because the nature of the Nephite written language was radically different
from that of the Jaredite. In addition, Moroni had not been raised as an academic; he had been a
soldier for most of his life, as had been his father Mormon. The delicacy and accuracy of writing in
reformed Egyptian would have been a challenge to them both. All things combined, Moroni felt
somewhat inadequate to the task.
6.22 If our assumptions regarding the language of the Jaredites be true, then the only way that
Moroni could ever have understood the writings of Ether would be by the power and influence of
the Holy Ghost. We may only speculate about the effects produced on the mind and heart of those
given leave to use the Urim and Thummim, but clearly between the nature of the language itself and
the divinely appointed instrument of translation, Moroni was deeply moved.
6.23 Again, we may only speculate about the relationship between the spoken and written lan-
guages of the Nephites. From Moroni’s point of view, however, he frequently did not feel equal to the
task, particularly with respect to the magnificent teachings of the greatest of the Jaredite prophets.

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 6.24 While it is true that the finished record might be criticized by the faithless wicked, their
barbs could only be leveled at the translation rendered into modern languages. No man but one
would have access to the plates upon which the Book of Mormon was written. Who would ever have
the opportunity to compare the writings of Ether or those of the brother of Jared with the synopsis
made by the son of Mormon? The only kind of mockery available to the Gentiles of the latter days
would be that which springs from faithless wickedness, men who will prove to be spiritual fools, for
the which there will be no hope of salvation without sincere repentance. Those of every nation who
will read the words transcribed by Mormon, Moroni, and other inspired scribes with real intent,
seeking guidance and direction from the Spirit of God, will receive in deep humility all that will be
presented to them.
6.25 The children of men who come unto the Son of God in humility and faith, will do so
because they have begun to recognize within themselves a great inadequacy, leading to a desire to be
forgiven of their transgressions against the law of God. While exercising patience in humility, those
who wish to be cleansed from all iniquity will have no inclination to criticize anything that the Lord
God has wrought, including the content of the Book of Mormon. Those who have exercised faith,
repenting of their sins, having accepted the saving ordinances of the Gospel of Christ, being filled
with the power and influence of the Holy Ghost, will never raise a critical note against the efforts of
Mormon and his son. They are too overcome with gladness and joy that the historical record and the
sublime teachings of the ancient Americans have been preserved for them. Who, then, is left to mock?
Only the sin-laden fools whose lack of self-control and surplus of willful ignorance have rendered
them incapable of sensing the still, small voice of the Spirit whispering along testifying of the truth.
6.26 For the redeemed, even the simplest truths delight their hearts and minds. The world of
men may casually brush aside the life and teachings of Jesus Christ, find fault with the most sacred of
traditions, and dismiss the faith, testimony, and experiences of the saints of God, but they do so at
the peril of their own souls. Those things which this lost and fallen world find weak or insignificant,
will out-last all vain philosophies and elaborate plans of those who would embrace the natural man.
Only faith in the Lord Jesus Christ, coupled with the bright hope of salvation for one’s self and the
whole of humanity, will establish in the hearts of men the power sufficient to become as he is.
6.27 Moroni essentially acknowledges that this relationship between the righteous and the works
of God would serve as another example of a miracle founded in the faith of the honest in heart.
6.28 This same appeal to not overly criticize the writings of Mormon appears on the title page
of the Book of Mormon which was undoubtedly composed by Moroni.
Which is to show unto the remnant of the House of Israel what great things the Lord hath
done for their fathers; and that they may know the covenants of the Lord, that they are not cast off
forever— And also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the
ETERNAL GOD, manifesting himself unto all nations—And now, if there are faults they are the
mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the
judgment-seat of Christ. (Title Page, Book of Mormon, paragraph two)
6.29 Moroni knew of no mistakes in the writings of his father or himself, yet like every writer
he was certain that his own frailties might easily be manifested in the awkwardness of preserving

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their history in such as condensed and difficult language as Reformed Egyptian. He was also aware
the difficulties involved in making adequate translations from one language into another and antici-
pated the challenge presented to Joseph Smith, he unto whom the record would come for interpre-
tation. Even if the translation were perfectly rendered in every way, the text still had to pass through
the vagaries of type-setting and printing. Most of the changes that have been made in the Book of
Mormon since the first edition have been corrections of mistakes made by those responsible for
originally publishing the text.
6.30 God does not make mistakes; sometimes His servants do. We ought not to condemn the
Father of all because He has been willing to work with us in our fallen state. Eventually all things
will be put to right and perfection will bear sway. In the mean time we ought not endanger our own
promised perfection through unjust and undue criticism of those things which have come to us from
God. Redemption from sin comes as a result of faith in Christ unto salvation, coupled with repen-
tance from all sin. A spirit of criticism of those things delivered to us in our imperfect state will
hinder our progress towards eternal life.
6.31 The book that bears Moroni’s name is clearly an afterthought as Mormon’s son clearly
states in the opening verses of the volume.
Now I, Moroni, after having made an end of abridging the account of the people of Jared, I
had supposed not to have written more, but I have not as yet perished; and I make not myself
known to the Lamanites lest they should destroy me. For behold, their wars are exceedingly fierce
among themselves; and because of their hatred they put to death every Nephite that will not deny
the Christ. And I, Moroni, will not deny the Christ; wherefore, I wander whithersoever I can for
the safety of mine own life. Wherefore, I write a few more things, contrary to that which I had
supposed; for I had supposed not to have written any more; but I write a few more things, that
perhaps they may be of worth unto my brethren, the Lamanites, in some future day, according to
the will of the Lord. (Moroni 1:1–4)
6.32 It is a matter of some discussion as to when Moroni compiled the book that bears his
name. If all ten chapters were incised upon his father’s plates at the same time, the issue is easily
resolved. Moroni tells us in the final chapter that it has been more than 420 years since the coming
of the Lord Jesus Christ in the flesh. The final destruction of the Nephite people took place at the
hill Cumorah about the year 385 AD. For about fifteen years, Moroni would evade the warring
bands of Lamanites, living on his own in a desolated land until he had an opportunity to finish his
father’s record, the last two chapters of Mormon, which he did about the year 400. We cannot
deter–mined exactly when Moroni translated and abridged the record of Ether, but given the nature
of the transition between the books of Mormon and Ether as compared with the transition between
Ether and Moroni, the readers senses that it is far more likely that Mormon and Ether were written
at about the same time. If our conclusion is correct, then writing of Ether and the compilation of
Moroni were separated by a period of at least twenty years. It is rather easy to become somewhat
melancholy in our sympathies toward the last Nephite in the Americas. That his journeys were far-
ranging we cannot help but concede. Prophets, seers, and revelators of our own dispensation have
made it clear that Moroni did not live a sedentary life. Once the plates were finally sealed up in the
small depository at the crest of the northwest corner of the hill Cumorah, Moroni would wander for

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another period of time before he departed mortality. When he first appeared to the Prophet Joseph
Smith in 1823, Moroni was a resurrected being.
6.33 It is important for us to understand the relationship of the book of Moroni to Mormon’s
overall narrative structure. Once Mormon embarked on his labor, he proposed to compose major
parts whose arrangement would be as instructive as the material contained therein. He began with
the book of Lehi, which traced the history of the patriarch’s family from their departure from Jeru–
salem until Mosiah 1 was compelled to depart with the Nephites from the land of Nephi to the land
of Zarahemla. The second portion of the book that Mormon wrote, named the book of Mosiah,
traced the careers of six kings. In the land of Zarahemla, the lives and ministries of Mosiah 1, Ben–
jamin, and Mosiah 2 are related to good effect. In the land of Lehi-Nephi, the lives of Zeniff, Noah,
and Limhi are recounted. The positive and negative aspects of a monarchy are compared and con–
trasted, the book ending with the decision of the people of Zarahemla to be governed by judges
rather than kings. The book of Alma traces the beneficial aspects of the rule of judges when the voice
of the people is consistent with the will of God. The fourth book in Mormon’s planned account was
called Helaman, and treated the rise of secret combinations among a free people. The anarchy and
wickedness of a fallen people is recounted, together with their social and spiritual redemption is
related in 3 Nephi. The short chapter that constitutes the book 4 Nephi sets the stage for the resur–
gence of the secret combinations and the eventual demise of the Nephite civilization that is related in
the first seven chapters of Mormon. As has been discussed before, the book of Lehi and first portion
of the book of Mosiah were lost to the world through the perfidy of individuals who claimed to be
friends and aides of the prophet Joseph Smith during the translation and publishing of the Book of
Mormon. Mormon had been inspired to include with his own plates, a small collection of plates
devised by Nephi, the son of Lehi, and added upon by subsequent members of Nephi’s family. This
collection of plates, traditionally referred to as the Small Plates of Nephi, were physically attached to
Mormon’s body of plates, forming what we might call a virtual Appendix to Mormon’s record. This
Appendix was used to replace the lost portions of Mormon’s original text, and is published today as
1 Nephi through the Words of Mormon.
6.34 Just as the Small Plates of Nephi might be looked upon as Appendix A of the book that
Mormon wrote, so also the Book of Ether prepared by Moroni may be considered as Appendix B to
the overall text. Both of these addendums serve as witnesses to the fact that those who would prosper
upon this land will only do so while worshipping the God of this land who is Jesus Christ. Other–
wise they will be swept off the face of the land and their inheritance given to another people. The
book of Moroni, in this same light, might be viewed as Appendix C to the whole. It is a collection of
individual instructions and articulated doctrines that Moroni thought would be profitable to the
saints of the latter days. The eight chapters that follow this introduction constitute Moroni’s judg–
ment as to the needs of Lehi’s surviving posterity in the latter days. The fundamental principles and
ordinances of Christianity are set forth in five simple vignettes, together with the text of a discourse
delivered to a gathering of Church members and two letters. All three of these latter documents were
originally composed by Mormon many years before his death.

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7.0 The Plates of Ether

7.1 The book of Ether is a brief redaction of a far more expansive account made by the last of the
Jaredite prophets. Ether’s record was found by body of forty-three men who were attempting to find
the city of Zarahemla, but who in the wilderness between the lands of Zarahemla and Nephi lost
their way and missed their object, passing through the narrow neck of land northward into what was
called the land of Desolation. The land of Desolation was an uninhabited region of country noted
for its vast ruins that antedated the arrival of father Lehi and his family to the Americas. These ruins
were first discovered by a party of Jewish exiles who would later be referred to as the Mulekites, men
and women who were apparently courtiers in the Kingdom of Judah during the reign of King Zede-
kiah. These same Mulekites, named for the sole surviving son of King Zedekiah, entertained the last
of the Jaredites in the person of Coriantumr, who lived with them for nine months before his death.
7.2 The Jaredites were a body of exiles from the building of the Tower of Babel and from the
confusion of tongues that took place there. Traditional chronologies place the building of the tower
around 2350 BC and the confusion of the tongues a few years later. The appearance of the last
Jaredite king, Coriantumr, among the Mulekites, took place sometime after arrival of the Mulekites
to the land which they would eventually call Zarahemla; certainly it would have been after 589 BC
when the city of Jerusalem was over thrown by the Babylonians and perhaps as late as 575 BC. If so,
the short record of Ether covers nearly 1,900 years of Jaredite history, almost twice the amount of
time covered by the main text of the Book of Mormon.
7.3 The existence of the Jaredites was made known to the Nephites about the year 200 BC
when Mosiah 1 escaped with the faithful Nephites from the land of their first inheritance into the
land of Zarahemla in order to avoid extinction at the hands of their brethren, the Lamanites. After
nearly 400 years of isolation, the Mulekites had lost much of their culture, so much so that they
could no longer read their own monuments. The people of Mosiah and the people of Zarahemla
became one people, Mosiah and his associates helping the Mulekites to regain that which they had
lost through time and apostasy. The Mulekites, for their part, brought a large stone upon which was
engraved the history of Coriantumr, a record they could no longer read. Mosiah 1 translated the
record for the benefit of the descendants of Mulek and his own people. Our knowledge of this
record was preserved upon the Small Plates of Nephi by Amaleki.
7.4 We do not know whether Mormon treated this episode in his own history, inasmuch as
that portion of his record, the book of Lehi and the first portion of the book of Mosiah, were lost
during the translation process, through the perfidy of some of the erstwhile friends and associates of
the Prophet Joseph Smith. The discovery of the 24 gold plates of Ether by the embassy of King
Limhi would prove to be a great blessing to those of the Nephites who desired further light and
knowledge regarding that ancient civilization that preceded them in the Americas. Limhi desired to
have the contents of the record revealed and asked his friend Ammon if he knew anyone who could
translate from ancient languages. Ammon replied that the king of the land of Zarahemla, the grand-
son of Mosiah 1, had an instrument by which he could indeed bring the record to light.
7.5 After King Limhi and his people resorted to the land of Zarahemla from the land of Lehi-
Nephi, Mosiah 2 did translate the entirety of the record of Ether for the benefit of the people. It is at

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that point in his narrative that Mormon promised his readers that he would eventually provide a
synopsis of the book of Ether. For a want of time, Mormon was not able to fulfill his editorial pro-
mise and that responsibility was passed on to his son Moroni. We are not certain as to when exactly
Moroni took up the task, except to say that it was more than 400 years after the manifestation of the
signs announcing the birth of the Lord Jesus Christ.
7.6 The text of the final section of the Book of Mormon, the book of Moroni, was written
about the year 421. The question that remains is whether the book of Ether was compiled about the
same time that chapters 8 and 9 of Mormon were written, or whether the labor was in conjunction
with the writing of the book of Moroni. Without further evidence, it seems likely that the former
was the case. Moroni introduces his summary of the translation of the 24 gold plates thusly:
And now I, Moroni, proceed to give an account of those ancient inhabitants who were
destroyed by the hand of the Lord upon the face of this north country. 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. (Ether 1:1–2)
7.7 King Mosiah 2 had made a translation of the twenty-four plates of Ether five centuries
before, but we do not know what became of that work nor how it figured into Moroni’s task. The
text of the book of Ether is replete with references to Moroni’s apparent knowledge of the contents
and the nature of the language of the Jaredites, as if he himself had worked with the record directly.
That he had access to the Urim and Thummim, the translators which Mosiah used, may be con-
sidered a given. How they were employed in his compilation of the book of Ether can only be a
matter of conjecture.
7.8 Despite all arguments to the contrary, when speaking of the “north country” Moroni is
referring to the region which we now call the western portion of the state of New York, within
which lies the hill Cumorah, the site of the final battle between the last of the Jaredites during the
fifth century before Christ. This same site served as the place where the Lamanites destroyed the last
of the Nephite armies.
7.9 Moroni decides that the full account of the Jaredite record is unnecessary. Part of the
motive may be redundancy, but at the heart of the matter is the fact that Moroni’s resources are
limited, inasmuch as he is the sole survivor of the holocaustic ending of the Nephite culture. Plates
are hard to come by; times of safety during which he can translate and write are likewise scarce.
And as I suppose that the first part of this record, which speaks concerning the creation of
the world, and also of Adam, and an account from that time even to the great tower, and what-
soever things transpired among the children of men until that time, is had among the Jews—
Therefore I do not write those things which transpired from the days of Adam until that time; but
they are had upon the plates; and whoso findeth them, the same will have power that he may get
the full account. But behold, I give not the full account, but a part of the account I give, from the
tower down until they were destroyed. (Ether 1:3–5)
7.10 No doubt Moroni compared that which was related in the first part of Ether’s record with
the writings of Moses that were found on the Plates of Brass. Neither the Jaredites nor the prophet
Ether would have had access to the writings of Moses, but it seems certain that Moses had access to

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ante-Diluvia accounts that were similar in content to those which the Jaredites carried with them. It
seems clear as well that Abraham had access to such ancient texts long before his descendant Moses
did, as we may see in Abraham’s own account of the creation.
7.11 We may not know at this point how much space Ether’s account of the dispensation of
Adam to Noah consumed of the twenty-four plates. By the same token, we cannot know just how
greatly the record of Ether was condensed by Moroni. We are also at a loss as to how dense the
written language of the Jaredites was in comparison to the human languages of our day. The current
text of the book of Ether is contained in less than 30 printed pages, but we should probably assume
that had the original text, as set forth by Ether, been transmitted to us verbatim, the volume would
be unimaginably larger than it is now.
7.12 Moroni’s narrative would cover the 1,900 years of history from the confusion of tongues
until the final destruction of the Jaredite peoples at the hill Ramah. The son of Mormon perceived,
as did his father, the significance of the plates in interpreting what was happening to the Nephites in
their final gasps as a civilization. Speaking of the Lord’s admonitions to the brother of Jared, Moroni
observes:
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 fulness of his wrath should come upon them. And now, we can
behold the decrees of God concerning this land, that it is a land of promise; and whatsoever nation
shall possess it shall serve God, or they shall be swept off when the fulness of his wrath shall come
upon them. And the fulness of his wrath cometh upon them when they are ripened in iniquity.
For behold, this is a land which is choice above all other lands; wherefore he that doth possess it
shall serve God or shall be swept off; for it is the everlasting decree of God. And it is not until the
fulness of iniquity among the children of the land, that they are swept off. And this cometh unto
you, O ye Gentiles, that ye may know the decrees of God—that ye may repent, and not continue
in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of
God upon you as the inhabitants of the land have hitherto done. Behold, this is a choice land, and
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, who
hath been manifested by the things which we have written. (Ether 2:8–12)
7.13 The Jaredites would one day forsake the covenants by which they had inherited the land
of promise, and by that apostasy were destroyed. The posterity of Lehi and Ishmael were extended
the terms of that same covenant, as were the descendants of Mulek who initially settled the land of
Zarahemla. The Nephites, those who willingly took upon themselves the principles and ordinances
of the fullness of the Gospel of Jesus Christ, prospered upon the face of the promised land until they,
too, forsook that which they knew to be right and just. They then forfeited the blessings that the
covenants had afforded them and they, too, were swept off the face of the earth. Those who were
termed the Lamanites were given a special dispensation by which their seed was to continue upon
the earth until the coming of the Gentiles nations among them. Their present prosperity is also
hinged upon their willingness to worship the God of this land who is Jesus Christ. The Gentiles also

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may prosper, but only upon the conditions initially established in the covenants made between the
Lord God and the company led by Jared and his brother.
7.14 This is a fundamental principle by which nations have been established upon the face of
this hemisphere. There is no leeway. Those nations who refuse to be governed by the God of Heaven
will perish, just as surely as the dew before the rays of the summer sun. Men may judge of them-
selves, in part, just how ripened they have become in their iniquity by comparing themselves to the
nations that have preceded them upon this land. It is clear that the Lord God is patient with His
children, but when they refused to be governed by righteousness, it is but a short time before they
are completely displaced.
7.15 The consummation of this decree will reach a milestone at the second coming of the Lord
Jesus Christ which will usher in the Millennial reign of the Savior. Those that are unwilling to abide
by his counsel during that thousand years, will spend their time in another place, waiting upon the
day of the second resurrection. At the end of the Millennium, the earth will pass through a short
season, after which the earth will receive the fullness of the Celestial glory. Those who will inherit
the land at that day will be those who, through the atoning sacrifice of the Lord Jesus Christ, have
been cleansed and sanctified. The exalted saints will dwell upon the earth forever more. Those who
have not been so qualified will spend eternity elsewhere.
7.16 The key to the salvation of the Gentiles who will come upon this perpetual land of pro-
mise will be in their knowledge of and their willingness to abide by the covenants established between
the Jaredites and the Lord. It is reasonable to assume that for the present, the only way that knowledge
can be acquired is by a rather substantive reading and comprehension of the Book of Mormon.
7.17 Qualifying for an inheritance in the land of promise comes about through a willingness to
live by the word of the Lord God of Heaven. Such a willingness in any dispensation in the history of
the earth would have included the teachings of the Son of God, his atoning sacrifice, and his per-
sonal and general power over the death of the body and the power of the resurrection. Revelation
would follow regarding the nature and disposition of the Son of God, together with the command-
ment to become like unto him, through repentance and obedience. The saving and exalting ordi-
nances of the Gospel would also be introduced among the faithful. Therefore, bondage to sin and
degradation would find no place among them. They would not be enslaved by their unrestrained
passions and the lusts of the natural man. So long as they observed to do all that the Lord com-
manded them, they would have nothing to fear from the marauding hoards that would otherwise
overrun them. Those who dwell upon the promised land in the present day are under the same
dictum; no nation can expect to continue in prosperity, save they be willing to keep the covenants
which the Father and the Son have prepared for them.
7.18 The brother of Jared had sought wisdom at the hands of the Lord God of Heaven as he
ran into difficulties with the eight barges that he had been commanded to build to facilitate the
company’s travels across the great deep. In order to solve one of the problems, the prophet had
fashioned sixteen stones that could be touched by the finger of the Lord so that they might be used
to illuminate the interior of the barges. As the Lord touched the stones, the brother of Jared saw a
portion of the Savior’s mortal body as it would be in the Meridian of Time; the prophet’s faith had
allowed him to witness that future condition. A rather intriguing exchange took place between the

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brother of Jared and the Lord, much of which was apparently included in Ether’s record. For one
reason or another, Moroni truncates the account somewhat to serve his purposes.
And now, as I, Moroni, said I could not make a full account of these things which are writ-
ten therefore it sufficeth me to say that Jesus showed himself unto this man in the spirit, even after
the manner and in the likeness of the same body even as he showed himself unto the Nephites.
And he ministered unto him even as he ministered unto the Nephites; and all this, that this man
might know that he was God, because of the many great works which the Lord had showed unto
him. And because of the knowledge of this man he could not be kept from beholding within the
veil; and he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was
the finger of the Lord; and he had faith no longer, for he knew, nothing doubting. Wherefore,
having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw
Jesus; and he did minister unto him. (Ether 3:17–20)
7.19 When the Savior appeared to the Nephites at the temple in the city of Bountiful, he was
newly resurrected from the tomb. What is implied is that whether one were to see the Lord Jesus
Christ as a pre-mortal spirit, as a mortal clothed in a tabernacle of clay, or as a glorified being filled
with the light of eternity, he would not be mistaken for any other than the Son of God. We must
assume that for the most part, the same may be said for all of the sons and daughters of God who
will have lived here upon the earth. We are all obviously the posterity of the same Being.
7.20 We may safely assume that the interviews between the Lord and the brother of Jared were
extensive, even though Moroni confined himself primarily to the narrative surrounding the touching
of the sixteen stones. The ministry of the Savior to the Nephites consumed several days. As we might
expect, the Lord revealed in some detail the whole history of the earth from the creation, through the
whole of the temporal existence of the earth, until the latter days when the earth would be exalted
and assume its rightful place as the habitation of the righteous forevermore.
7.21 Again, we know that the faith of the brother of Jared had been accentuated by his previous
experience and learning. He had been the recipient of correct principles handed down from Adam,
through Noah to his own family. We are not privy as to how that burgeoning faith leaped across the
centuries to reveal the future mortal appearance of the Savior. He knew that the Lord Jesus Christ
would eventually take upon himself a body of flesh and blood because he believed all that had been
taught regarding the coming Messiah and his purpose in mortality. Once he had experienced the
open vision of the Lord’s future body, however, there was no man who could persuade the brother of
Jared that the eventuality of the resurrection and the atoning sacrifice were not going to take place.
The future had become the present and Mahonri Moriancumer was a personal witness of that truth.
7.22 Once the brother of Jared was perfectly aware of the reality of the future birth and min-
istry of the Lord Jesus Christ, there was nothing that could hinder him in his expectation that the
Savior was, as yet, a being of spirit. Therefore, the bother of Jared saw Jesus as he really was, at that
very moment on mount Shelem. The brother of Jared made a record of his spiritual experiences that
was to be hidden up until a later time. Ether clearly had access to this record when he compiled his
own synopsis.

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 And it came to pass that the Lord said unto the brother of Jared: Behold, thou shalt not
suffer these things which ye have seen and heard to go forth unto the world, until the time cometh
that I shall glorify my name in the flesh; wherefore, ye shall treasure up the things which ye have
seen and heard, and show it to no man. And behold, when ye shall come unto me, ye shall write
them and shall seal them up, that no one can interpret them; for ye shall write them in a language
that they 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. For behold, the language which ye shall write I have
confounded; wherefore I will cause in my own due time that these stones shall magnify to the eyes
of men these things which ye shall write. (Ether 3:21–24)
7.23 A lost and fallen world could not and probably would not comprehend the truthfulness of
all that the brother of Jared could have taught them. His understanding transcended the limited
capacities of the natural man. The Lord reserved unto himself the right to bestow upon his own
servants the same blessings in his own due time according to his wisdom. No doubt Ether was
somewhat judicious in his compilation of his final accounting of the Jaredite people, refraining from
revealing that which the Lord had proscribed. Once Mosiah translated the plates of Ether, plates that
had been a redaction, in part, of the record of the brother of Jared, he observed to do the same,
limiting access to that knowledge which was to be kept sealed until after the mortal ministry of the
Lord Jesus Christ. Moroni, writing after the mortal ministry of the Messiah, was not under any
obligation to preserve the divine communication as had been done in ages past.
7.24 The nature of the language of the Jaredites was sufficient to prohibit the translation of the
record by the men of the world. Only they had survived the confounding of the tongues at the tower
of Babel. In addition, even those who might be equipped to deal with the record would be frustrated
in their desires. Lucifer, it can be supposed, was certainly in a position to understand and translate
the record if all else failed, but the record was sealed by the power and authority of the eternal priest-
hood of God. It seems clear that the brother of Jared wrote of his experiences almost immediately
after descending from mount Shelem, but he sealed them up just prior to coming into the presence
of the Lord, whether through death or translation.
7.25 We know nothing of these two particular stones, save they were probably in addition to
the sixteen that the brother of Jared already had in his possession. It seems clear that the properties of
these two stones were similar to other sets of stones which have been called Urim and Thummim. In
fact, these very stones would be referred to as Urim and Thummim at the beginning of the Dispen-
sation of the Fullness of Time, Oliver Cowdery being promised that he would see those stones for
himself. How these Jaredite stones came to be in the possession of the Nephites and ultimately
placed into the archives with the records, we do not know. We cannot speak with absolute certainty
that the stones used to translate the Book of Mormon were exact same pair given to the brother of
Jared. In fact, it seems rather doubtful that they were. Before the people of Zarahemla became aware
of the plates of Ether, before they were translated, King Mosiah was already in possession of a Urim
and Thummim. The pair that King Mosiah used in translating the record of Ether were already set
in the rims of a bow, apparently in the same fashion as the ones used by Joseph Smith during the
translation of the Book of Mormon. It is possible that the Jaredite pair had been discovered long
before the record of Ether was discovered by the people of Limhi, but there is no account of that

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happening in the narrative of the Book of Mormon as we presently have it. The two stones were
sealed up with the record that the brother of Jared had written. Whether these were ever in the
possession of the prophet Ether many centuries later, we do not know.
7.26 It is clear that there will come a time when the saints of the Most High will not only have
access to the fullness of the record of Ether, they will also have access to the complete account of the
brother of Jared of which Ether apparently made a synopsis. The Urim and Thummim which were
given to the brother of Jared on mount Shelem will be the instruments by which that sacred record
will come to light.
7.27 It would appear that Ether was forthcoming about the nature of the secret combinations
that flourished among the Jaredites, combinations that ultimately brought about the complete
destruction of the Jaredite peoples. Moroni, however, does not include this material on to his own
redaction of Ether’s writings. Speaking of Akish and the Jaredite secret combination, the son of
Mormon states:
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; For the Lord worketh
not in secret combinations, neither doth he will that man should shed blood, but in all things hath
forbidden it, from the beginning of man. And now I, Moroni, do not write the manner of their
oaths and combinations, for it hath been made known unto me that they are had among all people,
and they are had among the Lamanites. And they have caused the destruction of this people of
whom I am now speaking, and also the destruction of the people of Nephi. (Ether 8:18–21)
7.28 In the face of organized carnal security, faith in the Lord Jesus Christ has little or no
appeal to the sinner. Without the fear of punishment or reprisal for sins against God and man, the
participants in the secret combinations can justify no cry for repentance. No saving ordinances are
received, and the spirit of the natural man brings the children of men into depravity, dissolution,
and destruction from which there is no redemption likely, given the antipathy which the sinners feel
toward the Spirit of the Lord.
7.29 There is an irony in the oaths of the ilk of Akish, Kishkumen, and Gadianton. They cause
their adherents to swear by God, the heavens, and the earth, over which they have no control nor
with which have they an inheritance. Satan’s original thrust was to take control over eternity, by
usurping God upon His throne and subjecting all of creation in time and eternity to his dominion.
All of the wickedness of men is inspired by the same lust for power and fame, at any cost to his
fellow beings. The work of the Father and the Son is just the opposite, that they might prepare the
children of men to receive all things that the Father has, both in time and in eternity, that there
might be an equality of capacity among the sons and daughters of God.
7.30 Moroni has taken a page out of Alma’s book, that there can nothing good derive from an
exacting articulation of the oaths and covenants of the secret combinations that existed among the
Jaredites or among the children of Lehi. The Lamanite forces that destroyed the Nephites at the hill
Cumorah were led and inspired by members of those secret combinations.
7.31 Had the Jaredites not succumbed to the carnal appeal of the secret combinations, they
would not have fallen into such hideously appalling spiritual depravity which justified their utter

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destruction as a people. Moroni had witnessed the fall of his own nation and observed all that which
precipitated their annihilation.
7.32 The last king of the Jaredites was a man by the name of Coriantumr. In the days of his
reign, the Lord God called a prophet by the name of Ether to cry repentance to Coriantumr and his
people, the same Ether who would be the man who would preserve his record upon the twenty-four
gold plates discovered by Limhi’s men. No doubt a more complete account of Ether’s ministry could
be found upon his plates, but Moroni again chose to summarize the record rather than cite it in full.
Later on in his redaction of the record however ,Moroni becomes deeply interested in those events
that would come in the latter days and begins to explain the kinds of things that Ether saw during
his own revelations from the Lord.
And now I, Moroni, proceed to finish my record concerning the destruction of the people of
whom I have been writing. 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; wherefore the
Lord would have that all men should serve him who dwell upon the face thereof; And that it was
the place of the New Jerusalem, which should come down out of heaven, and the holy sanctuary
of the Lord. (Ether 13:13:1–3)
7.33 We cannot tell from the preserved record how precise Ether was in explaining the history
of this hemisphere. Does he indicate to the Jaredites the reasons why the lands were divided? Does
he teach them the complete history of this land and why it has become the chosen land, choice above
all others? Does he testify about the locations of the various sites that existed before the flood? Does
he mention the Garden of Eden, the residence of our first parents after the earth was created? If
Ether does not tell them directly, it is clear that his understanding of the destiny of this part of the
Lord’s vineyard is clear and complete. Much of Ether’s teachings helps us to comprehend why it is
that those who dwell upon this land, especially those who live nigh unto the most sacred sites of
humanity’s history must needs worship the framer of this planet or be swept off the face of the land.
7.34 There is no question that there will come a time when the location of the Garden of Eden
will be graced with a city devoted and dedicated completely to the Savior and to the Kingdom of
God upon the earth. It will serve as one of two general capitals of the Millennial reign. Early in this
dispensation that location was identified as being in Jackson County, Missouri. We need not exces-
sively concern ourselves about how that might be accomplished given the urban development that
presently exists there now. The matter will be resolved simply and naturally, just as the affairs of state
will be resolved before the magnificent Temple that is to be built in Israel is raised up.
7.35 During his ministry to the gathered Nephites at the Temple in the city of Bountiful, the
resurrected Lord Jesus Christ would be quite specific as to how the New Jerusalem would come to be
and who would be involved. Remnants of the House of Israel, specifically of the tribes of Ephraim and
Manasseh, will be gathered together as the saints of God, redeemed from the fall and the wickedness
of this world. Together they will establish the city of Zion, called the New Jerusalem, upon the
American continent, from whence the voice and word of God will issue forth unto all of the nations

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of the earth, that they might obey the commandments of him whose right it is to reign. The Gentiles
who accept the covenants of Christ will be invited to participate as well.
7.36 The coming of the New Jerusalem from out of Heaven may be takes as being both literal
and metaphorical. Certainly all that would need to be known in order to embark on such an enter-
prise would be revealed to the prophets, seers, and revelators of the Lord God of Israel. The design of
the various buildings, the general layout of the city, and the identity of those who would be called
upon to perform the labor would be forthcoming through that medium. In addition, we know that
the city of Enoch is to return from its long exile as a translated community and people. This Zion
will literally come down out of heaven and resume its place upon surface of this planet. Its geo-
graphical location will be in relatively close proximity to that of the New Jerusalem and may very
well be consider part of the whole of Zion in the process of time.
7.37 At the point that Moroni was becoming extremely forthcoming about Ether’s prophecies,
the Lord restrains the prophet from writing more.
And I was about to write more, but I am forbidden; but great and marvelous were the
prophecies of Ether; but they esteemed him as naught, 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. And as he dwelt in the cavity of a rock he made the remainder of his record, viewing
the destructions which came upon the people, by night. (Ether 13:13–14)
7.38 We are not given the reason why Moroni was commanded by the Lord to write no more
of those things which the Lord had revealed unto Ether. Nephi was proscribed from writing more
concerning the history of the world, particularly of the latter days, because the Apostle John would
be tasked with that responsibility. Ether would spend at least four years dwelling in this cave, or one
similar to it.
7.39 In some respects, Ether became a disengaged witness in the utter destruction of the Jared-
ites. There would come a point when he would no longer preach to Coriantumr and his people;
there would come a time when their fate was sealed. Ether would watch the conduct of the Jaredites
by day and write of them by night. Needless to say, we only have a small portion of that journal
preserved for us in the book that bears his name.
7.40 After the final battle at the hill Ramah from which of all of the combatants only Corian-
tumr would survive, the Lord instructs Ether as to what he should do next.
And it came to pass that Coriantumr fell to the earth, and became as if he had no life. And
the Lord spake unto Ether, and said unto him: Go forth. And he went forth, and beheld that the
words of the Lord had all been fulfilled; and he finished his record; (and the hundredth part I have
not written) and he hid them in a manner that the people of Limhi did find them. Now the last
words which are written by Ether are these: 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. Amen. (Ether 15:32–34)
7.41 Again, we cannot tell where Ether had been hiding and providing for himself during the
last week of the existence of the Jaredite people. The Lord commanded him however, to survey the
camps of the two armies and the various battle fields that he might verify that no one had survived

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the war, except for Coriantumr. This must have been a grim task indeed, particularly for one imbued
with the Spirit of the Lord. Ether affixes his solemn witness that all that the Lord had prophesied
through His servants would happen, had happened.
7.42 The current edition of the book of Ether comprises 31 pages of printed text. Assuming
that Moroni is using no hyperbole here, we might expect a volume from the 24 gold plates in excess
of 3000 pages, if it were fully rendered into English. This fact says something of the written language
of the Jaredites.
7.43 We do not know which of the two options Ether experienced. It is interesting, however,
that Moroni cites those particular words. I suspect that he sensed in Ether a kindred spirit, one who
spent a considerable period of time on his own, in exile, avoiding contact with any other human
being. Perhaps Moroni wondered how his own mission as guardian of the depository would affect
his immediate future.

8.0 Summary

8.1 From all of the foregoing it is easy to perceive that the source material for the text of the Book of
Mormon was quite complex, a tapestry of narrative threads woven together by art and circumstance.
The nature of the evidence is compelling and points to only one conclusion. The Book of Mormon
is precisely what it has always claimed to be. In its inception, it was to be a religious account of the
ancient inhabitants of what is now called the western hemisphere or the Americas. These were, for
the most part, remnants of the covenant people established by Abraham, Isaac, and Jacob who had
been scattered to a far flung region of the world where they would not be discovered for nearly two
thousand years. The most prominent of these exiles brought records with them and patterned their
own personal and collective histories after them. Eventually, all that had been produced over a one-
thousand-year span of time would be summarized by the prophet/historian Mormon and his son
Moroni in the fourth century after the coming of the Lord Jesus Christ in the flesh. Any other expla-
nation of the existence of this volume of scripture has to face down the reality of the facts, facts that
have been clearly articulated within the covers of the book itself. Ignorant and perverse men have
attempted to discredit the word of the Lord through His servants the prophets for millennia. Those
of a similar mind and heart have attempted to do the same with the Book of Mormon and have utterly
failed. Inasmuch much as the Book of Mormon cannot be overthrown by either devils or men, it
stands as a unassailable witness of the reality of the Lord Jesus Christ as the Son of God, the Savior
of mankind. It testified of the truths that may be found within the covers of the Bible, the Old and
New Testaments, that they too constitute the mind and will of the God of Heaven. It bears solemn
witness of the love of God for all of His children, whenever and wherever they might live, that we
are not alone in the universe, and all those who wish to transcend this Telestial state of existence may
do so through the principles and ordinances of the Gospel of Jesus Christ. There is no need to look
beyond this singular and definitive mark, as simple as it might seem. It is in its simplicity and clarity
that any man, woman, or child may attain to the divine potential that lies within them.

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