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Charting The Book Of Mormon

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March 2018
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Book Of Mormon Works Mormonism Joseph Smith Latter Day Saint Movement

Transcript

I told the brethren that
the Book of Mormon
was the most correct of
any book on earth, and
the keystone of our religion, and a man would
get nearer to God by
abiding by its precepts,
than by any other book.
— Joseph Smith, 1841

Chart 1

The Coming Forth

Chart 1

Joseph Smith on the Correctness and
Importance of the Book of Mormon
Explanation In one of the most famous declarations ever made about the
Book of Mormon, the Prophet Joseph Smith declares this sacred
record to be the keystone of the restored gospel of Jesus Christ
and the best guide available for drawing nearer to God. This statement implies that the Book of Mormon is not only doctrinally
but also historically correct. The Book of Mormon brings people
closer to God by testifying of Jesus Christ, teaching the importance of obeying the commandments, explaining the plan of salvation, and revealing many other truths conducive to personal
righteousness.

Sources Introduction to the Book of Mormon, 1981 edition. See Joseph
Smith, Teachings of the Prophet Joseph Smith, comp. Joseph
Fielding Smith (Salt Lake City: Deseret Book, 1976), 194.

The Keystone of Our Religion

The Book of Mormon
Is True
Joseph Smith Was
a Prophet

Christ Appeared
in America

The Priesthood
Was Restored

Christ Died
in Jerusalem
and Was
Resurrected

We Have a
Latter-day
Prophet

The
Atonement
Is Real

“Built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner stone” (Ephesians 2:20).

Chart 2

The Coming Forth

Chart 2

The Keystone of Our Religion

Explanation Just as a keystone holds an arch in place, knowing that the Book of
Mormon is true holds together the edifice of faith built on the
sturdy foundation of apostles, prophets, and the Lord Jesus Christ.
For example, one cannot fully accept the Book of Mormon without also accepting the means by which it came forth—the Prophet
Joseph Smith. In this chart, the archway stones representing the
restored priesthood and living prophets are similarly reinforced by
the keystone truth, as are the stones representing the reality of
Christ’s redemptive mission. In addition, the Book of Mormon ties
together the New and Old Testaments by overtly explaining how
the law of Moses was fulfilled in Christ, and it further upholds and
complements the Bible by serving as another divinely inspired
covenantal testament of Jesus Christ.

We can not but think the
Lord has a hand in bringing
to pass his strange act, and
proving the Book of Mormon
true in the eyes of all the
people. . . . It will be as it ever
has been, the world will prove
Joseph Smith a true prophet
by circumstantial evidence, in
experiments, as they did
Moses and Elijah.
— Joseph Smith, 1842

Chart 3

The Coming Forth

Chart 3

Joseph Smith on How the Book of
Mormon Will Prove Him a True Prophet
Explanation Although proof alone does not create testimonies or convince
souls that the Book of Mormon is true, circumstantial evidence
does support Joseph Smith’s claim that the Book of Mormon is an
ancient record written by former inhabitants of the Americas. In
this editorial comment, Joseph Smith explained that the Book of
Mormon would stand as circumstantial evidence of the validity of
his prophetic calling. As Moses and Elijah were proved to be
prophets through miracles they performed, so will Joseph Smith
be vindicated through evidences for the authenticity of the Book
of Mormon.

Sources Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph
Fielding Smith (Salt Lake City: Deseret Book, 1976), 267; excerpt
first printed in Times and Seasons 3 (15 Sept. 1842): 922.

Q. What is the truth of Mormonism?
A. I know Mormonism to be the truth; and
believe the church to have been established
by divine direction. I have complete faith
in it. In writing for your father I frequently
wrote day after day, often sitting at the
table close by him, he sitting with his face
buried in his hat, with the stone in it, and
dictating hour after hour with nothing
between us.
Q. Had he not a book or manuscript from
which he read, or dictated to you?
A. He had neither manuscript or book to read
from.
Q. Could he not have had, and you not know it?
A. If he had anything of the kind he could not
have concealed it from me.

— Emma Smith, 1879

Chart 4

The Coming Forth

Chart 4

Emma Smith on the Book of Mormon
Translation Process, Quote 1
Explanation In an interview conducted by her son Joseph Smith III in 1879,
Emma Smith, wife of the Prophet Joseph Smith, expressed her
faith in the restored Church of Jesus Christ, which was established
in 1830 after the Prophet had translated the Book of Mormon and
published it to the world. As a firsthand witness of the translation
process when she acted as his scribe, Emma could testify that her
husband had no notes, drafts, or books with him while he translated that ancient record. She, like the Three and Eight Witnesses
of the Book of Mormon, never wavered in her testimony of the
book’s authenticity.

Sources Joseph Smith III, “Last Testimony of Sister Emma,” Saints’ Advocate
2 (Oct. 1879): 51. For additional source information and related discussion, see John W. Welch and Tim Rathbone, “The Translation of
the Book of Mormon: Basic Historical Information” (Provo, Utah:
FARMS, 1986), 14–15.

Q. Could not father have dictated the
Book of Mormon to you, Oliver
Cowdery and the others who wrote
for him, after having first written it,
or having first read it out of some
book?
A. Joseph Smith could neither write
nor dictate a coherent and wellworded letter; let alone dictating
a book like the Book of Mormon.
And, though I was an active
participant in the scenes that
transpired, . . . it is marvelous to
me, “a marvel and a wonder,” as
much so as to any one else.
— Emma Smith, 1879

Chart 5

The Coming Forth

Chart 5

Emma Smith on the Book of Mormon
Translation Process, Quote 2
Explanation Answering a question posed by her son Joseph Smith III in 1879,
Emma Smith indicated that the Prophet Joseph Smith could not
have been the author of the Book of Mormon, for he had neither
the writing abilities nor adequate knowledge of ancient Israel. In
fact, so limited was Joseph’s knowledge when he translated the
plates that he feared he had found an error when he read from the
plates of Nephi that the city of Jerusalem was surrounded by a wall.

Sources Joseph Smith III, “Last Testimony of Sister Emma,” Saints’ Advocate 2
(Oct. 1879): 51; Edmund C. Briggs, “Interview with David Whitmer,”
Saints’ Herald 31 (21 June 1884): 396–97. For additional sources
and related discussion, see John W. Welch and Tim Rathbone, “The
Translation of the Book of Mormon: Basic Historical Information”
(Provo, Utah: FARMS, 1986), 8–9, 15.

Q. Are you sure that he had the plates
at the time you were writing for him?
A. The plates often lay on the table
without any attempt at concealment, wrapped in a small linen
table cloth, which I had given him
to fold them in. I once felt of the
plates, as they thus lay on the table,
tracing their outline and shape.
They seemed to be pliable like
thick paper, and would rustle with
a metallic sound when the edges
were moved by the thumb.
— Emma Smith, 1879

Chart 6

The Coming Forth

Chart 6

Emma Smith on the Physical Characteristics
of the Book of Mormon Plates
Explanation In an 1879 interview, Emma Smith described the plates of Mormon,
which she had once felt beneath the linen cloth that covered them.
She recalled that they were pliable like thick paper but rustled with
a metallic sound when they were moved. Though Emma did not
directly see the plates, she stands as yet another witness verifying
the Book of Mormon’s authentic origin.

This [the Holy Ghost] must ever be the
chief source of evidence for the truth of the
Book of Mormon. All other evidence is
secondary to this, the primary and infallible.
No arrangement of evidence, however
skillfully ordered; no argument, however
adroitly made, can ever take its place. . . .
To be known, the truth must be stated and
the clearer and more complete the statement
is, the better opportunity will the Holy Spirit
have for testifying to the souls of men that the
work is true. . . .
Secondary evidences in support of truth,
like secondary causes in natural phenomena,
may be of firstrate importance, and mighty
factors in the achievement of God’s purposes.

— Elder B. H. Roberts, 1909

Chart 7

The Coming Forth

Chart 7

Elder B. H. Roberts on the Holy
Spirit and Scholarly Evidence
Key Scripture Moroni 10:3–5

Explanation This is one of the plainest statements ever made about the roles of
the Spirit and scholarly evidence in knowing and stating the truthfulness of the Book of Mormon. As Elder B. H. Roberts stated,
secondary evidences can help make truth more clear and complete,
thereby creating an atmosphere in which the Holy Ghost may
more easily testify of it.

Source B. H. Roberts, New Witnesses for God (Salt Lake City: Deseret News
Press, 1909), 2:vi–vii, viii.

Though argument does not
create conviction, the lack of
it destroys belief. What seems
to be proved may not be
embraced; but what no one
shows the ability to defend is
quickly abandoned. Rational
argument does not create
belief, but it maintains a
climate in which belief may
flourish.
— Austin Farrer, 1965

Chart 8

The Coming Forth

Chart 8

Austin Farrer on Rational
Argument and Belief
Key Scripture Moroni 10:3–5
Explanation Elder Neal A. Maxwell once quoted philosopher Austin Farrer, who
stated that although rational argument—that is, reasoning based
on careful study of relevant evidence—does not necessarily create
belief, it fosters an atmosphere conducive to it. Research in scientific, archaeological, and linguistic fields often elucidates ancient
texts, the Book of Mormon included. Scholars who argue in favor
of the ancient origins and character of the Book of Mormon
maintain a climate in which people may take that book seriously
as a historical record, helping them to embrace and receive it.

Sources Quoted by Neal A. Maxwell in “Discipleship and Scholarship,”
BYU Studies 32/3 (1992): 5. The statement also appears in Austin
Farrer, “The Christian Apologist,” in Light on C. S. Lewis, ed.
Jocelyn Gibb (New York: Harcourt, Brace and World, 1965).

Events Surrounding the Translation
of the Book of Mormon, 1827–1828
1827 Sept.

Joseph obtains the plates from the angel Moroni

Oct.
Nov.
Dec.
1828

Joseph and Emma move to Harmony, Pennsylvania

Jan.

Joseph translates some characters from the plates

Feb.

Martin Harris takes sample of characters and Joseph’s
accompanying translation to Charles Anthon

Mar.
Apr.

Book of Lehi translated (April 12–June 14)

May
June
July

Joseph and Emma’s first child is born and dies
Martin Harris loses 116 pages
Joseph travels to Manchester, New York
Interpreters and plates are taken away from Joseph

Aug.
Sept.

Joseph reobtains interpreters and plates

Oct.
Nov.
Dec.

David Whitmer makes business trip to Palmyra,
where he meets Oliver Cowdery

Chart 9

The Coming Forth

Chart 9

Events Surrounding the Translation
of the Book of Mormon, 1827–1828
Key Scripture

Joseph Smith—History 1:59–65

Explanation After Joseph Smith obtained the gold plates in September 1827,
opposition threatened to stop the work of translation. Several
attempts were made to steal the plates, and mounting persecution forced Joseph and Emma to move to Harmony, Pennsylvania. In early 1828 Professor Charles Anthon in New York
certified in writing that the characters copied from the plates
and Joseph’s translation of them were correct, but he tore up
the certificate upon hearing that an angel had told Joseph
where the plates lay buried. June 1828 saw the death of Joseph
and Emma’s newborn first child. Another setback occurred
when Martin Harris lost 116 pages that Joseph had translated
from the book of Lehi and, as a result, the Lord chastened
Joseph and suspended his translation privilege for a season.
While on a business trip to Palmyra in December 1828, David
Whitmer met Oliver Cowdery, who would become Joseph’s
chief scribe. Although the years 1827 and 1828 presented
obstacles to the translation effort, the stage was being set for
Oliver’s arrival in Harmony in April 1829.

Sources History of the Church, 1:18–28. For additional sources and
related discussion, see John W. Welch and Tim Rathbone, “The
Translation of the Book of Mormon: Basic Historical Information” (Provo, Utah: FARMS, 1986), 3–15; and John W. Welch
and Tim Rathbone, “How Long Did It Take to Translate the
Book of Mormon?” in Reexploring the Book of Mormon, ed.
John W. Welch (Salt Lake City: Deseret Book and FARMS,
1992), 1–8.

Events Surrounding the Translation
of the Book of Mormon, 1829–1830
1829 Jan.
Feb.
Mar.
Apr.
May
June
July
Aug.

Joseph receives D&C 4 in Harmony, Pennsylvania
The Lord appears to Oliver Cowdery
Joseph translates a few pages of the Book of Mormon
Martin Harris of Palmyra visits Joseph in Harmony
Oliver arrives in Harmony to meet Joseph
April 7

Book of Mormon Translated
End of June
E. B. Grandin and T. Weed decline to print Book of Mormon
Grandin agrees to print; typesetting begins
Martin Harris mortgages his farm

Sept.
Oct.
Nov.

Printer’s manuscript is prepared through Alma 36

Dec.
1830 Jan.
Feb.
Mar.

Printing is finished

Apr.

Restored Church of Jesus Christ officially organized

Chart 10

The Coming Forth

Chart 10

Events Surrounding the Translation
of the Book of Mormon, 1829–1830
Key Scripture Joseph Smith—History 1:66–67
Explanation This chart, highlighting some of the events of 1829 and 1830,
illustrates the sacrifices of those who were instrumental in
helping bring forth the Book of Mormon in a miraculously
short period of time. Oliver Cowdery spent the two months of
April and May, 1829, in Harmony, Pennsylvania, assisting the
Prophet Joseph Smith as scribe for most of the Book of
Mormon translation. Prejudice against the Prophet made it
difficult for him to find a willing printer for the controversial
“gold bible.” Fortunately, Martin Harris gave much support to
this cause, mortgaging his farm to secure payment for the cost
of printing five thousand copies of the first edition of the Book
of Mormon. Despite such challenges, in March 1830 the
ancient Nephite record was published, opening the way for the
organization and growth of the restored Church of Jesus Christ.

Sources History of the Church, 1:28–33, 71–80. For additional sources
and related discussion, see John W. Welch and Tim Rathbone,
“The Translation of the Book of Mormon: Basic Historical
Information” (Provo, Utah: FARMS, 1986), 16–32.

Church History Sites
near Palmyra, New York, 1820–1831

Martin Harris Farm

PALMYRA TOWNSHIP

Erie Canal

oad
Canandaigua R

Joseph Smith Sr.
Log Cabin

Stafford Road

Grandin Press
Book of Mormon
published (1830)

Sacred Grove
Joseph Smith’s
First Vision (1820)

PALMYRA
WAYNE COUNTY
ONTARIO COUNTY
Joseph Smith Farm

ay
Hathaw

MANCHESTER TOWNSHIP

Brook

1/2

Hill Cumorah
Joseph Smith
receives gold plates
(1827)

Scale in Miles

Chart 11

The Coming Forth

Chart 11

Church History Sites
near Palmyra, New York, 1820–1831
Explanation This map shows historical sites connected with the Book of
Mormon, such as the Hill Cumorah, where Joseph Smith received
the gold plates from the angel Moroni; the Joseph Smith farm,
where Joseph and Emma lived for nearly a year after their marriage in January 1827 and where the plates were concealed in
various places to safeguard them from ransackers; the Martin
Harris farm, which was mortgaged and later sold to cover the
expense of printing the Book of Mormon; and the Grandin print
shop, where the Book of Mormon was printed in 1830.

Source John W. Welch and Jeff Bird, “History of the Church,” in
Daniel H. Ludlow, ed., Encyclopedia of Mormonism, 5 vols. (1992),
2:599.

Church History Sites
in Western New York, 1820–1831

Lake Ontario
CANADA
UNITED STATES

ROCHESTER

Martin Harris Farm
Erie Canal

PALMYRA
MANCHESTER

Joseph Smith Sr. Farm
Hill Cumorah

FAYETTE

Peter Whitmer Farm
Translation completed (June 1829)
Church organized (April 1830)
Seneca
Lake

Cayuga
Lake

a River
ehann
u
sq
Su

NEW YORK

SOUTH
BAINBRIDGE
COLESVILLE
HARMONY

PENNSYLVANIA

Joseph Smith Jr. Home
Most of the Book of
Mormon translated
(April–May 1829)
0

100

Scale in Miles
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 12

The Coming Forth

Chart 12

Church History Sites
in Western New York, 1820–1831
Explanation This area map of New York and Pennsylvania highlights locations linked to the Book of Mormon and the establishment of
the restored church. Fleeing persecution in Manchester, New
York, in December 1827, Joseph and Emma Hale Smith settled
in Harmony, Pennsylvania, where Joseph would translate most
of the plates. In June 1829 Joseph (and probably Emma) moved
about one hundred miles to Fayette, New York, where that same
month the Three Witnesses were shown the plates (a few days
later the Eight Witnesses saw the plates in Manchester) and, in
the Peter Whitmer home, the translation was completed. It was
in the Whitmer home that the church was organized on 6 April
1830. Other church history sites in southern New York include
South Bainbridge, where Joseph and Emma were married on 18
January 1827; Seneca Lake, where several people were baptized
during the early years of the restoration; and Colesville, where
the church’s first branch was formed in October 1830.
Source John W. Welch and Jeff Bird, “History of the Church,” in Daniel H.
Ludlow, ed., Encyclopedia of Mormonism, 5 vols. (1992), 2:599.

Book of Mormon Plates and Records
Quotation
Abridgment
Record
of Lehi

Small Plates
of Nephi

Plates
of Brass

1 & 2 Nephi, Jacob,
Enos, Jarom, Omni

Benjamin’s
Speech

Words of
Mormon
Book of Lehi
(lost 116 pages)

Record
of Zeniff

Large Plates
of Nephi

Records
of Alma

Lehi, Mosiah, Alma,
Helaman, 3 & 4 Nephi

Records of Sons
of Mosiah
Epistles of
Helaman,
Pahoran, Moroni

Mormon

Plates of
Mormon
Sealed Plates
(not translated)

Ether

Records
of Nephi3
Records of
the Jaredites
Documents
from Mormon

Moroni

Title Page

The Book
of Mormon

Printer’s
Manuscript

Original
Manuscript

1830

1829–30

1829

Chart 13

Structure

Chart 13

Book of Mormon Plates and Records

Key Scripture Words of Mormon 1:3–11

Explanation Many ancient documents such as King Benjamin’s speech or the
plates of brass were quoted or abridged by the ancient authors
who compiled the books found on the small and large plates of
Nephi. The abridgments, quotations, and original writings of those
Book of Mormon historians are displayed on the left-hand and
middle columns of this chart and are then shown in relation to the
new set of plates produced by Mormon and Moroni that was
delivered to Joseph Smith by the angel Moroni. Joseph dictated the
original manuscript of the Book of Mormon from the plates of
Mormon. Copying that original manuscript, parts of which survive
today, Oliver Cowdery prepared a printer’s manuscript (owned by
the RLDS Church). The first edition of the Book of Mormon was
typeset from that printer’s manuscript.

Source Grant R. Hardy and Robert E. Parsons, “Book of Mormon Plates
and Records,” in Daniel H. Ludlow, ed., Encyclopedia of
Mormonism, 5 vols. (1992), 1:196.

Contents of the Plates of Brass
Listed in 1 Nephi 5:11–14
1 Nephi 5:11

1 Nephi 5:12

Five Books of Moses
creation of the world
account of Adam and Eve
law of Moses

2 Nephi 2:15

A Record of the Jews to
the Reign of Zedekiah

Jacob 2:23

2 Nephi 2:18–19
2 Nephi 5:10

1 Nephi 5:13 Prophecies of the Holy Prophets
Isaiah

Zenos

Zenock
Neum
Joseph
Jeremiah

1 Nephi 5:14

coming of Christ
scattering of Israel
day of the Gentiles
victory of God
burial of Christ
allegory of the olive tree
hymn on prayer
crucifixion of Christ
crucifixion of Christ
concerning his posterity
many prophecies

2 Nephi 19:1–8

Genealogy of
Lehi’s Fathers

Alma 10:3

2 Nephi 19:11–21
1 Nephi 20
1 Nephi 21
1 Nephi 19:10
Jacob 5
Alma 33:4–11
1 Nephi 19:10
1 Nephi 19:10
2 Nephi 4:2
Helaman 8:20

Chart 14

Structure

Chart 14

Contents of the Plates of Brass

Key Scripture 1 Nephi 5:11–14

Explanation The plates of brass contained a copy of the Law (five books of
Moses), a history of the Jews, Lehi’s genealogy, and the writings
of many prophets. Some of these records were comparable to certain books now found in the Old Testament, but others did not
find their way into the Bible. Nephi’s summary of these contents,
found in 1 Nephi 5:11–14, is graphically displayed here, along
with sample references illustrating the profound influence of
these records elsewhere in the Book of Mormon.

Source Expanded from the work of Paul Bankhead, student of John W.
Welch, Book of Mormon 121H, Brigham Young University, fall
1997.

Sources behind the Book of Ether
Early Jaredite Records
1:3; 8:9

records “brought
across the deep”

Jaredite king list

1:33–3:16;
3:21–28

records of the
brother of Jared

Jaredite royal
history

1:6–33

6:2–8:18;
9:1–12:1

Ether’s 24
gold plates

Ether’s Writings
12:2–5;
13:2–12

prophecies
of Ether

Ether’s account
of the Jaredite
destruction

13:13–15:34

Moroni’s
abridgment

Mosiah’s
translation

Moroni’s Commentary
3:17–20

on faith of the
brother of Jared

on his abridgment of the
book of Ether

1:1–6

4:1–6:1

on sealed
records coming
to light

on secret
combinations

8:18–26

on faith

Moroni’s
book of Ether

12:6–41

Chart 15

Structure

Chart 15

Sources behind the Book of Ether
Key Scripture Ether 1:1–5

Explanation What we now know as the book of Ether originated from early
Jaredite records and Ether’s writings, which Ether combined to
produce his twenty-four gold plates near the end of the Jaredite
civilization. The people of Limhi later found these plates while
searching for the city of Zarahemla, and King Mosiah translated
them around 120 B.C. Moroni later abridged the translated plates
and, together with his commentary, included them in his record,
thus producing the final form of the book of Ether. The seams
between the insertions of Moroni’s comments into the final text of
this book are clearly discernible, with the underlying text resuming
flawlessly after each interruption.

Source John W. Welch, “Sources behind the Book of Ether” (Provo, Utah:
FARMS, 1986).

Who Kept the Records
in the Book of Mormon?
Lehi
Nephi1

Authors
Authors with books
named after them

Jacob

Genealogy

Enos

Path of records

Jarom
Omni
Amaron

Chemish
Abinadom

Mosiah1

Amaleki

Benjamin

Alma1

Mosiah2

Alma2
Helaman2

Shiblon

Helaman3
Nephi2
Nephi3
Nephi4
Amos1
Mormon2

Ammaron

Amos2

Moroni2
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 16

Structure

Chart 16

Who Kept the Records in the
Book of Mormon? (Overview)
Key Scripture Mormon 9:30–37

Explanation Genealogical, historical, legal, and prophetic records of the
Nephites were handed down in sacred trust, usually from father to
son. Only four Nephite families kept the plates: Lehi’s posterity
mainly through Jacob, Mosiah’s family, Alma and his long line of
descendants, and Mormon and his son Moroni. As anthropologist
John L. Sorenson has pointed out, the Book of Mormon is structured as a “lineage history.”

Who Kept the Records
in the Book of Mormon?
Lineage of Lehi
Record Keeper

Dates* Comments

Reference

Nephi1

615 B.C. born in Jerusalem
600 B.C. begins record when about 15 years old
540 B.C. dies about 75 years old

1 Nephi 1:4
1 Nephi 1:1

Jacob

592 B.C. born son of Lehi, brother of Nephi1
544 B.C. becomes record keeper
495 B.C. dies about 97 years old

1 Nephi 18:7
Jacob 1:1
Jacob 7:27

Enos

515 B.C. born son of Jacob
420 B.C. about to die
417 B.C. dies about 98 years old

Jacob 7:27
Enos 1:25

Jarom

440 B.C.
420 B.C.
361 B.C.
355 B.C.

born son of Enos
becomes record keeper
gives plates to Omni
dies about 85 years old

Jarom 1:1
Jarom 1:1
Jarom 1:15

Omni

390 B.C.
361 B.C.
317 B.C.
315 B.C.

born son of Jarom
becomes record keeper
writes 3 verses on plates in 44 years
dies about 75 years old

Omni 1:1
Jarom 1:15
Omni 1:1–3
Omni 1:3

Amaron

350 B.C. born son of Omni
317 B.C. becomes record keeper
277 B.C. dies about 73 years old

Omni 1:4
Omni 1:4
Omni 1:8

Chemish

330 B.C. born son of Omni, brother of Amaron
279 B.C. becomes record keeper
250 B.C. dies about 80 years old

Omni 1:9
Omni 1:9
Omni 1:9

Abinadom

270 B.C. born son of Chemish
180 B.C. dies about 90 years old

Omni 1:10
Omni 1:10

Amaleki

210 B.C. born son of Abinadom
150 B.C. Nephites move to Zarahemla
138 B.C. dies about 72 years old

Omni 1:12
Omni 1:13
Omni 1:30

* dates are approximate
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 17

Benjamin and Mosiah
Benjamin

190 B.C. born son of Mosiah1
140 B.C. becomes record keeper
121 B.C. dies 69 years old

Omni 1:23
Omni 1:25
Mosiah 6:5

Mosiah2

154 B.C. born son of Benjamin
91 B.C. dies about 63 years old

Mosiah 6:4
Mosiah 29:46

Lineage of Alma1
Alma1

Alma2

Helaman2

Shiblon

Helaman3

Nephi2

174 B.C. born a descendant of Nephi
149 B.C. “young man” 25 years old;
Abinadi martyred
120 B.C. becomes high priest over church
in Zarahemla
91 B.C. dies about 83 years old
126 B.C. born son of Alma1
91 B.C. becomes record keeper
73 B.C. departs out of land;
assumed to have been translated

Mosiah 17:2
Mosiah 17:2, 20
Mosiah 23:16
Mosiah 29:47
Mosiah 27:8
Mosiah 29:42
Alma 45:18, 19

97 B.C. born son of Alma2
73 B.C. becomes high priest
64 B.C. leads 2,000 Ammonite warriors;
33 years old
57 B.C. dies about 40 years old

Alma 36:3
Alma 45:20
Alma 53:22

95 B.C. born son of Alma2, brother of
Helaman2
57 B.C. becomes record keeper
53 B.C. dies about 42 years old

Alma 63:1
Alma 63:1
Alma 63:13

76 B.C. born son of Helaman2
53 B.C. becomes record keeper
39 B.C. dies about 37 years old

Helaman 2:2
Helaman 2:2
Helaman 3:37

54 B.C. born son of Helaman3
A.D. 1
departs out of land
A.D. 13 dies about 67 years old

Helaman 3:37
3 Nephi 1:3

Alma 62:52

Chart 17

Nephi3

30 B.C.
A.D. 1
A.D. 34
A.D. 60
A.D. 100

born son of Nephi2
becomes record keeper
one of 12 disciples
dies about 90 years old
all but 3 disciples have passed away

Nephi4

A.D. 50

born son of Nephi3

Amos1

A.D. 90

Amos2

A.D. 174

Ammaron

A.D. 190

born son of Nephi4
A.D. 110 becomes record keeper for 84 years
A.D. 194 dies about 104 years old
born son of Amos1
A.D. 194 becomes record keeper
A.D. 305 dies about 131 years old
born son of Amos, brother of Amos2
A.D. 305 becomes record keeper
A.D. 320 dies about 130 years old

3 Nephi 1:1
3 Nephi 1:1
3 Nephi 12:1
4 Nephi 1:14

4 Nephi 1:19
4 Nephi 1:21
4 Nephi 1:21
4 Nephi 1:47
4 Nephi 1:48
Mormon 1:5

Mormon and Moroni
Mormon2

A.D. 311
A.D. 321
A.D. 326
A.D. 335
A.D. 385
A.D. 401

Moroni2

born
told by Ammaron that at age 24
he would become record keeper
visited by Lord; leads Nephite armies
becomes record keeper
delivered plates to Moroni;
buried others in hill Cumorah
dies about 90 years old at hands
of Lamanites

A.D. 360

born son of Mormon2
A.D. 385 becomes record keeper
A.D. 421 “soon go to rest,” about 61 years old

Mormon 1:2
Mormon 1:2
Mormon 1:15
Mormon 2:18
Mormon 8:1
Mormon 8:3
Mormon 8:1
Mormon 8:1
Moroni 10:34

Chart 17

Structure

Chart 17

Who Kept the Records in the
Book of Mormon? (By Lineages)
Key Scripture Mormon 9:30–37

Explanation The four families of Nephite record keepers of the Book of Mormon
are listed chronologically here, along with their approximate dates of
birth and other important information. If a date is not found in or
tied directly to a specific verse, then the information has been deduced from general historical information. This list is similar to
chart 16 and can be used to document and explain the relationships
between keepers of the plates of Nephi.

Source John W. Welch, “Longevity of Book of Mormon People and the
‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Whose Words Are Found
in the Book of Mormon?
Lehi
Authors

Nephi1

Jacob

Isaiah

Enos

Zenos

Persons quoted
Authors with books
named after them
Genealogy

Jarom

Path of records
Quotation

Omni
Amaron

Chemish
Abinadom

Mosiah1

Amaleki

Benjamin

Alma1

Mosiah2

Alma2

Amulek

Helaman2

Shiblon

Zeniff
Abinadi

Moroni1

Helaman3

Pahoran

Nephi2

Christ

Nephi3
Nephi4
Amos1

Ether

Mormon2

Ammaron

Amos2

Moroni2
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 18

Structure

Chart 18

Whose Words Are Found
in the Book of Mormon?
Key Scripture Omni 1:9

Explanation Although four families kept the main Nephite records (see chart
16), the words of many other authors are included in the Book of
Mormon as well. The writings or speeches of Jesus Christ, Isaiah,
Captain Moroni, and Zenos, for example, all add significantly to
the Book of Mormon, even though these authors did not actually
write upon the plates themselves. This chart adds to chart 16 some
of the additional writers or speakers who are quoted in the Book
of Mormon.

Writings of Lehi
Quoted or Paraphrased by Nephi and Jacob

1 Nephi 1:4–15

Lehi’s calling as a prophet

1 Nephi 5:17–19

prophecies regarding brass plates

1 Nephi 8:2–28

dream of the tree of life

1 Nephi 10:1–16

prophecies about Christ and Israel

2 Nephi 1:1–12

prophecies about the New World

2 Nephi 1:13–32

blessing to Laman, Lemuel, Sam,
sons of Ishmael, Nephi, Zoram

2 Nephi 2:1–30

blessing to Jacob

2 Nephi 3:1–25

blessing to Joseph

2 Nephi 4:3–7

blessing to the children of Laman

2 Nephi 4:8–9

blessing to the children of Lemuel

2 Nephi 4:11

blessing to Sam

Jacob 2:23–34

teachings about fidelity in marriage

Chart 19

Structure

Chart 19

Writings of Lehi
Key Scripture 2 Nephi 1:1–4:11

Explanation Although the 116 pages of translation lost by Martin Harris in
1828 contained writings from the book of Lehi, not all of Lehi’s
words are lost to us. Lehi’s prophecies, visions, and teachings were
often quoted or paraphrased by his sons Nephi and Jacob in their
own writing and preaching. S. Kent Brown, professor of ancient
scripture at Brigham Young University, suggests that this is evidence that Nephi and Jacob used the personal record of Lehi as a
primary source in writing about the new land of promise, Jesus
Christ, Israel, marriage, and other important topics. This chart
indicates where in the small plates of Nephi the words of Lehi,
originally written from about 600 to 570 B.C., are found today.

Source S. Kent Brown, “Lehi’s Personal Record: Quest for a Missing
Source,” BYU Studies 24/1 (1984): 19–42.

Writings of Mormon
Reference

Description of Text

Date
Written*

W of M 1:1–2

on delivering plates to Moroni

A.D.

385

W of M 1:3–11

on abridging the plates of Nephi

A.D.

340

W of M 1:12–18

account of Benjamin

A.D.

340

Helaman 3:13–17

on record keeping

A.D.

340

Helaman 12

on human nature

A.D.

341

3 Nephi 5:8–26

on record keeping

A.D.

341

3 Nephi 10:11–19

on searching the scriptures

A.D.

341

3 Nephi 26:8–21

on Christ’s visit to Americas

A.D.

341

3 Nephi 28:24–30:2 on Three Nephites and
gathering of Israel

A.D.

341

4 Nephi

four generations of history

A.D.

342

Mormon 1:1–6:15

autobiography

A.D.

384

Mormon 6:16–7:10 lament over people and
testimony to latter-day remnant
Moroni 7

sermon on good works

A.D.

334

Moroni 8

epistle on baptism

A.D.

337

Moroni 9

farewell epistle to Moroni

A.D.

385

* dates are approximate

Chart 20

Structure

Chart 20

Writings of Mormon

Key Scriptures Words of Mormon; Helaman 12; Mormon 1:1–7:10; Moroni 7–9

Explanation Mormon, the chief abridger and editor of the full Book of
Mormon, also added comments of his own to many of the books
in that record, besides writing two books within the Book of
Mormon that also bear his name (the Words of Mormon and the
book of Mormon). As this chart demonstrates, his editorial commentaries, skillfully woven into the text of the primary authors,
provide important explanations of human nature, the gathering of
Israel, the Book of Mormon in the latter days, and the Savior’s visit
to the Americas. His own writings include, among other things
(not all of which are listed on this chart), an autobiography and
important sermons or letters on good works and infant baptism.

Writings of Moroni
Reference

Description of Text

Mormon 8–9

concerning nonbelievers; call to repentance;
coming forth of the Book of Mormon

Ether 1:1–6

on abridging the book of Ether

Ether 1:6–3:28

early Jaredite history (Moroni frequently
relies on Ether’s texts here, although only
by memory; see Ether 5:1)

Ether 4–5

on the coming forth of sacred records

Ether 6:1–12:5

Jaredite history (Moroni again recites
history by memory; see Ether 5:1)

Ether 12:6–41

on faith and overcoming weakness

Ether 13–15

final Jaredite history (again by memory)

Moroni 1

on his inclusion of the book of Moroni

Moroni 2

on ordination of apostles

Moroni 3

on ordination of priests and teachers

Moroni 4–5

on administration of the sacrament

Moroni 6

on baptism and church membership

Moroni 10

exhortation to the Lamanites and others

Title Page

contents of the Book of Mormon

Chart 21

Structure

Chart 21

Writings of Moroni

Key Scriptures Mormon 8–9; Ether 12; Moroni 10

Explanation Sometime after A.D. 385, Moroni was left alone to “write the sad
tale of the destruction” of the Nephite people (Mormon 8:3). His
writings appear within the last three books of the Book of Mormon. Moroni recounted the final battle at Cumorah and abridged
the record of the Jaredites. He also testified of Jesus Christ and preserved gospel ordinances for use in future generations. For example,
Moroni’s record of the Nephite sacrament prayers is the historical
source from which Joseph Smith received the prayers that are used
today in administering the sacrament.

FOUNDING
YEARS

Number of Pages in Books
of the Book of Mormon
52.5

1 Nephi

2 Nephi
18.5

Jacob
2.5

FLOURISHING

Enos
Jarom

Omni

3
62

Mosiah
Alma

161
38

Helaman

3 Nephi
4

FINAL
YEARS

4 Nephi

18.5

Mormon
Moroni

13.5
31

Ether

100
NUMBER

150

200

PAGES
Chart 22

Structure

Chart 22

Number of Pages in Books
of the Book of Mormon
Key Scripture Words of Mormon 1:9

Explanation The individual books that compose the Book of Mormon vary
significantly in length. The overall record concentrates on three
periods: the founding of the Nephite civilization (sixth century
B.C.), its flourishing (150 B.C.–A.D. 50), and its final years (fourth
century A.D.).

Average Number of Pages Covering One Nephite Year

FLOURISHING

FOUNDING
YEARS

for Books in the Book of Mormon

1 Nephi

4.04

2 Nephi

1.49

Jacob

0.29

Enos

0.04

Jarom

0.03

Omni

0.01
1.55

Mosiah
Alma

4.13
0.73

Helaman
3 Nephi

1.66
0.01

FINAL
YEARS

4 Nephi
Mormon

0.23
0.64

Moroni
0

2
AVERAGE NUMBER

3
OF

PAGES
Chart 23

Structure

Chart 23

Average Number of Pages
Covering One Nephite Year
Key Scripture Words of Mormon 1:9

Explanation This chart adds a time factor to chart 22. The number of pages in
the Book of Mormon given to each year of Nephite history varies
significantly. Some shorter books cover long periods of time, and
longer books document relatively few years. For example, the book
of Jacob on the average documents a year in one-third of a page,
while the book of Alma averages about four pages per year. This
suggests that Mormon most likely abridged some records more
extensively than others or had less underlying text to work with in
certain eras. The data used for this chart is listed below.
Nephite
Book
1 Nephi
2 Nephi
Jacob
Enos
Jarom
Omni
Mosiah
Alma
Helaman
3 Nephi
4 Nephi
Mormon
Moroni

Approximate
Years Covered
600–588 B.C.
587–545 B.C.
544–482 B.C.
481–420 B.C.
419–361 B.C.
360–131 B.C.
130–91 B.C.
91–53 B.C.
52–1 B.C.
A.D. 1–35
A.D. 36–321
A.D. 322–400
A.D. 401–421

Total Years Number
Covered of Pages
13
52.5
43
64
63
18.5
62
2.5
59
2
230
3
40
62
39
161
52
38
35
58
286
4
79
18.5
21
13.5

Nephite Books Compared by
Length and Years Covered
1 Nephi
10.6

12.9
0.5
0.4
0.6

3.7

2 Nephi
Jacob
Enos
Jarom
Omni

12.5

4.2
6.2

1.3

6.1
5.8

22.5

Mosiah

Alma
32.4

3.9
3.8
5.1
3.4

Helaman
3 Nephi

28.0

7.6
11.7
0.8
2.6

4 Nephi

3.7

Mormon
Moroni

7.7

Percentage of Total
Pages of Nephite History

Nephite
Books

Percentage of Total
Years of Nephite History

2.0

Chart 24

Structure

Chart 24

Nephite Books Compared by
Length and Years Covered
Key Scripture 3 Nephi 5:8

Explanation This chart highlights the relationship between pages written and
years recorded for individual books in the Book of Mormon. In
this divided bar graph, each band spans three columns representing, from left to right, a percentage of the total number of pages of
Nephite history a particular book includes, the name of the book
(the book of Ether excepted because it covers Jaredite, not Nephite,
history), and a percentage of the total number of years of Nephite
civilization that the book covers. For example, while 4 Nephi is
only a few pages long and represents 0.8 percent of the total number of Book of Mormon pages that record Nephite history, it is the
record of four generations of people and covers 28 percent of the
years in which the Nephite civilization existed. This chart consolidates information also found in charts 22 and 23.

Source Richard O. Cowan, “Historians of the Book of Mormon,”
Instructor, December 1962, 444 and inside back cover. See also
chart by Scott Haycock and Robert Turner, Springfield, Virginia.

Nephite Books
Listed Chronologically
FOUNDING YEARS
1 Nephi
2 Nephi
Jacob
Enos
Jarom

FLOURISHING

FINAL YEARS

600–588 B.C.
587–545 B.C.
544–482 B.C.
481–420 B.C.
419–361 B.C.

Omni

360–131 B.C.
130–91 B.C.

Mosiah

91–53 B.C.

Alma

52–1 B.C.

Helaman

A.D.

3 Nephi

1–35
A.D.

4 Nephi

36–321
A.D.

Mormon

322–400

A.D.

Moroni
600 500 400 300 200 100
B.C.
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

400–421

0 100 200 300 400 500
A.D.
Chart 25

Structure

Chart 25

Nephite Books
Listed Chronologically
Key Scripture Words of Mormon 1:5

Explanation The Nephites lived in the Americas from approximately 600 B.C.
to A.D. 385, a period of about one thousand years. Moroni survived
his people and buried the plates around A.D. 421. Throughout their
history, the Nephites kept historical and doctrinal records. This
graph shows which centuries each Nephite book covers, presenting
Nephite chronology as a whole. Three periods of Nephite civilization receive the greatest attention: the founding (sixth century B.C.),
the flourishing (150 B.C.–A.D. 50), and the final years (fourth century A.D.).

Life Spans of Lehi’s Lineage

Life span

Lehi

Life span with unknown
date of death

Nephi
Jacob
Enos
Jarom
Omni
Amaron
Chemish
Abinadom
Amaleki
700

600

500

400

300

200

100

YEARS B.C.
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 26

Chronology

Chart 26

Life Spans of Lehi’s Lineage

Key Scripture 1 Nephi–Omni

Explanation This chart shows the lineage of Lehi and approximate life spans of
him and his descendants, from Nephi to Amaleki, who were responsible for keeping the historical and doctrinal records of their
people. Each bar on the chart represents an individual record
keeper’s life. Although the Book of Mormon does not give the
date of Nephi’s death, it makes good sense to assume that he was
approximately seventy-five years old when he died.

Source John W. Welch, “Longevity of Book of Mormon People and the
‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Life Spans of Mosiah’s Lineage

Life span
Life span with unknown
date of death

Mosiah1
Benjamin
Mosiah2
Ammon
Aaron
Omner
Himni
250

200

150

100

YEARS B.C.
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 27

Chronology

Chart 27

Life Spans of Mosiah’s Lineage

Key Scripture Omni–Alma 27

Explanation Mosiah and his lineage did much to bring people to Jesus Christ.
After being instructed by the Lord to lead the people of Nephi out
of the land of Nephi, Mosiah preserved their lives and brought to
the people of Zarahemla the brass plates and the Nephite records.
He also taught the people of Zarahemla the gospel and the language of the Nephites, and he was made king over both Nephites
and Mulekites. His example of righteousness was emulated by his
son Benjamin and Benjamin’s son Mosiah. In addition to safeguarding the brass plates and the Nephite records, Benjamin and
Mosiah admonished the people to have faith in Christ and to
renew their covenants with the Lord. Mosiah’s four sons, while
rebellious in their youth, were instrumental in converting thousands of Lamanites to the gospel of Christ.

Source John W. Welch, “Longevity of Book of Mormon People and the
‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Life Spans of Alma’s Lineage

Alma1

Life span

Alma2

Life span with unknown
date of death

Corianton
Shiblon
Helaman2
Helaman3
Nephi2
Nephi3
Nephi4

Amos1
Amos2
Ammaron
200

100
B.C.

100

200

300

400

A.D.

Chart 28

Chronology

Chart 28

Life Spans of Alma’s Lineage

Key Scripture Mosiah 17–Mormon 1

Explanation This chart shows the lineage of Alma and approximate life spans
of him and his descendants mentioned in the Book of Mormon.
Alma’s conversion while listening to Abinadi (see Mosiah 18:1) and
Alma’s baptism at the Waters of Mormon (see Mosiah 18:14) were
important events for himself and for the Nephite civilization. Not
only were Alma’s descendants able to receive the blessings of the
gospel, but for over four hundred years many of them were key
prophets and principal keepers of the plates of Nephi who in turn
spread the gospel to the general population.

Source John W. Welch, “Longevity of Book of Mormon People and the
‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Flashbacks in the Book of Mosiah
300 B.C.

Omni

Mosiah
1–8

Mosiah
9–22

Mosiah
23–24

Mosiah
25–29

279 B.C.
Omni

Amaron

250 B.C.

Chemish

FIRST
FLASHBACK

Abinadom

200 B.C.

200 B.C.
Mosiah1

Zeniff

Noah

FLASHBACK

Amaleki
Abinadi

150 B.C.
130 B.C.
Benjamin

SECOND

Benjamin

Limhi

121 B.C.

145 B.C.

Alma1
120 B.C.

130 B.C.
120 B.C.

Mosiah2

100 B.C.
91 B.C.
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 29

Chronology

Chart 29

Flashbacks in the Book of Mosiah

Key Scripture Mosiah 9–24

Explanation The narratives in the book of Mosiah do not always follow in strict
chronological order. The two major flashbacks, Zeniff ’s and Alma’s
accounts, illustrate that the book of Mosiah was put together by
use of historical records of several authors. These flashbacks also
attest to the historicity of the Book of Mormon, because it would
have been difficult for the Prophet Joseph Smith to dictate these
historically complex flashbacks and still keep his facts straight. In
this chart the bars represent the narrative content and flow of the
books of Omni and Mosiah over time, while the two flashback
episodes are shown in relation to their placement in the book of
Mosiah and to the time spans they cover, which predate the time
of Mosiah1.

Flashbacks in the Book of Alma
100 B.C.

91 B.C.
(1 R.J.)

Alma
1–16

Alma
17–20

Alma
21–27

FIRST

SECOND

FLASHBACK

91 B.C.
Alma2

91 B.C.
Ammon

91 B.C.
Aaron

Nehor

Lamoni

Lamoni’s
father

Amlicites
Amulek

81 B.C.
(11 R.J.)
78 B.C.
(14 R.J.)

land of
Ishmael

converts

Zeezrom
Ammonihah
attacked

Alma
28–63

land of
Nephi
Anti-NephiLehi
Ammonihah
attacked
Anti-Nephi-Lehies
move to Jershon

78 B.C.
Jershon
attacked

Jershon
attacked
Korihor

71 B.C.
(21 R.J.)

Zoramites

Captain
Moroni
sons of
Helaman

61 B.C.
(31 R.J.)
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 30

Chronology

Chart 30

Flashbacks in the Book of Alma

Key Scripture Alma 17–28

Explanation As in the book of Mosiah, there are two significant flashbacks in
the first part of the book of Alma. They highlight successful
episodes in the missionary work of the sons of Mosiah among the
Lamanites. The text in Alma 1–16 covers events in the land of
Zarahemla through the fourteenth year of the reign of the judges.
In Alma 17 the narrative reverts back to the first year of the judges
and then covers events in the lands of Ishmael and Nephi those
same fourteen years (see Alma 17:4). The first flashback recounts
Ammon’s ministry to the people of Lamoni (see Alma 17–20), and
the second records how Lamoni’s father and his household were
converted through the preaching of Aaron, resulting in the conversion of thousands throughout the land (see Alma 21–23). Approximate dates are listed both by standard configuration (B.C.) and
Nephite time (reign of the judges, or R.J.). These flashbacks are yet
another evidence of the complexity of the Book of Mormon. It is
quite remarkable how these historical accounts fit so neatly together,
all coming together again with the Lamanite attacks in the eleventh
(16:2 = 25:2) and fourteenth (16:12 = 28:2) years. In addition,
another flashback (not shown on this chart) is found in Alma 56:1
and 56:9, which returns from the thirteenth year to the twentysixth to pick up the story of Helaman’s stripling warriors.

Brother
of Jared

Jaredite Kings

Jared
Orihah
Kib

Corihor

Shule

Noah

Omer

Cohor
Corihor, Noah,
and Cohor
reigned over the
land of Moron;
Nimrod returned
the land of Moron
to Shule (Ether 7)

Emer
Coriantum
Com
Heth
Shez
Riplakish
Morianton
Kim
Levi

Jared2
Akish
Jared2 and Akish
reigned over the
land of first inheritance until all but
thirty were killed;
Omer was then
restored as king
over the whole land
(Ether 8)

Corom
Kish

righteous
unrighteous

Lib
Hearthom
Heth

lived in captivity
from father to son

Aaron

from brother to brother

Amnigaddah

not related by blood

Coriantum
Com
Shiblom

Shared

Seth

Gilead

Ahah

Lib

Ethem
Moron
Coriantor

Coriantumr

Shiz

These four fought Coriantumr for
control of the kingdom (Ether 13–14)

Ether
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 31

Chronology

Chart 31

Jaredite Kings

Key Scripture Ether 1; 7–15

Explanation This chart shows the chronology of Jaredite kings referred to in the
book of Ether, their familial ties to each other, and whether they
were righteous, unrighteous, or in captivity all of their days (in
which case their moral character went unremarked). Mosiah
attested to the ability of a king to influence his people for good or
evil. Referring specifically to King Noah, he stated, “How much
iniquity doth one wicked king cause to be committed, yea, and
what great destruction!” (Mosiah 29:17). The main column on this
chart gives the genealogy of Ether, the son of Coriantor (see Ether
11:23), which runs back to Jared (see Ether 1:6–32). This king list
contains thirty names, from the Jaredite founder down to the
prophet Ether, who was not a king but whose name is on the book
in the Book of Mormon telling the history of the Jaredites. Conflicts with others who asserted powers as kings are also listed.

Source Expanded from the work of Lee Prince, student of John W. Welch,
Book of Mormon 121H, Brigham Young University, fall 1997.

Nephite and Lamanite Kings

200 B.C.

Nephites in
Land of
Zarahemla

Nephites in
Land of
Nephi

Lamanites in
Lands of Nephi
and Ishmael

Mosiah1

Zeniff

Laman
land of Nephi

Benjamin

Noah

150 B.C.

Limhi
Mosiah2

Lamoni’s
father
taught by Aaron
in land of Nephi

100 B.C.
Righteous
Unrighteous
Converted
Genealogy

AntiNephi-Lehi
land of Nephi

Lamoni
taught by
Ammon in
land of
Ishmael

50 B.C.
dates are approximate
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 32

Chronology

Chart 32

Nephite and Lamanite Kings
Key Scriptures Omni 1:12–25; Words of Mormon 1:10–18; Mosiah 1–22;
Alma 17–22

Explanation This chart highlights prominent Nephite and Lamanite kings
from 200–77 B.C. These men are described in great detail in the
Book of Mormon, showing especially the great effect a leader can
have on his people. Mosiah1, Zeniff, and King Laman were contemporaries. Benjamin was beginning his reign when Noah was at
the height of his power. Limhi’s reign ended when he and his people
returned to Zarahemla near the beginning of Mosiah2’s reign.
Lamoni’s father, who may have been a descendant of King Laman,
was converted by Aaron about 82 B.C. Lamoni himself was converted
a little earlier by Ammon. Lamoni and King Anti-Nephi-Lehi were
brothers (see Alma 24:5).

The Nephite Judges
Judge

Relation to
Predecessors

Church
Role

Approximate Cause of
Tenure
Termination

Alma2

no data

prophet

91–83 B.C.

resigned

Nephihah

nominated by Alma2

elder

83–67 B.C.

died

Pahoran1

son of Nephihah

no data

67–53 B.C.

died

Pahoran2

son of Pahoran1

no data

52 B.C.

assassinated

Pacumeni

son of Pahoran2

no data

52–51 B.C.

killed by invaders

Helaman3

grandson of Alma2

leader

50–39 B.C.

died

Nephi3

son of Helaman3

prophet

39–30 B.C.

resigned

Cezoram

nominated by Nephi3

no data

30–26 B.C.

assassinated

no data

son of Cezoram

no data

26 B.C.

assassinated

Seezoram

no data

26–20 B.C.

assassinated

no data

20–A.D. 1

no data

Lachoneus1

no data

prophet

A.D.

1–30

no data

A.D.

assassinated

Lachoneus2 son of Lachoneus1

Chart 33

Chronology

Chart 33

The Nephite Judges

Key Scripture Mosiah 29–3 Nephi 7:14

Explanation From about 91 B.C. to A.D. 30, the Nephite civilization was governed by chief judges. Each judge’s name, known church role,
tenure, cause of termination, and relation to his predecessors are
represented on this chart. Of the thirteen Nephite judges charted,
nearly half were assassinated, indicating serious governmental
turmoil during the reign of the judges.

Alma as Chief Judge
Years 1–8 of the Reign of the Judges
REFERENCES

YEAR

Alma 1

Nehor is executed, but priestcrafts continue
Church members are persecuted
The church prohibits persecution

Alma 1

Pride and contention increase in the church
Some are excommunicated or withdraw
from the church

Alma 1

Church members regroup
Preachers and workers are equal
Church members prosper

Alma 1

Prosperity abounds
Wickedness increases outside the church

Alma 2–3

Amlici revolts and is killed by Alma2
Alma2 is wounded in battle
Lamanites invade again but are defeated

Alma 4

Postwar economic problems stimulate
religious renewal

Alma 4

3,500 people are converted and baptized

Alma 4

Pride and contention increase in the church
Alma turns the judgeship over to Nephihah

Chart 34

Chronology

Chart 34

Alma as Chief Judge
Years 1–8 of the Reign of the Judges
Key Scripture Mosiah 29:42–Alma 4:20

Explanation As chief judge during the first years of the reign of the judges, Alma
the Younger addressed difficulties such as the execution of Nehor,
the revolt of Amlici, and a postwar economic slump. In the eighth
year of his term, Alma resigned from office and devoted all of his
energy to preaching the gospel to his people, “to stir them up in
remembrance of their duty, and . . . pull down, by the word of God,
all the pride and craftiness and all the contentions which were
among his people” (Alma 4:19). Although Alma resigned from the
office of chief judge, he retained the office of high priest, thereby
separating the political and religious spheres of influence. This
chart outlines the main events for years 1–8 of the reign of the
judges (91–83 B.C.).

Alma as High Priest
Years 9–19 of the Reign of the Judges
REFERENCES
Alma 4
Alma 5; 7

YEAR
9

Alma 8; 9; 15
Alma 10; 15
Alma 14
Alma 16

Alma 16:16

Alma 16:21

Alma 27
Alma 16:12

Alma 28:3

Alma 30

Alma 30
Alma 31–35

Alma 36–43
Alma 43
Alma 43–44
Alma 45

18
19

Nephihah becomes chief judge
Alma2 preaches in Zarahemla and Gideon
Alma2 preaches in Melek, Ammonihah, Sidom
Amulek and Zeezrom are converted
Women, children suffer death by fire in Ammonihah
Ammonihah is destroyed
Peace
Peace; no inequality exists among Nephites
Peace; the church is established
Ammonites possess the land of Jershon
Lamanites invade
Lamanite attack ends
Peace
Korihor contends with Alma2, dies in Antionum
Some Zoramites are converted and granted refuge
in Jershon, leaving apostate Zoramites angry
Alma2 blesses his sons; they preach in every city
Zoramites and Lamanites invade Jershon, Manti
Zerahemnah is defeated
Alma2 passes the mantle to his son Helaman
Alma2 goes as if to Melek and is not seen again
Helaman and his brethren preach in every city

Chart 35

Chronology

Chart 35

Alma as High Priest
Years 9–19 of the Reign of the Judges
Key Scripture Alma 5–45

Explanation Alma the Younger served as the high priest of the church during
the first nineteen years of the reign of the judges. He served a dual
role of high priest and chief judge for the first eight years but afterwards resigned from serving as chief judge in order to concentrate
on improving the spirituality of his people. This chart illustrates
some of the more important events that took place during years
9–19 of the reign of the judges (83–73 B.C.). Among other things,
Alma assisted in the conversion of Zeezrom, preached to the city of
Ammonihah, contended with Korihor, and led missionary activities
to Antionum. After this period of faithful labor, Alma journeyed
toward the land of Melek and was not seen again. Some supposed
that he was taken up by the Spirit and received by the Lord (see
Alma 45:19).

Nephihah as Chief Judge
Years 9–24 of the Reign of the Judges
REFERENCES

YEAR

Alma 4:20

Alma2 delivers the judgment seat to Nephihah

Alma 30

Korihor appears before the chief judge and Alma

Alma 45
Alma 46–49

Helaman reestablishes the church throughout the land
Amalickiah desires to be king, rebels, and is expelled by Captain
Moroni but becomes king of the Lamanites, who attack
Nephite fortifications but are repulsed

Alma 50

Peace and rejoicing in the church
Extensive work on fortifications

Alma 50

Peace and rejoicing in the church
Prosperity and never a happier time

Alma 50

Peace

Alma 50

Peace

Alma 50

Captain Moroni stops the people of Morianton, who
were trying to leave for the land northward
Nephihah dies

Chart 36

Chronology

Chart 36

Nephihah as Chief Judge
Years 19–24 of the Reign of the Judges
Key Scripture Alma 4:20–50:37

Explanation Nephihah served as chief judge for sixteen years, from the ninth to
the twenty-fourth years of the reign of the judges (83–68 B.C.).
Although he served a long time, little is known about him. He was
largely overshadowed by the activities of Alma2, Amulek, the four
sons of Mosiah, Helaman2, Captain Moroni, and other Nephite
leaders. For a more complete listing of events during the first ten
years of his reign, see chart 35. Nephihah seems to have been a
weak ruler. He was the judge at the time of the serious troubles
with Korihor and Amalickiah, but he played little role in handling
those cases, as far as we know. Due largely to the strength of others
around him, his final years were known as the happiest times in all
of Nephite history.

Pahoran as Chief Judge
Years 25–39 of the Reign of the Judges
REFERENCES

YEAR

Alma 51

King-men seek to depose Pahoran as chief judge but are vanquished by
Captain Moroni
Teancum repels Lamanites attacking on the east and slays Amalickiah

Alma 52
Alma 56:9

Lamanites retreat to Mulek; Ammoron continues the war on the west
Helaman leads stripling warriors to Judea to assist Antipus

Alma 52
Alma 56

Teancum’s and Moroni’s forces unite in Bountiful, prepare to
retake Mulek
Helaman and Antipus defeat larger Lamanite armies

Alma 52
Alma 53
Alma 57

Moroni retakes Mulek
Nephite dissensions enable Lamanites to capture Nephite cities
Helaman retakes Antiparah without bloodshed

Alma 54–55
Alma 57–58

Ammoron, Moroni negotiate; Moroni frees Nephite prisoners
Striplings win at Cumeni and Manti

Alma 56–59:3
Alma 59:3–61
Alma 62

Helaman sends epistle to Moroni (56:1), who asks Pahoran for aid (59:3)
Moroni and Pahoran exchange epistles; Lamanites take Nephihah
Moroni and Pahoran join forces and retake Zarahemla from king-men

Alma 62

Moroni sends provisions, reinforcements to Helaman, Lehi, Teancum
Nephites retake Nephihah
Teancum is killed after slaying Ammoron; Lamanites driven out of land

Alma 62

32–34

Moroni fortifies border cities, yields command to Moronihah
Pahoran returns to judgment seat; Helaman and others build up church

Alma 62

Helaman dies

Alma 63

Shiblon keeps records; Moroni dies

Alma 63

37–38

Many Nephites migrate northward

Alma 62

Alma 63
Helaman 1

Shiblon dies
Pahoran dies

Chart 37

Chronology

Chart 37

Pahoran as Chief Judge
Years 25–39 of the Reign of the Judges

Key Scripture Alma 50:40–Helaman 1:2

Explanation War ravaged half of the very eventful fifteen years during which
Pahoran served as chief judge (67–53 B.C.). He tried, often unsuccessfully, to hold the Nephite capital together. With wars dragging
on for seven years in the north and to the south, Pahoran was
unable to effectively administer justice and preserve unity among
the people. He was plagued with rebellions at home and held several king-men in prison for the duration of the conflict. After the
war, governmental offices and church functions were reestablished
and the Nephites began to prosper. Within a short time of each
other, however, four very influential Nephite leaders, including
Pahoran, all died, leaving the Nephites very weak on leadership.

Helaman as Chief Judge
Years 42–53 of the Reign of the Judges
REFERENCES

YEAR

Helaman 2:1–12

3:1

Peace achieved with the Lamanites
Kishkumen killed attempting to assassinate Helaman
Gadianton flees and becomes robber leader
No contention among the Nephites, but a little pride

3:2

No contention

3:2

No contention

3:3

Much contention and many dissensions
Many migrate into the land northward

3:19

Great contention continues

3:19, 22

Contentions eventually diminish

3:23–25

3:32

Peace, prosperity, very dramatic church growth
Continual rejoicing all year long
Gadianton robbers secretly infiltrate settled lands
Continual peace and great joy

3:33–35

Peace and sanctification
Rising pride among church members

3:36

Peace prevails despite increasing pride

3:37

Helaman3 dies in office

Chart 38

Chronology

Chart 38

Helaman as Chief Judge
Years 42–53 of the Reign of the Judges
Key Scripture Helaman 2:1–3:37

Explanation Helaman, the son of the Helaman who led the stripling Ammonite
warriors, served as chief judge for twelve years, from the forty-second
to the fifty-third years of the reign of the judges (50–39 B.C.). After an
assassination attempt against him in his inaugural year, his reign was
the most peaceful of any Nephite chief judge. He saw no wars, and
nine of his years were marked as times of peace. He was centrally
noted for his “justice and equity” (Helaman 3:20). Most significantly,
the forty-ninth and fiftieth years of the reign of the judges appear to
have been jubilee years. The forty-ninth year would have been the
seventh sabbatical year (a reasonable time for great celebration and
rejoicing) and the fiftieth year the jubilee itself (a time of continual
peace and great joy). The jubilee laws under the law of Moses are
found in Leviticus 25–26. The forty-ninth and fiftieth years are mentioned in Leviticus 25:8–10.

Nephi as Chief Judge
Years 53–62 of the Reign of the Judges
REFERENCES

YEAR

Helaman 3:37

Nephi becomes chief judge

4:1–2

Dissensions within the church lead to bloodshed, civil
war, and banishment of rebels, who go over to the
Lamanites

55
4:4

Dissenters stir up the Lamanites, who prepare for war

4:5

Dissenters and Lamanites attack Nephites

4:5

Zarahemla and much Nephite territory fall to the
Lamanites and dissenters

59
4:9

Nephites regain many cities

4:10
4:18–26

Nephites regain half of their original lands
Weakened by transgression and unbelief, Nephites fail to
regain more lands

5:1–4

Nephi resigns judgeship to preach the gospel with his
brother Lehi, first to the Nephites in the land of
Zarahemla and then to the Lamanites in Nephi

Chart 39

Chronology

Chart 39

Nephi as Chief Judge
Years 53–62 of the Reign of the Judges
Key Scripture Helaman 3:37–5:1

Explanation Nephi2, the son of Helaman3, served as chief judge for ten years,
from the fifty-third to the sixty-second years of the reign of the
judges (39–30 B.C.). His time was disastrous for the Nephites.
Civil war, pride, wickedness, and weakness led to the loss of the
city of Zarahemla and many other lands, even half of all the
Nephites’ possessions (see Helaman 4:5–10). Like Alma the
Younger, his great-grandfather, Nephi2 resigned the judgeship to
attempt to improve this situation by preaching the word of God.

Nephite and Mesoamerican History
Land Northward

Land Southward

Mesoamerica
North of Isthmus
of Tehuantepec
Various States

A.D.

600

Prophetic view: wars,
“abominations”

South of Isthmus
of Tehuantepec
“Classic Maya”

Teotihuacan influence declines
Maya stelae cease

LATE CLASSIC
PERIOD

Book of Mormon

300

200

War, turmoil spread
Widespread trade
Cults, priests flourish
Dynamic, prosperous society
Classes reappear

Peak in cultural creativity
Priests flourish
Surge in class symbols, trade

Stable socioeconomic growth
100

A.D.

Classless, theocratic-led society

Great natural, social catastrophe
Class distinctions, state rule
Migrations northward
Expansion of Nephite and Lamanite
lineages and influence

Hesitation in growth
Volcanic action
Precursors of Classic at Tikal,
Monte Alban, Cuicuilco, etc.
Izapan influences go north

100 B.C.
200
300
400

Small tribes

Small sociopolitical chiefdoms

500
600

Approximate extermination
of Jaredite lineages

PROTO-CLASSIC
PERIOD

Chiapas
abandoned

Nephites exterminated
Nephites retreat north

LATE PRE-CLASSIC
PERIOD

400

Teotihuacan groups spread widely
Militarism increasing; cults abound

Approximate end of
Olmec civilization

MIDDLE
PRE-CLASSIC
PERIOD

Wars continue among non-Nephites

EARLY CLASSIC
PERIOD

500

Chart 40

Chronology

Chart 40

Nephite and Mesoamerican History

Key Scripture 2 Nephi 5:33

Explanation Archaeologist John L. Sorenson has found interesting correlations between Book of Mormon events and pre-Columbian
American history in Mesoamerica (central and southern Mexico
and northern Central America). As depicted in this chart (which,
like other archaeological time lines, is oriented with the most
recent date at the top), Sorenson suggests that Olmec and
Jaredite civilizations correspond historically, while the civilization existing in the Mexican state of Chiapas in highland Guatemala can roughly represent the Nephite and Lamanite peoples.
In addition, the dates of Izapan influences spreading northward
correspond with the people of Nephi finding the land of Zarahemla and joining with the Mulekites. Because the peak Izapan
development occurred between the second century B.C. and the
fourth century A.D., Izapans are believed to have been Nephites,
although the exact association is unclear. While the Teotihuacans
were not related to the Lamanites directly, existing probably as a
remnant group of the Jaredites, they are believed to have allied
themselves culturally and possibly militarily with the Lamanites
near the end of Nephite civilization. These chronological and geographic correlations offer secondary evidence supporting the
ancient origin of the Book of Mormon.

Sources John L. Sorenson, An Ancient American Setting for the Book of
Mormon (Salt Lake City: Deseret Book, 1985), 135; and John L.
Sorenson, Images of Ancient America: Visualizing Book of Mormon
Life (Provo, Utah: Research Press, 1998), 193.

People to Whom Jesus Christ Appeared
1 Lehi
2 Nephi1
3 Jacob
4 Lamoni
5 the gatherings at Bountiful
6 the twelve Nephite disciples
7 the brother of Jared
8 Mormon

1 Nephi 1:9
2 Nephi 11:2
2 Nephi 2:4; 11:3
Alma 19:13
3 Nephi 11–26
3 Nephi 27:2
Ether 3:14
Mormon 1:15

9 Moroni

Ether 12:39

10 Benjamin

Mosiah 4:1

11 Alma2

Mosiah 27:11

People Who Saw the Angel of the Lord
12 Laman, Lemuel, and Sam
13 Amulek
14 Samuel the Lamanite

1 Nephi 3:29
Alma 10:7
Helaman 13:7

Chart 41

Jesus Christ

Chart 41

People to Whom Jesus Christ or
the Angel of the Lord Appeared
Key Scripture 1 Nephi 1:9

Explanation We know for certain that Jesus Christ appeared personally to
prophets such as Lehi, Nephi, Jacob, Mormon, and Moroni and to
the people gathered at Bountiful after his resurrection. These personal visitations are listed in the first part of this chart. But Christ
probably appeared to additional prophets as well. The second part
of this chart lists those who recorded having seen “an angel of the
Lord” (Amulek and Samuel) or “the angel of the Lord” (Benjamin
and Alma the Younger). Because it is difficult to distinguish between “the angel of the Lord” and Jehovah in Genesis 16:7–11,
Exodus 3:2, and Judges 2:1–4, Nephites who recorded seeing “the
angel of the Lord” might have been indirectly writing about the
Lord himself. It is therefore possible that prophets such as Alma
also saw the Savior and conversed with him (see Mosiah 27:25,
“And the Lord said unto me”).

Source John W. Welch, “Ten Testimonies of Jesus Christ from the Book of
Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry
Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake
City: Deseret Book, 1992), 223–42.

Nephite Declaration of Faith
1

We “believe in the Son of God,

that he will come to redeem his people,

and that he shall suffer and die

to atone for their sins;

and that he shall rise again from the dead,

which shall bring to pass the resurrection,

that all men shall stand before him,
to be judged”

—Alma 33:22

Chart 42

Jesus Christ

Chart 42

Nephite Declaration of Faith

Key Scripture Alma 33:22

Explanation All the prophets of the world, including those in the ancient
Americas, have testified “more or less” (Mosiah 13:33; Jacob 4:5)
concerning the coming and atonement of Jesus Christ. In Alma 32
the prophet Alma tells how to plant and nourish the seed of true
faith. In verses 22 and 23 he discloses what the seed is that people
should plant in their hearts and that will sprout and grow into a
tree of everlasting life. That seed is a declaration of faith. It has
seven parts, as this chart shows. One may well imagine that Alma
and his followers could have personally recited this declaration in
explaining their faith, in much the same way as members of the
church today use the Articles of Faith in stating the fundamental
elements of their faith.

Consistent Elements

Speaker

Reference

Nephi1

1 Nephi 11:31–33

Nephi1

1 Nephi 19:9–10

Jacob

2 Nephi 9:4–15

Nephi1

2 Nephi 25:12–13

Benjamin

Mosiah 3:5–10

Abinadi

Mosiah 15:5–9,
20; 16:10

Amulek

Alma 11:39–41

Alma2
Moroni

Alma 33:22
Mormon 9:1–14

Be
lie
ve
H
in
e
th
w
e
ill
So
c
H
om n o
e
fG
e
sh
to
al
od
ls
re
H
d
e
uf
e
w
fe
ill
r a em
hi
at
nd
H
sp
on
e
d
sh
e
eo
i
e
al
fo
pl
l
rt
H
e
ris
e
h
e
ei
w
a
rs
ill
ga
in
br
i
H
n
s
in
e
f
ro
g
sh
m
to
al
lj
th
pa
ud
e
ss
de
ge
th
ad
e
al
l m res
ur
en
re
ct
io
n

in Nephite Declarations of Faith

Chart 43

Jesus Christ

Chart 43

Consistent Elements
in Nephite Declarations of Faith
Key Scriptures Alma 33:22; 1 Nephi 11:31–33; 19:9–10; 2 Nephi 9:4–15; 25:12–13;
Mosiah 3:5–10; 15:5–9, 20; 16:10; Alma 11:39–41; Mormon 9:1–14

Explanation Alma 33:22 is not the only place in the Book of Mormon where its
seven principles of Nephite faith in Jesus Christ are revealed. Eight
other important compact doctrinal passages list many, if not all, of
these seven principles. Each of these passages is shown in the lefthand columns of this chart. To the right, check marks indicate
which principles each passage includes. The consistency of expression found in these scriptures suggests that the seven principles in
Alma’s formulation may have constituted a widely taught and
adopted declaration of faith established among the Nephites.

Names Used for Christ
by Major Book of Mormon Authors
n
in
i
d
1
i
lek uel mo roni
m
2
a
a
h
u
b
a
hi ep aco bin enj lm Am am or Mo
M
A
J
S
Le N
A B

A Messiah

A Son of God

All-Powerful Creator

Beloved Son

Christ

Christ Jesus

Christ the Lord

Christ the Son

Creator

Eternal Father

Eternal God

Father

Father of Heaven and Earth

Father and Son

1
2
2

57 201 29

First-Fruits

God

41 135 87

God of Abr., Isaac, Jacob

Good Shepherd

Great Creator

Great and Eternal Head
Great Mediator

1
2

Great and True Shepherd
Heavenly King
His Son Jesus Christ
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

1
1
1
Chart 44

in
i
on ni
k
l
d
1
i
e
e
m
l
m ro
a
h
u
b
a2
a
o
hi ep aco bin enj lm mu am Mor
e
M
A
N
A
J
L
S
A B

Holy Being

Holy Child

Holy Messiah

Holy One

Holy One of Israel

Holy One of Jacob

Jehovah

Jesus

Jesus Christ

King of Heaven

2
3
1

Lamb

Lord

64 175 46

Lord God

Lord God Almighty

1
1

Lord God of Hosts

Lamb of God

1
2

Lord God Omnipotent

Lord of Hosts

Lord Jesus

Lord Jesus Christ

Lord Omnipotent

Maker
Messiah
Mighty God

2
13

Chart 44

n
in
i
d
1
i
ek uel mo oni
m
l
2
a
h
b
a
a
or
hi ep aco bin enj lm mu am or
M
M
A
A
J
Le N
S
A B

Mighty One of Israel

Mighty One of Jacob

Only Begotten of the Father

Only Begotten Son

1
2
2

3
3

Prophet

Redeemer

Savior

Shepherd

Son

Son of the Eternal Father

Son of the Everlasting God

Son of the Most High God

Son of Righteousness

The Christ

The Son of God

The Very Christ

4
11

1
2

The Very God
True Messiah

1
2

Very God of Israel

1
1

TOTALS
References to Christ

148 565 215 119 126 339 86

74 224 247

Percent names unique to author 24

Names used unique to author
Different names used by author

Chart 44

Jesus Christ

Chart 44

Names Used for Christ
by Major Book of Mormon Authors
Key Scripture Mosiah 3:5–27

Explanation Major Book of Mormon authors used sixty-seven different names
to refer to Jesus Christ. Of these names, many were used exclusively
by one author, while others were used almost universally. This may
be because the Lord was to them, as he is to each of us, both the
same and different: his atonement is universal, but each of us also
has a relationship with him that is entirely personal. For example,
King Benjamin is the only prophet in the Book of Mormon who
calls Jesus the “Heavenly King” or the “Lord Omnipotent.” This
could be in part because Benjamin himself was a king, identified
with Christ on that level, and recognized the true authority and
power of the Son of God. This table shows the names for Christ
that appear in the Book of Mormon and the frequency with which
its major authors used them. Names for Christ that are unique to
certain authors appear in boldface type. The data below show
which texts are used to represent each major author.
Lehi: 1 Nephi 1; 8; 10; 2 Nephi 1–4
Nephi1: 1 Nephi 11–22; 2 Nephi 25–33
Jacob: 2 Nephi 6–10; Jacob 2–4; 6
Abinadi: Mosiah 12–16
Benjamin: Mosiah 1–6
Alma2: Alma 5; 7; 12–13; 32–33; 36–42
Amulek: Alma 9–11; 34
Samuel: Helaman 13–15
Mormon: Helaman 12; 3 Nephi 5; Mormon 1–7; Moroni 7–9
Moroni: Mormon 8–9; Ether 4–5; 12:6–41; Moroni 1–10

Names and Concepts Associated with Christ
by Major Book of Mormon Authors
Author

Distinctive Name(s) for Christ

Topics Emphasized

Lehi

A Messiah, First-Fruits, Great Mediator,
Holy Messiah, Lord God Almighty, Prophet

mercy, redemption

Nephi1

Son of the Most High God, Son of the
Everlasting Father, Son of Righteousness,
The Christ, Beloved Son, Very God of Israel,
Mighty One of Israel

obedience and law,
covenants to the
house of Israel

Jacob

Mighty God, Maker, All-Powerful Creator,
Great Creator

temple and priestly
functions

Abinadi

Father, Son

innocent suffering,
fatherhood and
sonship

Benjamin

Heavenly King, Lord Omnipotent,
Lord God Omnipotent

ceremonial and
royal functions,
atonement, blood

Alma2

Good Shepherd, Shepherd, Christ Jesus

mercy, conversion,
judgment, joy, equity

Amulek

Christ the Son

atonement, arms of
safety, sacrifice

Samuel

Great and Eternal Head, Lord of Hosts

destruction of evil

Mormon

His Son Jesus Christ, Holy Child,
The Very God

God’s love for his
children

Moroni

Holy Being, Jehovah, Jesus

personal witness of
Christ

Chart 45

Jesus Christ

Chart 45

Names and Concepts Associated with Christ
by Major Book of Mormon Authors
Key Scripture 2 Nephi 10:3

Explanation The writings of major Book of Mormon authors reflect a personalized understanding and testimony of Jesus Christ. This is evident
in part by the unique names that they used to describe him. This
chart highlights the names for Christ that are unique to each author. For example, Lehi is the only author who refers to Christ as
“a prophet” (1 Nephi 10:4), while his son Nephi alone uses the
name “Beloved Son” (2 Nephi 31:11) when quoting the words of
God the Father. It may be that Lehi’s calling as a prophet allowed
him to identify personally with Christ on that level and that
Nephi’s position as a “beloved son” of Lehi helped him to readily
understand Christ’s sonship. This chart also includes a column
showing some of the major topics each author emphasizes in his
discourses. Those topics are usually consonant with the names
each author uses for Christ.

Number of Names Used for Christ
by Major Book of Mormon Authors

Moroni
21

Lehi
17

Mormon
20

Nephi
38

Samuel
15
Amulek
14
Jacob
22

Alma
20
Benjamin Abinadi
10
15

Chart 46

Jesus Christ

Chart 46

Number of Names Used for Christ
by Major Book of Mormon Authors
Key Scripture Mosiah 3:5–27

Explanation This chart illustrates the penchant of Book of Mormon authors to
use multiple names for the Lord Jesus Christ. Nephi1 was especially
creative in this regard, though all of these authors demonstrate an
intimate, impressive understanding of the Lord’s redemptive mission
and many divine attributes. Indeed, the Book of Mormon makes
clear that these prophets learned of Christ through the scriptures and
divine revelation. For example, King Benjamin was a dedicated student of the scriptures, and his stirring words regarding Christ’s saving
mission were delivered to him by an angel (see Mosiah 3:2–4:1). The
particular names that Book of Mormon authors used as they bore
witness of the Savior are documented in chart 44.
Source John W. Welch, “Ten Testimonies of Jesus Christ from the Book of
Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry
Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake
City: Deseret Book, 1992), 223–42.

Number of Names for Christ
Used Exclusively by Individual Authors

Lehi
4
Moroni
3
Nephi1
10

Mormon
3
Samuel
2
Alma
3
Benjamin
3

Abinadi
1

Jacob
4

Chart 47

Jesus Christ

Chart 47

Number of Names for Christ
Used Exclusively by Individual Authors
Key Scripture Mosiah 3:5–27

Explanation Of the sixty-seven names for Jesus Christ employed by major Book
of Mormon authors, nearly half are used exclusively by individual
authors. For example, of the thirty-eight names that Nephi1 used
for Christ, ten were used exclusively by him; of the twenty-two
names Jacob used, four were unique to him; and so on. These figures suggest the originality and rich gospel perspectives and testimonies of the prophets and record keepers who contributed to
the Book of Mormon record—an aspect preserved by Mormon’s
abridging and Joseph Smith’s translating.
Source John W. Welch, “Ten Testimonies of Jesus Christ from the Book of
Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry
Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake
City: Deseret Book, 1992), 223–42.

Samuel the Lamanite’s Prophecies
Concerning Christ’s Birth

Reference

Fulfillment

Christ will be born in 5 years

Helaman 14:2

3 Nephi 1:13

No darkness for 2 days, 1 night

Helaman 14:3–4

3 Nephi 1:15

A new star will arise

Helaman 14:5

3 Nephi 1:21

There will be signs and wonders

Helaman 14:6

3 Nephi 2:1

People will fall to the earth

Helaman 14:7

3 Nephi 1:16–17

Concerning Christ’s Death

Reference

Fulfillment

No light for 3 days

Helaman 14:20, 27 3 Nephi 8:19–23

Thunderings and lightnings

Helaman 14:21

Earth will shake, tremble, and
be broken up

Helaman 14:21–22 3 Nephi 8:12, 17–18

Mountains will be laid low
and valleys raised

Helaman 14:23

3 Nephi 8:10, 13; 9:8

Resurrected people will
appear to many

Helaman 14:25

3 Nephi 23:9–14

3 Nephi 8:6–7

Chart 48

Jesus Christ

Chart 48

Samuel the Lamanite’s Prophecies
Key Scripture Helaman 14

Explanation As the time neared for Samuel the Lamanite’s prophecies to be
fulfilled, Nephi3 witnessed the growing skepticism of the people
concerning the predicted earthly advent of Jesus Christ. This
skepticism led to the persecution of those who believed in Christ’s
coming by those who felt the time of his birth had already passed.
These skeptics threatened to kill the believers unless the sign of
Christ’s birth appeared before a certain date. Possibly because the
very lives of the believers depended on the fulfillment of those
prophecies, Nephi paid careful attention to documenting their
exact fulfillment. Nephi also tracked Samuel’s prophecies concerning Christ’s death and their fulfillment.

Destructions at the Death of Christ
Element of Destruction

Earth

Air

Fire

Water

City Destroyed

Reference

Moronihah
Gilgal
Gadiomnah
Gadiandi
Jacob
Gimgimno

3
3
3
3
3
3

some people
were carried
away in the
whirlwind

3 Nephi 8:16

Zarahemla
Jacobugath
Laman
Gad
Josh
Kishkumen

3
3
3
3
3
3

Nephi
Nephi
Nephi
Nephi
Nephi
Nephi

8:8; 9:3
9:9
9:10
9:10
9:10
9:10

Moroni
Onihah
Jerusalem
Mocum

3
3
3
3

Nephi
Nephi
Nephi
Nephi

8:9; 9:4
9:7
9:7
9:7

Nephi
Nephi
Nephi
Nephi
Nephi
Nephi

8:10; 9:5
9:6
9:8
9:8
9:8
9:8

Chart 49

Jesus Christ

Chart 49

Destructions at the Death of Christ
Key Scripture 3 Nephi 8–9

Explanation Many wicked cities in the Americas were obliterated during the
three-day period of destruction following the death of Jesus
Christ. This chart lists the cities that were destroyed and the various elements that destroyed them. The mediums of destruction
correspond well with what were known anciently as the four elements of the world—earth, air, fire, and water—showing that the
entire cosmos, as the ancients typically understood it, was disrupted
and beset the wicked as a result of the Savior’s death.

Source Shawn Rice, student of John W. Welch, Book of Mormon 121H,
Brigham Young University, fall 1997.

Old Testament Passages
Quoted by Jesus in 3 Nephi
Passage
Isaiah 52:8–10
Micah 5:8–9
Micah 4:12–13
Deuteronomy 18:15–19
Genesis 12:3
Isaiah 52:8
Isaiah 52:9–10
Isaiah 52:1–3
Isaiah 52:6–7
Isaiah 52:11–15
Isaiah 52:15
Isaiah 29:14
Habakkuk 1:5
Deuteronomy 18:19
Micah 5:8–15
Deuteronomy 18:19
Isaiah 52:12
Isaiah 54:1–17
Malachi 3:1–4:6

Quotation
3 Nephi 16:18–20
3 Nephi 20:16–17
3 Nephi 20:18–19
3 Nephi 20:23
3 Nephi 20:25, 27
3 Nephi 20:23
3 Nephi 20:34–35
3 Nephi 20:36–38
3 Nephi 20:39–40
3 Nephi 20:41–45
3 Nephi 21:8
3 Nephi 21:9
3 Nephi 21:9
3 Nephi 21:11 (allusion)
3 Nephi 21:12–18, 21
3 Nephi 21:20 (allusion)
3 Nephi 21:29
3 Nephi 22:1–17
3 Nephi 24:1–25:6

Chart 50

Jesus Christ

Chart 50

Old Testament Passages Quoted
by Jesus Christ in 3 Nephi
Key Scriptures 3 Nephi 16; 20–22; 24–25

Explanation Jesus Christ spoke of his life and atonement as fulfillments of
ancient prophecy. During his visit to the Americas, he quoted several
Old Testament passages, all of which the children of Lehi apparently
knew, to show how he fulfilled prophecy—and to explain to them
their role as children of the covenant. For example, Jesus identified
Lehi’s descendants as those who, in the last days, will go among the
Gentiles “as a lion among the beasts of the forest” (Micah 5:8–9;
3 Nephi 20:16–17). In this chart the Old Testament passages quoted
by Jesus are listed in the left column, with corresponding Book of
Mormon references listed on the right-hand side.

Source Royal Skousen, “Textual Variants in the Isaiah Quotations in the
Book of Mormon,” in Isaiah in the Book of Mormon, ed. Donald W.
Parry and John W. Welch (Provo, Utah: FARMS, 1998), 369–71.

The Coming of Christ to the Nephites
A Pattern for His Second Coming
First Coming
to the Americas

Events

Second Coming

I. Signs
1. Hel. 14:2–6, 20–27;
3 Ne. 8:2–23
2. Hel. 14:28–31

3. Hel. 16:12–23;
3 Ne. 7:15–26; 8:4

Great signs in heaven and earth
Purpose of signs:
to save mankind, to leave
all without excuse
Increased skepticism
concerning Christ’s coming

D&C 29:14; 45:39–42;
JS—M 1:33
D&C 29:11, 14–17;
39:23–24; 45:16,
31–39, 49–50;
63:6–7; 68:9–11
D&C 45:26;
2 Pet. 3:3–4

II. Wickedness
4. Hel. 13:21–23;
3 Ne. 6:11–13
5. 3 Ne. 6:17–18; 7:7
6. 3 Ne. 6:23; 7:14
7. 3 Ne. 6:11–14

Pride is the basis of wickedness
People willfully rebel
People reject the prophets
Pride and evil in the church

D&C 29:9; 38:39;
64:24
D&C 64:34–36;
112:24–26
D&C 1:14; 133:71–72;
135:1–7; 136:35–36
D&C 38:39; 41:1; 50:2–4,
6–9; 63:63; 98:19–22

III. Destruction
8. 3 Ne. 8:23–24; 10:8

Great mourning and weeping

9. Hel. 11:1; 3 Ne. 3:4

Wars and rumors of wars

D&C 45:26, 68;
63:32–33

People kill one another

D&C 45:26, 68;
63:32–33

10. Hel. 10:18; 11:4
11. Hel. 13:13–14

People saved or destroyed
based on whether they received
or rejected the righteous

D&C 29:15; 45:53;
87:6; 112:24

D&C 84:92–97;
99:4; 109:39–41

Chart 51

12. Hel. 10:6; 12:3

Plagues, pestilence, famine

D&C 29:18–19; 43:25;
45:31; 84:96–97; 87:6;
JS—M 1:29

13. 3 Ne. 6:25–30;
7:7–9; 9:9

Secret combinations destroy
society and government

Morm. 8:34–40; Ether
8:20–25; D&C 38:28;
42:64; 123:13–14

14. Hel. 14:23, 26;
3 Ne. 8:5–6; 10:14

Tempest, great storms,
thundering, lightnings

D&C 43:20–25;
87:6; 88:88–91

15. 3 Ne. 8:6–19

Earthquakes and great
disturbances

D&C 29:13; 43:18, 25;
45:26, 33, 48; 49:23;
88:88–89

16. 3 Ne. 8:20–23;
10:13–14
17. Hel. 14:21–23;
3 Ne. 8:23; 9:8

Vapor of smoke and darkness
Mountains made low,
valleys become
great mountains

18. Hel. 14:24; 15:1;
3 Ne. 8:8–14; 10:7

Cities destroyed,
houses left desolate

19. 3 Ne. 8:1–18; 9:1–12

Wicked destroyed at his coming

D&C 29:14; 34:9;
45:40–42
D&C 49:23; 109:74

D&C 84:114–117

D&C 29:9; 63:34;
87:6–8; 136:33–36

IV. Righteousness
20. Hel. 3:24–30;
10:14–17; 3 Ne. 2:10

Gospel preached
to all people

D&C 1:1–14; 58:64–65;
112:28–30; 133:37;
JS—M 1:31

21. Hel. 6:1–5;
3 Ne. 2:14–16

Lamanites become righteous

D&C 49:24

22. 3 Ne. 3:22–26;
4:4–16

Righteous to gather together

D&C 29:7–8; 43:23–30;
45:43, 68–69; 49:25;
115:6

23. 3 Ne. 4:30–33

Righteous are divinely protected

24. Alma 1:25–28;
3 Ne. 6:12–13

Righteous are persecuted

D&C 99:1; 101:32–38;
123:1–10

25. 3 Ne. 1:4–8; 8:3

Righteous look to signs of
Savior’s coming with faith

D&C 39:23–24;
45:39–40, 43, 57;
68:9–11; 106:4–5;
JS—M 1:29

D&C 45:70–71; 62:6

Chart 51

V. The Living Prophet
26. 3 Ne. 8:25;
9:10; 10:12

Receiving or rejecting living
prophets a matter of life or death

27. Hel. 16:14;
3 Ne. 7:18

Angels minister to prophets

D&C 20:6, 10, 35;
27:16; 43:25; 136:37

The righteous are prepared for
Christ’s coming by
following the prophets

D&C 1:11–39; 21:4–6,
9; 84:36–38;
124:45–46

28. 3 Ne. 8:23–25;
9:10–13; 10:12–14

D&C 1:14, 36–38;
45:32; 133:57–71

VI. Coming and Ministry of Christ
Christ comes as a
thief in the night

D&C 39:21; 61:38;
106:4–5

30. 3 Ne. 11:8

Christ comes down
from heaven in glory

D&C 5:19; 29:11;
133:42–49

31. 3 Ne. 9:13;
10:12–19

Only the righteous
are preserved

29. 3 Ne. 8:2–5, 24–25;
10:2; 11:1–10

D&C 29:11; 35:21;
45:56–57; 63:34–35,
54; Moses 7:61

32. 3 Ne. 11:1–11

Christ appears at the temple

D&C 36:8; 42:36;
133:2

33. 3 Ne. 11:14–17

Christ displays the
wounds of his body

Zechariah 13:6;
D&C 45:51–52

34. 3 Ne. 11:8–12

Christ appears as a man

35. Hel. 14:25;
3 Ne. 23:9–10

The righteous are resurrected
at Christ’s coming

36. 3 Nephi 11:9–11

37. 4 Nephi 1:1–5,
15–17

D&C 130:1–2
D&C 43:18;
45:44–45; 63:49;
88:95–102; 133:56

Christ testifies of his
atoning sacrifice

D&C 133:50–51

People become children of Christ,
Satan has no power

D&C 45:55–59

38. 4 Nephi 1:7–10, 23

Righteous who are saved
increase and prosper

D&C 45:58

39. 3 Nephi 10:18–19;
11–28

The Lord is in their midst
and is their lawgiver

D&C 38:22; 45:59;
133:25

Chart 51

Jesus Christ

Chart 51

The Coming of Christ to the Nephites
A Pattern for His Second Coming
Key Scripture Helaman 14–3 Nephi 9

Explanation The recorded conditions that prevailed on the American continent
preceding Jesus Christ’s visitation to the Nephites and Lamanites
can be compared to the prophesied conditions of the world before
his second coming. As in the Americas two thousand years ago,
there will be increased skepticism concerning Christ’s coming,
great signs in heaven and on earth, secret combinations that
destroy society and the government, and great natural disasters
preceding the second coming of Jesus Christ. In addition, as
before, the Lord has issued warnings to the Saints in this dispensation concerning pride, hypocrisy, and other forms of wickedness—
lest church members “become as the Nephites of old” (D&C
38:39). Such warnings signal potential problems that may exist in
the church prior to the second coming. This table lists the conditions that correspond to both the first and second comings of
Christ, as well as scriptural references documenting each relevant
prophecy or event.

Does Christ Have a Body?
Ear
2 Ne. 7:5; 8:4; 15:9; 21:3
Cheek
2 Ne. 7:6
Lips
2 Ne. 21:4; 30:9

Face
2 Ne. 9:38; 18:17; 33:11;
3 Ne. 9:5, 11
Eye
1 Ne. 21:5; 2 Ne. 3:8;
9:44; 10:8; 13:8; Jacob
2:10, 15

Mouth
1 Ne. 13:41; 2 Ne. 3:21;
9:17; 29:2; 30:9; 33:14;
Mosiah 14:7; 15:6; 3 Ne.
14:1; Ether 2:24; Moro.
7:23, 25; 10:28
Hand
1 Ne. 5:14; 2 Ne. 1:5–6, 10;
3:15, 17; 5:12; 7:11; 8:16;
25:17; 28:6; 29:1; 30:6; Jacob
4:10; 6:2; Omni 1:16; Mosiah
1:2, 5, 16; 2:11; 5:9–10, 12;
14:10; 28:15; 29:25; Alma
2:28; 9:9, 22–23; 10:23;
28:12; 37:4; 45:19; 46:7,
24; Hel. 3:30; 3 Ne. 3:2;
12:1; 18:36; 29:4, 9;
4 Ne. 1:16; Morm. 6:6;
8:8, 26; Ether 2:6; 3:6;
12:4; Moro. 7:27; 9:14
Finger
Alma 10:2; 3 Ne. 28:12; Ether
3:4, 6, 8, 9, 19; 12:20, 21
Bowels
Mosiah 15:9; Alma 7:12;
26:37; 34:15; 3 Ne.
17:6–7
Loins
2 Ne. 21:5; 30:11
Feet
1 Ne. 11:24; 3 Ne. 11:15,
17, 19; 17:10
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Voice
1 Ne. 16:9, 25, 26, 39;
17:7, 45; 18:5; 19:7, 11;
22:2; 2 Ne. 16:8; 31:12,
14; Jacob 7:5; Enos 1:5, 10;
Omni 1:12–13; Mosiah
16:2; 24:13, 16; 26:14, 21,
28; 27:11, 15; Alma 5:16,
38, 41, 57, 60; 9:21; 13:22;
20:2; 38:7; Hel. 5:29–33,
41, 42, 46, 48; 7:18;
12:9–12, 23; 13:3; 3 Ne.
1:12; 7:15; 9:1; 10:3; 16:2,
3, 15; Morm. 3:14; Ether
11:7
Shoulder
2 Ne. 19:6
Arm
1 Ne. 20:14; 22:10, 11;
2 Ne. 1:15; 8:9; Jacob 6:5;
Enos 1:13; Omni 1:13;
Mosiah 1:14; 12:24; 14:1;
15:31; 16:12; Alma 5:33;
19:36; 29:10; 34:16; 3 Ne.
9:14; 16:20; 20:35; Morm.
5:11; 6:17
Back
2 Ne. 7:6
Side
3 Ne. 11:14, 15
Flesh
Mosiah 15:2, 3; Alma
7:12, 13; 3 Ne. 18:28–30;
Ether 3:8–9; Moroni 4:1
Blood
1 Ne. 12:10, 11; Mosiah
3:11, 15, 18; 4:2; Alma
5:21, 27; 13:11; 21:9;
3 Ne. 18:11, 28–30; 20:8;
27:19; Morm. 9:6; Ether
3:6, 8–9; 13:10; Moro.
4:1; 5:2; 10:33
Chart 52

Jesus Christ

Chart 52

Does Christ Have a Body?

Key Scriptures 3 Nephi 11:8–10, 14–15; Ether 3:9, 15–17; Doctrine and Covenants
76:23; 110:1–4; 130:22; Joseph Smith—History 1:17

Explanation Mainstream Christian doctrine teaches that God does not have a
body. The Book of Mormon, however, sheds light on this subject
by referring to the premortal, mortal, or resurrected body of Jesus
Christ more than two hundred times. This chart lists the parts of
Christ’s body referred to in the Book of Mormon, along with
applicable scriptural references.

Source Susan Easton Black, Finding Christ through the Book of Mormon
(Salt Lake City: Deseret Book, 1987), 52–56.

Key Doctrinal Chapters
1 Nephi–Omni
1 Nephi 1

The calling of a prophet

1 Nephi 8

Lehi’s dream

1 Nephi 11

The condescension of God

1 Nephi 19

Prophecies of Christ

2 Nephi 2

Opposition, choice, and the
purpose of life

2 Nephi 4

Psalm of Nephi

2 Nephi 9

Salvation and the infinite atonement

2 Nephi 25

Belief in Christ

2 Nephi 28

The ways of the devil

2 Nephi 30

The millennial era

2 Nephi 31

Repentance and baptism

2 Nephi 32

The Holy Ghost

Jacob 2

Chastity and consecration

Jacob 5

The allegory of the olive tree

Enos

Prayer

Chart 53

Teachings

Chart 53

Key Doctrinal Chapters
1 Nephi–Omni
Key Scripture 1 Nephi–Enos

Explanation This chart features chapters of doctrinal significance from the small
plates of Nephi (which comprised 1 Nephi through Omni) along
with short descriptions of their contents. These chapters include
Lehi’s vision of the tree of life, the psalm of Nephi, and various discourses on the atonement of Jesus Christ. Just as readers of the Book
of Mormon find it useful to memorize key scriptures, it is also helpful to become familiar with key chapters in order to remember the
overall contents of the book and to remember and to utilize its
teachings better.

Key Doctrinal Chapters
Mosiah–Alma
Mosiah 2
Mosiah 3
Mosiah 4
Mosiah 5
Mosiah 14
Mosiah 18
Mosiah 27
Mosiah 29
Alma 5
Alma 7
Alma 12
Alma 13
Alma 17
Alma 32
Alma 34
Alma 37
Alma 40
Alma 42

Serving and thanking God
The atonement
Giving to the poor
Covenant making
The suffering Messiah
The covenant of baptism
Conversion of Alma
Good government
Remaining born again
The atonement
Adam and Eve, first and second death
The holy order after the Son of God
Missionary work
Humility, planting the seed of faith
Prayer, atonement, and procrastination
Following the Lord’s guidance
Resurrection
Justice and mercy

Chart 54

Teachings

Chart 54

Key Doctrinal Chapters
Mosiah–Alma
Key Scripture Mosiah 2–Alma 42

Explanation Part of the large plates of Nephi, the books of Mosiah and Alma
contain many chapters rich in doctrinal significance. As in the
small plates of Nephi, the atonement of Jesus Christ is the center
of doctrine in this material, with service, humility, covenants, and
government forming important parts of the supporting discussion.

Key Doctrinal Chapters
Helaman–Moroni
Helaman 5

Righteousness

Helaman 12

The feebleness of mankind

Helaman 14

Prophecies of the signs of Christ’s birth

3 Nephi 11

Christ’s initial appearance

3 Nephi 12

The new law of Christ

3 Nephi 13

Prayer, single-mindedness

3 Nephi 14

Passing God’s judgment

3 Nephi 17

Blessing the sick, children, and
parents

3 Nephi 18

The sacrament

3 Nephi 27

The church and gospel of Jesus Christ

Ether 3

Brother of Jared sees premortal Christ

Ether 12

Faith, examples of righteousness

Moroni 7

True goodness; faith, hope, and charity

Moroni 8

Salvation of children

Moroni 10

Testimony, enduring to the end

Chart 55

Teachings

Chart 55

Key Doctrinal Chapters
Helaman–Moroni
Key Scripture Helaman 5–Moroni 10

Explanation Chapters of doctrinal significance in the books of Helaman,
3 Nephi, Ether, and Moroni are listed and briefly summarized in
this chart. The account in 3 Nephi 11–27 of Jesus Christ’s visitation and instructions to the ancient American people is the crux of
the Book of Mormon. Those key chapters testify powerfully of the
Savior, expound his gospel, record how he established his church,
and fulfill earlier prophecy about Christ.

The Gospel
in the Book of Mormon
1. Believe in Christ
2. Repent
3. Be baptized
4. Be cleansed by the Holy Ghost
5. Endure to the end
6. Enter God’s kingdom

Found in 2 Nephi 31:2–32:6;
3 Nephi 11:23–39; 27:13–21
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 56

Teachings

Chart 56

The Gospel in the Book of Mormon

Key Scriptures 2 Nephi 31; 3 Nephi 11; 27

Explanation In three major statements about the gospel of Jesus Christ, the
Book of Mormon highlights certain principles and ordinances
that a person must follow or have completed in order to come fully
unto Christ. The gospel of Christ, centered in the atonement, includes belief, repentance, baptism, receiving the Holy Ghost, enduring to the end, and ultimately entering the kingdom of God. The
systematic listing of these six elements in 2 Nephi 31, 3 Nephi 11,
and 3 Nephi 27 suggests that when the Nephites spoke about the
“gospel,” they meant particularly these six principles and ordinances.

Source Noel B. Reynolds, “The Gospel as Taught by Nephite Prophets,”
in Reexploring the Book of Mormon, ed. John W. Welch (Salt Lake
City: Deseret Book, 1992), 257–59.

Citations of the Word “Covenant”
in the Book of Mormon
Ether

1
5

Lehi

Nephi
5

Jacob
Enos

2
6

Benjamin
Benjamin’s people

Alma1

2
1

Alma2
Captain Moroni

2
37

Jesus Christ
Mormon

21
8

Moroni
0

40
Chart 57

Teachings

Chart 57

Citations of the Word “Covenant”

Key Scripture 3 Nephi 20:26

Explanation The term covenant appears more than 150 times in the Book of
Mormon. As this chart illustrates, the covenant relationship with
God was important to the Nephites, both those living the law of
Moses in the promised new land and those living the gospel of Jesus
Christ after the old law was fulfilled. This bar graph displays the
number of times that ten Nephite authors, along with the Jaredite
prophet Ether, King Benjamin’s people, and Christ himself, speak of
the “covenant.” The number of occurrences is relatively high in two
eras, when the promise of the new land to Lehi’s posterity and the
gospel of Christ are first established in the Americas (see, for example, 2 Nephi 1:5; 3 Nephi 20:26). Incidentally, in those eras there
is also a positive correlation between frequent covenant citations
and high levels of righteousness.

Source Victor L. Ludlow, “Covenant Teachings of the Book of Mormon,”
Book of Mormon Lecture Series (Provo, Utah: FARMS, 1994).

Book of Mormon Covenant Language

COVENANT SETTINGS
Benjamin’s
covenant
with his
people
COVENANT PHRASES

Alma’s
Christ’s
covenant
sacrament
at Waters administration
of Mormon

Nephite
sacrament
prayers

Mosiah 18

3 Nephi 18

Moroni 4–5

18:10

18:7, 10

4:3; 5:2

5:5

18:8–9

18:10

4:3; 5:2

5:5, 8

18:10

4:3

5:8

18:9

18:5

6:4

Mosiah 5

witness to God
willing
to obey the commandments
until the end of life
become God’s people
come into God’s fold

18:8
5:14

18:8

become the people of my church
called by the name of Christ

5:8

18:11

4:3

remember Christ always

5:12

18:7, 11

4:3; 5:2

have eternal life

5:15

18:7, 11

4:3; 5:2

have Christ’s Spirit

18:9
18:10

Chart 58

Teachings

Chart 58

Book of Mormon
Covenant Language
Key Scriptures Mosiah 5; 18; 3 Nephi 18; Moroni 4–5

Explanation Covenant-making phrases used throughout the Book of Mormon
are similar, regardless of which group of people made the covenants.
This chart compares covenant-language phrases in four particular
settings: after King Benjamin’s great speech, with Alma at the Waters
of Mormon, during Christ’s administration of the sacrament, and
during Nephite sacrament administration following Christ’s visitation. Most of the elements are the same or are similar throughout,
such as the willing commitment to obey God’s commandments.
Other elements may vary somewhat. For example, the phrase “God’s
people,” used commonly in ancient Israel to emphasize collective
salvation, shifts to the phrase “people of [Christ’s] church,” focusing
more on individual membership and worthiness. Covenant language
shifted slightly after Christ came to the Americas, when intimate
“fold” (shepherd) imagery was replaced by the more institutional
affiliation of covenanters with Christ’s larger church.

Baptism of Alma’s People
at the Waters of Mormon
Mosiah 18:7–10

People’s Preparations

They believe Alma’s words
They understand repentance and redemption
They have faith on the Lord

People’s Willingness

They
They
They
They

Baptismal Covenants

They covenant to serve God
They covenant to keep God’s commandments

Results

They come into the fold of God
They are called God’s people

Blessings

They
They
They
They

will
will
will
will

bear one another’s burdens
mourn with those that mourn
comfort those in need of comfort
stand as witnesses of God

have Christ’s Spirit more abundantly
are redeemed of God
will be numbered in the first resurrection
will have eternal life

Chart 59

Teachings

Chart 59

Baptism of Alma’s People
at the Waters of Mormon
Key Scripture Mosiah 18:7–10

Explanation Alma, while in hiding at the waters of Mormon, baptized about
two hundred people and formed there the Church of Christ.
Before the baptisms, Alma rehearsed to them their preparations
and desires to be baptized, their willingness to serve and take upon
themselves baptismal covenants, and the blessings promised to
them if they remained faithful. This is one of the clearest statements in all of scripture about the covenants made at baptism.
The elements of this baptismal speech are listed in this chart.

The Speeches of Alma
Reference

Topics

Audience Setting

Mosiah 27:24–31

Alma’s conversion

those assembled to pray
for Alma

Alma 5

true conversion

backsliding church members
in Zarahemla

Alma 7

atonement

righteous people in Gideon

Alma 9

repentance and
deliverance

wicked people in Ammonihah

Alma 12–13

the plan and holy order
of God

wicked people in Ammonihah

Alma 29

“O that I were an angel”

unknown

Alma 32–33

humility, faith, prayer,
atonement

the poor outcasts in Antionum

Alma 36–37

Alma’s conversion,
following the Lord

his son Helaman

Alma 38

Alma’s conversion,
wise counsel

his son Shiblon

Alma 39–42

sin, redemption,
justice, mercy,
resurrection, restoration

his son Corianton

Chart 60

Teachings

Chart 60

The Speeches of Alma

Key Scriptures Alma 5; 7; 12–13; 32–33; 36–42

Explanation Alma the Younger’s first recorded speech (see Mosiah 27:24–31)
was the impromptu account of his conversion to the gospel of Jesus
Christ. After his conversion, he devoted his life to preaching the
gospel to as many people as would listen. These included the righteous, the wicked, the poor, the wealthy, and members of his own
family. All of his known speeches or formal statements are cited in
this chart, along with the topics and settings of those discourses.

50 Questions of Alma 5
Overview
Questions

General Issues

1–5

Remembering God’s Acts
for His People

6–12

Knowing the Essential Logic
of the Gospel

13–17

Being Personally Converted

18–29

Imagining the Judgment Day

30–36

Assessing One’s Spiritual
Condition

37–38

Identifying with a “Fold”

39–40

Obtaining Spiritual Knowledge

41–50

Refusing to Repent

Chart 61

Teachings

Chart 61

50 Questions of Alma 5
Overview
Key Scripture Alma 5

Explanation In one of Alma the Younger’s major discourses to the people of
Zarahemla, he asks the people fifty rhetorical questions. This chart
is an overview of the general issues Alma discusses in Alma 5, such
as being personally converted and imagining the judgment day.
His fifty searching questions are useful to all people who wish to
assess their own personal conversion and standing before God.

50 Questions of Alma 5
Questions 1–17
Question

Verse
Remembering God’s Acts for His People

1. Have you sufficiently retained in remembrance
the captivity of your fathers?

2. Have you sufficiently retained in remembrance
God’s mercy and long-suffering towards your fathers?
3. Have you sufficiently retained in remembrance
that he has delivered their souls from hell?
4. Were your fathers destroyed?

5. Were the bands of death broken, and the chains of hell
which encircled your fathers about, were they loosed?

Knowing the Essential Logic of the Gospel
6. On what conditions were your fathers saved?

7. On what grounds had they to hope for salvation?
8. What is the cause of your fathers’ being loosed from
the bands of death, yea, and also the chains of hell?
9. Did not my father Alma believe in the words
which were delivered by the mouth of Abinadi?

10. Was Abinadi not a holy prophet?
11. Did Abinadi not speak the words of God?
12. Did my father Alma believe them?
Being Personally Converted
13. Have you spiritually been born of God?

14. Have you received his image in your countenance?
15. Have you experienced this mighty change in your heart?
16. Do you exercise faith in the redemption of him who created you?

17. Do you look forward with an eye of faith?
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 62

Teachings

Chart 62

50 Questions of Alma 5
Questions 1–17
Key Scripture Alma 5:6–15

Explanation This chart lists in three groups the first seventeen rhetorical questions Alma asks the people of Zarahemla in Alma 5. First, Alma
asks if they have remembered their heritage and God’s deliverance
of their ancestors. This can have personal application to Latter-day
Saints: just as the Nephites were admonished to remember God’s
deliverance of their ancestors, so should Latter-day Saints remember the sacrifices of the Prophet Joseph Smith and the pioneers—
and the Lord’s providing them the promised land of Zion. Second,
he invites people to ponder the conditions of salvation and the
need to believe the prophets of God. Third, he asks penetrating
questions about each listener’s repentance, change, faith, and hope.
Still today, most of these questions invite a clear yes or no answer.

50 Questions of Alma 5
Questions 18–29
Question

Verse
Imagining the Judgment Day

18. Do you view this mortal body raised in immortality, and this
corruption raised in incorruption, to stand before God to be judged
according to the deeds which have been done in the mortal body?

19. Can you imagine to yourself that you hear the voice of the Lord,
saying unto you, in that day: Come unto me you blessed, for behold
your works have been works of righteousness upon the face of the earth?

20. Or do you imagine to yourself that you can lie unto the Lord in that
day, and say—Lord, my works have been righteous works upon the face
of the earth—and that he will save you?

21. Or otherwise, can you imagine yourself brought before the tribunal of
18
God with your soul filled with guilt and remorse, having a remembrance
of all your guilt, yea, a perfect remembrance of all your wickedness, yea,
a remembrance that you have set at defiance the commandments of God?
22. Can you look up to God at that day with a pure heart and clean hands?

23. Can you look up, having the image of God engraven upon your
countenance?
24. Can you think of being saved when you have yielded yourself to become
subject to the devil?

25. How will you feel if you shall stand before the bar of God, having your
garments stained with blood and all manner of filthiness?

26. What will these things testify against you?
27. Will they not testify that you are a murderer?

28. Will they not also testify that you are guilty of all manner of wickedness?
29. Do you suppose that such an one can have a place to sit down
in the kingdom of God, with Abraham, with Isaac, and with Jacob,
and also all the holy prophets, whose garments are cleansed and are
spotless, pure and white?

Chart 63

Teachings

Chart 63

50 Questions of Alma 5
Questions 18–29
Key Scripture Alma 5:15–24

Explanation This chart lists rhetorical questions 18–29 that Alma asks the
people of Zarahemla in Alma 5. These dozen questions concern
the state of the individual’s soul at the final judgment day. Alma
wishes to impress upon his audience that there are ultimately only
two possible outcomes at the final judgment: eternal joy or eternal
remorse. Those who are righteous will have the image of God
upon their countenances and will be found spotless and pure; others will be stained and unfit for the presence of God. This dualistic
conception, or the doctrine of the Two Ways, is discussed in detail
in charts 66–76. The vivid belief that all people will someday stand
before God to give an accounting and to be judged is a powerful
motivator of moral behavior.

50 Questions of Alma 5
Questions 30–40

Question

Verse
Assessing One’s Spiritual Condition

30. If you have experienced a change of heart, and if you have felt to sing
the song of redeeming love, can you feel so now?

31. Have you walked, keeping yourself blameless before God?

32. Could you say, if you were called to die at this time, within yourself,
that you have been sufficiently humble?
33. Could you say that your garments have been cleansed and made white
through the blood of Christ?
34. Are you stripped of pride?

35. Is there one among you who is not stripped of envy?

36. Is there one among you that doth make a mock of his brother, or that
heapeth upon him persecutions?

Identifying with a “Fold”
37. If you are not the sheep of the good shepherd, of what fold are you?

38. The devil is your shepherd, and you are of his fold; and now who can
deny this?
Obtaining Spiritual Knowledge
39. Do you not suppose that I know of these things myself?

40. How do you suppose that I know of their surety?

Chart 64

Teachings

Chart 64

50 Questions of Alma 5
Questions 30–40
Key Scripture Alma 5:26–46

Explanation In this next series of questions directed to the people of Zarahemla,
Alma states that experiencing a change of heart can be temporary
and that one must continually strive to be blameless before God. His
dualistic view is apparent: those who are blameless are of the fold of
God, and all others are of the fold of the devil. In this part of his
speech, he guides the spiritual progress of his listeners by directing
them in assessing their own spiritual condition, identifying with a
community that believes in Jesus Christ, and personally obtaining
spiritual knowledge.

50 Questions of Alma 5
Questions 41–50
Questions

Verse
Refusing to Repent

41. Can you withstand these sayings?

42. Can you lay aside these things and trample the Holy One under
your feet?
43. Can you be puffed up in the pride of your heart?
44. Will you still persist in the wearing of costly apparel and setting
your heart upon the vain things of the world, upon your riches?
45. Will you persist in supposing that you are better than another?

46. Will you persist in the persecution of your brethren, who humble
themselves and do walk after the holy order of God, wherewith they
have been brought into this church having been sanctified by the Holy
Spirit, and they do bring forth works which are meet for repentance?
47. Will you persist in turning your back upon the poor and the needy,
and in withholding your substance from them?

48. The names of the righteous shall be written in the book of life,
and unto them will I grant an inheritance at my right hand.
What have you to say against this?

49. What shepherd is there having many sheep doth not watch over them,
that the wolves enter not and devour his flock?

50. If a wolf enter his flock doth the shepherd not drive him out?

Chart 65

Teachings

Chart 65

50 Questions of Alma 5
Questions 41–50
Key Scripture Alma 5:53–59

Explanation The last ten rhetorical questions that Alma asks the people of
Zarahemla are listed in this chart. These questions concern refusing
to repent of sins. Alma’s phrase “trample the Holy One under your
feet” (Alma 5:53) poignantly illustrates that individuals blatantly
mock God when they know the source of salvation and yet refuse to
repent and partake of that free gift. By ending his speech with these
ten questions, Alma places the burden of repentance directly on the
shoulders of each person who seeks to live a life pleasing to God.

The Ways of Life and Death
Overview

Men and Women as
Agents Hear the
Word of God

Way of Death

Everlasting Spiritual Death

Way of Life

Eternal Spiritual Life

Chart 66

Teachings

Chart 66

The Ways of Life and Death
Overview
Key Scripture 2 Nephi 9

Explanation Many prophets in the Book of Mormon discuss in great detail the
doctrine that men and women can choose to follow one of two
courses: the way of life or the way of death. Though each Book of
Mormon prophet addresses this doctrine in a unique way, all have in
common a dualistic view of reality. This view is similar to ancient
Israelite and early Christian worldviews, further supporting the
ancient origin of the Book of Mormon. Understanding this dualistic
conception of reality in the Book of Mormon is vital to our understanding of salvation and is the framework upon which additional
revelation in the Doctrine and Covenants is built. The revelations of
the three degrees of glory and the spirit world (see D&C 76; 138),
while not dualistic in themselves, can be seen as supplementary to
the dualistic Book of Mormon perception. The fact that the
Prophet Joseph Smith used little dualism in his own preaching
and writing, it has also been argued, is secondary evidence that he
was not the author of the Book of Mormon.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
152–204.

The Ways of Life and Death
The Visionary Perception of Lehi and Nephi
(1 Nephi 8; 11–15; 2 Nephi 31:17–32:5)

Men and Women in Dark and Dreary Waste
(1 Nephi 8:7–8)

Large and Spacious Field
(1 Nephi 8:9, 20)

Gate to Way of Death
Being overpowered
by temptation
Having blind eyes
and hard heart

Gate to Way of Life
Faith
Repentance
Baptism
Holy Ghost

Church of the Devil

Church of the Lamb

Broad Path to Death

Straight and Narrow Path to Life

(1 Nephi 12:17)

(1 Nephi 8:19–20)

Consequences

Blessings

Depths of Hell

Eternal Life

(1 Nephi 12:16)

(2 Nephi 31:20)

Captivity of Devil

Love of God

(1 Nephi 14:4)

(1 Nephi 11:21–22; 2 Nephi 31:30)

Cast Out of the
Kingdom of God

Being Redeemed by Christ
(1 Nephi 11:10–21)

(1 Nephi 15:33–36)

Awful Hell Prepared
for Wicked
(1 Nephi 15:26–30)
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Kingdom of God
(1 Nephi 15:35)
Chart 67

Teachings

Chart 67

The Ways of Life and Death
The Visionary Perception of Lehi and Nephi

Key Scriptures 1 Nephi 8; 11–15; 2 Nephi 31:17–32:5

Explanation Lehi and Nephi spoke clearly in terms of the ways of life and
death. These well-known, largely metaphorical discussions of the
tree of life lay insightful groundwork relevant to nearly every chapter in the Book of Mormon. In the visions of the tree of life, Lehi
and Nephi saw a straight and narrow path leading to the tree of
life, the only way of life. By contrast, the mists of darkness, fountain of filthy water, forbidden paths, strange roads, and great and
spacious building all represent the “broad roads” of the way of
death (1 Nephi 12:17). Nephi explains further that, depending on
the way he or she chooses, a person belongs to either the church of
God or the church of the devil. This view sets the stage for the
dualistic discourse apparent elsewhere in the Book of Mormon.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
180–86.

The Ways of Life and Death
Jacob’s Explanation (2 Nephi 9)
Men and Women
Choose in Probation
Verses Wicked Response in Probation
27
transgressing commandments
30, despising poor, lying, murder34–37 ing, committing whoredoms
33, 38 being uncircumcised
of heart, dying in sins
being carnally minded
39
reviling against the truth
40
wasting days
27
of probation
knowing of
28
themselves
setting hearts on
30
treasures
28
hearkening not to
counsels of God
31–32 neither hearing
nor seeing

Spiritual Death
Hell
14
16
16, 46
46
16

knowledge of guilt and uncleanness
filthy still
misery and endless torment
obtained by the devil
death/lake of fire and brimstone

Righteous Response in Probation Verses
righteousness 18
enduring crosses and shame 18
of world
having faith, repenting, being 23–24
baptized, enduring
being spiritually minded 39
loving the truth 40
following the straight and 41
narrow course
knocking to approach 42
God
letting hearts rejoice 49, 52
in righteousness
feasting on that 51
which perisheth not
praying 52
continually

Spiritual Life
Paradise
perfect knowledge of righteousness
clothed with purity
fulness of joy
inherit kingdom of God
life eternal

14
14
18
18
39
Chart 68

Teachings

Chart 68

The Ways of Life and Death
Jacob’s Explanation
Key Scripture 2 Nephi 9

Explanation In the blessing he received from his father Lehi, Jacob was told that
“there is an opposition in all things” (2 Nephi 2:11). Characteristic of
his writing style, Jacob’s exposition in 2 Nephi 9 of the ways of life
and death is an extensive meditation on the desires of men and
women in mortality and how they lead to either spiritual life or
death. As this chart shows, Jacob focuses on the inward state of the
souls who choose either of these divergent paths. Jacob presents as
options only paradise and endless torment as places where a soul
may go after final judgment.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
161–63.

The Ways of Life and Death
Benjamin’s Explanation (Mosiah 2–5)
Fall of Adam
Natural Man in Carnal State
Verses Wicked Response in Probation

2:38

repenting not

2:32,
37

listing to obey evil spirit

3:24– doing evil works
25

2:36

5:10
2:38

transgressing contrary to
that which has
been spoken
being called by some
other name
dying an enemy
to God

Left Hand of God
Justice
3:26– as a lake of fire and brimstone
27

damnation
2:38 shrinking from the presence of God
2:38– endless torment; suffering wrath of God
2:33

Righteous Response in Probation
having faith, repenting, entering
into covenant, which brings
remission of sins
being born again: a mighty
change bringing
desire to do good
becoming steadfast and
immovable in good works,
thereby retaining
remission of sins
being obedient to the end
being called by the
name of Christ
being sealed to God

Verses

3:12;
5:5;
4:2–3
5:2, 7

5:15;
4:11–
12,
26
5:8

5:9
5:15

Right Hand of God
Mercy
heaven, eternal life

5:15

everlasting salvation
dwelling with God
never-ending happiness

5:15
2:41
2:41

Chart 69

Teachings

Chart 69

The Ways of Life and Death
Benjamin’s Explanation
Key Scripture Mosiah 2–5

Explanation In Mosiah 2–5, Benjamin explains the ways of life and death to his
people and is subsequently met with an overwhelming desire of
the people to follow the way of life. Missing from his explanation
is information concerning resurrection and the spirit world.
Instead, he focuses on the “natural man,” emphasizing that one
must repent and be spiritually reborn to overcome natural tendencies to do evil. This chart illustrates the characteristics associated
with each path—those personal deeds and attributes that land
souls either on the left hand of God according to his justice (see
Mosiah 2:38–39; 3:26; 5:10) or on the right hand of God according
to his mercy (see Mosiah 2:39; 4:2; 5:15).

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
164–66.

The Ways of Life and Death
Abinadi’s Explanation (Mosiah 15–16)
Men and Women in Fallen State
Knowledge of God Given; Arm of Mercy Extended
Evil Works: Hearkening Not
to the Voice of the Lord

Good Works: Hearkening to
the Words of the Prophets

(15:26; 16:2, 5, 12)

going according to own will
rebelling against God
persisting in carnal nature

(15:11, 22)

PROBATION

hearing the words of the prophets
believing in redemption
repenting and keeping
commandments

In Power of Devil

Seed of Christ

(16:2)

(15:11)

Not Redeemed;
Claimed by Justice

PARTIAL JUDGMENT

(15:27; 16:5)

Not First Resurrection
(15:26)

Redeemed by Mercy,
Which Satisfies Justice
(15:9)

RESURRECTION

First Resurrection
(15:21–22)

Resurrection of
Endless Damnation

Resurrection of
Endless Life

(16:11)

(16:4)

Delivered to devil
Endless Damnation

FINAL JUDGMENT

Dwell with God
Eternal Life
Chart 70

Teachings

Chart 70

The Ways of Life and Death
Abinadi’s Explanation
Key Scripture Mosiah 15–16

Explanation Abinadi, in Mosiah 15–16, expounds upon the ways of life and
death to King Noah and his priests. In this provocative sermon,
Abinadi warns Noah that obeying God also means following his
prophets, namely, Abinadi. Abinadi preaches that if men and
women do not listen to the voice, or mouthpiece, of the Lord, they
necessarily follow the way of death. Abinadi also speaks of partial
judgment before the resurrection, a concept not found in Alma’s,
Jacob’s, and Benjamin’s speeches.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
166–68.

The Ways of Life and Death
The Voice of the Lord to Alma the Elder
(Mosiah 26:20–28)

Baptized Members,
Willing or Not to Be Redeemed
Will Not Hear Voice
of the Lord

Hear Voice of the Lord

Will Not Be Redeemed

Believe, Repent, Are Baptized

Never Know Christ

Know Christ, Called by
His Name

Left Hand
Second Trump

Right Hand
First Trump

Dwell in Everlasting Fire
with the devil

Dwell with God
Eternally

Chart 71

Teachings

Chart 71

The Ways of Life and Death
The Voice of the Lord to Alma the Elder
Key Scripture Mosiah 26:20–28

Explanation In Mosiah 26:20–28 the voice of the Lord builds upon Abinadi’s
discourse, telling Alma the Elder that the ways of life and death
can be determined in terms of responding to the Lord’s voice.
Those who obey the word of the Lord will be found on the right
hand of God, while those who do not will dwell in everlasting fire
with the devil.
Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
168–71.

The Ways of Life and Death
Alma the Younger’s Explanation in Zarahemla
(Alma 5)

Good Shepherd Calls All to
Repent and Partake of Life
Man Hearkens to the
Voice of the Devil

Man Hearkens to the Voice
of the Good Shepherd

(5:37–39, 41)

(5:37–39, 57)

FOLD

OF THE

DEVIL

Is a Child of the Devil

FOLD
(5:41)

awaits everlasting destruction
is in a deep sleep
soul is in darkness
is encircled by chains of hell

Commits All Manner of
Wickedness (5:23)

OF THE

GOOD SHEPHERD

Is Born of God

(5:14)

is delivered from hell
awakes to God
soul is illuminated
chains of hell are loosed

Walks Blameless

(5:27, 54)

does evil works
is subject to devil
garments are stained

is sanctified by the Holy Spirit
does good works
has God’s image in countenance
garments are washed white

Is a Child of the
Kingdom of the Devil

Sits Down in the
Kingdom of God

is hewn down and cast out
into the fire

has inheritance at
right hand of God

Chart 72

Teachings

Chart 72

The Ways of Life and Death
Alma the Younger’s Explanation in Zarahemla
Key Scripture Alma 5

Explanation Alma the Younger’s perception of the gospel was heavily influenced
by the teachings of King Benjamin, Abinadi, and his father, Alma.
His explanation of the ways of life and death to the people of Zarahemla (see Alma 5) echoes and expounds upon the teachings of his
predecessors, emphasizing adherence to the voice of the Good Shepherd as the way to sustain spiritual life. Alma the Younger also states
that “whatsoever is good cometh from God, and whatsoever is evil
cometh from the devil” (Alma 5:40). Just as humanity’s ability to
bring forth good works is an element of God’s grace, as the foregoing
quotation suggests, the very existence of life and the power granted to
humanity to proceed in the way of life are also gifts from God.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
171–73.

The Ways of Life and Death
Alma the Younger’s Explanation in Ammonihah
(Alma 12:31–37)
Men and Women in
a State to Act

Break First Commandment
(First Provocation)

First Death

Given Second Commandment
(To Repent)

Refuse to Repent; Harden Heart
(Second, or Last, Provocation)

Repent; Harden Not Heart

Justice

Mercy

Second, or Last, Death
(Everlasting Destruction)

Rest of God
Remission of Sins

Chart 73

Teachings

Chart 73

The Ways of Life and Death
Alma the Younger’s Explanation in Ammonihah
Key Scripture Alma 12:31–37

Explanation A more detailed illustration of chart 66, this chart illustrates the
concise but thorough discourse of Alma the Younger as he explains
the ways of life and death to the people of Ammonihah (see Alma
12:31–37). Alma’s explanation of the first death can be applied to
three different situations: Adam and Eve’s transgression in the
Garden of Eden, Israel’s disobedience to the law of Moses in the
wilderness, and personal sin.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
158–61.

The Ways of Life and Death
Alma the Younger’s Explanation to Corianton
(Alma 41:3–8)
Men and Women
Choose or Judge
They desire evil
all the day long

PROBATION

They do evil works

They repent and
desire righteousness
They do good works

They Are Restored
to Evil

GOD JUDGES OR
RESTORES
ACCORDING TO
JUSTICE AT THE
LAST DAY

They Are Restored
to Good

Endless Misery in the
Kingdom of the Devil

FINAL
RESULT

Endless Happiness in
the Kingdom of God

Chart 74

Teachings

Chart 74

The Ways of Life and Death
Alma the Younger’s Explanation to Corianton
Key Scripture Alma 41:3–8

Explanation Alma the Younger discussed the ways of life and death in both public sermons and private instructions. In Alma 41 he chastises his
son Corianton, who had been on a mission to the Zoramites, for
boasting and committing sexual sins. In this chapter Alma explains
that the doctrine of restoration is inextricably tied with the doctrine of the Two Ways. For example, those who choose evil follow
the way of death and will unavoidably be restored to evil, “raised to
. . . endless misery to inherit the kingdom of the devil” (Alma 41:4).
Like Jacob, Alma focuses on the desires of the people as leading to
eternal life or death. And like Benjamin, he sermonizes on casting
off the natural man through the mercy of God. Apparently, his private instruction to Corianton was quite convincing, for Corianton
was again called to preach and later declared the word of God to
the people of the church (see Alma 49:30).
Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
173–76.

The Ways of Life and Death
Mormon’s Explanation (Moroni 7:5–20)
Men and Women
Judge

They drink from
bitter fountain

They drink from
good fountain

They become
evil people

They become
good people

They receive
evil gifts

They receive
good gifts

They do evil works

They do good works

They become
servants (children)
of the devil

They become
children (servants)
of Christ

Chart 75

Teachings

Chart 75

The Ways of Life and Death
Mormon’s Explanation
Key Scripture Moroni 7:5–20

Explanation Moroni included in the Book of Mormon a sermon given by his
father, Mormon, which is widely known as including Mormon’s discussion on faith, hope, and charity. In this sermon Mormon explains
the ways of life and death to introduce the concepts of faith, hope,
and charity (see Moroni 7:5–20). He speaks of choosing between
good and bitter fountains, which may represent Jesus Christ and the
devil as well as us as individuals once we have chosen which fountain to drink from. Choosing which fountain to drink from largely
determines what we will ultimately become—a child of Christ or a
servant of the devil. For Mormon there is no middle ground.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
176–81.

The Ways of Life and Death
A Composite View
(2 Nephi 9; Alma 12; 40; D&C 63:17–18; 76; 88:96–103)
Men and Women
Break First Commandment

FIRST JUDGMENT

First Death

Men and Women
Given Second Commandment (to Repent)

They Refuse to Repent
(Second Provocation)

They Accept Gospel
and Repent

Less
Valiant

PARTIAL
JUDGMENT

e Va
liant

Justice

Mercy

Hell,
Outer Darkness,
or Second Death

Paradise

ee
Red
t
o
N

FINAL
JUDGMENT

Mor

med
Redeemed
from Hell

“Afternoon”
of Second
Resurrection

“Morning”
of Second
Resurrection

“Afternoon”
of First
Resurrection

“Morning”
of First
Resurrection

Sons of
Perdition

Telestial
Kingdom

Terrestrial
Kingdom

Celestial
Kingdom

Chart 76

Teachings

Chart 76

The Ways of Life and Death
A Composite View
Key Scriptures 2 Nephi 9; Alma 12; 40; D&C 63:17–18; 76; 88:96–103

Explanation This chart depicts the ways of life and death as discussed by Jacob
and Alma the Younger and supplemented by the Doctrine and
Covenants. The views of reality presented by the Book of Mormon
and Doctrine and Covenants work hand in hand to provide the
most complete representation of the ways of life and death. Adding
the three degrees of glory to the framework of the ways of life and
death creates a paradigm promoting optimal understanding of
reality and the final state of the soul.

Source Mack C. Stirling, “The Way of Life and the Way of Death in the
Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):
199–203.

Murmurings of Laman and Lemuel
Target of
Complaint

Reference

Reason for Complaint

Lehi

1 Nephi 2:11–12

commandment to leave Jerusalem

1 Nephi 3:5, 28

commandment to return for plates
of brass

1 Nephi 17:20–21, 49

hardship

1 Nephi 16:3

Nephi explains Lehi’s vision and
condemns wickedness

1 Nephi 16:18, 20

Nephi breaks bow

1 Nephi 17:17–18

Nephi builds a ship

2 Nephi 1:26

Nephi rebukes them

2 Nephi 1:25; 5:3–4

Nephi rules over them

1 Nephi 3:31

difficulty in obtaining the plates of brass

1 Nephi 4:4

difficulty in obtaining the plates of brass

Nephi

Lord

Chart 77

Teachings

Chart 77

Murmurings of Laman and Lemuel

Key Scripture 1 Nephi 2:11–12

Explanation Laman and Lemuel murmured incessantly against Lehi, Nephi,
and the Lord. One major theme of their complaints was that
Nephi, their younger brother, was domineering; another was that
the requirements of the Lord, such as living in the wilderness and
obtaining the brass plates, were too difficult. This chart catalogs
those complaints and others.

The Teachings of Korihor
in Alma 30
Modern
Counterpart

Korihorism

Anti-Christian

“there should be no Christ”

Negativism

“bound down under a foolish and vain hope”

Agnosticism

“no man can know of anything which is to come”

Empiricism

“ye cannot know of things which ye do not see”

Psychological
explanation

“it is the effect of a frenzied mind”

Positivism

“a belief of things which are not so”

Sophism

“every man fares in this life according to the
management of the creature”

Naturalism

“every man prospers according to his genius”

Egoism

“every man conquers according to his strength”

Relativism

“whatsoever a man does is no crime”

Hedonism

“lift up their heads in wickedness”

Nihilism

“when a man dies, that is the end thereof”

Anti-Religion

“priests usurp power and authority over people”

Skepticism

“ye do not know that they are true”

Atheism

“a being who never has been seen or known, who
never was nor ever will be”

Verse

Chart 78

Teachings

Chart 78

Teachings of Korihor

Key Scripture Alma 30

Explanation Korihor, an antichrist preaching at the time when Alma the
Younger was high priest over the land, convinced many Nephites
that they should not believe in Jesus Christ or his coming atonement. He taught them instead various philosophies. In Korihor’s
phrases and arguments, modern readers can find parallels to
many schools of thought, such as atheism, nihilism, and relativism, which have long dominated much of secular philosophy.
This highly intelligent opponent’s tactics were persuasive, but
Alma retaliated with pure testimony and the power of God,
eliminating Korihor’s influence in the land. This chart lists each
of the doctrines taught by Korihor in Alma 30 and a modern or
standard philosophical counterpart.

Source Based on the research and assistance of Miriam Horwinski, teaching assistant of John W. Welch, Book of Mormon 121H, Brigham
Young University, fall 1997.

The Ways of the Devil
2 Nephi 28:3–30
Tactic

Quotation

Misappropriation

“built up, and not unto the Lord”

Exclusivism

“I am the Lord’s”

Disputation

“contend one with another”

Sophism

“teach with their learning”

Cynicism

“deny the Holy Ghost, which giveth utterance”

Secularism

“deny the power of God”

Historicism

“the Redeemer hath done his work”

Empowerment

“he hath given his power unto men”

Skepticism

“believe it not”

Naturalism

“he is not a God of miracles”

Hedonism

“eat, drink, and be merry”

Fatalism

“tomorrow we die”

Cavalierism

“it shall be well with us”

Popularism

“many . . . shall say”

Appearances

“nevertheless, fear God”

Rationalizing

“justify in committing a little sin”

Criticism

“take the advantage of one because of his words”

Entrapment

“dig a pit for thy neighbor”

Legalism

“no harm in this”

Permissivism

“do all these things”

Leniency

“God will beat us with a few stripes”

Verse

Chart 79

Faddism

“many . . . shall teach after this manner”

Sensationalism

“false”

Egotism

“vain”

Imprudence

“foolish”

Arrogance

“puffed up in their hearts”

Self-Deception

“hide their counsels from the Lord”

Persecutionism

“blood of the saints shall cry”

Corruptionism

“they have become corrupted”

Oppressionism

“rob the poor”

Ostentationism

“because of their fine sanctuaries”

Narcissism

“their fine clothing”

Supremism

“persecute the meek and the poor in heart”

Elitism

“stiff necks and high heads”

Immorality

“abominations and whoredoms”

Distortionism

“pervert the right way of the Lord”

Trivialism

“turn aside the just for a thing of naught”

Meanness

“revile against that which is good”

Dismissivism

“say that it is of no worth”

Tantrumism

“rage in the hearts of the children”

Emotionalism

“anger against that which is good”

Mollifying Pacifism

“others will he pacify”

Materialism

“into carnal security”

Toadyism

“others he flattereth”

Relativism

“there is no hell”

Complacency

“wo be unto him that is at ease in Zion”

Secularism

“we need no more of the word of God”

Faithless Humanism

“putteth his trust in man”

Chart 79

Teachings

Chart 79

The Ways of the Devil

Key Scripture 2 Nephi 28:3–30

Explanation Embedded in Nephi’s prophecy in 2 Nephi 28 are many phrases
that describe the conduct of those who follow the devil. These
sins, Nephi states, will pervade much of society in the latter days.
Today they can be found well disguised as the philosophies and
tendencies listed in this chart. Such conditions are symptomatic of
society’s passive acceptance of “false and vain and foolish doctrines” (2 Nephi 28:9) that can lead people away from God.
Knowing how the devil works and being able to see his tactics in
operation in the ideologies of the world around us help prevent
us from being taken captive by Satan, who leads people “carefully
down to hell” (2 Nephi 28:21).

Source Based on the research and assistance of Miriam Horwinski, teaching assistant of John W. Welch, Book of Mormon 121H, Brigham
Young University, fall 1997.

Interpretation of Lehi’s Vision
Symbol
DARK AND

Interpretation

Examples Given

DREARY WASTE

1 Nephi 8:7

LARGE AND

SPACIOUS FIELD

The world

1 Nephi 8:9, 20

1 Nephi 8:20

TREE

Love of God

The coming of the Son of God

1 Nephi 11:21–22

1 Nephi 11:13–22

OF LIFE

1 Nephi 8:10; 11:25; 15:21–22

FRUIT

OF THE TREE

1 Nephi 8:11–12

FOUNTAIN/RIVER

Hell and the depths thereof

Wickedness and war

1 Nephi 8:13; 12:16

1 Nephi 12:16; 15:26–36

1 Nephi 12:13–15

ROD

The word of God

The ministry of the Son of God

1 Nephi 8:19

1 Nephi 11:25; 15:23–25

1 Nephi 11:24–25

MIST

Temptations of the devil

Apostasy, wickedness, war, the
great and abominable church,
plain and precious things
removed from the scriptures

OF FILTHY WATER

OF IRON

OF DARKNESS

1 Nephi 8:23

1 Nephi 12:17

1 Nephi 12:19–23; 13:1–9, 20–29

GREAT AND

SPACIOUS BUILDING

1 Nephi 8:26

Pride, wisdom, and vain
imaginations of the world

Persecution of the Son of God
and those who followed him

1 Nephi 11:35–36; 12:18

1 Nephi 11:26–36

Chart 80

Messages

Chart 80

Interpretation of Lehi’s Vision

Key Scripture 1 Nephi 11–15

Explanation Nephi, after hearing about his father’s vision of the tree of life,
desired to see the same things his father saw and was granted this
request. Upon seeing the tree in vision, he desired to know its
interpretation. Nephi then saw the coming of the Son of God and
knew that the tree of life represented the love of God. He soon
learned the meaning of several other symbols in his father’s vision,
as this chart illustrates. The angelic ministrant also showed Nephi
episodes of world history, including periods of war, colonization,
apostasy, and wickedness. Thus in light of 1 Nephi 11–15, the
vision of the tree of life can be seen not only as a powerful illustration of God’s love shown through the atonement of Jesus Christ,
but also as an allegory of the history of the world, as the righthand column of the chart illustrates.

Source Daniel H. Ludlow, A Companion to Your Study of the Book of
Mormon (Salt Lake City: Deseret Book, 1976), 101.

The Allegory of the Olive Tree
Jacob 5
Stage Main top of tame olive tree begins to
1
perish (v. 6) and is burned by fire (v. 9)

Stage Young branches are grafted back
4
into the tame olive tree (v. 52)

Stage Wild olive tree branches are grafted
2 in (v. 10) and bear good fruit (v. 17)

Stage Branches that bring forth bitter
5
fruit are cleared (v. 65)

Stage Young branches are grafted in other
3 parts of the vineyard (vv. 8, 13)

Stage Fruit is good and vineyard is
6
no more corrupt (v. 75)

Fire

Wild Olive Tree
(Gentiles)

6
3

Good Fruit

Tame Olive Tree
(House of Israel)

4
Young Branches Grafted in Other Parts of Vineyard
(New World, Jews, Lost Ten Tribes, Remnant)
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 81

Messages

Chart 81

The Allegory of the Olive Tree

Key Scripture Jacob 5

Explanation The longest allegory in scripture is Zenos’s allegory of the olive
tree. In Jacob 5:3, Zenos explains that the tame olive tree represents the house of Israel. From this interpretation, conclusions may
be drawn concerning other symbols in the allegory. For example,
the young branches taken from the olive tree most likely represent
inhabitants of the Americas, the Jews, the lost ten tribes, and a
remnant of the house of Israel; and the wild olive tree symbolizes
the Gentiles and the nations of the earth. The numbers on the top
half of this chart (1–6) represent the six main stages that Zenos
addresses in his allegory: (1) the decaying of the top, (2) the grafting in of the wild tree, (3) the planting of young branches in other
parts of the vineyard, (4) the returning of the branches to the
main tree, (5) the bitter fruit burned by fire, and (6) the good fruit
being gathered and stored. On the bottom half of the chart, these
same stages are shown graphically, arranged clockwise around the
central figure of the tame tree.

Symbolic Elements
in Zenos’s Allegory
1. The Trees

2. The Actors

a tame olive tree
young and tender branches
mother tree
main top
natural branches
root of the main tree
moisture of the root
transplanted branches
a wild olive tree
grafted branches
many other trees
good, tame, natural fruit
bad, wild, bitter fruit
equal fruit

master of the vineyard
servant
a few other servants

Trees’ Doings
growing
waxing old
decaying and perishing
cumbering the ground
overrunning the roots
bringing forth much fruit
becoming corrupt
withering away
growing faster than roots
taking strength
good overcoming evil
thriving exceedingly
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Actors’ Doings
nourishing
digging about
dunging
pruning/plucking off branches
burning, casting into fire
grafting
planting branches
cutting down trees
grieving
laboring long, caring
sparing
balancing the root and top
preserving
laying up fruit
obeying
rejoicing

3. The Places
a vineyard
nethermost part
poorest spot
poorer than the poorest spot
good spot
Chart 82

Messages

Chart 82

Symbolic Elements in Zenos’s Allegory

Key Scripture Jacob 5

Explanation Zenos’s allegory of the tame and wild olive trees, though complicated, is one of great doctrinal and historical importance, in part
because it represents the past and future history of the house of
Israel. Understanding the elements in this allegory, which are
grouped together and listed on this chart, can lead to added insights
concerning God’s dealings with his covenant people. As this data
shows, the allegory is a dynamic interchange between several trees
(or parts of trees) and the master of the vineyard, his servant, and
several laborers. This chart does not interpret these symbols as they
appear in Jacob 5, but it shows that many elements are built into this
extended allegory and thus facilitates in-depth reflection on this text.

Personal Applications
of Olive Symbolism
Symbol

Possible Applications

Planted in God’s vineyard

Membership in God’s church

Olive trees grow slowly

Spiritual growth is slow

Without care olives become wild

We must remain faithful

Each tree needs particular care

Lord knows us individually

Even trees in good soil go wild

Use blessings properly

Branches should balance the roots

Grow patiently and deeply

Olive trees like dry, rocky soil

Adversity can be a blessing

Strong roots will support the stock

Keep spiritual roots strong

Branches should not become lofty

Avoid pride

Pruning is necessary

Repent regularly

Each branch needs light to grow

Keep Light of Christ in all

Prunings must not cumber the ground

Completely remove evil

Grafting will preserve the stock

Draw strength from others

Dunging is necessary

Study, ponder, and pray

Olive oil is very valuable

The worth of souls is great

Pressure is needed to extract oil

Attaining purity takes work

“What could I have done more?”

God does all he can for us

“It grieveth me to lose this tree”

God loves his children

“Spare it a little longer”

The Lord is patient with us

Chart 83

Messages

Chart 83

Personal Applications of Olive Symbolism

Key Scripture Jacob 5

Explanation The tame olive tree in Jacob 5 may represent not only the house of
Israel but also each of us personally. Listed in this chart are symbolic
elements of the olive tree allegory and possible personal applications
of them. While the gathering of the house of Israel is of utmost concern, personal conversion to the gospel of Jesus Christ as a member
of the house of Israel may be even more important. Thus Zenos’s
allegory should be read and applied in terms of individual as well as
collective salvation.

Five Keys to Understanding Isaiah
Given in 2 Nephi 25

Understand the “manner of prophesying
among the Jews”

25:1

Do not do “works of darkness” or
“doings of abominations”

25:2

Be filled with the spirit of prophecy

25:4

Be familiar with regions around Jerusalem

25:6

Live during the days that the prophecies
of Isaiah are fulfilled

25:7

Chart 84

Messages

Chart 84

Five Keys to Understanding Isaiah

Key Scripture 2 Nephi 25

Explanation To his faithful followers in the Americas, the Lord gave a commandment to “search these things diligently; for great are the
words of Isaiah” (3 Nephi 23:1).That commandment implies that
understanding the gospel of Jesus Christ and the words of Isaiah
go hand in hand. Unfortunately, many find the writings of Isaiah
hard to understand. Nephi may have been aware of this difficulty,
for he addresses his latter-day audience specifically in 2 Nephi 25,
giving us five keys to help facilitate comprehension of Isaiah’s
words. These keys include being filled with the spirit of prophecy,
living righteously in the last days, and understanding the geography and rhetorical tradition of the Jews.
Source Donald W. Parry, “Nephi’s Keys to Understanding Isaiah (2 Nephi
25:1–8),” in Isaiah in the Book of Mormon, ed. Donald W. Parry and
John W. Welch (Provo, Utah: FARMS, 1998), 47–65.

King Benjamin’s Coronation of Mosiah
Israelite Pattern

Book of Mormon Parallel or Adaptation

The Sanctuary
Was the Site of
the Coronation

All the people gathered at the temple at Zarahemla, the site
chosen for Benjamin’s address to the people and for the
consecration of his son Mosiah as king (Mosiah 1:18)
Mosiah was then presented to the people in the public
gathering at the temple (Mosiah 2:30)

The King Stood
on a Royal Dais,
Platform

Benjamin constructed a tower from which he spoke to the
people gathered (situated in tents) at the temple (Mosiah 2:7)

Installing in
Office with
Insignia

Benjamin gave Mosiah the official records of the people
(the plates of brass and the plates of Nephi), the sword of
Laban, and the miraculous Liahona (Mosiah 1:15–16)
King Mosiah was known to possess “two stones” (Mosiah 28:13)

Anointing

Benjamin consecrated his son Mosiah to be a ruler and a king
over his people (Mosiah 6:3)

Presentation of
the New King

Mosiah is presented to the people as their king (Mosiah 2:30)

Receiving a
Throne Name

The people responded by accepting the king’s declarations
(Mosiah 4:2; 5:2–4)
A royal name was given to the rulers over the Nephites
(Jacob 1:10–11)
Benjamin revealed to all his people a new name at this
coronation (Mosiah 3:8)

Divine Adoption
of the King

By covenant, all the people became God’s sons and daughters
on his right hand (Mosiah 5:6–12)

Chart 85

Messages

Chart 85

King Benjamin’s Coronation of Mosiah

Key Scriptures Mosiah 1–5; 1 Kings 1:34, 39; 2 Kings 11:12, 14, 17; 23:3;
2 Chronicles 6:13

Explanation The coronation of Mosiah by King Benjamin was a grand ceremonial event that parallels the installation of kings in ancient Israel
and other Near Eastern countries of antiquity, suggesting that the
Nephites continued to practice Old World traditions in the Americas. Coronations were important ritual acts in the ancient Near
East, including, among other things, anointing the new king, installing him in office with insignia, and presenting him to the
people—elements that Benjamin’s ceremony also contained. Old
Testament parallels to Mosiah’s coronation can be found in 1 Kings
1:34, 39; 2 Kings 11:12, 14, 17; 23:3; and 2 Chronicles 6:13.

Source Stephen D. Ricks, “Kingship, Coronation, and Covenant in Mosiah
1–6,” in King Benjamin’s Speech: “That Ye May Learn Wisdom,” ed.
John W. Welch and Stephen D. Ricks (Provo, Utah: FARMS, 1998),
233–75.

Three Steps in Benjamin’s Logic
on Service

All service is merely service
to God.

Therefore, serving fellow beings
produces no reason to boast, unless
serving God produces some reason
to boast.

“When ye are in the service of your fellow beings
ye are only in the service of your God” (Mosiah 2:17)

But no matter how much we
serve God, we remain
unprofitable servants.

Therefore, we have no reason to
boast.

“If ye should serve him with all your whole souls
yet would ye be unprofitable servants” (Mosiah 2:21)

We do not serve God to get
ahead with God or man, but
to know the voice by which
we are called.

Therefore, service to God is valuable,
but not in ways people always think.

“For how knoweth a man the master
whom he has not served?” (Mosiah 5:13)

Chart 86

Messages

Chart 86

Three Steps in Benjamin’s Logic
on Service
Key Scripture Mosiah 2–5

Explanation King Benjamin, in his great discourse to the people in the land of
Zarahemla, answers the question “Why should we serve?” In his
speech recorded in Mosiah 2–5, he provides a logical yet somewhat
surprising explanation for service. Benjamin is well known for his
famous dictum on service in Mosiah 2:17. Actually, he mentions
service two other times as he develops this topic more fully. This
chart considers these three statements. They deal with service to
God, our debt to God, and knowing God. On one level, a certain
logic is embedded within each of these individual statements. On
another level, the relationship between them is also logical and
interdependent. If we serve men, then we only (merely) serve God.
This does not win us great credit, for when we serve God, he blesses
us and we are continually in his debt. Thus we have no reason to
boast. Why, then, should we serve? If we are humble in our service,
we will know God. Knowing the Master whom we serve is the
great blessing that profits us more than anything else. This, to
Benjamin, is the ultimate reason for service.

Source John W. Welch, “Benjamin’s Speech: A Masterful Oration,” in King
Benjamin’s Speech: “That Ye May Learn Wisdom,” ed. John W.
Welch and Stephen D. Ricks (Provo, Utah: FARMS, 1998), 77–82.

Overview of Benjamin’s Speech
Supporting Elements
in Mosiah 1–6
Preparations (1:1–2:8)
Successor named and new name to
be given; people gathered but not
yet numbered; tower constructed

First Interruption (2:29–30)
Coronation proclamation

Second Interruption (2:41–3:1)
Remember, remember, the Lord
has spoken; Benjamin calls
again for attention

Words of Speech
in Mosiah 2–5

A. All are indebted to God (2:9–28)
God is the heavenly king; God has physically created and sustains all people; people should serve and thank God; the hope
of exaltation after death
B. Consequences of obedience or disobedience (2:31–41)
Obedience brings victory and prosperity (compare Leviticus
26); prohibition of contention; rebellion and disobedience
bring pain and anguish; all are eternally indebted to
Heavenly Father
C. The angel’s testimony of Christ’s deeds (3:2–10)
The Lord Omnipotent will come down in power and
goodness; the sacred name of God; the suffering and
death of Jesus Christ
D. Sanctification by the atonement of Christ (3:11–27)
The only possibility of reconciliation; putting off the
natural man and becoming a saint; people will be
judged according to their works

Third Interruption (3:27–4:4)
Thus has the Lord commanded,
amen; the people fall to the
ground and confess; atoning
blood is applied; joy and remission;
Benjamin begins to speak again

C'. Benjamin’s testimony of God’s goodness (4:4–12)
God is good, patient, long-suffering; believe in God;
God is all-powerful, loving, and glorious; call upon the
name of the Lord daily
B'. Righteous behavior of the redeemed (4:13–30)
Living in peace and social order (compare Leviticus 25);
prohibition of contention; because God imparts, all must
give to those in need; avoid guilt and sin

Fourth Interruption (4:30–5:6)
Remember, and perish not;
covenant response of the
people; Benjamin accepts their
covenant

A'. The sons and daughters of God (5:6–15)
God has spiritually begotten you this day; the only head to
make you free from debt; excommunication upon breach of
obligations; covenant people know God by serving him; the
hope of exaltation after death

Final Acts (6:1–3)
Names recorded of all who accepted
the name; Mosiah consecrated;
priests appointed; people dismissed
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 87

Messages

Chart 87

Overview of Benjamin’s Speech

Key Scripture Mosiah 2–5

Explanation This chart is an outline of the chiastic nature of King Benjamin’s
speech to the people at the temple of Zarahemla. In it are seven
major sections separated by interruptions or intervening ceremonial
acts. The overall structure of the text follows an A–B–C–D–C'–B'–A'
pattern: the atonement of Jesus Christ is the crux, or center, of the
speech (section D), the angel’s and Benjamin’s testimonies of the
atonement are found on either side of it (sections C and C'), the
behavior of the people is addressed in sections B and B', and sections
A and A' address God and his relationship with the people. Further
chiasms can be found on the sentence level, indicating that this
speech was highly structured for the occasion. The evidence of chiasmus in the Book of Mormon attests to its artistry and antiquity. For a
more detailed explanation of chiasmus, refer to charts 128–33.

Source John W. Welch, “Parallelism and Chiasmus in Benjamin’s Speech,”
in King Benjamin’s Speech: “That Ye May Learn Wisdom,” ed. John W.
Welch and Stephen D. Ricks (Provo, Utah: FARMS, 1998), 325–28.

Benjamin’s Themes
Related to the Israelite New Year

admonitions
the attributes of God
being sealed to God
covenant making
creation
divine judgment
forsaking sin
God’s involvement in history
guilt before God
judgment
kingship of God
law
the long-suffering of God
the Lord Omnipotent
man’s nature and nothingness
preaching and prophecy
rebirth and resurrection
remembrance
reverence and fear of God
sacrifice
testimony against the people
warnings against sin
wisdom

Chart 88

Messages

Chart 88

Benjamin’s Themes
Related to the Israelite New Year
Key Scripture Mosiah 2–5

Explanation Ancient Israelites celebrated several holy days, many elements of
which have become the modern Jewish celebrations of Rosh haShanah (New Year), Yom Kippur (Day of Atonement), and Sukkot
(Feast of Tabernacles). These three particular celebrations took
place during the early autumn season, specifically during the seventh month of the year. Because the Nephites and Mulekites originally came from Jerusalem, it is likely that they continued some of
these festival traditions in the Americas. As this chart shows, King
Benjamin’s speech in Mosiah 2–5 contains themes especially pertinent to the Israelite New Year, suggesting that this speech was
delivered near that time of the year. Benjamin’s proclamation of
his son Mosiah as king at this time is especially fitting, considering
that part of the ancient Israelite New Year celebration included
proclaiming or sustaining the king or high priest as an authority
figure. Each element on this chart is found both in Israelite tradition and in Benjamin’s speech. The similarities between Benjamin’s
speech and ancient Israelite celebrations are circumstantial evidence attesting to the historical backgrounds and divine origins of
the Book of Mormon.

Source Terrence L. Szink and John W. Welch, “King Benjamin’s Speech in
the Context of Ancient Israelite Festivals,” in King Benjamin’s
Speech: “That Ye May Learn Wisdom,” ed. John W. Welch and
Stephen D. Ricks (Provo, Utah: FARMS, 1998), 160–74, 200.

Benjamin’s Themes
Related to the Day of Atonement

atonement

indebtedness to God

balancing order and diligence

inscribing names of the righteous

being made free from sin

joy and blessings

belief in God

knowing the divine name

belief in the Messiah

left hand

blessings

the means of salvation

blood

the name of God

blotting out names of transgressors

preparations

the commandments of God

pride

confession and repentance

purification

conversion

rebellion against God

eternal rewards and punishments

repentance

faith

right hand

the fall of Adam

sacrifice and purifications

the fallen state of humanity

scapegoat, driving ass out

foundation of the world

service to God and fellowman

giving to the poor

submission

the goodness of God

suffering and works of the Messiah

humility

unintentional sin

ignorant sin

Chart 89

Messages

Chart 89

Benjamin’s Themes
Related to the Day of Atonement
Key Scripture Mosiah 2–5

Explanation The Day of Atonement is one of the most sacred holidays in
Jewish culture. In preexilic Israel it included ritual atonement in
the temple and a series of holy assemblies. Because Benjamin’s
speech in Mosiah 2–5 and its surrounding context emphasizes
several topics particularly significant to this day of religious celebration, it is possible that Benjamin gave the speech on or near
the Day of Atonement. In fact, he refers to the atonement overtly
seven times—a number that represented spiritual perfection and
that was used in connection with rituals performed on the Day of
Atonement and during other times of purification mentioned in
the book of Leviticus. This holy day was also a time of forgiveness
for the people of Israel who confessed their sins and repented;
similarly, the people of Benjamin were spiritually reborn after
they confessed and repented of their sins. Each element in this
chart, listed alphabetically, is found both in Israelite texts and in
Benjamin’s speech.

Benjamin’s Themes
Related to the Feast of Tabernacles

becoming sons and daughters of God
booths/tents
coronation
covenant
deliverance
earthly king
the effect of knowing God
family
giving thanks and praise
heavenly king
joy in the commandments
keeping the commandments
kingship
knowing God by serving God
law and order
one’s accountability after being warned
pilgrimage
praise
rejoicing and thanksgiving
remembrance
sacrifice
temple assembly
thanksgiving and praise

Chart 90

Messages

Chart 90

Benjamin’s Themes
Related to the Feast of Tabernacles
Key Scripture Mosiah 2–5

Explanation Sukkot, or the Feast of Tabernacles, as it is currently celebrated
represents the events associated with the exodus from Egypt,
although it was probably originally an agricultural celebration.
Although it is not possible to know exactly which parts of this
celebration were observed in Jerusalem during Lehi’s lifetime,
there are several significant parallels between the fully developed
celebration of Sukkot and King Benjamin’s speech and the events
associated with it. These elements, shared by both Israelite and
Nephite observances, include a pilgrimage to the temple, sitting in
tents, reading the law, coronating a king, and renewing the
covenant.

Benjamin’s Themes
Related to Sabbatical and Jubilee Years

blessings
debt recognition
forgiveness
freedom
land
love
peaceful living
prosperity
purification and renewal
reading of the law
rendering to each his due
returning things borrowed
riches and generosity
service and servants
slaves released

Chart 91

Messages

Chart 91

Benjamin’s Themes
Related to Sabbatical and Jubilee Years
Key Scripture Mosiah 2–5

Explanation In addition to scheduling his speech during the season of the fall
festival complex, King Benjamin may have also timed it to be given
at the end of a sabbatical year, which came once every seven years.
During this year, the land was not to be tilled, the yield was given
to the poor, and debtors and slaves (or servants) were released
from their obligations. Similarly, at the end of his speech Benjamin
commands his people to “till the land,” which would make sense if
the people had not been working in the fields during the sabbatical
year and were preparing to resume agricultural activity. Benjamin
also tells the people to settle their debts with their neighbors.
These parallels are quite striking.
But this is not all. Textual evidence indicates that this may also
have been a jubilee year, which occurred every seventh sabbatical
year and offered a new economic beginning for the poor in the
land and spiritual renewal for all. Parts of the jubilee text, found in
Leviticus 25, and parts of Mosiah 2 and 4 essentially mirror each
other. Topics such as settling debts, succoring the poor, depending
on God, and prospering in the land, listed on this chart, are all
present in both texts. Benjamin’s speech was one of monumental
importance to the Nephites who still lived under the law of Moses.
No wonder Mormon chose to include this speech in its entirety.

A Comparison of Lehi’s Dream
and Nephi’s Vision
Reference
8:4
8:5
8:6
8:7–8
8:7–8
8:8
8:9
8:10
8:10
8:11
8:12
8:12
8:14
8:15
8:15–16
8:17–18
8:19
8:20
8:20
8:21
8:23
8:23
8:24
8:26
8:26
8:27
8:28
8:29
8:30
8:31

8:32
8:32

Lehi’s Dream: 1 Nephi 8

Nephi’s Vision: 1 Nephi 11–14

Dark and dreary wilderness
Man dressed in white robe
Man leads the way
Man leaves (implied)
Dark and dreary waste
Prayer for mercy
Large and spacious field
Tree
Fruit desirable to make happy
Fruit sweet and white above all
Soul filled with joy
Desire to share with family
Head of river near the tree
Call with loud voice
Come partake of fruit
Laman, Lemuel do not partake
Rod of iron
Straight and narrow path
Large and spacious field
Numberless concourses coming
Mist of darkness
Lose their way and are lost
Others come to tree and partake
River is a divider
Great and spacious building
Fine dress, mocking
They fell away
[Break in Nephi’s recitation]
Other multitudes partake
Great and spacious building

High mountain
Spirit speaks
Spirit’s introductory questions
Spirit departs
Jerusalem

11:1
11:2, 11
11:2
11:12
11:13

Tree
Love of God most desirable
Virgin most beautiful and fair
Carried away in the spirit

11:7, 13–
18, 20–25
11:22
11:15
11:19

Fountain of living waters
Christ, John, apostles preach

11:25
11:24–31

Many drowned in the depths
Many are lost in strange roads

Reference

People reject Christ
11:32–33
Rod of iron
11:25
The apostles preach
11:34
Large and spacious building
11:35
Multitudes like sand
12:1
Mists of darkness
12:17
Broad roads and are lost
12:17
Four generations
12:10–12
Great gulf divideth them
12:18
Large and spacious building
12:18
Pride and vain imaginations
12:18
The good are overpowered
12:19
War between seed
12:20–23
Gentile nations
13:3
Great and abominable church
13:4–9
Restoration of Lehi’s seed through 13:10–
a great and marvelous work
14:7
Whore upon the waters
14:11
Wars and chaos
14:16
Chart 92

Comparative Studies

Chart 92

A Comparison of Lehi’s Dream
and Nephi’s Vision
Key Scripture 1 Nephi 8; 11–14

Explanation Though Nephi and Lehi both experienced the vision of the tree of
life, they explained it and possibly perceived it somewhat differently.
They saw the same vision, for Nephi “saw the things which [his]
father saw, and the angel of the Lord did make them known unto
[him]” (1 Nephi 14:29). But Lehi’s vision is recorded as being
completely allegorical, while Nephi’s vision of the tree of life expanded further into a view of the future of the world and Nephi’s
posterity, including specific historical occurrences like the birth of
Jesus Christ and the latter-day restoration of the gospel to Lehi’s
seed. On this chart the elements in these visions are compared and
contrasted. Viewing these two texts together may yield new insights concerning both of these visions of the tree of life.

Three Biblical Archetypes
Compared to Nephi’s Construction of the Ship
Work
Declared
Good

“God saw everything that he had
made, and, behold,
it was very good”
(Gen. 1:31).

God establishes a
covenant (Gen.
9:11–17).

“Moses did look
upon all the work,
and, behold, they
had done it as the
Lord had commanded, even so had they
done it” (Ex. 39:43).

“After I had finished
the ship, according to
the word of the Lord,
my brethren beheld
that it was good”
(1 Ne. 18:4).

Completion
Formula

“Thus the heavens
and the earth were
finished, and all the
host of them” (Gen.
2:1).

“Thus did Noah;
according to all that
God commanded
him, so did he”
(Gen. 6:22; cf. 7:5).

“The children of
Israel did according
to all that the Lord
commanded Moses,
so did they” (Ex.
39:32; cf. 39:43;
40:33).

“I had finished the
ship, according to the
word of the Lord”
(1 Ne. 18:4).

Blessing
Pronounced

“God blessed the sev- “God blessed
enth day, and sancti- Noah and his sons”
(Gen. 9:1).
fied it” (Gen. 2:3).

“Moses blessed
them” (Ex. 39:43).

“We were blessed in
abundance” (1 Ne.
18:24).

Multiply
and Fill
the Earth

“God said unto
them, Be fruitful,
and multiply, and
replenish the earth”
(Gen 1:2).

“The whole congregation of Israel
assembled together at
Shiloh, and set up
the tabernacle of the
congregation there.
And the land was
subdued before
them” (Josh. 18:1).

“We did begin to till
the earth, and we
began to plant seeds”
(1 Ne. 18:24).

Curious
The variety of species Divine pattern for
Workmanship is emphasized (Gen. building the ark

“I have filled
[Bezaleel] with the
spirit of God, in wisdom, . . . and in all
manner of workmanship, to devise
cunning works . . .
in gold, and in silver, and in brass”
(Ex. 31:3–4).

“We did work the
timbers of curious
workmanship. And
the Lord did show
me from time to time
after what manner I
should work the timbers of the ship”
(1 Ne. 18:1; cf. 18:2).

Mountain
Theophany

“The Lord said
unto Moses, Come
up to me into the
mount, and be
there. . . . And
Moses rose up, and
. . . went up into the
mount of God” (Ex.
24:12–13).

“The voice of the
Lord came unto me,
saying: Arise, and get
thee into the mountain. And it came to
pass that I arose and
went up into the
mountain, and cried
unto the Lord” (1 Ne.
17:7; cf. 17:8).

1:11–12, 20–22,
24–25).

“Bring forth with
thee every living
thing . . . that they
may breed abundantly in the earth,
and be fruitful, and
multiply upon the
earth” (Gen. 8:17;
cf. 9:1).

specified (Gen.
6:14–16).

Chart 93

Comparative Studies

Chart 93

Three Biblical Archetypes Compared to
Nephi’s Construction of the Ship
Key Scriptures 1 Nephi 17–18; Genesis 1–2; 6–9; Exodus 24; 31; 39–40; Joshua 18

Explanation Unlike modern writers, who value originality and consider writing
to be intellectual property, writers of antiquity valued repetition.
For example, ancient Hebrew writers consistently repeated and
alluded to previous narratives, and the Nephites did the same. This
chart highlights one specific instance of this. As is shown here,
Nephi’s account of the construction of his ship closely parallels
three other narratives about beginnings: the creation, the flood,
and the construction of the biblical tabernacle. This suggests that
Nephi purposefully included allusions to these biblical texts when
recounting his own story of creation, a practice consistent with
ancient Hebraic writing.

Source Alan Goff, “Boats, Beginnings, and Repetitions,” Journal of Book of
Mormon Studies 1/1 (1992): 67–84.

1 Nephi and the Exodus
1 Nephi

Exodus

Motifs Common to Both Accounts

1:6

3:2

fire present at calling of Lehi and Moses

1:6; 16:16

13:21

Lord’s guidance

1:20

1:11–16

oppressive conditions

2:2

3:7–18

Lord’s command to depart

2:6–7

3:18; 15:22; 20:25

sacrifice to the Lord after three days’ journey

2:11–12; 5:2; 16:20

15:24; 16:2–3

murmuring against the Lord

2:15; 3:9; 10:16

18:7; 33:8

dwelling in tents

2:20

3:17

promise of a new land of inheritance

4:12

17:8–13

victory over enemies

7:6–7

14:12

rebellious desire to return

9:1–4

17:14

a record of the journey

11:1–14:27

19:19–31:18

instruction from God on a high mountain

15:6–16:5

19:3–25

prophet who teaches with divine instruction

16:10

7:9–21; 8:16; 14:16

miraculous objects (Liahona, rod)

16:34

Josh. 24:32

a burial

17:2–5

16:11–18

Lord’s provision of ready-to-eat food

17:4

16:35; Deut. 8:2

prolonged wandering in the wilderness

17:6

16:3; 17:1

afflictions in the wilderness

17:26; 18:8–23

14:21–22, 29; 15:19

crossing a sea

17:52

34:30

a transfiguration

17:55

14:31; 20:12

acknowledgment of the Lord’s power

18:7

18:3–4

two sons born in the wilderness

18:8

14:21

Lord’s providential wind

18:9

32:18–19

wicked revelry

18:20

32:10

death warnings from the Lord

18:23–25

Josh. 11:23

inheritance of a promised land

19:11

20:18

thunderings and lightnings at God’s presence

Chart 94

Comparative Studies

Chart 94

1 Nephi and the Exodus

Key Scripture 1 Nephi 4:2

Explanation Lehi’s group saw themselves as reenacting the exodus of the
Israelites from Egypt. Just as God had called Moses and Joshua to
lead the children of Israel out of oppressive conditions, across a sea
and the river Jordan, and into the promised land, so he called Lehi
to lead his group out of Jerusalem, across the ocean, and to a new
land of promise. Nephi thought of Moses when he exhorted his
brothers to be “strong like unto Moses,” who had delivered his
people out of captivity (1 Nephi 4:2). As a typology, that first exodus, mainly in the Old Testament book of Exodus, became a pattern whose motifs may be found throughout Nephi’s story of this
second exodus. By extension, many of these themes can also be
found in accounts of other Book of Mormon groups who were
likewise delivered from captivity and fled into the wilderness. It is
a pattern that still holds today in the personal conversion of individuals who flee evil and seek the Lord.

Sources Terrence L. Szink, “Nephi and the Exodus,” in Rediscovering the
Book of Mormon, ed. John L. Sorenson and Melvin J. Thorne (Salt
Lake City: Deseret Book and FARMS, 1991), 38–51; S. Kent Brown,
“The Exodus: Seeing It as a Test, a Testimony, and a Type,” Ensign,
February 1990, 54–57; S. Kent Brown, “The Exodus Pattern in the
Book of Mormon,” BYU Studies 30/3 (1990): 111–26; “Nephi and
the Exodus,” Ensign, April 1987, 64–65; and Mark J. Johnson, “The
Exodus of Lehi Revisited,” in Pressing Forward with the Book of
Mormon, ed. John W. Welch and Melvin J. Thorne (Provo, Utah:
FARMS, 1999), 54–58.

Three Trees in the Book of Mormon

Zenos’s Olive Tree
The House of Israel
Collective Salvation

Lehi’s Tree of Life
The Love of God
Blessedness

Alma’s Tree of
Righteousness
Personal Righteousness
and Testimony

Chart 95

Comparative Studies

Chart 95

Three Trees in the Book of Mormon

Key Scriptures Jacob 5; 1 Nephi 8; Alma 5; 32

Explanation The tree is the primary symbol in three significant sections in the
Book of Mormon, showing the development of Nephite theology:
Zenos’s allegory in Jacob 5, Lehi’s dream in 1 Nephi 8, and Alma’s
discourses on righteousness in Alma 5 and 32. This chart compares
the three symbolic trees and the differences in their messages concerning the house of Israel.
In Zenos’s allegory, the tame olive tree symbolizes the house of
Israel as a whole. Groups or individuals are branches or leaves on
this tree. Collectively speaking, the Lord does all he can to save his
vineyard and will redeem the house of Israel after grafting, or
gathering, the branches of Israel together in the last days.
When Lehi was physically separated from the house of Israel, and
knowing that salvation was not to be found in Jerusalem in his
day, the focus of his view of salvation shifted. Instead of focusing
on collective salvation, he invited individual men and women to
come to a new tree and partake of the fruit of the tree of life, or
Christ’s atonement, which leads to individual salvation.
In Alma’s pluralistic society, salvation was portrayed even more as
a matter of individual choice. Alma’s allegorical tree symbolizes the
personal righteousness that grows inside each individual through
planting the seed of Christ’s atonement and God’s love in one’s
heart.

Isaiah Passages
in the Book of Mormon
Listed by Book of Mormon Reference
Direct Quotations
1 Nephi 20:1–21:26
2 Nephi 6:6–7
2 Nephi 6:16–8:25
2 Nephi 9:50
2 Nephi 12:1–24:32
2 Nephi 26:18
2 Nephi 27:2–5
2 Nephi 27:25–35
2 Nephi 30:9
2 Nephi 30:11–15
Mosiah 12:21–24
Mosiah 14:1–12
Mosiah 15:6
Mosiah 15:29–31
3 Nephi 16:18–20
3 Nephi 20:32
3 Nephi 20:34–35
3 Nephi 20:36–38
3 Nephi 20:39–40
3 Nephi 20:41–45
3 Nephi 21:8
3 Nephi 22:1–17

Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah

48:1–49:26
49:22–23
49:24–52:2
55:1
2:1–14:32
29:5
29:6–10
29:13–24
11:4
11:5–9
52:7–10
53:1–12
53:7
52:8–10
52:8–10
52:8
52:9–10
52:1–3
52:6–7
52:11–15
52:15
54:1–17

Paraphrases
1 Nephi 10:7
1 Nephi 13:37
1 Nephi 14:7
1 Nephi 17:36
1 Nephi 22:6
1 Nephi 22:8
1 Nephi 22:8
1 Nephi 22:10
1 Nephi 22:11
2 Nephi 6:15
2 Nephi 9:51
2 Nephi 25:17
2 Nephi 25:17
2 Nephi 26:15–16
2 Nephi 26:17
2 Nephi 26:25
2 Nephi 27:6–9
2 Nephi 27:15–19
2 Nephi 28:9
2 Nephi 28:9
2 Nephi 28:14
2 Nephi 28:16
2 Nephi 28:30
2 Nephi 28:30
2 Nephi 29:1
2 Nephi 29:1
2 Nephi 29:2
2 Nephi 29:2
2 Nephi 29:3
Mosiah 15:10
Mosiah 15:14
Mosiah 15:15–18
Helaman 12:16
Helaman 12:16
3 Nephi 21:29
Moroni 10:31
Moroni 10:31

Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah

40:3
52:7
29:14
45:18
49:22–23
29:14
49:22–23
52:10
52:10
29:6
55:2
11:11
29:14
29:3–4
29:11
55:1
29:4
29:11–12
29:13
29:15
29:13
29:21
28:10
28:13
11:11
29:14
5:26
49:22
5:26
53:10
52:7
52:7
51:10
44:27
52:12
52:1–2
54:2
Chart 96

Comparative Studies

Chart 96

Isaiah Passages
Listed by Book of Mormon Reference

Key Scripture 3 Nephi 23:1; Mormon 8:23

Explanation Prophets in the Book of Mormon, including the Lord himself,
repeatedly declared the importance of reading Isaiah’s prophecies.
They emphasized this point by quoting extensively from Isaiah in
their own sermons and writings. This chart lists Book of Mormon
passages that quote or paraphrase the words of Isaiah, which held
great meaning for the Nephites and also apply to us today. The
main Nephite prophets who quoted Isaiah were Nephi, Jacob, and
Abinadi. Next to the Book of Mormon references in this chart are
corresponding references in the book of Isaiah.

Isaiah Passages
in the Book of Mormon
Listed by Isaiah Reference
Direct Quotations
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah

2:1–14:32
11:4
11:5–9
29:5
29:6–10
29:13–24
48:1–49:26
49:22–23
49:24–52:2
52:1–3
52:6–7
52:7–10
52:8
52:8–10
52:8–10
52:9–10
52:11–15
52:15
53:1–12
53:7
54:1–17
55:1

2 Nephi 12:1–24:32
2 Nephi 30:9
2 Nephi 30:11–15
2 Nephi 26:18
2 Nephi 27:2–5
2 Nephi 27:25–35
1 Nephi 20:1–21:26
2 Nephi 6:6–7
2 Nephi 6:16–8:25
3 Nephi 20:36–38
3 Nephi 20:39–40
Mosiah 12:21–24
3 Nephi 20:32
Mosiah 15:29–31
3 Nephi 16:18–20
3 Nephi 20:34–35
3 Nephi 20:41–45
3 Nephi 21:8
Mosiah 14:1–12
Mosiah 15:6
3 Nephi 22:1–17
2 Nephi 9:50

Paraphrases
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah
Isaiah

5:26
5:26
11:11
11:11
28:10
28:13
29:3–4
29:4
29:6
29:11
29:11–12
29:13
29:13
29:14
29:14
29:14
29:14
29:15
29:21
40:3
44:27
45:18
49:22
49:22–23
49:22–23
51:10
52:1–2
52:7
52:7
52:7
52:10
52:10
52:12
53:10
54:2
55:1
55:2

2 Nephi 29:2
2 Nephi 29:3
2 Nephi 25:17
2 Nephi 29:1
2 Nephi 28:30
2 Nephi 28:30
2 Nephi 26:15–16
2 Nephi 27:6–9
2 Nephi 6:15
2 Nephi 26:17
2 Nephi 27:15–19
2 Nephi 28:9
2 Nephi 28:14
1 Nephi 14:7
1 Nephi 22:8
2 Nephi 25:17
2 Nephi 29:1
2 Nephi 28:9
2 Nephi 28:16
1 Nephi 10:7
Helaman 12:16
1 Nephi 17:36
2 Nephi 29:2
1 Nephi 22:6
1 Nephi 22:8
Helaman 12:16
Moroni 10:31
1 Nephi 13:37
Mosiah 15:14
Mosiah 15:15–18
1 Nephi 22:10
1 Nephi 22:11
3 Nephi 21:29
Mosiah 15:10
Moroni 10:31
2 Nephi 26:25
2 Nephi 9:51
Chart 97

Comparative Studies

Chart 97

Isaiah Passages
Listed by Isaiah Reference

Key Scriptures 3 Nephi 23:1; Mormon 8:23

Explanation This chart organizes important Isaiah references in the Book of
Mormon according to their order of appearance in the book of
Isaiah. In 3 Nephi 23:1, Jesus Christ emphasizes the importance of
studying Iaiah’s writings: “A commandment I give unto you that
ye search these things diligently; for great are the words of Isaiah.”
The direct quotations listed in this chart come from three parts of
Isaiah, namely, chapters 2–14, 29, and 48–55:1.

Outlines of Passages Quoting Isaiah
NEPHI

ADDRESSES

HIS BRETHREN

THE WORDS JACOB
SPOKE TO THE PEOPLE
OF

NEPHI WRITES MORE OF
THE WORDS OF ISAIAH

ABINADI’S

DISCOURSE

NEPHI

Introduction
1 Nephi 19:22–24

Introduction
2 Nephi 6:1–5

Introduction
2 Nephi 11:1–8

Quotation of
Isaiah 48:1–49:26
1 Nephi 20:1–21:26

Quotation of
Isaiah 49:22–23
2 Nephi 6:6–7

Quotation of
Isaiah 2:1–14:32
2 Nephi 12:1–24:32

Question on
Isaiah 52:7–10
Mosiah 12:20–24
Question & Answer
Mosiah 12:25–32
Quotation of
Exodus 20:2–4
Mosiah 12:34–36

Explanation
1 Nephi 22:1–31

Explanation
2 Nephi 6:8–15

Explanation
2 Nephi 25:1–27:2

Explanation of
Exodus 20:2–17
Mosiah 13:25–35

Quotation of
Isaiah 49:24–52:2
2 Nephi 6:16–8:25

Quotation of
Isaiah 29:7–11
2 Nephi 27:3–6

Quotation of
Isaiah 53:1–12
Mosiah 14:1–12

Explanation
2 Nephi 27:7–16

Explanation of
Isaiah 53:1–12
Mosiah 15:1–28

Quotation of
Isaiah 29:11–12
2 Nephi 27:17–19

Quotation of
Isaiah 52:8–10
Mosiah 15:29–31

Explanation
2 Nephi 27:20–24
Quotation of
Isaiah 29:13–24
2 Nephi 27:25–35
Discourse Conclusion
2 Nephi 9:1–54

Discourse Conclusion
2 Nephi 28:1–30:10

Conclusion
Mosiah 16:1–15

Quotation of
Isaiah 11:5–9
2 Nephi 30:11–15
The End
2 Nephi 30:16–18
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 98

Comparative Studies

Chart 98

Outlines of Passages Quoting Isaiah
Key Scripture 2 Nephi 12–24

Explanation When Nephite prophets quoted Isaiah, they used a quoting formula of sorts, usually consisting of an introduction, a quotation,
an explanation of the quotation, and a conclusion. This chart outlines the structures of four major scriptural passages in which
Book of Mormon prophets quote Isaiah at length. Though each
passage varies slightly from the four-part quoting formula, the
pattern is definite, helping readers to follow the thoughts of Isaiah
and to make good use of the explanations provided by Nephi,
Jacob, and Abinadi.

Source John Gee, “‘Choose the Things That Please Me’: On the Selection
of the Isaiah Sections in the Book of Mormon,” in Isaiah in the
Book of Mormon, ed. Donald W. Parry and John W. Welch (Provo,
Utah: FARMS, 1998), 75–83.

Four Stages of the Nephite Prophetic View
in 1 Nephi 11–14 and 1 Nephi 19–22

Christ’s coming

1 Nephi 11

1 Nephi 19

His rejection by the
1 Nephi 12
Jews and their scattering

1 Nephi 20
(Isaiah 48)

The day of the Gentiles

1 Nephi 13

1 Nephi 21
(Isaiah 49)

The restoration of
Israel and the ultimate
victory of good over
evil

1 Nephi 14

1 Nephi 22

Chart 99

Comparative Studies

Chart 99

Four Stages of the Nephite Prophetic View
Key Scripture 1 Nephi 11–14

Explanation Understanding Isaiah’s writings in the Book of Mormon is difficult
for many students of the scriptures. But becoming familiar with
the way the Nephite prophets viewed the future can help reveal the
profound insights of Isaiah. Nephi’s writings in 1 Nephi 11–14
establish four basic elements that represent to some extent Nephite
prophecy in general. These four elements, or stages of history, concern the coming of Jesus Christ, his rejection and the scattering of
the Jews, the day of the Gentiles, and the restoration of Israel and
ultimate victory of good over evil. When Nephi or Jacob quotes a
section from Isaiah, it is because Isaiah is speaking about one of
these stages. For example, as this chart shows, Nephi quotes Isaiah
48 and 49 in articulating stages 2 and 3 in 1 Nephi 20–21. Viewing
the quoted Isaiah passages in this context helps readers of the
Book of Mormon to understand better the meaning and importance of Isaiah’s writings.

Source John W. Welch, “Getting through Isaiah with the Help of the
Nephite Prophetic View,” in Isaiah in the Book of Mormon, ed.
Donald W. Parry and John W. Welch (Provo, Utah: FARMS, 1998),
19–26.

Treaty-Covenant Pattern
in the Old Testament and
Benjamin’s Speech
Elements

Exodus 19:3b–8 Exodus 20–24 Deuteronomy

Joshua 24

Mosiah 1–6

Preamble

19:3b

20:1

1:1–5

24:1–2a

1:1–2:9a

Antecedent
History

19:4

20:2

1:6–3:29

24:2b–13,
16b–18a

2:9b–21,
23–30

Terms of the
Covenant

19:5–6

20:3–23:19

4–26

24:14,
18b, 23

2:22, 24b,
31–41;
4:6–30

Formal
Witness

19:8

24:3

31:19

24:16a, 19a,
21–23

5:2–8

Blessings and
Curses

19:5

23:20–33

27:9–28:68

24:19b–20

3:24–27;

Recital of the
Covenant/
Deposit of
the Text

19:7

5:9–15
24:4–8

27:1–8;
31:9, 24–26

24:25–27

2:8, 9a;
6:1–3, 6

Chart 100

Comparative Studies

Chart 100

Treaty-Covenant Pattern in the
Old Testament and Benjamin’s Speech
Key Scripture Mosiah 1–6

Explanation King Benjamin’s speech in Mosiah 2–5 had the desired effect: the
people of Nephi were willing to make covenants with the Lord to
keep his commandments (see Mosiah 5:5–6). In his discourse,
Benjamin used the same pattern of covenant making that Moses
and Joshua employed for the children of Israel, most likely during
the Feast of Tabernacles. This chart highlights some of the similarities between Benjamin’s pattern and Old Testament covenantmaking conventions. It is also interesting to note that Hittite treaties composed in the fourteenth and thirteenth centuries B.C. also
exhibit the same six characteristics listed on this chart: the preamble, antecedent history, terms of the covenant, formal witness,
blessings and curses, and recital of the covenant and deposit of
the text. (In the chart the designations a and b in the scriptural references refer to the first half of a verse and to the second half,
respectively.)

Benjamin’s and Mosiah’s
Covenant Ceremonies
Compared with Old Testament Rituals
Elements

Exodus 24

Joshua 24

1 Samuel 10

Mosiah 1–6

Mosiah 25

Moses

Joshua

Samuel

Benjamin

Mosiah

Assembly

read in the
audience of
the people
(v. 7)

gathered all
the tribes of
Israel to
Shechem
(v. 1)

called people
together unto
the Lord at
Mizpeh (v. 17)

the people
gathered
themselves
throughout all
the land (2:1)

caused that
all the people
should be
gathered
together (v. 1)

Legal
Document

book of the
covenant
(v. 7)

set them a
statute and an
ordinance
(v. 25)

manner of the
kingdom
(v. 25)

my, my
father’s, my son’s,
and God’s
commandments
(2:31)

Leader

Public
Reading

read in
the hearing
of the people

said unto the told the people
people (v. 22) the manner of
the kingdom
(v. 25)

opened his
mouth and
began to speak
(4:4; cf. 2:9)

Writing

wrote all the
words of the
Lord (v. 4)

wrote the
words in the
book of the
law of God
(v. 26)

wrote it in
a book (v. 25)

words which he
spake should
be written
(2:8)

built an
altar (v. 4)

took a stone
and set it
under an oak
by the
sanctuary of
the Lord
(v. 26)

laid it up
before the
Lord (v. 25)

sacrifices and
ordinances
according to
law of Moses
(2:3); names
recorded (6:1)

Cultic Act

read and
caused to be
read (v. 5)

baptism
(v. 17)

Chart 101

Comparative Studies

Chart 101

Benjamin’s and Mosiah’s Covenant
Ceremonies Compared with
Old Testament Rituals
Key Scriptures Mosiah 1–6; Exodus 19:3–8; 20–24; Joshua 24; Deuteronomy 1–31

Explanation In Mosiah 1–6 and 25, Benjamin and Mosiah each direct a ceremony of spiritual renewal among the Nephite population. These
ceremonies are similar to many other formal covenant-making
ceremonies found in the Old Testament, beginning with the ceremony at Sinai (see Exodus 24) and including the ceremonies at
Shechem (see Joshua 24) and Mizpeh (see 1 Samuel 10). In each of
these, the king or religious leader of the people directs the ceremony, for ancient Hebrew kings were seen as mediators between
God and the people. Other similar elements include gathering an
assembly of the people by royal decree to make covenants, publicly
reading the law or basis of the covenant, establishing or expounding upon a legal document, writing the speech down, and participating in cultic acts (ranging from building an altar to being baptized) to physically demonstrate acceptance of the covenant made.
These similarities are further evidence of the Book of Mormon’s
Old Testament roots and strongly suggest that the Nephites conscientiously followed established laws and customs brought with
them from Jerusalem.

Sources Todd R. Kerr, “Ancient Aspects of Nephite Kingship in the Book of
Mormon,” Journal of Book of Mormon Studies 1/1 (1992): 110–11.
See Stephen D. Ricks, “Treaty/Covenant Patterns in King Benjamin’s Address,” BYU Studies 24 (spring 1984): 151–62.

Elements Found in
Great Farewell Addresses
Biblical and Classical Speech Elements

Benjamin’s Speech
(Mosiah 1–5)

1. The speaker summons his successors
2. He cites his own mission as an example
3. He states that he fulfilled his duty
4. He refers to his impending death
5. He exhorts his audience
6. He issues warnings and final injunctions
7. He blesses his audience
8. Farewell gestures
9. He names tasks for his successors
10. He theologically reviews history
11. The speaker reveals future events
12. Promises are given
13. He appoints/refers to successor
14. Rest bewail the loss of the leader
15. Future degeneration addressed
16. Sacrifices and covenant renewal
17. Care is given for those left
18. Consolation to inner circle
19. Didactic speech
20. Ars moriendi

1:9–10; 2:1, 9
2:12–14, 18
2:15, 27–31
1:9; 2:26, 28
2:9, 40–41; 5:12
2:31–39;
3:12, 25; 4:14–30;
5:10–11
Possibly “blessed”
in 2:41
Possibly in 2:28
1:15, 16; 2:31; 6:3
2:34–35; 3:13–15
3:1, 5–10
2:22, 31; 4:12; 5:9
1:15–16; 2:31; 6:3
Not found
3:23–27; 4:14–15
2:3; 5:1–7
4:14–26; 6:3
5:15
3:16–21
Possibly in 2:28

Chart 102

Comparative Studies

Chart 102

Elements Found in
Great Farewell Addresses
Key Scripture Mosiah 1–6

Explanation In ancient classical and biblical farewell addresses, certain themes
appear consistently. William S. Kurz has identified twenty elements
commonly found in the final farewell addresses of famous men
shortly before their deaths. Moses’ farewell speech contains sixteen
of these elements, while the farewell speeches of the apostle Paul
and Socrates include fourteen and eleven elements, respectively.
Sixteen, and possibly nineteen, of these elements can be found in
the carefully preserved text of Benjamin’s farewell address, making
it perhaps the best example of this speech genre on record. This
chart lists Kurz’s twenty elements and shows where the elements
can be found in Benjamin’s farewell speech.

Sources John W. Welch and Daryl R. Hague, “Benjamin’s Speech: A Classic
Ancient Farewell Address,” in Reexploring the Book of Mormon, ed.
John W. Welch (Salt Lake City: Deseret Book and FARMS, 1992),
120–22; see also John W. Welch and Daryl R. Hague, “Benjamin’s
Sermon as a Traditional Ancient Farewell Address,” in King Benjamin’s Speech: “That Ye May Learn Wisdom,” ed. John W. Welch and
Stephen D. Ricks (Provo, Utah: FARMS, 1998), 105; and William S.
Kurz, “Luke 22:14–38 and Greco-Roman and Biblical Farewell
Addresses,” Journal of Biblical Literature 104 (1985): 251–68.

Alma’s Quotation of Lehi
1 Nephi 1:8
And being thus overcome with the Spirit,
he was carried away in
a vision, even that he
saw the heavens open,
and he thought he
saw God sitting upon
his throne, surrounded
with numberless
concourses of angels,
in the attitude of
singing and praising
their God.

Alma 36:22

Yea, methought I saw,
even as our father Lehi
saw, God sitting upon
his throne, surrounded
with numberless
concourses of angels,
in the attitude of
singing and praising
their God;
yea, and my soul did
long to be there.

Chart 103

Comparative Studies

Chart 103

Alma’s Quotation of Lehi

Key Scriptures 1 Nephi 1:8; Alma 36:22

Explanation Book of Mormon prophets, in addition to quoting scripture from the
brass plates, quoted other Nephite prophets who had gone before
them. For example, Alma 36:22 quotes Lehi’s words found in 1 Nephi
1:8. Because Alma was the keeper of the small plates, he would have
had access to Lehi’s words. Alma’s verbatim quoting of these twentyone words has interesting implications. These two passages are separated from each other by several hundred pages of text. Because
Joseph Smith dictated the Book of Mormon without notes, he
would, if he recognized the quotation at all, not likely have been able
to remember the original version word for word except by divine
inspiration.

Source John W. Welch, “Textual Consistency,” in Reexploring the Book of
Mormon, ed. John W. Welch (Salt Lake City: Deseret Book and
FARMS, 1992), 21–22.

Helaman’s Quotation of Benjamin

Mosiah 3:18

Helaman 5:9

O remember, rememBut men drink damna- ber, my sons, the
tion to their own souls words which king
except they humble
Benjamin spake unto
themselves and behis people; yea,
come as little children, remember that there
and believe that salva- is no other way nor
tion was, and is, and is means whereby man
to come, in and
can be saved, only
through the atoning
through the atoning
blood of Christ,
blood of Jesus Christ,
the Lord Omnipotent.
who shall come; yea,
remember that he
cometh to redeem the
world.

Chart 104

Comparative Studies

Chart 104

Helaman’s Quotation of Benjamin
Key Scriptures Mosiah 3:18; Helaman 5:9

Explanation Like Alma, Helaman was familiar with the prophecies of his ancestors. As this chart demonstrates, Helaman quoted and paraphrased
Benjamin, whose words he considered highly important, when he
encouraged his sons to remember that salvation comes only
through the atonement of Jesus Christ.

Source John W. Welch, “Textual Consistency,” in Reexploring the Book of
Mormon, ed. John W. Welch (Salt Lake City: Deseret Book and
FARMS, 1992), 23.

Samuel’s Quotation of Benjamin

Mosiah 3:8

And he shall be called
Jesus Christ, the Son of
God, the Father of
heaven and earth,
the Creator of all
things from the
beginning;
and his mother shall
be called Mary.

Helaman 14:12
And also that ye might
know of the coming of
Jesus Christ, the Son of
God, the Father of
heaven and of earth,
the Creator of all
things from the
beginning;
and that ye might
know of the signs of
his coming, to the
intent that ye might
believe on his name.

Chart 105

Comparative Studies

Chart 105

Samuel’s Quotation of Benjamin
Key Scriptures Mosiah 3:8; Helaman 14:12

Explanation Though Samuel did not explicitly state that he was quoting
Benjamin, his words in Helaman 14:12 are a precise repetition of
Benjamin’s key words in Mosiah 3:8. Samuel could have known
of the teachings of Benjamin through the ministry of Helaman’s
sons Lehi and Nephi to the Lamanites. Because Helaman stressed
that his sons should remember the words of Benjamin (see Helaman 5:9), it is likely that Lehi and Nephi used exact quotes of
Benjamin in their proselytizing. In Mosiah 3:8, Benjamin
revealed to his people, in connection with their covenant with
God, the name and titles of their Lord God Omnipotent. This
took place at Zarahemla. A century later, Samuel the Lamanite
stood on the walls of that same city and called the people to
repentance. His use of Benjamin’s covenantal language probably
struck them especially powerfully.

Source John W. Welch, “Textual Consistency,” in Reexploring the Book of
Mormon, ed. John W. Welch (Salt Lake City: Deseret Book and
FARMS, 1992), 22.

Three Accounts of Alma’s Conversion
Mosiah 27:7–37

Alma 36:1–30

Alma 38:4–8

about 100 B.C.

about 73 B.C.

immediately after conversion

27 years after conversion

Alma and Mosiah

Alma

multitude of people

Helaman

Shiblon

spontaneous

deliberate

brief

antithetical parallelism

chiasmus

narrative

Feelings

snatched, redeemed

relief, exquisite joy

peace to my soul

Sphere

public

personal, spiritual

personal, moral

Length

long

medium long

short

long quote (vv. 13–16)

short quote (v. 9)

no quote

Alma’s cry for mercy

God’s mercy

Jesus,
thou Son of God

the Lord
Jesus Christ

When
Told by
Audience
Tone
Technique

Angel’s Words

Causal Forces prayers of God’s people
Called on
Unique Parts

not mentioned
Alma’s evil deeds
detailed (vv. 8–10, 30)
affirmation of God’s
power (v. 18)

Alma heard no more
(v. 11); sons of Mosiah
hear more
angel departed (v. 17)

angel face to
face (v. 7)

Alma carried before a
multitude (vv. 19, 21)
God’s declaration of
judgment on all
(vv. 25–27)
the redeemed become
God’s sons and
daughters (v. 25)
God sent angel
in mercy (v. 7)
Alma persecuted as he
preaches (v. 32)
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 106

Comparative Studies

Chart 106

Three Accounts of Alma’s Conversion
Key Scriptures Mosiah 27; Alma 36; 38

Explanation Alma’s conversion is documented in three places in the Book of
Mormon. This chart compares the rhetorical situation of each of
these accounts and shows how the context of the situation may
have in part determined the way Alma expressed his conversion
story each time he told it. For example, Alma’s initial account of
his conversion (see Mosiah 27:7–37) is spontaneous and detailed,
perhaps because it had just occurred and was still very vivid in
his mind. In this account, he uses direct, antithetical parallelism
to emphasize that the atonement had miraculously changed him
from one former state into a new person.
Alma’s account to his son Helaman (see Alma 36) is the longest and
most elaborate. This is perhaps because Alma gave this account in a
blessing to his first son. To emphasize his pivotal acceptance of Jesus
Christ as the Savior—the turning point in his life—Alma expresses
his conversion story in the form of an extended chiasm.
Alma’s narrative account in Alma 38, given to his second son,
Shiblon, is much shorter. Alma focuses on the mercy of Christ in
this account and counsels Shiblon not to “boast” in his wisdom or
strength. Though each account differs from the others, all were
appropriate for the contexts in which they were given.

Shared Words in the Three
Accounts of Alma’s Conversion
Mosiah 27:7–37

Alma 36:1–30

Alma 38:4–8

destroy the church

work of destruction

angel of the Lord

his holy angel

his angel

voice of thunder

fell to the earth

arise and stand

arose and stood

remember captivity

remember captivity
and bondage

thou wast in bonds

Lord delivered them

Lord delivered thee

trust in God

trials, troubles,
afflictions

lifted up at last day

know not of myself

born of the Spirit, God

born of God

be cast off

be destroyed

not open his mouth

not open my mouth

not move hands

not move limbs

fast two days, nights

out three days, nights

the Lord in mercy

heart cried for mercy

limbs received strength

everlasting burning

everlasting chains

gall of bitterness

marvelous light

pained no more

pains no more

many to the knowledge

many born of God

out three days, nights

most bitter pain

Chart 107

Comparative Studies

Chart 107

Shared Words in the Three Accounts
of Alma’s Conversion
Key Scriptures Mosiah 27; Alma 36; 38

Explanation The three accounts of Alma’s conversion recorded in the Book of
Mormon contain many shared or similar phrases, leading us to
believe that Alma had repeated his story often and in a distinctive
manner. The use of shared words in these three accounts is circumstantial evidence of the authenticity of the Book of Mormon,
since, in spite of the different settings of these accounts and the
textual layers of compilation, abridgment, and translation, Alma’s
unique, underlying personal voice can still be heard and identified.

Women in the Book of Mormon
Widow (2)
Widows (5)

Woman (5)
Women (50)

Mother (12)
Mothers (5)

Sisters (1)

Female (5)

Concubines (9)
Harlot (1); Harlots (5)
Daughter (8)
Daughters (68)

Wife (30)
Wives (50)

Maidservant (1)
Maid (1)
Mistress (1)

Specific Women Mentioned in the Book of Mormon
Title

Number

Specific Women Mentioned

Known by name

Eve, Sarah, Mary, Sariah, Isabel, Abish

Known as wives or
queens

Lehi’s, Ishmael’s, Nephi’s, Lamoni’s, Lamoni’s father’s,
Amalickiah’s, Coriantum’s, Akish’s, Zoram’s, Laman’s,
Lemuel’s, Sam’s

Known as daughters

at least 44

Ishmael’s (5 or more), Laman’s (2 or more), Lemuel’s (2 or
more), Lehi’s (2 or more), Lamoni’s (2 or more), Jared’s,
Coriantumr’s (2 or more), Cohor’s (2 or more), Corihor’s
(2 or more), 24 Lamanite daughters

Chart 108

Comparative Studies

Chart 108

Women in the Book of Mormon
Key Scriptures 1 Nephi 16:7; Jacob 2:31–35

Explanation Although women do not receive prominent attention in all parts of
the Book of Mormon, they are referred to more often than most
readers realize. Six are mentioned by name (Eve, Sarah, Mary,
Sariah, Isabel, Abish); others are known by title (such as Ishmael’s
daughters, King Lamoni’s wife, or Morianton’s maidservant).
Many more women are recognized collectively, primarily in their
roles as wives, mothers, and daughters, but also as sisters, maids,
and widows. Women are also mentioned frequently as members of
numerous groups, multitudes, cities, or general populations. Only
two women (Isabel and the daughter of Jared) are seen explicitly in
negative roles; most others (notably the twenty-four Lamanite
daughters and the mothers of Helaman’s stripling warriors) are
seen as strong, righteous individuals. The totals on this chart do not
include pronoun references or metaphorical allusions to women.

Sources Allison Welch, student of John W. Welch, Book of Mormon 121H,
Brigham Young University, fall 1997; and Donna Lee Bowen and
Camille S. Williams, “Women in the Book of Mormon,” in Daniel
H. Ludlow, ed., Encyclopedia of Mormonism, 5 vols. (1992),
4:1577–80.

Missionary Work

Missionaries

People Taught

Reaction of the People

References

ABINADI

King Noah
and priests

Alma1 converted

Mosiah 11–17

ALMA1

people of Noah

204 converted

Mosiah 18

AMMON1

people of Limhi

converted/renewed

Mosiah 21

ALMA2

people of Zarahemla
people of Gideon
people of Melek
people of
Ammonihah

3,500 converted
repented
many converted
rejected message

Alma
Alma
Alma
Alma

ALMA2
AND AMULEK

people of
Ammonihah

Zeezrom and others
converted; many rejected message and
were destroyed

Alma 8:14–
14:29;15:12;
16:2–3

land of Sidom

many converted

Alma 15

land of Zarahemla

many converted,
strengthened

Alma 16

Zoramites in
Antionum

the poor and many
others converted

Alma 31–34;
35:6–7, 14

4–6
7
8:3–6
8:6–13

Chart 109

SONS OF
MOSIAH

land of Zarahemla

many converted

Mosiah
27:32–36, 37:9

land of Ishmael

many converted
(including King
Lamoni)

Alma 17–20;
21:23; 23:9

city of Jerusalem

rejected message

Alma 21

land of Middoni

imprisoned missionaries; later many
converted

Alma 21; 23

King Lamoni’s
father and others
(land of Nephi)

converted

Alma 22

people of Shilom,
Shemlon, Lemuel,
Shimnilom

many converted

Alma 23:4–5,
12–13

Zoramites in
Antionum

the poor and many
others converted

Alma 31:6–7;
35:6–7, 14

CORIANTON

Zoramites in
Antionum

rejected message

Alma 31:7; 39

HELAMAN

Lamanites at war
with Gadianton
band

many converted

Helaman 3

NEPHI AND
LEHI

apostates

many converted

Helaman 5

LAMANITES

wicked Zarahemla

many converted

Helaman 6

SAMUEL

wicked Zarahemla

some converted

Helaman 13–15

JESUS CHRIST

great multitude

all converted

3 Nephi 11–28

MORMON

Nephites

few converted

Mormon 3

Chart 109

Comparative Studies

Chart 109

Missionary Work

Key Scripture Alma 17–23

Explanation The importance of missionary work is a prominent theme in the
Book of Mormon. This chart lists and compares the work of many
of the ancient American missionaries, the people they preached to,
the degree of success they had, and the scriptural references pertaining to their missionary labors. Reactions to the gospel message
varied, despite the quality of missionaries in the field.

Source Maryanne Butler, student of John W. Welch, Book of Mormon
121H, Brigham Young University, fall 1997.

King Mosiah’s Monetary System
Alma 11:1–19

Silver Measure

Gold Equivalent

Grain Equivalent

Math Ratio

leah

1/8

measure

1, or 20

shiblum

1/4

measure

2, or 21

shiblon

1/2

measure

4, or 22

senine

1 measure

8, or 23

antion

11/2 measures

amnor

seon

2 measures

16, or 24

ezrom

shum

4 measures

32, or 25

onti

limnah

7 measures

senum

Chart 110

Money

Chart 110

King Mosiah’s Monetary System

Key Scripture Alma 11:1–19

Explanation King Mosiah’s system of weights and measures established equivalencies between amounts of silver, gold, and grains. This chart
compares the precious metals with their grain equivalents, as
described in Alma 11. These measurements for the most part
increase exponentially, much like the ancient Egyptian system of
measurement (see chart 113). In King Mosiah’s system, the limnah
or onti, worth “the value of . . . all” measurements (Alma 11:10),
was worth the sum of the gold senine, seon, and shum or the silver
senum, amnor, and ezrom.

Source Robert F. Smith, “Weights and Measures in the Time of Mosiah II”
(Provo, Utah: FARMS, 1983).

The Utility of the Gold Antion

Computing
Half Measures

With the Gold Antion
Value = 1.5

1.5

1 weight

2.5

2 weights

3.5

Without
the Gold Antion*

With the Silver Shiblon
Value = .5

impossible

2 weights

1 + .5

1 + 1.5

impossible

2 weights

2 + .5

2 weights

2 + 1.5

impossible

3 weights

2 + 1 + .5

4.5

3 weights

1 + 2 + 1.5

impossible

3 weights

2 + 2 + .5

5.5

2 weights

4 + 1.5

impossible

3 weights

4 + 1 + .5

6.5

3 weights

4 + 1 + 1.5

impossible

3 weights

4 + 2 + .5

*If payment was to be in gold only

Chart 111

Money

Chart 111

The Utility of the Gold Antion

Key Scripture Alma 11:19

Explanation Under King Mosiah’s monetary system, the gold antion was worth
one and a half measures of silver or other commodities (see Alma
11:15, 19). It functioned as a useful commercial unit since it
allowed more measures of grain or other items to be purchased
with fewer units of precious metal, as this chart shows. Using as
few monetary units as possible in the marketplace was most likely
an advantage.

Source John W. Welch, “Weighing and Measuring in the Worlds of the
Book of Mormon,” Journal of Book of Mormon Studies 8/2 (1999),
36–46.

The Utility of the Onti and Limnah
Measures

Nephite Currency

American Currency

Number of Weights Required
Using Senum/Senine, Amnor/Seon,
Ezrom/Shum, Onti/Limnah

Number of Coins Required
Using Pennies, Nickels, Dimes

1+1

1+1+1

1+1+1+1

4 +1

4+2

5+1

5+1+1

7+1

5+1+1+1

7+2

5+1+1+1+1

7+2+1

7+4

10+1

7+4+1

10+1+1

7+4+2

10+1+1+1

7+7

10+1+1+1+1

7+7+1

10+5

7+7+2

10+5+1

7+7+2+1

10+5+1+1

7+7+4

10+5+1+1+1

7+7+4+1

10+5+1+1+1+1

7+7+4+2

10+10

Average

2.4

2 +1

3.05

Chart 112

Money

Chart 112

The Utility of the Onti and Limnah

Key Scripture Alma 11:1–19

Explanation While the Nephite system of weights and measures was not based
on a decimal system, as are all modern currencies, it was more efficient, for example, than the system of coinage used today in the
United States. As this chart shows, under Mosiah’s system (see
Alma 11:1–19) the onti and limnah were worth seven times a
senum of silver or senine of gold. This enabled consumers in
Nephite society to use fewer weights to weigh out or purchase
more measures of grain than if they had been using the decimal
system.

Egyptian Hieroglyphs
for Grain Measurement
63*
64

Full Measure

32
64
16
64
8
64
4
64
2
64
1
64

Half Measure

Quarter Measure

Eighth Measure

Sixteenth Measure

Thirty-Second Measure

Sixty-Fourth Measure

*Compare Alma 11:10: “the value of them all”
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Chart 113

Money

Chart 113

Egyptian Hieroglyphs
for Grain Measurement
Key Scripture Alma 11:1–19

Explanation Egyptian hieroglyphs offer a parallel to King Mosiah’s monetary
system. The grain measure in ancient Egypt was represented by the
eye of Horus. Each part of the eye represented a fraction of the
grain measure. There were six parts. The smallest measure was
1/64, represented by the tear duct; the next was 2/64, represented
by the eyelash; and so on. The sum of all the parts equaled 63/64,
which was considered the full measure. Mosiah’s weights and
measures were similarly exponential, with the largest equaling “the
value of . . . all” (Alma 11:10) of the main lesser amounts. Although
the Nephite system is not exactly the same as the Egyptian, the
similarities corroborate the report that the Nephite kings studied
“the language of the Egyptians” (Mosiah 1:4) and drew on their
Old World backgrounds well after their arrival in the New World.

Sources Alan H. Gardiner, Egyptian Grammar (London: Oxford University
Press, 1957), 197–99; and Richard J. Gillings, Mathematics in the
Time of the Pharoahs (New York: Dover, 1986), 210.

Legal Traditions Related to Biblical Law
Abraham
Moses

Ancient
Near
Eastern
Laws

Biblical
Laws and
Codes in
the Torah

Babylonian Captivity
Nehemiah
Lehi

Ezra

Teachers of Righteousness
(at Qumran)

NEPHITES

PHARISEES

ESSENES

Mishnah

Book of
Mormon

Talmud

R A B B I N I C A L J U DA I S M
Charting the Book of Mormon, © 1999 Welch, Welch, FARMS

Dead
Sea
Scrolls

Chart 114

Law

Chart 114

Legal Traditions
Related to Biblical Law
Key Scripture 2 Nephi 25:25

Explanation This chart can be seen as a genealogy of law. As part of the brass
plates brought to the Americas by Lehi and his family, the Torah
(the five books of Moses containing the Mosaic law) governed
Lehi’s seed until Jesus Christ fulfilled the law and established his
higher law. The Jewish Mishnah and Talmud, as well as the Dead
Sea Scrolls of the Essenes, were also based on the law of Moses.
Originally, some critics faulted the Book of Mormon because it did
not depict the Nephites as following the law of Moses in a way that
perfectly cohered with the law of Moses as interpreted under rabbinical Judaism. The Dead Sea Scrolls, however, indicate that the
Essenes also interpreted the law of Moses differently than the
Pharisees did, showing that the law of Moses was interpreted in
more than one way in antiquity and that the independent Nephite
tradition could have adhered to the law of Moses while not following all of the laws in the same manner as did the Jews.

When Is It Better for One Man
to Perish Than an Entire Nation?
Five Conditions

Sheba
2 Samuel 20
ca. 1000 B.C.

Jehoiakim
2 Kings 24
ca. 598 B.C.

Laban
1 Nephi 4
ca. 597 B.C.

Judgment issued
by the recognized
leader of Israel

David
(king of Israel)

Nebuchadnezzar
(king of Judah)

Jehovah
(king of all)

Person already
guilty of offense
against the leader

rebellion

treason

disobedience

Person specifically
identified for death

Sheba
named

Jehoiakim
named

Laban
delivered

Those surrendering
person are innocent

city of Abel
innocent

the council
innocent

Nephi
innocent

People face inevitable destruction
if they refuse to
surrender person

city of Abel
attacked
by Joab

Jerusalem
threatened

nation would
perish

Result

Sheba
beheaded

Jehoiakim taken
to Babylon and
presumably
executed

Laban
beheaded

Chart 115

Law

Chart 115

When Is It Better for One Man
to Perish Than an Entire Nation?
Key Scriptures 1 Nephi 4; 2 Samuel 20; 2 Kings 24

Explanation The Spirit told Nephi that the Lord had delivered Laban into
Nephi’s hands and that it was better for Laban to die than for an
entire nation to perish because of unbelief (see 1 Nephi 4:11–13).
Though this case is extremely rare, ancient Israelite law authorized
the slaying of a particular man at least two other times. This chart
compares Nephi’s situation with two similar incidents found in the
Bible: the beheading of the rebel Sheba and the execution of King
Jehoiakim. Five conditions were present in each of these instances:
The (1) recognized leader of Israel pronounced judgment upon a
(2) specifically named person (3) guilty of some form of rebellion
or disobedience that (4) would result in the destruction of at least
part of Israel (5) unless the innocent people turned the traitor over
for execution. Under these special circumstances, the law sanctioned the death of one instead of requiring innocent people to
perish or be destroyed.

Source John W. Welch and Heidi Harkness Parker, “Better That One Man
Perish,” FARMS Update, Insights (June 1998): 2.

Did Lehi Organize His Posterity
into Seven Tribes?
1. Nephites*
2. Jacobites
3. Josephites
4. Zoramites
5. Lamanites
6. Lemuelites
7. Ishmaelites

*Sam’s lineage was numbered by Lehi with Nephi’s

Chart 116

Law

Chart 116

Did Lehi Organize His Posterity
into Seven Tribes?
Key Scriptures Jacob 1:13; 4 Nephi 1:36–38; Mormon 1:8; Genesis 49

Explanation Before his death, Lehi gave blessings and counsel to his posterity (see
2 Nephi 4:1–11). At this time, he may have organized them into
seven tribes: Nephites, Jacobites, Josephites, Zoramites, Lamanites,
Lemuelites, and Ishmaelites (see Jacob 1:13; 4 Nephi 1:38; Mormon
1:8). While Nephite and Lamanite governments came and went, the
tribal structure of their society endured, suggesting that Lehi’s children considered his organization of tribes binding and constitutional. The patriarch “father Lehi,” as he is called by Enos, Benjamin,
Alma, Helaman, Nephi, and Mormon, parallels Jacob/Israel in many
respects, for both organized a people of God in a new land of
promise by dividing their children into groups.

Sources John L. Sorenson, John A. Tvedtnes, and John W. Welch, “Seven
Tribes: An Aspect of Lehi’s Legacy,” in Reexploring the Book of
Mormon, ed. John W. Welch (Salt Lake City: Deseret Book and
FARMS, 1992), 93–95; see John W. Welch, “Lehi’s Last Will and
Testament: A Legal Approach,” in Second Nephi: The Doctrinal
Structure, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo,
Utah: BYU Religious Studies Center, 1989), 68–70.

Ancient Sealed, Doubled Documents
Jeremiah 32:10–14

2 Nephi 27:7–15

Jeremiah took
the deed (scroll)

Nephi describes
the plates (book)

“that which was sealed
according to the law
and custom” (v. 11)

“the things which are
sealed” (v. 8)

part “which is
sealed” (v. 14)

“the words which
are sealed” (v. 10)

“and that which was
open” (v. 11)

“he shall deliver
the words” (v. 9)

part “which is
open” (v. 14)

“these words which
are not sealed” (v. 15)

seals

“and sealed it” (v. 10)

“the book shall
be sealed” (v. 7)

witnesses

“and took the
witnesses” (v. 10)

“three witnesses” (v. 12);
“many witnesses” (v. 14)

preserved

“put them in an earthen
vessel that they may continue many days” (v. 14)

“kept in the book until
the own due time
of the Lord” (v. 10)

part sealed

part open

Chart 117

Law

Chart 117

Ancient Sealed, Doubled Documents

Key Scriptures 2 Nephi 27:7–15; Jeremiah 32:10–14

Explanation In formal Israelite legal documents, there were two parts, as documented by Jeremiah: one part that was sealed, and one part that
was open (see Jeremiah 32:10–14). Seals were placed on the closed
portion, and witnesses signed the end of the document, attesting
to its authenticity. Finally, the sealed doubled documents were
placed in containers and preserved. The pictures at the bottom of
this chart show the process by which ancient manuscripts containing one closed part and one open part were folded and sealed.
The Book of Mormon, as 2 Nephi 27:7–15 indicates, followed this
ancient process of sealing and authenticating a text. The plates of
Nephi had two parts: one open and one closed. Seals kept the
closed part secure, and as promised anciently, witnesses were provided who signed the Book of Mormon after it was translated.
Interestingly enough, the testimonies of the Three and Eight
Witnesses were originally placed at the back of the Book of
Mormon, at the end of the document, just as ancient Hebrew law
would have required. The plates were preserved in a stone container
until the Lord directed Joseph Smith to translate them.

Source John W. Welch, “Doubled, Sealed, Witnessed Documents: From the
Ancient World to the Book of Mormon,” in Mormons, Scripture,
and the Ancient World: Studies in Honor of John L. Sorenson, ed.
Davis Bitton (Provo, Utah: FARMS, 1998), 393–94, 402.

Sealed or Sealed-Up Documents
2 Nephi 27
Nephi’s conception
of the Nephite
record

Ether 3–4
Instructions to the
brother of Jared
concerning his
record

Ether 4–5
Moroni’s comments
on his abridgment
of the writings of
the brother of Jared

Will the document be
in a sealed format?

Yes. The book itself
will be “sealed”

No. The record
will be “sealed up”

Not indicated

Will the document be
in two distinct parts?

Yes, words that are
“not sealed” and
words that are
“sealed”

Yes

Will the document be
supported by witnesses?

Yes, three and
a few others

Not indicated

Yes, three, joined
by the Godhead

When will the
document come forth?

“The own due
time of the Lord”

Part when Jesus
comes in the flesh,
part in due time

When the Gentiles
repent and become
clean and have faith

What does the
document contain?

“A revelation from
God, from the beginning of the world
to the ending”

Vision of the premortal Christ and
“all the inhabitants
of the earth”

Things the brother
of Jared saw

Is there a curse associated with rejecting
the record?

Yes

Not indicated

Yes

Is the document to be
sealed or sealed up
again?

Yes, after the text
has been read

Not expected

Yes, so it would not
be destroyed

Was anything else
sealed up with the
record?

Two stones

The interpreters

Chart 118

Law

Chart 118

Sealed or Sealed-Up Documents

Key Scriptures 2 Nephi 27; Ether 3–5

Explanation Nephi, the brother of Jared, and Moroni all commented on sealed
or sealed-up portions of the Book of Mormon, the brother of
Jared’s vision, and Moroni’s abridgment of the brother of Jared’s
writings. Sealed (hatom), as used in Jeremiah 32, has various
meanings. Hatom means literally that a seal has been placed on a
document, but it also implies that the document may be “unavailable” or “complete.” Similarly, in their discussions of the sealed
portion of the Book of Mormon, Book of Mormon prophets generally used the term sealed to express that a document was literally
closed with a seal and sealed up to indicate that a document was
unavailable. Knowing these definitions can help readers follow the
accounts in 2 Nephi 27 and Ether 3–5.

How Do You Say “Law” in Hebrew?
Hebrew

Usual translation

Meanings and contexts

torah

law, law of Moses

teachings, instructions

mishpat

judgment

pronouncement of a verdict,
standards of behavior

huqqah

statute, ordinance

custom, manner, decree, portion,
order, prescription, limit

hoq

statute, ordinance

the masculine form of huqqah, used
in place of huqqah (note: statute and
ordinance do not appear together in
the Book of Mormon)

mitzvah

commandment

frequently signifies divine
commandments, bar mitzvah =
“son of the commandment”

edut

testimony, witness

often a monument, stele, or book
of the law

Chart 119

Law

Chart 119

How Do You Say “Law” in Hebrew?

Key Scriptures 2 Nephi 5:10; Mosiah 6:6; Alma 8:17; 30:3; 58:40; Helaman 3:20;
15:5; 1 Kings 2:3

Explanation The Hebrew language uses at least six different words that are
translated into English as the word law. Torah refers to the law,
especially the law of Moses, while mishpat signifies judgment or
standards based on the law. Huqqah and hoq are similar in meaning, suggesting not only formal ordinances but also general codes
of behavior. Mitzvah denotes divine commandments in general,
and edut, while a more ambiguous term, often signifies a written
law. For example, King David counseled Solomon to keep God’s
“statutes [huqqot], and his commandments [mitzvot], and his
judgments [mishpatim], and his testimonies [edut], as it is written
in the law [torah] of Moses” (1 Kings 2:3). Similarly, Nephi states
that his people observed “the judgments, and the statutes, and the
commandments of the Lord in all things, according to the law of
Moses” (2 Nephi 5:10). The striking similarities between these texts
reveal that the Hebrew-speaking Nephites and the ancient
Israelites conceived law in much the same way.

Source John W. Welch, “Statutes, Judgments, Ordinances, and Commandments,” in Reexploring the Book of Mormon, ed. John W. Welch
(Salt Lake City: Deseret Book and FARMS, 1992), 62–65.

Jacob’s Ten Woes and the
Ten Commandments
2 Nephi 9:27, 30–38

Compare Exodus 20:3–17

1. Wo unto them who knowingly
transgress God’s commandments

1. Thou shalt have no other
gods before me

2. Wo unto the rich who despise
the poor and make their
treasure their god
3. Wo unto the deaf who will
not hear

10. Thou shalt not covet

5. Honor (hear) thy father and
thy mother

4. Wo unto the blind who will
not see
5. Wo unto the uncircumcised
of heart

3. Thou shalt not take the name
of the Lord thy God in vain

6. Wo unto the liar

9. Thou shalt not bear false
witness

7. Wo unto the murderer who
deliberately kills

6. Thou shalt not kill

8. Wo unto them who commit
whoredoms

7. Thou shalt not commit
adultery

9. Wo unto those who worship
idols

2. Thou shalt not make unto thee
any graven image

10. Wo unto all those who die and
remain in their sins

Chart 120

Law

Chart 120

Jacob’s Ten Woes
and the Ten Commandments
Key Scripture 2 Nephi 9

Explanation In 2 Nephi 9, Jacob pronounces a “wo” or curse upon the people of
Nephi who do not keep the commandments. This chart shows that
the specific sins he denounces are similar to several of the sins
committed when the Ten Commandments are broken. The two
lists are not identical, but it is evident that they are related at several
levels. Both give ten warnings, woes, commands, or prohibitions.
The fourth commandment (addressing the Sabbath day) and the
eighth commandment (prohibiting stealing) are not on Jacob’s list,
possibly because they were not a problem for Jacob’s isolated audience to keep. (Note that each item in the chart is numbered
according to its order in the scriptural passage it appears in.)

Source John W. Welch, “Jacob’s Ten Commandments,” in Reexploring the
Book of Mormon, ed. John W. Welch (Salt Lake City: Deseret Book
and FARMS, 1992), 69–72.

Legal Cases and Procedures
in the Book of Mormon
The Case of Sherem against Jacob

Jacob 7

The Arrest of Ammon

Mosiah 7:6–16

The Trial of Abinadi

Mosiah 12–17

The Trial of Nehor

Alma 1:1–15

The Trial of Alma and Amulek

Alma 14

The Imprisonment of Aaron and Brethren

Alma 21:12–14

The Trial of Korihor

Alma 30

The Political Imprisonment of King-Men

Alma 51:19

The Trial of Pachus’s Men and the King-Men

Alma 62:9–10

The Case of Paanchi

Helaman 1:1–10

The Imprisonment of Nephi and Lehi

Helaman 5:21–22

Gadianton Trials of Their Defectors

Helaman 6:24

The Trial of Seantum

Helaman 9

The Execution of Zemnarihah

3 Nephi 4:28–33

The Trial of Captured Robbers

3 Nephi 5:4–5

Corrupt Execution of Inspired Prophets

3 Nephi 6:20–24

Complaint against the Corrupt Judges

3 Nephi 6:25–30

Chart 121

Law

Chart 121

Legal Cases and Procedures
in the Book of Mormon
Key Scripture Mosiah 29:25–29

Explanation The main purpose of the Book of Mormon is, of course, religious;
but its pages also report more than a dozen important lawsuits or
legal procedures. This chart helps a person to appreciate the number
and variety of legal procedures reported in the Book of Mormon.
These accounts provide significant information about aspects of the
Nephite legal system, such as accusations, arrests, imprisonments,
executions, judges, witnesses, and rules of law. Most of these legal
cases arose during the reign of the judges, when the role of the judicial system had been greatly expanded. That period in Nephite history saw great internal turmoil. Those problems teach how important it is for a free and open society to honor, obey, and sustain the
law in order to survive, let alone thrive.

Three Diverse Opponents
of the Nephites
Sherem

Nehor

Korihor

Date
Location

ca. 500 B.C.
Land/city of Nephi

91 B.C.
Land/city of
Zarahemla

ca. 74 B.C.
Zarahemla/Jershon/
Gideon/Antionum

Labeled
anti-Christ
Theology
Politics
View on priest
Religion
Impact of
preaching
Nature of legal
action or
offense

Yes

Theist, traditionalist
Reactionary, royalist
Should keep law
Pro law of Moses
Led away hearts
Blasphemy, false
prophecy, falsely
accused Jacob of
leading people into
apostasy
No
Plaintiff

Theist, universalist
Populist
Should be paid
Law irrelevant
Many believed,
gave money
Killed Gideon;
convicted of
enforcing priestcraft with the
sword
Yes
Defendant

Atheist
Radical
Oppress the poor
Opposed law of Moses
Led away hearts; sin
and whoredoms
Reviled against priests
and God, committed
blasphemy

Divine justice
Yes

One judge
Unclear

Yes
Defendant with
counterclaims
Several judges
No

Indirectly
Yes
Yes, tempting God

No
No
Not applicable

Yes
Yes
No, better one perish

Smitten to the earth
but could still speak
No
Sincere, complete
Divine justice
Nonhuman causes
Public confession
Legitimized Christianization of the law of
Moses

None

Struck dumb but could
still write and walk
No
Incomplete
Ostracism, trampled
Human, extralegal
Result heralded
Held that speech acts
were still punishable
under the law of
Mosiah

Arrested
Status
Court
Accepted
scriptures
Warned
Requested sign
Sign-giver
hesitancy
Divine sign
Judicial verdict
Confession
Penalty
Death
Publicity
Precendent
established

Yes
Involuntary
Capital punishment
Human, legal
Ignominious death
Gave original jurisdiction to chief judge
under the new reign
of judges

Chart 122

Law

Chart 122

Three Diverse Opponents
of the Nephites
Key Scriptures Jacob 7; Alma 1; 30

Explanation The trials of three major opponents of Nephite leadership—Sherem,
Nehor, and Korihor—are documented in the Book of Mormon (see
Jacob 7; Alma 1; 30). The situations and outcomes of those trials are
compared in this chart. Although each of these men had his own
style and persuasive tactics and each case is historically unique and
distinctive, they were similar in their attempt to lead people down
various “broad roads”—away from Christ and to spiritual death.

Legal Charges Brought against Abinadi
Charge

Evidence

Mosaic Law
in Question

1. Lying
(Mosiah 12:14)

Abinadi said the people
“Thou shalt not bear
had hardened their hearts false witness”
and had committed
(Exodus 20:16)
evil abominations
(Mosiah 12:1)

2. False prophecy
(Mosiah 12:14)

“He pretendeth the
Lord hath spoken it”
(Mosiah 12:12)

3. Blasphemy
(Mosiah 17:7–8)

Abinadi said God him“He that blasphemeth
self would come down
the name of the
(Mosiah 7:26–28; 15:1–8) Lord, he shall surely
be put to death”
(Leviticus 24:16)

4. Reviling against
the king
(Mosiah 17:12)

Abinadi said Noah’s life
would be as a garment
in a hot furnace
(Mosiah 12:3, 10–12)

“The prophet [who]
shall presume to
speak a word in my
name, which I have
not commanded . . . ,
shall die” (Deuteronomy 18:20)

“Thou shalt not revile
the gods, nor curse the
ruler of thy people”
(Exodus 22:28)

Chart 123

Legal Charges Brought against Abinadi

Key Scriptures Mosiah 12–17; Alma 13:20; Exodus 20:16; 22:28; Leviticus 24:16;
Deuteronomy 18:18–22

Explanation Though the charges proved unfounded, Abinadi was accused by
Noah’s priests of violating Mosaic law. This chart lists (1) the four
charges brought against Abinadi, (2) the Mosaic laws on which
each accusation rested, and (3) the false evidence that Noah’s
priests used to accuse him. The priests of Noah knew the law of
Moses thoroughly enough to twist it and use it against Abinadi
when he prophesied against Noah and of Jesus Christ. Although
the first three charges all failed, they were at least nominally
grounded in the law. Abinadi was finally put to death for having
“reviled the king” (Mosiah 17:12), which is prohibited in Exodus
22:28. Ultimately, however, these tactics worked to the priests’ own
undoing. As Alma later counseled the city of Ammonihah:
“Behold, the scriptures are laid before you; if ye will wrest [twist]
them it shall be to your own destruction” (Alma 13:20).

Did Abinadi Prophesy against
King Noah on Pentecost?
Israelite Pentecost

Abinadi

celebrating first grain harvest

cursed grain

rejoicing in bounty

sent hail, winds, insects

fifty days after Passover

specific day unknown

remembering deliverance from
bondage in Egypt

prophesied that the people would be
brought into bondage (Mosiah 11:21)

celebrating the giving of the Ten
Commandments to Moses (Exodus 20)

recited the Ten Commandments
given to Moses (Mosiah 13:12–24)

Moses’ face shone

Abinadi’s face shone

(Exodus 34)

Sinai became a furnace

three-day festival

(Exodus 19)

(Exodus 19:11)

(Mosiah 12:6)

(Mosiah 13:5)

prophesied that Noah’s life would be
like a garment in a furnace (Mosiah 12:3)
cast into prison three days

stern admonitions

use of Psalm 50

use of ideas in Psalm 50

“Our God shall come”

(Psalm 50:3)

(Mosiah 12:6)

(Mosiah 17:6)

“God . . . shall come down”

(Mosiah 15:1)

“What hast thou to do to declare my
statutes?” (Psalm 50:16)

“What teach ye this people?”

“[Thou] hast been partaker with
adulterers” (Psalm 50:18)

“Why do ye commit whoredoms?”

(Mosiah 12:27)

(Mosiah 12:29)

Chart 124

Law

Chart 124

Did Abinadi Prophesy against
King Noah on Pentecost?
Key Scripture Mosiah 11–17

Explanation Abinadi may very well have prophesied to King Noah and his
priests on or near the day of Pentecost, as textual clues in Mosiah
11–17 suggest. Pentecost in ancient Israel was a three-day festival in
May celebrating the new wheat and bounty of spring. It was also a
time for carefully listening to and celebrating the law of Moses,
since God gave the law to Moses on Sinai at approximately this
time in the year. Abinadi’s cursing of grain and sending destruction
upon crops are a reversal of the themes celebrated at Pentecost.
Ironically, at the same time when the priests should have been venerating the law, Abinadi rehearsed to them the Ten Commandments
and chastised them for not keeping it. These and other clues listed
in this chart are further evidence attesting to the Book of Mormon’s
roots in ancient Israel.

Source John W. Welch, Gordon C. Thomasson, and Robert F. Smith,
“Abinadi and Pentecost,” in Reexploring the Book of Mormon, ed.
John W. Welch (Salt Lake City: Deseret Book and FARMS, 1992),
135–38.

Benjamin and the Law of the King
Deut.

Mosiah

The Lord shall choose him

17:15

1:10;
2:30

He shall be one of thy brethren

17:15

2:11

He shall not return the people to Egypt

17:16

3:14

He shall not multiply to himself silver and gold

17:17