Alma 4:6-10

⁶ And it came to pass in the eighth year of the reign of the judges [84 B.C.], that the people of the church began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry; and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel.  ⁷ Now this was the cause of much affliction to Alma, yea, and to many of the people whom Alma had consecrated to be teachers, and priests, and elders over the church; yea, many of them were sorely grieved for the wickedness which they saw had begun to be among their people.

⁸ For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure.

⁹ And thus, in this eighth year of the reign of the judges, there began to be great contentions among the people of the church; yea, there were envyings, and strife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the church of God. ¹⁰ And thus ended the eighth year of the reign of the judges; and the wickedness of the church was a great stumbling–block to those who did not belong to the church; and thus the church began to fail in its progress.

Alma 4:6-10 (Emphasis mine)

The people became righteous and prosperous.  Then, came their fall.  They became a proud people.  They had fine silks and linens.  Their flocks and herds had increased.  All these riches came from their hard work.  Hugh Nibley reminds us “[w]ork itself doesn't sanctify. We are told it is possible to work like the devil, or to work like demons. He works hard. Alma 4:6 and 10:4 say what you gain by your industry is not holy gain.” [1]  Then they committed the sin of “wearing very costly apparel.”  Remember, Hugh Nibley told us “’[c]ostly apparel’ is the mark of wicked and morbid perversion in the Book of Mormon. Notice, not beautiful apparel, but costly apparel—the externalization, the emphasis on the look…” 

John Sorenson explains Mormon’s view of this economic situation.

“Mormon’s economic view of his people was that prosperous conditions resulted when an ideal social and religious order was followed (for example, see Helaman 3:24, 25, 36; 4 Nephi 1:3, 23). Mormon felt that ideally the population should predominantly be cultivators and exhibit minimal distinctions in wealth (see Alma 32:4–5; 34:24–25; 35:9; 3 Nephi 6:1–5). Conversely, he believed that economic distress followed when the people became unrighteous and unequal. When such conditions arose, Mormon editorialized pointedly about the suffering and evils that resulted from differences in wealth and class distinctions (see Alma 4:6–9; 5:55; Helaman 3:36; 4:12; 6:39; 4 Nephi 1:26).” [2] (Emphasis mine)

Alma(2) and other church leaders were concerned (“this was the cause of much affliction”).  Not only did church members “begin to be lifted up in the pride of their eyes” but also “they began to be scornful, one to another” and “they began to persecute those that did not believe according to their own will and pleasure.”  Alma(2) knew he had major problems within the church that had to be solved.

Members began to contend with each other and “there were envyings, and strife, and malice, and persecutions, and pride.” 

Hugh Nibley observes:

“In return for unquestioning obedience, wealth promises security, power, position, and honors, in fact anything in this world. Above all, the Nephites, like the Romans, saw in it a mark of superiority and would do anything to get hold of it, for to them ‘money answereth all things’ (Ecclesiastes 10:19). Even the people of the church when they ‘began to wax proud, because of their exceeding riches’ (Alma 4:6) became fiercely competitive, full of ‘envyings, and strife, and malice, and persecutions, and pride’ (Alma 4:9).” [3] (Emphasis mine)

Mormon goes on to tell us “the wickedness of the church was a great stumbling-block to those who did not belong to the church; and thus the church began to fail in its progress.”  The church of God was supposed to offer something to the people.  It was supposed to offer truth and a guide towards life.  It was something special.

When the non-member saw the way the members were acting, they lost interest.  I’m sure they felt that there is nothing special about the church.  The people are no better than anyone else is.  In fact, they may have been worse.  Why would someone want to make the change and commit themselves to the church when they become convinced there was nothing special about the church of God? 

Needless to say, “the church began to fail in its progress.”  An understatement if I ever read one.

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[1] Lecture 43: Alma 1-2, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 29, 2012.

[2] The Environment of the Nephites and How They Exploited It, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 29, 2012.

[3] Good People and Bad People, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 29, 2012.

Alma 4:1-5

Chapter 4

Alma baptizes thousands of converts—Iniquity enters the Church, and the Church's progress is hindered—Nephihah is appointed chief judge—Alma, as high priest, devotes himself to the ministry. About 86–83 B.C.

¹ NOW it came to pass in the sixth year of the reign of the judges [86 B.C.] over the people of Nephi, there were no contentions nor wars in the land of Zarahemla; ² But the people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under foot and destroyed by the Lamanites.

³ And so great were their afflictions that every soul had cause to mourn; and they believed that it was the judgments of God sent upon them because of their wickedness and their abominations; therefore they were awakened to a remembrance of their duty.

Alma 4:1-3 (Emphasis mine)

The war ended, but now the people had to pick up the pieces.  There were also sorts of problems. 

The people were “greatly afflicted for the loss of their brethren.”  Over 6,000 Nephites died in one war.  More were lost in the second war that happened “not many days after the battle which was fought in the land of Zarahemla” (Alma 3:20). 

They also had to deal with the consequences of “the loss of their flocks and herds, and also for the loss of their fields of grain.”  How do they make up for the loss of food?  How are the people going to be fed?  How will they survive?

They knew why this had come upon them.  “[T]hey believed that is was the judgments of God sent upon them because of their wickedness” (verse 3).  Hugh Nibley expands on this.

“And yet how did the Nephites, under Alma's instruction, view this particular showdown? ‘They believed that it was the judgments of God sent upon them because of their wickedness and their abominations; therefore they were awakened to a remembrance of their duty’ (Alma 4:3). It was not a case of right against wrong at all, but of two wrongs teaching a grim lesson of mutual destruction; for what kind of a victory was it for the Nephites? ‘The people were … greatly afflicted for the loss of their brethren; … their flocks and herds [and] … their fields of grain … were trodden under foot and destroyed by the Lamanites. And so great were their afflictions that every soul had cause to mourn’ (Alma 4:2–3).” [1] (Emphasis mine)

⁴ And they began to establish the church more fully; yea, and many were baptized in the waters of Sidon and were joined to the church of God; yea, they were baptized by the hand of Alma, who had been consecrated the high priest over the people of the church, by the hand of his father Alma.  ⁵ And it came to pass in the ^*seventh year of the reign of the judges [85 B.C.] there were about three thousand five hundred souls that united themselves to the church of God and were baptized.  And thus ended the seventh year of the reign of the judges over the people of Nephi; and there was continual peace in all that time.

Alma 4:4-5 (Emphasis mine)

They began to “establish the church more fully.”  They went out and sought new converts.  These converts “were joined to the church of God.”  These converts “united themselves to the church of God and were baptized.”  First, the “united themselves to the church” and then they were baptized.  Around 3,500 people “united” then baptized.

We will see how quickly things can change.

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[1] Freemen and King-men in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 28, 2012.

Alma 3:20-27

²⁰ Now it came to pass that not many days after the battle which was fought in the land of Zarahemla, by the Lamanites and the Amlicites, that there was another army of the Lamanites came in upon the people of Nephi, in the same place where the first army met the Amlicites. ²¹ And it came to pass that there was an army sent to drive them out of their land.

²² Now Alma himself being afflicted with a wound did not go up to battle at this time against the Lamanites; ²³ But he sent up a numerous army against them; and they went up and slew many of the Lamanites, and drove the remainder of them out of the borders of their land.

Alma 3:20-23 (Emphasis mine)

The main Amlicite/Lamanite army was defeated.  Amlici is dead.  But then, “not many days after the which was fought in the land of Zarahemla, another Lamanite army comes forward to battle the Nephites.”  They arrived at the same place as the first army.  The war was again located “in the land of Minon, above the land of Zarahemla, in the course of the land of Nephi” (Alma 2:24). 

Alma(2) was not able to lead the army this time.  Mormon tells us he was “afflicted with a wound” in his battle with Amlici.  While we don’t know anything about the wound he received, it was serious enough to keep him from leading the army.  Another was sent to lead the army in his place.  The battle was fought and many Lamanites died.  The remainder were drive from the land of Zarahemla.

²⁴ And then they returned again and began to establish peace in the land, being troubled no more for a time with their enemies.  ²⁵ Now all these things were done, yea, all these wars and contentions were commenced and ended in the fifth year of the reign of the judges [about 87 B.C.].

²⁶ And in one year were thousands and tens of thousands of souls sent to the eternal world, that they might reap their rewards according to their works, whether they were good or whether they were bad, to reap eternal happiness or eternal misery, according to the spirit which they listed to obey, whether it be a good spirit or a bad one. ²⁷ For every man receiveth wages of him whom he listeth to obey, and this according to the words of the spirit of prophecy; therefore let it be according to the truth.  And thus endeth the fifth year of the reign of the judges.

Alma 3:24-27 (Emphasis mine)

The wars have ended.  There was peace throughout the land. 

Mormon then summarizes the loss of life.  “In one year, there were thousands and tens of thousands of souls sent to the eternal world.”  This was a major loss of life.  The warrior prophet then explains that they would “reap their rewards according to their works.”  If they were good, they reaped eternal happiness.  If evil, they reaped eternal misery.  “Every man receiveth wages of who he listeth to obey.” 

These words echo King Benjamin.  He told the people to “beware lest there shall arise contentions among you, and ye list to obey the evil spirit … For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge” (Mosiah 2:32-33).

Alma(2) would echo these words when he preached to the people of Zarahemla.  “[I]f a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.  And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works” (Alma 51-42).  Again, we hear and echo of the words of King Benjamin.

When Samuel the Lamanite preached to the Nephites, he said, “that whosoever will not believe, a righteous judgment might come upon them; and also if they are condemned they bring upon themselves their own condemnation. And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free.  He hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you (Helaman 14:29-31).

Whatever judgment comes upon us, it will be “a righteous judgment.”  The judgment is righteous because “God hath given [us] a knowledge and he hath made [us] free.”  We are allowed to make our own choices.  The judgment we receive will be based on those choices.  What can be fairer than that?

Barbara Cramer observes:

“Alma 3 contains a forceful indictment of the Amlicites, who had willfully chosen to mark themselves ‘with red in their foreheads after the manner of the Lamanites’ (v. 4). Benjamin's words from Mosiah 2 are echoed in Alma 3:18: ‘Now the Amlicites . . . had come out in open rebellion against God; therefore it was expedient that the curse [of God] should fall upon them’ (emphasis in original). Later, in a reflective commentary on the tens of thousands who had died in recent battles between the Nephites and their Lamanite and Amlicite enemies, we read that the dead will ‘reap eternal happiness or eternal misery, according to the spirit which they listed to obey, whether it be a good spirit or a bad one. For every man receiveth wages of him whom he listeth to obey’ (emphasis in original) (Alma 3:26—27). Benjamin had also spoken of wages in Mosiah 2:33: ‘for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge.’ These two passages teach that one can list to do right or wrong only with sufficient knowledge to make an informed choice.” [1] (Unless noted, emphasis mine)

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[1] Which Path Do We List?, Barbara Cramer, Provo, Utah: Maxwell Institute, accessed February 27, 2012.

Alma 3:6-12 (Is the Book of Mormon racist?)

⁶ And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men. ⁷ And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women.

⁸ And this was done that their seed might be distinguished from the seed of their brethren, that thereby the Lord God might preserve his people, that they might not mix and believe in incorrect traditions which would prove their destruction. ⁹ And it came to pass that whosoever did mingle his seed with that of the Lamanites did bring the same curse upon his seed.

¹⁰ Therefore, whosoever suffered himself to be led away by the Lamanites was called under that head, and there was a mark set upon him. ¹¹ And it came to pass that whosoever would not believe in the tradition of the Lamanites, but believed those records which were brought out of the land of Jerusalem, and also in the tradition of their fathers, which were correct, who believed in the commandments of God and kept them, were called the Nephites, or the people of Nephi, from that time forth—¹² And it is they who have kept the records which are true of their people, and also of the people of the Lamanites.

Alma 3:6-12 (Emphasis mine)

After explaining to the reader how the Amlicites marked themselves to separate themselves from the Nephites, he continues to explain “the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression.”  This refers back to Nephi’s comments where he said that “[the Lord] had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity.  For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them. And thus saith the Lord God: I will cause that they shall be loathsome unto thy people, save they shall repent of their iniquities.  And cursed shall be the seed of him that mixeth with their seed; for they shall be cursed even with the same cursing. And the Lord spake it, and it was done” (2 Nephi 5:21-23). 

Critics of the Book of Mormon claim this is evidence of racism in the Book of Mormon, calling “a skin of blackness” a curse.  This begs the questions is this a valid criticism?  Why or why not?  Not surprisingly, the response to their simplistic charge is a detailed response. 

We live in a society where racism is a charge that is used indiscriminately.  Some supporters of President Obama accuse his critics of racism.  If he were white, they wouldn’t feel the same way, the claim.  A group of liberal journalists seriously (and secretly) considered randomly selecting a conservative journalist and calling him a racist, knowing the charge was false.  This would force him to waste time defending himself.  (Sadly, not one single person said they shouldn’t do it because it was wrong.  They were more concerned about how they would look if there were caught!)  It is not surprising that critics would eventually result to this charge.

As we look at this issue, we need to remember that this charge is made based on late 20^th/early 21^st century values.  You cannot place our values on people in the past.  Values and norms change.  What is acceptable 200 hundred (or 2500) years ago is not necessarily acceptable today. Any comments must be examined based on the norms of the day.

Why would Nephi considered “a skin of blackness” a curse?  From the record, we learn that Nephi was a devout Jew.  The Bible “disapproves of the people of Israel marrying foreigners (see, for example, Genesis 24:3, 37; 27:46; 28:1—2, 6—9; 9:11—12).” [1]  When the family split, Nephi tell us that the group that would become known as the Lamanites “did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey” (2 Nephi 5:24).

The Lamanites would intermarry with the indigenous population, whose skin was darker than theirs was.  Basic genetics tells us the genes for darker skin are dominant.  Over time, the skin of the descendants of Laman and Lemuel’s group begin to have darker skin. 

The Lamanites rejected the word of the Lord.  They married foreigners, of which Nephi would have disapproved.   To Nephi, the dark skin would represent a curse.  It has nothing to do with the darkness itself, but what it represents. 

Nephi’s writings would show that skin color was unimportant.  He would write that “[the Lord] inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile” (2 Nephi 26:33/emphasis mine).  These are hardly the words of a racist belief.

John Tvetdnes points out other evidence in the Book of Mormon.

“But racism in its typical sense does not seem to have been prevalent among the Nephites, considering the numbers who dissented from Nephite culture at various times to join the Lamanites. And it is recorded that whenever the Lamanites converted to the Nephite religion, the barriers separating these people dissolved (Alma 27:21—27; 3 Nephi 2:13, 14; 4 Nephi 1:17). Even before they were converted, the Nephites considered the Lamanites to be brethren, a term used more than fifty times in reference to the Lamanites in the Book of Mormon. This is hardly a term that one would expect to find in a society that holds racist views toward a neighboring people.” [2]   (Emphasis mine)

We next need to look at the question, what is the curse?  Is it a different color skin or something else?  Once again, we turn to the scriptures.

“And because of their cursing which was upon them they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey” (2 Nephi 5:24/emphasis mine).

The curse caused them to “become an idle people, full of mischief and subtlety.”  Are the critics claiming that a “skin of blackness” caused this change?  Are they claiming this is what the Book of Mormon teaches? 

Once again, I turn to the writings of John Tvetdnes.

“As reported in Alma, the Lord, speaking to Nephi, distinguished between the curse and the mark. ‘Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed’ (Alma 3:14/emphasis in original). At the time this promise was given to Nephi, the curse had already been enacted, while the mark, a change in skin color, was yet to come. The Lord also told Nephi that others who mingled with the Lamanites (including his own posterity) would be both cursed and marked …

“Nephi described how the Lamanites, as a result of their consistent rebellion against God and because of the hardness of their hearts, were cursed by being ’cut off from the presence of the Lord’ (2 Nephi 5:20). This curse also resulted in the Lamanites being separated from God's people with the departure of Nephi (2 Nephi 5:1—7). In connection with the curse of separation, the Lord is said to have set a mark upon the Lamanites. The purpose of the mark, according to the Book of Mormon, was to distinguish the Lamanites from the Nephites so that the Nephites would not intermarry with them and accept incorrect traditions …

“A change in skin color would obviously not make the Lamanites ‘idle’ or ‘full of mischief. ‘ These were cultural, not racial, traits. To the Nephites, who followed the law of Moses (Jarom 1:5), the Lamanite practices of ‘drink[ing] the blood of beasts’ (Jarom 1:6) and ‘feeding upon beasts of prey’ (Enos 1:20) would have been abhorrent, being forbidden in the Mosaic code (Leviticus 7:26—27; 11:13—20).” [3] (Emphasis mine, unless noted)

It is obvious that the curse was being cut off from the Lord and all that that entails.  It has nothing to do with skin color.

What about Mormon’s claims that the black skin was the curse?  John Tvetdnes writes:

“Despite statements by such leaders as Nephi and his brother Jacob (Jacob 3:5), some later Nephites considered being cut off from the presence of God as well as the mark upon the Lamanite skins to be a curse (Alma 3:6-11) …

“While at least some of the Nephites disdained the Lamanites because of their skin color, the Lord was concerned about the sinful nature of the Lamanites and merely used their physical characteristics to deter the Nephites from accepting their wicked ways.” [4] (Emphasis mine)

But what about Joseph Smith?  If you believe he wrote the Book of Mormon, doesn’t it represent his racial beliefs?  There is no evidence to support that claim.  John Tvetdnes examines the beliefs and actions of Joseph Smith.

“Because some critics consider Joseph Smith to be the author of the Book of Mormon, they see its supposed ‘racist’ epithets as reflecting nineteenth-century American views rather than the views of the ancient Nephites. This view ignores some important facts:

• “There is no evidence, other than later hearsay, to indicate that Joseph Smith believed that skin color made someone inferior. On the other hand, there is clear evidence that he considered black Africans to be just as capable as whites, given the same opportunities; he also favored freeing the slaves.
• “At least two black men were ordained as elders during Joseph Smith's time, and the Prophet himself signed the ordination certificate of one of them. That man, Elijah Abel, was later ordained a seventy and served as a missionary.
• “The Book of Abraham, frequently cited by later generations as evidence that blacks should not be ordained to the priesthood, says nothing about skin color and, in any event, describes a struggle between Abraham and the Egyptian king over patriarchal authority, not priesthood in general (Abraham 1:21—31). One cannot read into the text anything about Egyptus being a descendant of Cain or having a black skin. Indeed, the idea of Ham having married a Cainite woman was prevalent among nineteenth-century American Protestants, from whom Latter-day Saints picked up the idea.” [5] (Emphasis mine)

The truth is there is no basis for the claim of racism.  What we are seeing is people placing their personal beliefs onto people who lived long ago. 

John Tvetdnes concludes:

“[T]hat while some Nephites seem to have been racist in the sense that they were repulsed by the skin color of the Lamanites, this was not a general cultural trait. The critics' assertions, therefore, are fatally flawed on two counts. First, the appearance of racism in the Book of Mormon is not evidence of a nineteenth-century origin or of authorship by Joseph Smith. Second, in spite of its frank documentation of racist feeling, the Book of Mormon is not in itself a racist document. In fact, it advocates and even idealizes the exact opposite: rather than promoting concepts of racial inferiority, the events and teachings within it clearly suggest that people of different ethnic backgrounds and traditions can truly overcome old hatreds and misconceptions and attain peace, happiness, and unity through the gospel of Jesus Christ.” [6] (Emphasis mine)

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[1] The Charge of 'Racism' in the Book of Mormon, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 26, 2012.

[2] Ibid.

[3] Ibid.

[4] Ibid.

[5] Ibid.

[6] Ibid.

Alma 3:1-5

Chapter 3

The Amlicites had marked themselves according to the prophetic word—The Lamanites had been cursed for their rebellion—Men bring their own curses upon themselves—The Nephites defeat another Lamanite army. About 87–86 B.C.

¹ AND it came to pass that the Nephites who were not slain by the weapons of war, after having buried those who had been slain—now the number of the slain were not numbered, because of the greatness of their number—after they had finished burying their dead they all returned to their lands, and to their houses, and their wives, and their children. ² Now many women and children had been slain with the sword, and also many of their flocks and their herds; and also many of their fields of grain were destroyed, for they were trodden down by the hosts of men. ³ And now as many of the Lamanites and the Amlicites who had been slain upon the bank of the river Sidon were cast into the waters of Sidon; and behold their bones are in the depths of the sea, and they are many.

Alma 3:1-3 (Emphasis mine)

The war has ended.  The Nephites who survived buried their dead.  The Amlicite and Lamanite dead were thrown into the river Sidon. 

The cause of the war was dissension and apostasy.  J. Christopher Conkling writes that “[t]he record of Alma's ministry (Alma 1:1—45:19) begins and ends in the same place, embroiled in problems resulting from the apostasy of Nehor and the Amlicites. Both his earliest battle and his final battle 18 years later end with the same story: the dead bodies of the enemy soldiers being thrown into the River Sidon, which carried them to ‘the depths of the sea’ (Alma 3:3; 44:22). Thus Alma's record carefully shows how dissension, which was dealt with by preaching the word, can lead to apostasy and then to treason, which was dealt with by legal action and war.” [1]   (Emphasis mine)

The price paid by the civilian population was high.  Women and children had been “slain with the sword.”  Flocks and herds were killed.  “[M]any of their fields of grain were destroyed.” 

The loss of grain was of particular concern.  Terry Ball and Wilford Hess write about the importance of grain to the Nephite society.

“Grain was perhaps the most important food crop cultivated by the Book of Mormon people. The grain harvest became a measure of prosperity and favor with the Lord (e.g., Mosiah 21:16; Alma 1:29; Helaman 6:12; 11:13, 17; Ether 10:12). Grain crops were often a target or casualty of robbers and invading or occupying enemies (e.g., Mosiah 7:22; 11:3; 21:21; Alma 3:2; 4:2). Indeed, the availability of grain influenced the outcome of wars, and warring peoples labored to preserve this important commodity (e.g., Mosiah 21:18; 23:1; 24:18; 3 Nephi 3:22; 4:6; 6:2). When the grain crop failed, famine followed (e.g., Helaman 11:13; cf. Mosiah 12:6).” [2]  (Emphasis mine)

The loss of the grain during the war did lead to famine.  “[T]he people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under foot and destroyed by the Lamanites” (Alma 4:2).

John Sorenson continues:

“The unusual productivity that special areas could attain is seen in the local land of Zarahemla. Our knowledge of it comes from the account of the Nephites’ battle with the Amlicites and Lamanites on the banks of the Sidon River. The combined enemy force, ‘so numerous that they could not be numbered’ (Alma 2:35), were met and defeated by Alma₁ and his army on the west bank of the river. From there the Amlicites and Lamanites ‘led before the Nephites towards the wilderness which was west and north’ (Alma 2:36). In the melee, ‘many of their fields of grain were destroyed, for they were trodden down by the hosts of men’ (Alma 3:2). Surprisingly, this loss caused actual famine for the inhabitants of the city and the local land of Zarahemla (see Alma 4:2–3).” [3] (Emphasis mine)

⁴ And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites.  ⁵ Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins, and also their armor, which was girded about them, and their bows, and their arrows, and their stones, and their slings, and so forth.

Alma 3:4 – 5 (Emphasis mine)

Mormon changes subjects at this point.  He is giving us more information about the Amlicites and Lamanites.  The Amlicites did not want to be associated with Nephites through appearance.  Their solution was to “[mark] themselves with red in the foreheads after the manner of the Lamanites.” 

The Lamanites are described as having their “heads … shorn [the Amlicites did not do this]; and they re naked save it were skin which was girded about their loins and also their armor which was girded about them.”

Hugh Nibley describes why the Lamanites and Amlicites would want to appear this way.  “Making yourself an object of utter terror is beautifully described in the Book of Mormon on various occasions: Enos 1:20, Mosiah 10:8, Alma 3:4–5; and also the Gadiantons in their various trappings make themselves look very ferocious. They make themselves and their uniforms as hideous as possible, like the trappings of the barons of the Middle Ages,” [4]

One of the reasons we should carefully study the Book of Mormon is that you can get quite a bit of information from a scripture.  For example, John Sorenson uses a verse like Alma 3:5 to give us information about when wars were fought.

“Typically the Lamanites traveled virtually naked to reach the Nephites (see Enos 1:20; Alma 3:5; 43:20, 37). They would not have done so had protecting themselves against rain and cold been a concern. On the contrary, heat-caused fatigue was mentioned as a problem in the lowlands (see Alma 51:33; cf. 62:35). So the scripture confirms logic and observations about the timing of warfare in tropical lands — the rainy season ruled out major campaigns, which took place in the dry season instead.” [5] (Emphasis mine)

From the description of Lamanite garb, John L. Sorenson tells us that wars had to be fought in dry, warm weather instead of rainy, cold weather.  The outfits tell us the Lamanites were concerned about heat and how it would affect their armies.

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[1] Alma's Enemies: The Case of the Lamanites, Amlicites, and Mysterious Amalekites, J. Christopher Conkling, Provo, Utah: Maxwell Institute, February 25, 2012.

[2] Agriculture in Lehi's World: Some Textual, Historical, Archaeological, and Botanical Insights, Terry B. Ball, and Wilford M. Hess, Provo, Utah: Maxwell Institute, accessed February 25, 2012

[3] The Environment of the Nephites and How They Exploited It, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 25, 2012.

[4] Lecture 67: Alma 48-49, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 25, 2012.

[5] Seasonality of Warfare in the Book of Mormon and in Mesoamerica, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 25, 2012.

Alma 2:26-38

²⁶ And it came to pass that the people of Nephi took their tents, and departed out of the valley of Gideon towards their city, which was the city of Zarahemla. ²⁷ And behold, as they were crossing the river Sidon, the Lamanites and the Amlicites, being as numerous almost, as it were, as the sands of the sea, came upon them to destroy them. ²⁸ Nevertheless, the Nephites being strengthened by the hand of the Lord, having prayed mightily to him that he would deliver them out of the hands of their enemies, therefore the Lord did hear their cries, and did strengthen them, and the Lamanites and the Amlicites did fall before them.

Alma 2:26-28 (Emphasis mine)

Fearing for the safety of all they knew and loved, they quickly departed and headed towards Zarahemla.  At the river Sidon the met the Amlicites and Lamanites.  Mormon tells us that the Lamanites and Amlicites were “as numerous, almost, as it were, as the sands of the sea.”  The Lamanites population frequently was higher than the Nephites.  Jarom, writing two hundred years earlier, wrote, “they were scattered upon much of the face of the land, and the Lamanites also.  And they were exceedingly more numerous than were they of the Nephites” (Jarom 1:6).  Even so, there is, most likely, some overstatement in Mormon’s description.

Outnumbered, the battle began.  Even with an advantage, the Lamanites and Amlicites fell before the Nephite army.  This happened because the Nephites were “strengthened by the hand of the Lord, having prayed mightily to him that he would deliver them out of the hands of their enemies” (verse 28). 

²⁹ And it came to pass that Alma fought with Amlici with the sword, face to face; and they did contend mightily, one with another. ³⁰ And it came to pass that Alma, being a man of God, being exercised with much faith, cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people. ³¹ Now when Alma had said these words he contended again with Amlici; and he was strengthened, insomuch that he slew Amlici with the sword. ³² And he also contended with the king of the Lamanites; but the king of the Lamanites fled back from before Alma and sent his guards to contend with Alma. ³³ But Alma, with his guards, contended with the guards of the king of the Lamanites until he slew and drove them back.

Alma 2:29-33 (Emphasis mine)

Alma(2), as the leader of the Nephite army faced Amlici, as the leader of the Amlicites and Lamanites, faced each other in battle.  It is appropriate the two leaders face each other.  One represents evil, the other God.  As the battle began, the representative of God called out “O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people” (verse 30).  Alma(2)’s wish was to be spared to serve the Lord and protect his people.  Compare that to Amlici’s desire to subjugate the people and destroy the church of God.

J. Christopher Conkling speculates about what might have been going through Alma(2)’s mind. 

“When we later read that Alma fought with Amlici in hand-to-hand battle (see Alma 2:31), we could wonder what his thoughts might have been. Alma had once been like Amlici (compare Mosiah 27:8, 19 with Alma 2:1—2), and had Alma remained that way, Amlici might have rebelled even more successfully—since there might not have been a righteous man like Alma to stop him. Both men began life on a similar path, and they continued on it until they made a crucial choice to continue or change. In killing Amlici, was Alma killing a version of his old self yet again?” [1] (Emphasis mine)

John Tvedtnes contrasts Alma(2) and Amlici.

“Alma was also a Nephite military commander and led an army against the Amlicites (see Alma 12:16), personally fighting with Amlici (see Alma 2:29), who was seeking to be king and hence probably saw the chief judge as his personal rival for political power.” [2] (Emphasis mine)

Alma(2) “was strengthened insomuch that he slew Amlici with the sword.”  He then began to “contend with the king of the Lamanites,” but he fled and sent his guards to battle Alma(2).  Alma(2) fought them “until he slew and drove them back.”

³⁴ And thus he cleared the ground, or rather the bank, which was on the west of the river Sidon, throwing the bodies of the Lamanites who had been slain into the waters of Sidon, that thereby his people might have room to cross and contend with the Lamanites and the Amlicites on the west side of the river Sidon. ³⁵ And it came to pass that when they had all crossed the river Sidon that the Lamanites and the Amlicites began to flee before them, notwithstanding they were so numerous that they could not be numbered. ³⁶ And they fled before the Nephites towards the wilderness which was west and north, away beyond the borders of the land; and the Nephites did pursue them with their might, and did slay them.

³⁷ Yea, they were met on every hand, and slain and driven, until they were scattered on the west, and on the north, until they had reached the wilderness, which was called Hermounts; and it was that part of the wilderness which was infested by wild and ravenous beasts. ³⁸ And it came to pass that many died in the wilderness of their wounds, and were devoured by those beasts and also the vultures of the air; and their bones have been found, and have been heaped up on the earth.

Alma 2:34-38 (Emphasis mine)

Lamanite bodies were thrown into the river Sidon.  This had to be done so that they army could cross and continue fighting with the army on the opposite side of the river.  Once again, we see Mormon’s hyperbole when he tells us that the number that began to flee the advancing Nephite army “were so numerous that they could not be numbered.” 

The Nephites pursued them and continued the fight.  They were scattered into the wilderness “called Hermounts; and it was that part of the wilderness which was infested by wild and ravenous beasts.” (verse 37). “Many died in the wilderness of their wounds and were devoured by those beasts and also the vultures of air; and their bones have been found, and have been heaped up on the earth” (verse 38). 

The Amlicites were defeated in spite of the numerical superiority.  “This pattern of a small group of Nephites overcoming or escaping from an innumerable host is found throughout the book.” [3]

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[1] Alma's Enemies: The Case of the Lamanites, Amlicites, and Mysterious Amalekites, J. Christopher Conkling, Provo, Utah: Maxwell Institute, accessed February 24, 2012.

[2] Book of Mormon Tribal Affiliation and Military Castes, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 24, 2012.

[3] Purpose of the War Chapters in the Book of Mormon, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed February 24, 2012.

Alma 2:14-25

¹⁴ And it came to pass that Amlici did arm his men with all manner of weapons of war of every kind; and he also appointed rulers and leaders over his people, to lead them to war against their brethren. ¹⁵ And it came to pass that the Amlicites came upon the hill Amnihu, which was east of the river Sidon, which ran by the land of Zarahemla, and there they began to make war with the Nephites. ¹⁶ Now Alma, being the chief judge and the governor of the people of Nephi, therefore he went up with his people, yea, with his captains, and chief captains, yea, at the head of his armies, against the Amlicites to battle.

Alma 2:14-16 (Emphasis mine)

Amlici armed his people and prepared them for war.  The armies met on “the hill Amnihu, which was east of the river Sidon, which ran by the land of Zarahemla” (verse 15). The war began there.

Alma(2) was at the head of his army and led them into battle.  He organized his armies with captains and chief captains.  A. Brent Merrill explains in more detail the armies of the Nephites.

“Elimination of the monarchy and the establishment of a hierarchy of judges (see Mosiah 29:28-29) created pressures for some corresponding reorganization within the armed forces. One obvious change involved the senior military command position since the king was no longer available to direct the Nephite armies. The initial solution to this problem was to have the chief judge lead the armies (see Alma 2:16).

“Perhaps the best single description of Nephite military organization during the reign of the judges is found in Alma 2:13. This verse states that the Nephites ‘appointed captains, and higher captains, and chief captains, according to their numbers’ —meaning according to the number of men each type of captain commanded. This all sounds very similar to the statements reported earlier by Ixtlilxochitl and other sixteenth-century writers about Mesoamerican captains. These accounts speak of ‘captains,’ ‘five minor leaders or captains,’ and ‘great’ captains or ‘chiefs.’” [1] (Emphasis mine)

We also read that there was more to Alma(2) than the office of chief judge.  Verse 16 also refers to him as “the governor of the people of Nephi.”  It appears that, in addition to enforcing the laws, Alma(2) also took over functions and responsibilities that were held by the king.

¹⁷ And they began to slay the Amlicites upon the hill east of Sidon.  And the Amlicites did contend with the Nephites with great strength, insomuch that many of the Nephites did fall before the Amlicites. ¹⁸ Nevertheless the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter, that they began to flee before them. ¹⁹ And it came to pass that the Nephites did pursue the Amlicites all that day, and did slay them with much slaughter, insomuch that there were slain of the Amlicites twelve thousand five hundred thirty and two souls; and there were slain of the Nephites six thousand five hundred sixty and two souls. ²⁰ And it came to pass that when Alma could pursue the Amlicites no longer he caused that his people should pitch their tents in the valley of Gideon, the valley being called after that Gideon who was slain by the hand of Nehor with the sword; and in this valley the Nephites did pitch their tents for the night.

Alma 2:17-20 (Emphasis mine)

The fighting was brutal.  The Amlicites appeared to gain the initial advantage with the Nephites suffering major loses.  But, Mormon explains, “the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter” (verse 18). 

Seeing the Nephite success, the Amlicites retreated.  They were followed by Alma(2)’s army, but they could not catch them and had to camp for the evening.  They pitched their tents in the valley of Gideon, named after the hero Gideon who was slain by Nehor.

The armies appeared to be quite large.  Mormon records that 6,562 Nephites died; 12,532 Amlicites died in the battle.

Alma(2) sent out spies and they returned with bad news.

²¹ And Alma sent spies to follow the remnant of the Amlicites, that he might know of their plans and their plots, whereby he might guard himself against them, that he might preserve his people from being destroyed. ²² Now those whom he had sent out to watch the camp of the Amlicites were called Zeram, and Amnor, and Manti, and Limher; these were they who went out with their men to watch the camp of the Amlicites. ²³ And it came to pass that on the morrow they returned into the camp of the Nephites in great haste, being greatly astonished, and struck with much fear, saying: ²⁴ Behold, we followed the camp of the Amlicites, and to our great astonishment, in the land of Minon, above the land of Zarahemla, in the course of the land of Nephi, we saw a numerous host of the Lamanites; and behold, the Amlicites have joined them; ²⁵ And they are upon our brethren in that land; and they are fleeing before them with their flocks, and their wives, and their children, towards our city; and except we make haste they obtain possession of our city, and our fathers, and our wives, and our children be slain.

Alma 2:21-25 (Emphasis mine)

The spies reported that the Amlicites had joined with a Lamanite army.  “[W]hen Lamanites attack the Nephites, it is often because ambitious Nephites have manipulated them into doing so. After the Nephites defeat Amlici and his army, he flees to the Lamanites and returns with a huge Lamanite army added to the remnants of his own (Alma 2:24).” [2]     

The combined armies had attacked Nephites in the land and they people were fleeing with “their flocks, and their wives, and their children, towards [Zarahemla]” (verse 25).   If the army didn’t “make haste’ and return to Zarahemla, their “fathers, and our wives, and our children will be slain.”

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[1] Nephite Captains and Armies, A. Brent Merrill, Provo, Utah: Maxwell Institute, accessed February 23, 2012.

[2] The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Provo, Utah: Maxwell Institute, accessed February 23, 2012.

Alma 2:7-13

⁸ Now this did cause much joy in the hearts of those who were against him; but Amlici did stir up those who were in his favor to anger against those who were not in his favor. ⁹ And it came to pass that they gathered themselves together, and did consecrate Amlici to be their king. ¹⁰ Now when Amlici was made king over them he commanded them that they should take up arms against their brethren; and this he did that he might subject them to him.

Alma 2:8-10 (Emphasis mine)

Let’s go back to election night, 2008.  The results come in, and it becomes clear that Barak Obama is going to be elected the next president of the United States.  Later that night, John McCain comes out and announces that he rejects the results.  He has been appointed president by his supporters, and they are ready to take up arms against the government. 

This situation faces Alma (2) and the people of Zarahemla.  Most were pleased with the defeat of Amlici, but he was angry.  His supporters gathered and made him king.  He then had them prepare for war.  He was going to have his followers install him as king through violence.

Nephi(1) warned against priestcrafts after they had arrived in the New World.  He told us that the Lord  “commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion. Behold, the Lord hath forbidden this thing…” (2 Nephi 26:29-30).

Joseph Smith experienced what happens when leaders exercise unrighteous dominion over the people.  Writing from Liberty Jail, “[w]e have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion” (D&C 121:39).

Explaining what Amlici and his followers believe they had to do, Hugh Nibley observed that “[t]he church is an obstacle now; you can see that. Like a society of social freaks, they had to get rid of them because they never would accept [the Amlicites].” [1]

¹¹ Now the people of Amlici were distinguished by the name of Amlici, being called Amlicites; and the remainder were called Nephites, or the people of God. ¹² Therefore the people of the Nephites were aware of the intent of the Amlicites, and therefore they did prepare to meet them; yea, they did arm themselves with swords, and with cimeters, and with bows, and with arrows, and with stones, and with slings, and with all manner of weapons of war, of every kind. ¹³ And thus they were prepared to meet the Amlicites at the time of their coming.  And there were appointed captains, and higher captains, and chief captains, according to their numbers.

Alma 2:11-13 (Emphasis mine)

Amlici’s supporters called themselves Amlicites as a way to distinguish themselves from the Nephites. “[T]he Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites” (Alma 3:4).

The Nephites knew “the intent of the Amlicites, and therefore they did prepare to meet them” (verse 12).  John Welch explains “[i]n the civil war with the Amlicites, for example, the Nephites evidently knew when and where the Amlicites would attack, for they had time to prepare and gather for the battle, knowing the ‘intent of the Amlicites’ and ‘the time of their coming’ (Alma 2:12-13).” [2]

They armed “themselves with swords, and with cimeters, and with bows, and with arrows, and with stones, and with slings, and with all manner of weapons of war, of every kind” (verse 13).  Critics of the Church argue the Nephites didn’t know what a cimeter was.  Paul Hoskisson explains that these critics…

“… base their claim on the mistaken assumption that scimitars did not exist in the pre-Islamic Old World and therefore could not have appeared among Book of Mormon … This assumption is based no doubt on one or more of the following considerations: (1) the scimitar is not mentioned earlier than the sixteenth century in English texts; (2) the Persian word samsir probably provided the etymon for the English word; and (3) the mistaken assumption that the period from A.D. 1000 to 1200 saw the ‘perfection of the Moslem scimitar.’ None of these observations asserts the presence or absence of scimitars in pre-Islamic times. Any arguments to the contrary based on these observations are simply arguments from silence and in this case would result in false conclusions.

“There can be no question that scimitars, or sickle swords, were known in the ancient Near East during the Late Bronze Period, that is, about six hundred years prior to Lehi's departure from Jerusalem.” [3] (Emphasis mine)

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[1] Lecture 43: Alma 1-2, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 22, 2012.

[2] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 22, 2012.

[3] Scimitars, Cimeters! We Have Scimitars! Do We Need Another Cimeter?, Paul Y. Hoskisson, Provo, Utah: Maxwell Institute, accessed February 22, 2012.

Alma 2:1-7

Chapter 2

Amlici seeks to be king and is rejected by the voice of the people—His followers make him king—The Amlicites make war on the Nephites and are defeated—The Lamanites and Amlicites join forces and are defeated—Alma slays Amlici. About 87 B.C.

¹ AND it came to pass in the commencement of the fifth year of their reign [About 87 B.C.]  there began to be a contention among the people; for a certain man, being called Amlici, he being a very cunning man, yea, a wise man as to the wisdom of the world, he being after the order of the man that slew Gideon by the sword, who was executed according to the law—² Now this Amlici had, by his cunning, drawn away much people after him; even so much that they began to be very powerful; and they began to endeavor to establish Amlici to be a king over the people.

³ Now this was alarming to the people of the church, and also to all those who had not been drawn away after the persuasions of Amlici; for they knew that according to their law that such things must be established by the voice of the people. ⁴ Therefore, if it were possible that Amlici should gain the voice of the people, he, being a wicked man, would deprive them of their rights and privileges of the church; for it was his intent to destroy the church of God.

Alma 2:1-4 (Emphasis mine)

During the fifth year of the new government, we see the first major threat to the freedom of the people.  Amlici, “a very cunning man, yea, a wise man as to the wisdom of the world, he being after the order of {Nehor] … had, by his cunning, drawn away much people after him; even so much that they began to be very powerful; and they began to endeavor to establish Amlici to be a king over the people” (verses 1-2). 

John L. Sorenson writes:

“Then after [Nehor’s] demise his order showed its power-seeking face through Amlici, a new organizer of dissent against the norms of Nephite society. He was a follower of Nehor who is said to have been cunning and ‘a wise man as to the wisdom of the world (Alma 2:1). His intent was to ‘deprive [the people] of their rights and privileges of the church; for it was his intent to destroy the church of God’ (Alma 2:4). His mechanism was first to amass political support and then to convert that strength to armed force—a rebel army—in order to have himself declared king (see Alma 2:2, 10). To make this agenda palatable to the widest possible mass of supporters, he used Nehor's materialistic belief system as religious validation to color his political ambitions.” [1] (Emphasis mine)

Many in the church were “drawn away after the persuasions of Amlici.”  The concern was they, if he gained more support, he would win any election.  He wanted to deprive the church of its right and privileges.  He wanted to destroy the church.

Less than five years after the new government was formed, the people seemed to be ignoring King Mosiah(2)’s warning.  He told the people that, “if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land” (Mosiah 29:27). 

Hugh Nibley summed up the situation:

“In the fifth year there was contention among the people. Then this Amlici took advantage of it. He was a shrewd person. He was able, effective, a born winner, and a member of the Nehor church, which will be the church from now on. Notice in Alma 2:1: ‘… He being a very cunning man, yea, a wise man [he was sharp] as to the wisdom of the world, he being after the order of the man that slew Gideon …’ He was a member of the Nehor church, and he drew away many people after him. When Alma got in [as chief judge] lots of people had to be excommunicated, and even more of them just left of their own free will. They just apostatized and joined the Nehors. This is what was happening, and it picked up speed with this man Amlici, who took advantage of the motion.

“Verse 3: ‘Now this was alarming to the people of the church, and also to all those who had not been drawn away after the persuasions of Amlici; for they knew that according to their law that such things must be established by the voice of the people.’ He had put it on a different level. It was not just religion, or not just a big shot like Nehor, the evangelist. He wanted to be king. Well, this was something else; they had just abolished a kingship. What was going to happen now? Naturally, it got them worried. He got a big party following him and went for the big one. Kingship was out of fashion for only five years here because he got followers. So it alarmed the people of the church and everybody else ‘for they knew that according to their law that such things must be established by the voice of the people.’ Not by the voice of the church, but the voice of the people. They knew they would be shut out if that's what happened. If Amlici won his victory, it would be legal because the church as such had no voice in the civil government. They had said they would do all things by the voice of the people, and if the people choose the wrong thing, that's just too bad for them. They will be responsible. So he could legitimately be elected king by their constitution—doing things by the voice of the people. He had a real power base, and ‘it was his intent to destroy the church of God.’ That was the immediate obstacle that he had to get rid of.” [2] (Emphasis mine)

⁵ And it came to pass that the people assembled themselves together throughout all the land, every man according to his mind, whether it were for or against Amlici, in separate bodies, having much dispute and wonderful contentions one with another. ⁶ And thus they did assemble themselves together to cast in their voices concerning the matter; and they were laid before the judges.

⁷ And it came to pass that the voice of the people came against Amlici, that he was not made king over the people.

Alma 2:5-7 (Emphasis mine)

The people met.  They debated and argued, “having much dispute and wonderful contentions with one another.”  I found the phrase “wonderful contentions” interesting.  What was meant by using the world “wonderful”?  When teaching the Nephites, the Savior said “he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another” (3 Nephi 11:29).  This makes me think that “wonderful contentions” were not a good thing.  I was not able to find any commentary that might explain this term. 

When the discussions and contentions were over, “the voice of the people came against Amlici, that he was not made king over the people.”  Mosiah(2) expressed faith in the people.  When he told the people that “it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people” (Mosiah 29:26).

Hugh Nibley wrote:

“Over a generation later when one Amlici was able to exert great political pressure to get himself elected king, ‘the people assembled themselves together throughout all the land . . . in separate bodies, having much dispute and wonderful contentions one with another’ (Alma 2:5). Here the system is abused by an illegal claimant to the throne who insists on holding his own coronation assembly. When a vote was taken, ‘the voice of the people came against Amlici, that he was not made king’ (Alma 2:7), that is, he failed to receive the acclamation that every ancient king had to have,” [3] (Emphasis mine)

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[1] Religious Groups and Movements among the Nephites, 200–1 B.C., John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 21, 2012.

[2] Lecture 43: Alma 1-2, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 21, 2012.

[3] Old World Ritual in the New World, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 21, 2012.